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THE REV. MATTHEW HENRY.
Bitle. English
AN
EXPOSITION
OF THE
47794
OLD AND NEW TESTAMENT:
WHEREIN
WITH
EACH CHAPTER IS SUMMED UP IN ITS CONTENTS; THE SACRED TEXT INSERTED AT LARGE
IN DISTINCT PARAGRAPHS; EACH PARAGRAPH REDUCED TO ITS PROPER HEADS;
THE SENSE GIVEN AND LARGELY ILLUSTRATED;
BY
PRACTICAL REMARKS AND OBSERVATIONS,
MATTHEW HENRY, V.D.M.
"get"
WITH PREFATORY REMARKS, BY
•A• Hote
IN FIVE VOLUMES.
ARCHIBALD ALEXANDER, D.D., AND REV. EDWARD BICKERSTETH
VOL. I.
1215
·
NEW YORK:
ROBERT CARTER AND BROTHERS,
No. 530 BROADWAY.
1827
.....
♥……….
****
003
INTRODUCTORY REMARKS TO HENRY'S COMMENTARY,
BY ARCHIBALD ALEXANDER, D.D.
The
COMMENTARIES on the Bible may be conveniently divided into two kinds, the CRITICAL and PRACTICAL.
first, by a grammatical analysis of the words and phrases of the original text, endeavor to ascertain the literal mean-
ing of each passage; and to enable others to judge of the correctness of the interpretation, the whole critical process
is spread before the reader. Helps of this sort are very important to the learned; for, in all cases, the literal sense
must be determined before any proper use can be made of the text, or any other interpretation founded on it. The
propriety, force, and meaning of a metaphor, or an allegory, can only be known by first understanding the literal
meaning of the words employed; and the same is true in regard to what may be called the mystical, or spiritual
meaning of any passage of Scripture. But, however necessary this critical analysis may be, it can be useful to none
but the learned. Commentaries of another kind, therefore, are required for common readers, who have as deep an
interest involved in the truths of the Bible as the critical scholar; and who are as much bound in duty to search the
Scriptures: for, as every man must give account of himself, both of his faith and practice, he must have the right
to judge for himself. The best helps ought, therefore, to be provided, to enable all classes of men to form correct
opinions on the all-important subject of religion. For this reason, many practical expositions, not only of detached
passages and single books, but of the whole Bible, have been composed, and have been extensively useful in elucidat-
ing the Scriptures, and in teaching how the truths of Revelation may be applied to regulate the hearts, and direct
the lives of men. In this class, HENRY'S EXPOSITION holds a distinguished place. This work has now been before
the Christian community for more than a hundred years, and has, from its first publication, been so well received,
and is so generally approved, that all recommendation of the work itself seems to be now superfluous. It has, in-
deed, become a standard work in theology; not with the people of one denomination only, but with the friends of
sound piety and evangelical religion, of every name. Many other valuable commentaries, it is true, have been given
to the public since this work was first edited, and have deservedly gained for themselves a high estimation and
extensive circulation. But it may be safely said that Henry's Exposition of the Bible has not been superseded by
any of these publications; and in those points in which its peculiar excellence consists, remains unrivaled.
some particular purposes, and in some particular respects, other Commentaries may be preferable; but, taking it as
a whole, and as adapted to every class of readers, this Commentary may be said to combine more excellences than
any work of the kind which was ever written, in any language. And this is not the opinion of one, or a few per
sons, but thousands of judicious theologians have been of the same mind; and it may be predicted, that as long a
the English language shall remain unchanged, Henry's Exposition will be highly appreciated by the lovers of
true religion.
For
Our object in this Preface is, to endeavor to point out some of the more distinguishing characteristics of this great
work, and to offer some motives to induce Christians of our country to study it. Before I proceed further, however,
I would remark, that the principal excellence of this Exposition does not consist in solving difficulties which may
be found in Scripture. On this ground, complaint is sometimes heard from those who consult this Commentary,
that they may obtain light on obscure and perplexed passages, of being disappointed in their expectations; and
that, while plain passages are largely expounded, those which are difficult are briefly touched, or passed over with-
out notice. To this objection it may be answered, that to exhibit the use and application of those parts of Scripture
which are not involved in difficulty, is far more important for practical purposes, than the elucidation of obscure
passages. It is a general, and surely it is a comfortable fact, that those parts of Scripture which are most obscure
are least important. But the same objection might be made, and indeed has been made, to all Commentaries, that
they leave the difficult texts as obscure as they found them; from which the only legitimate inference is, that in
regard to a large portion of texts of difficult interpretation, the learned and unlearned stand very much on the same
level; yet, doubtless, much light has been shed on many things in the Scriptures by the labors of the learned.
although we do not claim for this Commentator the highest place among Biblical critics, yet we have a right to say
that HENRY was a sound and ripe scholar; and especially, is said by his biographers, to have been an excellent
Hebrew scholar. We are not to suppose, because no parade of critical learning is exhibited in these volumes, that
the Author did not critically examine every text. As the Orator is said to practice the art of eloquence most per-
fectly when all appearance of art is concealed; so we may say that he makes the best use of the critical art in the
instruction of the people, who furnishes them with the results, without bringing at all into view the learned process
by which they were arrived at. One fact is certain from internal evidence, that Mr. Henry wrote his Commentary
on the Old and New Testaments, with the learned compilation of Pool, called Criticorum Synopsis, open before him;
as, in all difficult passages, he has judiciously selected that opinion from the many presented in this work, which,
upon the whole, seems to be most probable.
And
But, while we contend that our Author is a sound and ingenious Expositor, as it relates to the literal interpreta-
tion of Scripture; yet we do not found his claim to preeminence on his critical acumen, or profound erudition, but
on qualities which shall now be distinctly brought into view.
-7
INTRODUCTORY REMARKS.
1. To begin, then, with the style of this work, I would remark, that two qualities, not often united, are here combined,
perspicuity and conciseness. That the style is perspicuous needs no other proof than the examination of any page
of the Exposition. And when I attribute perspicuity to this composition, I use the word in direct reference to the
capacity and apprehension of the unlearned reader. A style chiefly formed of words of a foreign origin, may be
as perspicuous to a learned man as any other; but not so to the common reader, who is only familiar with that
kind of language which is commonly used in conversation. For the most part, Mr. Henry's style is made up of
pure old English words, and therefore it is plain to every class of people; and is also familiar, because the words
are the same as those all are accustomed to hear every day.
But it will not be so readily granted that the style is concise. The number and size of the volumes seem to lead
to a different conclusion. And, indeed, when we see six folio volumes, written by one hand, the presumption is
very natural and strong, that he must be a diffuse writer. This, however, in regard to our Expositor, is not the
fact. There are few books, in the English language, written in a more concise, sententious style, than Henry's
Exposition. On examination, very few expletives will be found. Every word speaks, and every sentence is preg-
nant with meaning; so that I do not know how the book could be abridged in any other way than by leaving out
a part of its contents. And we must distinguish between a long discourse and one which is diffuse: a short work
may be very diffuse, while one of great length may not have a superfluous word.
2. Another quality of the style of this Commentary is vivacity. This word does not exactly express the idea
which I wish to convey, but it comes as near it as any one I can think of at present. I mean that pleasant turn
of thought, in which we meet with unexpected associations of ideas, expressed in that concise and pointed form
which, on other subjects, would be termed wit. Indeed, if I were permitted to invent a phrase to indicate the
quality of which I am now speaking, I would call it spiritual wit. It has by some been called a cheerful style; and
certainly, the reading of this work has a tendency not only to keep the attention awake, but to diffuse a cheerful
emotion through the soul. He must be a very bad man who would become gloomy by the perusal of Henry's Com-
Without it, how-
mentary. Now, I need not say how important this quality is in a composition of such extent.
ever excellent the matter, weariness would take hold of the reader a thousand times before he had finished the
work. This seems to have been the natural turn and complexion of the pious author's thoughts. There is no
affectation; no unnatural comparisons, or strained antitheses. It is true there is an approach to what is called
quaintness, and a frequent display on words and phrases of similar sound, but different meaning; but, although
these things are not conformable to the standard of modern taste, yet they are very agreeable to the great mass
of the people, and give such a zest in the perusal of the work, that we can scarcely allow ourselves to indulge a
wish that the style were in any respect different from what it is.
3. But a characteristic of this Exposition of a more important kind than any that have been mentioned is, the
fertility and variety of good sentiment, manifest throughout the work. The mind of the author seems not only to
have been imbued with excellent spiritual ideas, but to have teemed with them. It is comparable to a perennial
fountain, which continually sends forth streams of living water. In deriving rich instruction and consolation from
the sacred oracles, adapted to all the various conditions and characters of men, the author displays a fecundity of
The re-
thought, and an ingenuity in making the application of divine truth, which strikes us with admiration.
sources of most men have been exhausted in expounding a few books of the Bible; after which little more could
have been expected, than common-place matter, or the continual recurrence of the same ideas: but the richest
of our Expositor's mind seem to have been inexhaustible. He comes to every successive portion of the sacred
Scriptures with a fullness and freshness of matter, and with a variety in his remarks which, while it instructs, at
the same time refreshes us. Even in his exposition of those books, which are very similar in their contents, as the
It is difficult to conceive
gospels for example, we still find a pleasing variety in the notes of the commentator.
how one man should have been able to accomplish such a work, without any falling off in the style of
execution.
It is true, indeed, that Mr. Henry did not live to put a finishing hand to the Exposition. He made ample pre-
parations for the completion of the work; but while it was in press, to the regret of all good men, he was called
away from the field of labor. But the providence of God, though mysterious, is always wise. It should be matter
of lively gratitude that this eminent servant of God was permitted to remain so long in our world, and to accom-
plish so much for the edification of the Church, not only in his own, but in all future ages. The Commentary was
The remaining books were ex-
completed by the author as far as to the end of THE ACTS OF THE APOSTLES.
pounded by certain of his friends, who were eminent for their theological knowledge and piety; and who, doubt-
less, availed themselves of the assistance of his papers, in executing the work, which they respectively undertook.
Their names are prefixed to the books on which they severally wrote the Commentary; and, although the reader
will be sensible of the want of Mr. Henry's peculiar vivacity and happy turn of thought, yet he will find the con-
tinuation of the Exposition executed in an able and judicious manner, and with as near an approximation to the
author's inimitable style as could be expected from other hands.
4. There is, perhaps, no one thing which gives a more distinctive character to this performance, than the weighty,
pithy, pointed sayings with which it abounds. Whether these apothegms were generally the production of the
author's ingenuity, or were collected from the common stock of English proverbs, current in his day, their¸
value
is the same to us.
The ancients appear to have understood, better than the moderns, the importance of the method of instruction
by proverbs, or aphorisms. It was considered by them the highest effort of wisdom to invent proverbs, parables,
or fables, which, in few words, convey much meaning. Several of those, called by way of eminence THE WISE
MEN OF GREECE, are celebrated for no other productions but a few sayings which met with general approbation.
INTRODUCTORY REMARKS.
and which passed into proverbs. The value of a stock of good proverbs to a nation can not easily be too highly
appreciated. These are kept in constant use and circulation, and are learned by all classes of people, without
effort; and become, to the vulgar, the maxims by which life is regulated. Nothing is more common, when a man's
judgment has been suspended for a while, than to come to a decision, by the recollection of some proverb or
general maxim. Men are actually influenced by the knowledge which is present to their minds, at the moment
when their purpose is formed, and this gives an advantage to apothegms over every other form in which useful
knowledge is treasured up. While other learning is like treasure hoarded up, which can not always be put into
circulation at a moment's warning, these are comparable to the current coin of a nation, which is always ready, and
always in circulation. Perhaps a man might often be as useful to his country by inventing and putting into general
circulation a few pithy, pointed, moral or prudential maxims, as by writing an elaborate work on moral science or
political economy. It is a fact worthy of notice, that the peasantry or common people in some places carry on their
conversation very much by recollecting and repeating appropriate proverbs; and such people will generally be
found to be more than usually discerning and prudent. In the instruction of youth, this easy method of furnishing
and fortifying their minds ought not to be neglected. A father who instills into his children a large stock of sound,
practical, moral and prudential aphorisms, really leaves them a richer inheritance than if he provided for them as
many jewels. We have, moreover, the highest authority for this mode of instruction. The Bible is replete with
aphorisms of the most important kind; and one whole book, written by the wisest of men, contains nothing else
but proverbs. Besides, many of our Lord's instructions were delivered in this form.
One of the most useful and esteemed works of the celebrated Erasmus, is a collection of aphorisms from all
the writings of the Greek and Roman authors; and he who should judiciously make a collection of useful English
apothegms, would confer a favor on the public at large. But it has occurred to the writer, many years since, that
an excellent and useful little volume of choice sayings might be collected from Henry's Commentary alone; and
if any reader of this work should take the pains to make such a collection for his own use and that of his children
or friends, he would never have occasion to repent of his labor. The exuberance of our author's mind in compos-
ing such apothegms, or his diligence in collecting them, gives a peculiar stamp to his work, which distinguish it
from all other expositions, and ever will render it valuable as the repository of a most useful species of learning,
not to be found in such abundance any where else.
5. The next characteristic of the following Exposition is, the felicity and frequency with which the text, at any
time under consideration, is elucidated by parallel passages. If there were no more than a frequent and copious
reference to such similar texts, it would not deserve particular notice as forming a distinguishing trait of this per-
formance; for other commentators have exceeded Mr. Henry in this respect; and, indeed, a good concordance,
with patient labor, is all that is requisite for the accomplishment of such a work. But in Mr. Henry's references
there is often an ingenuity which borrows light from points where it was not perceived by others to exist. By an
unexpected association and comparison of different passages, while he instructs us in that knowledge of the Scrip-
tures which is derived from comparing spiritual things with spiritual, he, at the same time, fills us with an agreeable
surprise, at the unlooked-for coincidence of points apparently remote from each other.
No one, I think, can read this Commentary without being fully satisfied that the word of God dwelt richly in
the mind of its author, in all wisdom and spiritual understanding. Indeed, it would seem that the contents of the
Bible were constantly present to his mind, not merely in the way of recollecting them, but by a deep knowledge
of their meaning and various bearings; so that he was able to survey each text by the aid of the concentrated light
of the whole Bible.
I need not pause to recommend this mode of interpreting Scripture; for it recommends itself to every reflecting
mind, and has the authority of apostolic precept. I will only remark, that it affords a double satisfaction to the
lover of truth; for while he is thus enabled to understand a particular text more clearly, he, at the same time,
discovers the harmony which subsists between all the parts of divine revelation.
The only other thing which I shall mention, as characteristic of this work, is its evangelical, spiritual and practical
cast. The truths of God are here presented simply, without being complicated with human philosophy, or en-
cumbered with the technical distinctions of scholastic theology, or obscured by the mists of unintelligible meta-
physics. Neither is the truth presented in a controversial form, but mostly, as if no controversy existed. No
doubt controversy is necessary in its place; but the more it is excluded from the pulpit, and from books intended
for the edification of the people at large, the more probability will there be that the truth will produce its
genuine effect.
It has been objected that the author does not give sufficient prominence to some important truths taught in the
word of God; but, if he has given a sound exposition of those passages in which these doctrines are contained,
he has allowed them the same comparative length and breadth which they occupy in the Bible; and has preserved
that proportion between the different parts of divine revelation which the Holy Ghost has established. Indeed,
this course is made necessary to the expositor of the whole Bible, unless he would leave his exposition to discuss
particular points of doctrine. Besides, some truths, not more important than many others, occupy a large space
in systems of polemic theology, because they have often been opposed or disputed.
No man who has written so much, and expressed so many opinions, as Mr. Henry has done in his Commentary,
will be likely to have the concurrence of any one thinking man, on every minute point; but it would be extremely
difficult to find a book of such extent, which unites so many minds in its approbation. Men who seem to differ
considerably in doctrinal views, read this work respectively, with pleasure and edification. It is no difficult matter,
indeed, to ascertain the author's theological opinions, which are freely expressed, when the exposition of the Scrip-
ture require it; but he is moderate, and cautious of giving offence to those who differ from him; and by his
vi
INTRODUCTORY REMARKS.
unceasing effort to give a practical turn to every passage, he conciliates the pious reader's nind, even while he
delivers opinions which he can not adopt.
The end at which the author aimed, and of which he never lost sight in expounding a single text, was, to make
men wise unto salvation; and the whole tendency of the work is to produce spiritual wisdom, an ardent love
of holiness, and a conscientious and diligent regard to all the revealed will of God, in the performance of public
and private duties.*
It is an excellency, in this Commentary, that the truths of Scripture are adapted, with great spiritual skill, to
the various afflictions, conflicts, and temptations which are incident to the Christian life. The erring will here find
reproof and direction, the sluggish excitement, the timid encouragement, the mourner comfort, and the growing
Christian confirmation and increase of knowledge and assurance.
It may be more necessary for the unlearned to read such works as this than for the learned; yet I am persuaded
that there is no man living, however learned, but might derive much practical instruction from Henry's Exposi-
tion of the Bible; and if ministers of the Gospel would spend much time in perusing this work, it would manifest
itself by the richness and spirituality of their sermons and lectures. The celebrated George Whitefield states, when
speaking of his preparation for the work of the ministry, that he had read the whole of Henry's Exposition of
the Bible on his knees. One principal reason why young clergymen, who possess this work, derive less benefit
from it than they might, is, that they are in the habit, probably, of merely consulting the work, occasionally, when
they want some aid in composing a sermon, or preparing an expository lecture for their people. But the full
It should be carefully read, in course, and
value of this Commentary will never be perceived by those who use it.
with a view to personal improvement. It is a melancholy fact, that our intellect may be vigorously exercised in
discovering and arranging truths of the most important and practical kind, without the least personal edifica-
tion. This is one of the many snares to which preachers of the Gospel are liable, and from which it results that
their hearers often derive much more benefit from their studies than they do themselves. It would be a great
point gained, if ministers could learn the art of studying their sermons with the heart as well as the head; and
I know of few things which would more effectually tend to bring this about than a frequent and serious perusal
of Henry's Commentary, especially if fervent prayer were combined with the reading.
But, after all that I have said, with the view of exhibiting the characteristics of this work, I am sensible that
such general description can, at best, afford but inadequate ideas of the spirit and style of an author, so peculiar
in his manner. There is in good writing, as in the human countenance, an expression, which mere words can not
depict. There is a penetrating savor-a defusive spirit which takes hold of the feelings of the reader, and for
To understand how this effect is pro-
the time assimilates his emotions and sentiments to those of the writer.
duced by the tones of the living voice, accompanied with the animated expression of the countenance of a
public speaker, is not so difficult; but to explain how the composition of one, long since dead, should still retain
that penetrating, spirit-stirring energy, which we find in the writings of men, whose hearts were warm with
holy affections, is not easy. The fact, however, is certain; we experience the salutary effect, when we peruse
their works. In reading for edification, therefore, it is of such greater utility to apply ourselves to the writings
of men, who, while they wrote, felt the sacred flame of divine love glowing in their breasts, than to such as excel
in mere intellectual vigor, or in elegance of style.
My principal object in this Preface is, to persuade those who may take the trouble to read it, to enter seriously
Whatever other books of this kind may be possessed,
and resolutely on the perusal of the following work.
still Henry's Exposition will prove a treasure to any family, if it be diligently studied; without which no book
can be useful.
But while we wish to raise in the minds of our readers a high estimation of the value of Henry's Commentary,
we would not dismiss the subject without observing, that whatever luster the work possesses, it is all borrowed.
The light with which it shines is reflected light. The whole value of this or any other similar work, consists
merely in holding up, clearly and distinctly, the truth which is contained in the sacred records. And whatever of
spiritual wisdom, or of the savor of piety, is found in these pages, was all derived from the influence of that Holy
Spirit, who inspired the prophets and apostles to write the Scriptures, and who still bestows grace and spiritual
endowments on his chosen servants, by which they are qualified, to preach and write, in such a manner as to promote
the edification of his church. In every age, God raises up men for the defence of the Gospel, and also for the ex-
position of his Word; and some of these are honored not only with usefulness while they live, but with more abund-
ant and extensive usefulness after their decease; so that being dead they still speak. It it impossible to calculate
how much good has been and will still be affected by the pious labors of HENRY and SCOTT. Their works will
be read in regions so remote and obscure that they never came to the knowledge of the pious writers. They will
be read in the distant islands of the Pacific, and in the central regions of Africa, as well as in the most retired
recesses of our own country. What an encouragement is this for men who have the ability, to labor indefatigably
in the communication and diffusion of divine truth? Of books we have a superabundance, but of books of the
proper kind we have not half enough. Copies of works of undisputed excellence ought to be multiplied, until
all who can read are supplied with the precious treasure.
But let God have the glory of every invention, of every gift, and of every work, by which the progress and
duffusion of truth are promoted or facilitated; and let all that is said in praise of men, be so spoken, as to redound
to the honor and glory of the Triune God!-Amen.
* See tho author's general Preface, prefixed to the 1st volume.
4
INTRODUCTORY
HENRY'S
ON
REMARKS
EXPOSITION.
BY THE
REV. EDWARD BICKERSTETH.
THE Commentary of Matthew Henry has for above a century been highly prized by Christians of all denomina-
tions; nor has any subsequent Commentary rendered it less valuable, or less desirable in every Christian's
library.
The private Christian will find it a practical and devotional Exposition of the Word of God, spiritual and ex-
perimental, cheerful, edifying, and judicious. The minister will obtain from it constant assistance for his ministry,
and to him it will be especially useful in furnishing good hints for expounding the Scriptures.
It assumes not the character of a Critical Work. Bishop Patrick and Matthew Poole had done much toward
supplying a Critical Commentary before Matthew Henry published his Exposition, and in Pool's Synopsis we
have an invaluable Apparatus of Criticism on the sacred text.
But Mr. Henry took the more extensively useful part of Exposition-that of giving the general sense of Scrip-
ture with plainness and simplicity. He seems to remind us of a kind-hearted old gentleman, full of wisdom and
love, and mature in Christian experience, seated in an arm-chair, surrounded with his family, and talking familiarly
to his children, pouring out with freedom and fluency the rich streams of a devotional and affectionate heart.
It is delightful to observe in different Commentators the varied gifts of the Holy Spirit dividing to each as it
pleases him, for the edification of the Church. Mr. Scott's Commentary is eminent for sound judgment. His prac-
tical reflections and his marginal references, the plain good sense and strength of mind so generally running through
his work, the powerful defence of the main doctrines of the Gospel, and the constant enforcement of its holy
practice, render his Commentary invaluable.
There is in Matthew Henry a glow of love, a full exhibition of the sense, a happy reference to the passage
expounded, and a lively cheerfulness, which will ever make his work popular, useful and indispensable. Mr. Scott
having had much to do with the Antinomians, seems to feel it necessary to place a double guard on every point
that might lead to that ruinous error; and hence it has been thought by some that he does not always give that
full consolation which a promise might afford, and now and then dwells prominently or too exclusively on the
defects of Christians, when the heart might advantageously have been cheered by a display of the happiness and
true blessedness of obedience. Here Mr. Henry moves freely, and expounds at length the truths of the Gospel,
with much unction and consolation, and yet with great good sense and sobriety, and with a constant regard to
practical holiness.
His style partakes of the improvement that was going forward in our language in his time, and (if there be
some of the peculiarities of older days) it is every where plain and conspicuous. If his subdivisions are numer-
ous, they are easy, sensible, and well arranged; and if he sometimes uses words for the sake of an antithesis or
an alliteration, it is usually so natural and profitable that it enlivens rather than offends. He had a fine imagina-
tion; and though his Exposition is long, you feel that it arises from the fullness of Scripture, rather than from
the prolixity of the commentator. His observations are so full of Scriptural allusions, and so lively, as to make
the work very profitable for private, practical and devotional reading.
Later researches and subsequent events have thrown further light on Prophecies. Henry's Exposition may
here be viewed as always giving a spiritual and practical improvement, rather than the most accurate interpreta-
tion of the prophecy. If in any thing Mr. Henry fails, it is by giving a spiritual and allegorical explication with-
out sufficient reference to the literal accomplishment. But here, after all, who can claim to be an unerring guide
Especially in parts of prophecy that may be unfulfilled, it becomes us to speak with the utmost modesty and
humility. Here every commentator must fail of giving a sure view of the full meaning till events furnish the
only certain exposition. There is, however, in Mr. Henry the edification and comfort of a spiritual lesson, if
there be not, with that, the high advantage of an exact elucidation of the prophecy.
All Matthew Henry's books were written with much prayer. This has made them such a lasting blessing.
Prayer brings down the Divine Spirit: prayer leads us by the Saviour to that God and Father of our Lord
Jesus Christ, who blesses us with all spiritual blessings, and gives us devout, and holy, and heavenly feelings.
Here is the true spring of those pious books which have been of extensive benefit to the Church; and it is well
to trace it here, that all the glory of any good done by man may be altogether ascribed to the Father of Lights,
and the God of Grace. The biographer of Mr. Henry, the Rev. W. Tong, speaking of his works in general
viii
INTRODUCTORY REMARKS.
says, "It were easy to give an account, out of his own papers, of the thoughts and desires of Mr. Henry soul on
the publishing of his works; with what humility, with what fear, and with what earnest prayer he sent them out
into the world; entirely consecrating all to the honor of God and the service of the Church: but that would, per-
haps, be tedious to those that did not know him, and not so necessary to those that did know with what a sense
of his own unworthiness and dependence upon the grace of God he went on in every part of his work. I shall
only say, by what I have seen under his own hand of his acknowledging God in all he has made public, I can not
but hope a very signal blessing from God will attend them, and make them of great use, not only in the present,
but in future generations."*
Matthew Henry was a Nonconformist, but by no means of a narrow or sectarian spirit. The life of his father,
Philip Henry, was published by Dr. Wordsworth in his Ecclesiastical Biography, as a fine example of noncou-
formity, united with Christian graces. When Matthew Henry was pursuing his studies in London, he attended
Bishop Stillingfleet's ministry, and was much pleased with his serious, practical preaching. No one need therefore
be apprehensive that any of the views which we of the Established Church entertain are here opposed. The writer
has hardly seen any thing that a Churchman will find objectionable. The work rises above those little things
which divide real Christians, to those high, and holy, and heavenly things in which they agree. He does in one or
two parts express himself as one of a different communion would do; but things of this kind occur so rarely,
and with so little of partiality, as to call for no particular remark. A Churchman would have little wisdom or
candor who could be prevented, by one or two instances of things which he may not wholly approve, from
deriving that high, practical good which such an Exposition is calculated to communicate.
The doctrine which he maintains are those of the Church of England, and of the whole body of the Reformed
Church; and it is delightful to see and feel how large and spacious is the territory thus common to all Christians.
It is the joy of every Christian heart to know that there are in all denominations which hold the head, even our
Saviour Christ, sincere and faithful, and beloved brethren; and that the time will soon arrive when those lesser
things, which have too long served to keep us asunder, shall be done away, and we shall dwell in our Saviour's
presence forever.
And before that joyful day arrives, an intelligent Christian will rejoice to have on his shelves, ranged side by
side, Leighton and Rutherford, Usher and Owen, Reynolds and Howe, Hall and Baxter, Scott and Henry; and he
will find each in their turn minister suitable food for his spiritual nourishment, and with one aim and one heart
they will refresh, and cheer, and strengthen him, and help him on in the way to Zion.
The Edition now presented to the public is taken from the corrected London edition of 1811; which was
revised by the Rev. George Burder and the Rev. Joseph Hughes, whose praises are in all the churches of Christ.
Their labors were chiefly employed in "examining the references to Scripture; translating quotations from the
learned languages; arranging the paragraphs, and all the figured divisions in a more conspicuous manner;
expressing in the head-line the substance of the page, and, where practicable, the chronology; adjusting the orthog
raphy and punctuation to the modern standard; occasionally rectifying grammatical improprieties, and indeed
rendering the whole more correct."
With such views of the value and excellence of this Work, views which the writer has long entertained, and.
with some sense of the benefit which he trusts that he has personally derived from it for many years, he had great
pleasure in acceding to a request from the Publisher to give these introductory remarks. He will be truly thankful
if any
should thereby be led to look and derive spiritual good from a work which might otherwise not have come
into their possession.
EDWARD BICKERSTETH,
ISLINGTON, N'ay 21, 1827.
* Account of the Life and Death of Mr. Matthew Henry, chiefly collected out of his own papers, by the Rev. W. Tong.
MEMOIRS
OF THE
REV. MATTHEW HENRY.
Pada ta
MOST readers of a work which has acquired any degree of celebrity, feel a desire to know something of the author;
and that desire is increased, in proportion as they find themselves interested in the work itself. It may therefore be
presumed, that the readers of Mr. Henry's writings, which have long been in high repute in the religious world, will
wish for some information concerning the character and life of that excellent man, whose pen produced so many
admirable performances. This is not merely an innocent, but a laudable curiosity, which we are happy to have the
present opportunity of gratifying, on the republication of his smaller pieces, as well as his larger work on the Bible;
most of which pieces have long been out of print; and we are persuaded, that the more the author is known, th
greater pleasure pious readers will feel in the perusal of his writings.
A Life of Mr. Henry was published, shortly after his decease, by his intimate friend, the Rev. Mr. TONG, but it is
now become exceedingly scarce; and though it contains a just character and a faithful narrative, drawn from personal
knowledge, as well as from private papers, the manner in which it is drawn up is not the most pleasing, the writer being
then far advanced in life; and it is rendered prolix, and even tedious, by the insertion of too many extracts from his
diary, and too many articles relative to Mr. Henry's acquaintance and his own, as well as various other particulars,
which at this distance of time are become uninteresting. On these accounts it was judged advisable, instead of re-
printing that work, to compose a new one. In this, however, all that appeared interesting in the former is retained,
and whatever else could be collected is inserted, particularly in relation to his settlement at Hackney, where some
persons were living when the writer of this first came to that place, who had the happiness to be Mr. Henry's hearers,
and remembered him well.
Mr. MATTHEW HENRY was the second son of the eminently pious and excellent Mr. PHILIP HENRY, whose
Life, published by him, is an admirable piece of biography, and who was ejected by the Act of Uniformity from his
living in the parish of Worthenbury, in Flintshire, A. D. 1662. This his son was born October 28, in the same year,
which also, he observes with pleasure in his diary, gave birth to many other ministers of his acquaintance, to whom
God had appointed more peaceful days than their predecessors, whom their brethren, who hated them, had cast out. His
birth-place was Broad-Oak, in Iscoid, Flintshire, within the parish of Malpal, which is in Cheshire; a district signalized
in the British annals for the famous monastery of Bangor. Hither his father removed but a fortnight before his birth,
not being suffered any longer to continue in the place of his former ministry; and here he spent the remainder of his
days. Mr. Henry's mother was Mrs. Katharine Matthews, the daughter and heiress of Mr. Daniel Matthews, a gen-
tleman of an ancient family and a considerable estate, which, upon his death, came into the possession of Mr. Philip
Henry, by which he was enabled to live in comfort after his ejectment, and not only to preach the gospel gratis, as he
had opportunity, but likewise to relieve several of his necessitous brethren. But his wife proved to him a greater
treasure, as she was a woman equally eminent for piety and every other endow ment. Her son has done ample justice
to her character, in an excellent discourse, occasioned by her death, on Prov. 31. 28. Her children arise up, and
call her blessed. It is subjoined to the Life of his father.
The circumstances of Mr. Henry's birth were rather remarkable. Besides its being premature, (as the writer of
this has been credibly informed,) his mother's labour was so sudden, that she was delivered before any assistance could
be procured; and he was so weakly a child that no one expected him to live. He was therefore baptized the next
day after he was born, by Mr. Holland the minister of the parish, but without godfather or godmother; and his
father desired the sign of the cross might not be used, but the minister said he durst not omit it.
When he was about five years old, he had the measles, by which his brother, who was a year older than himself,
was cut off; a circumstance which deeply affected him, and which he noticed with great seriousness, in a paper writ-
ten on his birth-day, when he had completed his thirteenth year, wherein he drew out a list of the mercies which he had
received, with lively expressions of gratitude to the Author of them. He long continued weakly subject to agues and
10
MEMOIRS OF THE REV. MATTHEW HENRY.
ther complaints; but he very early discovered a good mental capacity, and a thoughtful turn, so that it was remarked
his childhood had less of vanity than that of most children, and that at an earlier period than is usual, he put away
childish things. He was able to read a chapter in the Bible distinctly when he was but about three years old, and
was used to make pertinent remarks on what he read.
(C
His first abiding convictions of religion, according to his own written account, in the paper above referred to, were
wrought when he was ten years of age, in consequence of a sermon preached by his excellent father, on Psalm 51. 17.
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise. "I think it was
that," says he, "that melted me: afterwards I began to enquire after Christ." He was early accustomed to make
memorandums of the sermons which he heard, and of the effect they had upon his mind. From one of these papers,
dated December 17, 1673, it appears that he heard a sermon on the signs of true grace, which put him upon the strict
examination of himself by the rules which had been laid down; and, after opening his mind to his father, he was
encouraged to draw a favourable conclusion respecting his spiritual state. He particularly mentions his repentance
for sin, according to the scripture-account of it, in many passages which he transcribes; his solemn dedication of
himself to God, according to the tenor of the gospel-covenant, and his love to God, as evidenced by his love to the
people of God, whom he chose as his best companions; and his love to the word of God, concerning which he ex-
presses him thus: "I esteem it above all; I desire it as the food of my soul; I greatly delight both in reading and
hearing it; and my soul can witness subjection to it, in some measure; I think I love the word of God for the
•
purity of it; I love the ministers and messengers of it; I rejoice in the good success of it; ali which were given as
"marks of true love to the word, in a sermon I lately heard, on Psalm 119. 140. Thy word is very pure, therefore
'thy servant loveth it."
66
<<
"C
In the same paper, which contains a catalogue "of the mercies of God to him, both temporal and spiritual," he
mentions it as matter of peculiar thankfulness that he was blessed with pious parents, who took so much pains in his
education, and by whose means he was brought so early to devote himself to God. After noticing with thankful-
ness his recovery from an ague which had hung long upon him, he mentions his first application to learning. It
w'll be pleasing to the reader to see his own words."
"After this sickness, in the year 1669, I had health, and began to learn my grammar. Blessed be God that gave
'me an understanding! Mr. Turner entered me a little into the principles of grammar, and my father has carried me
"on in it; the Lord grant he may live to perfect it!" As a proof of his affection to this his excellent father, as well
as of his piety to God, the following addition is here subjoined: "In March, 1669, my dear father had a sore fever;
"we thought he would have died; but our extremity was God's opportunity, and he arose and helped us."
It was observed by all who knew him, that he was remarkably quick in learning any thing, and that he possessed a
strong memory to retain it. He was early addicted to close application to his studies, and remarkably provident of his
time ; so that his good mother, fearful lest he should injure his health, was sometimes obliged to call him down from
his closet and advise him to take a walk in the fields.
His whole conduct, in the happy family of which he was a member, was amiable and exemplary. As he ever ma-
nifested the greatest duty and deference to both his pious parents, so he exercised the utmost affection and kindness
towards his sisters. They all lived together in the most delightful unity: and he made it his business and his pleasure
to promote their best interests, both by his admonitions and his prayers. His father recommended it to them to spend
an hour together every Saturday afternoon, in religious exercises, with a view to their preparation for the sabbath; and
he conducted them with great propriety, to their mutual advantage.
He was always very regardful of his father's instructions, and with uncommon diligence he attended to his preach-
ing; with which he was sometimes so deeply affected, that, as soon as the service was ended, he would retire to his
closet, to weep and pray over what he had been hearing, and would hardly be prevailed upon to come down to dinner,
lest the memory and impression of it should be effaced. He sometimes took an opportunity, especially in walking with
his father, to relate to him the impressions which his discourses made upon him, and to open to him freely any diffi-
culties that occurred to his mind; which proved of excellent use for his further information and encouragement.
It seems that Mr. Henry had an inclination to the ministry from his childhood. This partly appeared in his fond-
ness for imitating preaching, which he did with a degree of propriety and gravity beyond his years; as also in his
frequent attendance at the private meetings of good people, with whom he would pray, and repeat sermons, and
sometimes expound the scriptures, to the surprise of all present. One of them once expressed to his father some con-
cern lest his son should be too forward, and fall into the snare of spiritual pride; to whom the good man replied,
"him go on; he fears God and designs well, and I hope God will keep him and bless him.”
"Let
K
Mr. Philip Henry was used generally to have some young student in his house, previous to his entrance on the
ministry, who, while he was a pupil to Mr. Henry, acted as a tutor to his children. One of these was Mr. William
Turner, who was born in that neighbourhood, and had studied at Edmund Hall, Oxford. He was afterwards many
years vicar of Walburton, in Sussex, and was the author of a work in folio, on the History of remarkable Providences.
He lived with Mr. Henry at the time his son entered on his grammar, and was the person referred to by him in the
papers quoted above, as having initiated him into the Latin language; and it may be supposed, from his great piety
and studious turn, that he was in other respects useful to him. Mr. M. Henry remained under his father's eye and
tuition till he was about eighteen years of age, from which he enjoyed singular advantage for both literary and religious
attainments, to qualify him for the ministerial office; and he soon afforded ample proof that he had not enjoyed them
in vain. As his constitution grew stronger with his growing years, his mind also improved in knowledge, grace, and
holiness, so that he was richly furnished betimes for the important office to which he had devoted his life, and seemed
not to need any further assistance than he had enjoyed, or might yet enjoy, under the tuition, and from the example,
of such a father, who was not only an excellent scholar himself, but had an admirable method of communicating
t
1
·
MEMOIRS OF THE REV. MATTHEW HENRY.
11
knowledge to others. He was desirous, however, that his son might enjoy some further advantages in his edu-
cation at some more public seminary.
Mr. P. Henry had been partial to a University, having himself passed some years at Christ Church, Oxford. But
the sad alteration which had taken place in those seats of learning, after the Restoration, greatly altered his opinion;
so that, to preserve his son from the snares and temptations to which he might have been exposed from the want of
proper discipline, he determined upon sending him, in the year 1680, to an academy which was then kept at Islington
by the learned and pious Mr. THOMAS DOOLITTLE, who trained up many young men for the ministry, who made a
distinguished figure among the Protestant Dissenters. Here, among many other excellent young persons, he enjoyed
the society of Mr. Bury, who was from the same neighbourhood, and afterwards an eminent minister, who bore this
honourable testimony to Mr. Henry's character during the course of his studies: "I was never better pleased," says
he," when I was at Mr. Doolittle's, than when I was in young Mr. Henry's company. He had such a savour of
"religion always upon his spirit, was of such a cheerful temper, so diffusive of all knowledge, so ready in the scrip-
"tures, so pertinent in all his petitions, so full and clear in all his performances, &c. that he was to me a most de-
"sirable friend, and I love heaven the better since he went thither." Mr. Bury observes, however, that " he had an
"almost inconceivable quickness in his speech, but that he afterwards happily corrected it, as well for his own sake,
"as for the benefit of others."
Another of Mr. Henry's fellow-students was Mr. HENRY CHANDLER, afterwards an eminent minister at Bath,
and father of the learned Dr. Chandler, of the Old Jewry, London. In a letter to Mr. Tong, he speaks of Mr. Henry
in the following respectful terms: "It is now thirty-five years since I had the happiness of being in the same house
"with him, so that it is impossible I should recollect the several [particulars] that fixed in me such an honourable
"idea of him, that nothing can efface while life and reason last. This I perfectly weil remember; that, for serious
We were near thirty pupils
piety and the most obliging behaviour, he was universally beloved by all the house.
when Mr. Henry graced and entertained the family, and I remember not that ever I heard one of the number
speak a word to his disparagement. I am sure it was the common opinion, that he was as sweet-tempered, cour-
"teous, and obliging a gentleman as could come into a house; his going from us was universally lamented."
cc.
How long he continued with Mr. Doolittle is not quite certain. Such was the persecuting temper of the times,
that this good man was obliged to leave Islington, (upon which he removed to Battersea,) and soon after to disperse
his pupils into private families at Clapham, to which place it does not appear that Mr. Henry followed them. It is
certain, however, that when he quitted this academy, he returned to his father's house, where he pursued his studies
with great assiduity. Among his papers is one dated Broad-Oak, 1682, (about which time it seems probable that he
returned thither,) which is a memorial of the mercies which he had received from the hand of God from his birth to
that time, which was his birth-day: it consists of twenty-six particulars, and discovers a lively spirit of devotion.
Mr. Henry was now twenty years of age, and had made great improvement in all the branches of science, which
tended to fit him for appearing with great advantage under the ministerial character. But it does not appear that he
had yet begun to exercise his talents in public. He was, however, frequently engaged in social exercises of devotion
among the good people of his father's acquaintance, and who resorted to that house of prayer. His company was
much coveted by them, and they were highly gratified by his visits, which he was ever ready to make to the meanest
of them; when he was used to pray with them, and converse with great freedom, affection, and judgment, on their
spiritual concerns. Greatly delighted were they to see such a son treading so closely in the steps of such a father;
and his memory was long precious in that neighbourhood, and in the adjacent country, where Mr. Philip Henry used
frequently to preach in the houses of those pious gentlemen who entertained the ejected ministers, though they gene-
rally attended the worship of the established church.
66
As the times were dark, and the circumstances of dissenting ministers were very discouraging, Mr. Henry had no
prospect of a pastoral settlement with a congregation; he therefore, with the advice of friends, directed his thoughts
to another and very different employment. He had formed an intimacy with ROWLAND HUNT, Esq. of Boreaton,
who married the daughter of Lord Paget, and at whose house Mr. P. Henry used to preach once a quarter, and
administer the Lord's supper. This worthy gentleman advised his father to enter him in one of the Inns of court, for
the study of the law. His view in this was not to divert him from his design of pursuing the work of the ministry, but
to find him some present employment of his time, as he was but young, which might hereafter be advantageous to him,
not only in a temporal view, as he was heir to a handsome estate, but as it might be subservient to his usefulness as a
minister. Accordingly, Mr. Henry went to Gray's-Inn, about the end of April, 1685.
Some of his friends discovered painful apprehensions lest this situation, and the connexions he might here form,
should prove unfavourable to his religious interests, and, in the issue, divert him from the sacred office to which his
former studies had been directed, and for which he discovered such peculiar qualifications. But their fears happily
proved groundless; his heart was fully bent for, God, and established with grace; so that he still maintained his sted-
fastness amidst all the temptations with which he was surrounded. He happily formed an acquaintance with several
young gentlemen, then students of the law, who were exemplary for sobriety, diligence, and religion, who were glad
to receive him as an intimate associate, and with whom a mutual friendship continued to the last. Here his diligence
in study, his quick apprehension, his rapid proficiency, his tenacious memory, and his ready utterance, induced some
of the profession to think that he would have been eminent in the practice of the law, had he applied himself to it as
his business. But be felt himself under no temptation to relinquish the object of his first resolution, and he continually
kept that in his view, habituating himself to those exercises which might further his preparation for it. He heard the
most celebrated preachers in town; among whom he seemed to be best pleased with Dr. Stillingfleet, at St. Andrew's,
Holborn, for his serious, practical preaching; and with Dr. Tillotson, at Lawrence Jewry, for his admirable sermons
against popery. He accustomed himself to take notes of what he heard; and he constantly sent a short scheme of the
t
12
MEMOIRS OF THE REV. MATTHEW HENRY.
sermons to his father, to whom he generally wrote twice every week, giving him an account of all remarkable occur
rences with great judgment, yet with all the caution and prudence which the difficulties of the times required.
During his residence in London, Mr. Henry not only attended with constancy on the public worship of God, but
he promoted social prayer and religious conference with his particular friends, and he sometimes expounded the scrip-
ture to them. When he was about to leave them, he delivered to them an excellent and affectionate discourse, on
2 Thess. 2. 1. By the coming of our Lord Jesus Christ, and our gathering together unto him; recommending to himself
and them the hope of that blessed meeting, as their greatest comfort, now they were about to part. The letters which
he wrote to his friends while he continued at Gray's-Inn, discover the lively sense of divine things which he preserved
upon his mind, of which an excellent one of great length is published by Tong, to his friend Mr. G. Illidge, of Nant-
wich, whose father's Memoirs he afterwards printed: from whence it appears how valuable a correspondent he was,
and how much he aimed at usefulness, in his letters as well as in his conversation.
But though his time was not unprofitably spent in London, he sometimes complained of the want which he felt
of those opportunities which he had enjoyed in his father's house: his "Broad-Oak sabbaths, and the heavenly manna,"
which he had tasted there; and expressed his earnest wishes to return. Accordingly in the month of June, 1686,
he went down to Broad-Oak, and continued several months in the country; when he made it appear that his
residence in London, and his study of the law, had been no way prejudicial to his religious temper, or his ministerial
qualifications. He now began to preach frequently as a candidate for the ministry, and he every where met
with great acceptance.
About this time he went to visit his friend Mr. Illidge, at Nantwich, who had been in a remarkable manner brought
to a sense of religion by the ministry of Mr. P. Henry, and who was very zealous in promoting the spiritual benefi
of his neighbours. Mr. M. Henry spent several days with him, and preached in his house every evening to a con-
siderable number of people, of whom several dissolute persons appeared to be deeply impressed with what they heard.
One instance was very remarkable. The last evening, Mr. Henry preached on Job 37. 22. With God is terrible majesty.
Mr. Illidge, observing one man present whom he knew to be notoriously wicked, went the next morning to his house,
to see what impression this alarming discourse had made upon him; when he found him in tears, under a deep con-
viction of sin, and the apprehension of misery. He found his wife also weeping with him, on account of her hus-
band's distress. Mr. Illidge gave him the best instruction he could, and prayed with him. He also made known
his case at Broad-Oak, that he might have further help from thence. There soon appeared a great change in him.
He manifested a deep and abiding concern about his eternal state, and that of his wife, whom he taught to read.
He set up prayer in his family, went often to the meeting at Broad-Oak, and at length was admitted to the Lord's
supper. He sometimes spoke of the joy he felt at the remembrance of what God had done for him, and he maintained
a hopeful profession of religion for some years. His wife also gave proof of her conversion, and died, to all appear-
ance, a good christian. But he afterwards relapsed into sin, to the great grief of his best friends, and the dishonour of
religion. Whether he was effectually recovered does not appear.
Mr. Henry's great acceptance and success, at the commencement of his ministry, encouraged him to prosecute it
with increasing ardour. Having occasion to take a journey to Chester, some good people there, who had heard of his
fame, desired him to preach to thein one evening in a private house; liberty for public worship not being yet granted.
He readily consented, and preached three evenings successively at different houses in the city. The specimen which
these good people had now received of his talents excited in them an earnest desire to have him settle with them;
having, about two years before, lost two aged and faithful ministers; and another in the city, Mr. Harvey, being far
advanced in years, and preaching very privately. Being encouraged by a prevailing report that government was
disposed to grant indulgence to dissenters, some of them went, about the latter end of the year, to Broad-Oak, to
express to him their wishes for his continued services. He was then in the twenty-fifth year of his age. On con-
sulting with his father, and thinking there was the voice of Providence in the affair, he gave them some encouragement
to hope for a compliance with their invitation, if liberty should be granted, provided Mr. Harvey consented, and they
would wait till his return from London, where he was going to reside some months. They expressed their readiness
to receive him upon his own terms, and in his own time.
On the 24th of January, 1687, he set out for London with the only son of his friend Mr. Hunt. At Coventry he
heard that there had been a fire at Gray's-Inn, and at Holborn's-Court, where he had a chamber; upon which he
wrote to his father, that he expected the effects which he had left there were all lost; but on his arrival, he had the
pleasure to find that, by the care of a chamber-fellow, most of them were saved. The first material news he heard in
London, was that the king had granted indulgence to the dissenters, and had empowered certain gentlemen to give
out licences: the price of one for a single person was ten pounds; but if several joined, sixteen pounds; and eight
persons might join in taking out one licence.
Not many dissenters took out these licences; but the disposition of the court being sufficiently understood, many
began to meet publicly. About the end of February, Mr. Henry wrote to his father, that Mr. Faldo, a congregational
minister, had preached, both morning and afternoon, to many hundred people, at Mr. Sclater's meeting in Moorfields.
The people of Chester now reminded him of his engagements to them, the propriety of which he sometimes was ready
to question, but he did not hesitate to fulfil them. The reverend and learned Mr. Woodcock came to him, and told him
that he wished to engage him in a lecture which was set up chiefly for young persons; but thanking him for his
respect, he modestly declined the offer, and said that his service was most wanted in the country, and might
be most suitable there.
Mr. Henry now began to think seriously on the business of ordination, and consulted some ministers about it, par-
ticularly Mr. Tallents, of Salop, who had been some time in London, and Mr. James Owen, who was lately come up
from Oswestry, both of whom had known him from his childhood, and they gave him all possible encouragement in
MEMOIRS OF THE REV. MATTHEW HENRY.
13
his design. He viewed the ministerial office in so awful a light, that he set himself to consider the engagement into
which a person enters in his ordination to it, with the greatest seriousness. He drew up, on this occasion, chiefly for
his own use, a discourse on 1 Tim. 4. 15. Give thyself wholly to them; in which he stated the nature and several parts
of the ministerial work, and what it is for a man to be wholly in them, (as it is in the Greek,) and then proceeded
thoroughly to examine his own heart, with respect to his fitness for them. The paper is entitled, "Serious Self-exa-
"It is worth
"mination before Ordination;" with this text prefixed: Search me, O God, and know my heart, &c.
"while," says he "for a man at such a time, deliberately to ask himself, and conscientiously to answer, the six fol-
"lowing questions: 1. What am I? 2. What have I done? 3. From what principles do I act in this undertaking?
"4. What are the ends I aim at in it? 5. What do I want? 6. What are my purposes and resolutions for the
"future?"-To each of these questions he gives a distinct answer, in several particulars, at a very considerable
length, which fill more than four large folio pages. The whole discovers the utmost seriousness, humility, and con-
scientious regard to truth and duty.
About this time a respectable person, whom he had consulted about his ordination, intimated to him an apprehen-
sion that ne might possibly obtain it from one of the bishops, without those oaths and declarations to which the
dissenters objected. This probably took its rise from the moderation which the clergy were now disposed to show
towards the nonconformists, in consequence of the king's declaration for liberty of conscience, which they knew
originated in his intention to promote popery. Whether there was any solid ground for the apprehension or not, it
appears that the intimation of his friend induced Mr. Henry to investigate the question with the utmost care and
impartiality, "Whether it be advisable for one that hath devoted himself to the service of God in the work of the
ministry, but is by no means satisfied with the terms of conformity, to choose ordination by episcopal hands (if it
"may be had without any oaths and subscriptions) rather than ordination by presbyters." Having fairly stated, in
writing, (dated April 28, 1687,) the arguments which occurred to him on both sides, with earnest prayer for direc-
tion, he determined for the negative, and applied to those ministers in London to whom he was best known, for their
assistance in the solemn service.
The times were
On the 9th of May, these ministers met on the occasion, but where it was we have no account.
such as rendered a private ordination most eligible, in the opinion of the ordainers, who were all of the Presbyterian
denomination, and who conducted the service in the manner which was common among the Presbyterians of that
day, and long after. We have no information respecting either a sermon or a charge delivered, as is usual on such
occasions; but among Mr Henry's papers was found the Latin Thesis which he delivered on the question—An justi-
ficemur Fide absque operibus Legis? Affirmatur.-Mr. Tong has given an abstract of it, and has subjoined Mr Henry's
confession of faith which perfectly agrees with the Assembly's Catechism.
For the same reason that the ordainers chose to have the service performed in private, they declined giving a
certificate of the ordination in the usual form, (which seemed to be an excess of caution,) and only gave this
brief testimonial:
66
ܙ
"We, whose names are subscribed, are well assured that Mr. Matthew Henry is an ordained minister of the
"gospel.
Sic Testor,
64
May 9, 1687."
W. WICKENS,
FRAN. TALLENTS,
EDW. LAWRENCE,
NATH. VINCENT,
JAMES OWEN,
RICH. STEELE."
Of so much importance was a regular certificate of presbyterian ordination esteemed in those days, that Mr.
Henry, after he had been settled many years, and had many living epistles to witness for him, applied to the ordainers
then living, to give him a certificate in form; which had the signatures of Mr. TALLENTS and Mr. OWEN, dated
Dec. 17, 1702. It was remarkable, that one of the above ministers who engaged in Mr. Matthew Henry's ordination,
was also employed in the ordination of his excellent father, Mr. Philip Henry, near thirty years before. This was
Mr. RICHARD STEELE, the author of that valuable Treatise on Old Age.
Mr. Henry, soon after his ordination, hastened down to Chester, to enter upon his pastoral charge. He left Lon-
don the latter end of May, and went first to Broad-Oak, where he stayed but a short time. Several persons of the
congregation came to meet him there, and conducted him to CHESTER, where it is needless to say how joyfully he was
received, especially on account of the liberty which was now granted to the dissenters, though the object of the king in
granting it was sufficiently known. Worship had hitherto been kept up in the house of Mr. Henthorne, which was
large and commodious, but only between and after the hours of public service at the established church, where most of
the people attended to hear Dr. Fogg and Dr. Hancock, whose ministry they highly valued. Their numbers, however,
so much increased, that it was found necessary to provide a larger place. With this Mr. Henthorne, who was zealous
in the cause, soon accommodated them against the time of Mr. Henry's coming; having a large out-building belonging
to the Friary, which was in his possession. The work of fitting it up was begun on a Monday, and it was in sufficient
forwardness to be opened for worship the next Lord's day. But Mr. Henry did not arrive till the Thursday
following, which was the lecture-day, when he preached his first sermon, on 1 Cor. 2. 2. I determined not to know any
thing among you, save Jesus Christ, and him crucified. Mr. Tong, who was present on the occasion, says, "I am a
"witness that they received him as an angel of God." But before he would preach, such was his respect to the aged
and worthy Mr. HARVEY, that he made him a visit, in order to be satisfied that his coming to Chester was with. his
14
MEMOIRS OF THE REV. MATTHEW HENRY.
probation; for without it, he assured him that he would return. The good old man soon satisfied him on this head,
telling him that there was work enough in Chester for them both. They afterwards lived in the most perfect harmony.
Mr. Henry constantly attended his Tuesday lecture, and always behaved towards him as a son to a father. He also
advised all his friends to show him all possible respect, as a faithful minister of Christ, who had many years laboured
there in the gospel, and had also been a sufferer for it:
Mr. Henry's situation at Chester proved highly agreeable to him, on account of the valuable society he met with
there; and it was soon rendered the more so, as three of his sisters were providentially brought to reside in that place.
in consequence of their being married to respectable and pious men, who belonged to his congregation, (Mr. Radford,
Mr. Holton, and Dr. Tilston,) to whom he conducted himself with a truly fraternal affection. But a yet more agree
able and important circumstance was his entrance into the conjugal state, with a lady who was possessed of every
qualification to render that state happy. This was Mrs. KATHARINE, daughter of Mr. JOHN HARDWARE, of Molds-
worth. On his first proposal, some obstacles lay in the way, but they were so completely removed, that the match
was as agreeable to her parents as it was to his, 30 that they came to reside at Chester, and they all lived together. But
this pleasing scene, like many earthly ones, was of very short continuance; for within a year and a half Mrs. Henry
was seized, in child-bed, with the small-pox, and died, Feb. 14, 1689, though the child was spared. Mr. Tong, who
lived within eighteen miles, came to visit this house of mourning; who, having described the manner in which the
tender mother was affected, says of Mr. Henry, the first words he spoke to him, with many tears, were these: "I
"know nothing could support me under such a loss as this, but the good hope I have that she is gone to heaven, and
"that in a little time I shall follow her thither."
It was no small alleviation of his grief, that the child was spared. His good father came to visit him on the occa-
sion, when he baptized the child in public, and the scene was peculiarly solemn and affecting. Mr. Henry, on pre-
senting his child in baptism, (whom he named after her mother,) professed his faith and renewed his covenant, in a
most affecting manner, and then added, "Although my house be not so with God, yet he hath made with me an
everlasting covenant, &c. I offer up this my child to the great God, a plant out of a dry ground, desiring it may
"be implanted into Christ." Every heart was full, and few dry eyes were seen.
Under this severe affliction, God strengthened his heart and his hands, so that he pursued his work with his usual
diligence and vivacity. At length a kind providence repaired his loss, and the mother of his deceased wife was the
means of procuring him another. She recommended to him the daughter of ROBERT WARBURTON, Esq. of Grange,
the son of Peter Warburton, Esq. serjeant at law, and one of the judges of the common pleas. He was a gentleman
fond of retirement, who constantly had the Bible and Baxter's "Saint's Rest" on the table before him, and whose house
was a sanctuary to the silenced ministers. Mr. Henry's marriage to this lady was consummated, July 8th, the same
year, at Grange, when both his father and mother were present, who were greatly pleased with the new relation, and
blessed God who had thus filled up the breach. Mr. and Mrs. Hardware now left Chester, and retired to an estate
which they had in Wirral, but their affection for Mr. Henry as a son continued.
From this time he kept a regular diary of all material occurrences and transactions to the end of his life; a practice
which he had lately recommended to his friends, in a discourse on Redeeming the time. From this diary of his the
following part of his history is principally taken.-We shall now give some account of his family by this second mar-
riage, and the manner in which he governed it.
In the space of twenty-two years he had nine children, eight of which were daughters. Three of them, namely,
the first, second, and fourth, died in their infancy. The first of these children was born, April 12, 1691, on which
nccasion he made his will; but she died in about a year and a half. In his diary he makes many pious remarks on
this event, and the night of her funeral he writes thus: "I have been this day doing a work I never did before-bury-
"ing a child. A sad day's work! But my good friend, Mr. Lawrence, preached very seasonably and excellently,
"from Psalm 39. 9. I was dumb, I opened not my mouth, because thou didst it."
On the birth of the fourth of these children, he writes, June 24, 1697, “This child has come into a world of tears;
for his pious father, who had taken a pleasure in coming to baptize his grand-children, (which he did in a peculiarly
interesting manner,) was now dead, and he was particularly affected at the recollection of that event, as it happened
the very same day of the month the preceding year. But, says he, "God has set the one over against the other, that
"I may sing of mercy and judgment." But this child was taken away in less than a year and a half; upon which
occasion he writes, "My desire is to be sensible of the affliction, and yet patient under it. It is a smarting rod;
"God calls my sins to remembrance-the coldness of my love, my abuse of spiritual comforts." But he adds, ""Tis
a rod in the hand of my Father. I desire to see a father's authority, who may do what he will; and a father's love,
"who will do what is best. We resign the soul of the child to Him that gave it.-I am in deaths often; Lord,
"teach me how to die daily," &c.
Lif
On May 3, 1700, God was pleased to give him a son. But his birth was attended with such uncommon danger
both to the mother and the child, that he mentions it as a miracle of mercy that their lives were spared. This child
Mr. Henry himself baptized on the lecture-day, in the following week, by the name of PHILIP,* when he preached on
the occasion from 2 Sam. 7. 14, 15. When this child was about a month old, he was so ill that there was but little
hope of his life; and Mrs. Henry continued in such weakness, increased by her anxiety about her infant, that she,
and all her friends, expected her speedy dissolution. But God mercifully interposed, and restored both her and her
* It appears that he took the name of Warburton, upon inheriting the estate of his maternal grandfather: and there was too
But his
great a propriety in his relinquishing the name of Henry, as he had departed from the spirit of his pious ancestors of that name.
father, who often tenderly mentions him in his diary, did not live to witness the unhappy change.
MEMOIRS OF THE REV. MATTHEW HENRY.
15
child. On this occasion Mr. Henry made a new wili, which he did with exemplary prudence and seriousness,
earnestly begging divine direction in this matter, as he did in every other, respecting himself, his family, and his
friends. His diary affords ample proof how he acknowledg'd God in all his ways, and what an affectionate interest he
took in the concerns of all with whom he was connected.
We shall now notice his conduct in his FAMILY, which was in a great measure regulated by the example of his
pious father, of whose house those who had access to it were ready to say, This is no other than the house of God, and
the gate of heaven. Mr. Henry was constant in the worship of God in his family, morning and evening, which nothing
was suffered to prevent. He called all the members of it together as early in the morning as circumstances would
permit; and he did not delay it to a late hour in the evening, lest drowsiness should prevent devotion. He was never
tedious, but always full and comprehensive, performing much in a little time, which seldom exceeded half an hour.
He began with a short invocation for assistance and acceptance. He then read a portion of scripture, (in the morning
from the Old Testament, and from the New in the evening,) giving a short exposition in a plain and familiar manner,
so as to render it both intelligible and pleasant, and added practical reflections. To engage the greater attention, he
used to examine some of his family how they understood, and what they remembered of what they had heard. After
this, some part of a psalm was constantly sung, from a collection which he himself made, entitled, "Family
Hymns," selected from different translations of the psalms; and every one had a book, to prevent the interruption
occasioned by reading the lines. After singing, he prayed with great affection and propriety, noticing every particular
case in his family, and not omitting the state of the nation and the church. This variety prevented the service from
being tedious, and his whole family attended it with pleasure. When the whole was ended, his children came to
him for his blessing, which he gave with solemnity and affection.
Beside his stated family-worship, he occasionally kept family-fasts, as special circumstances required; when he
sometimes called in the assistance of his friends, whose respective cases and trials were committed to God with his own.
On the Lord's day he did not omit any part of his ordinary family-worship, but rising earlier on that day, after his
private devotion he began it somewhat sooner. On returning from the public morning service, after he had dined, he
sung a psalm, offered a short prayer, and then retired till the time of the afternoon service. In the evening he usually
repeated the substance of both his sermons, in his family, when many of his neighbours came in: this he followed
with singing and prayer, and concluded with singing two verses more, previous to the benediction. Before supper, he
catechised the younger children: after supper, he sung the 136th Psalm, and catechised the elder children and servants;
examined them as to what they remembered of the sermons, and concluded the day with prayer. Having a happy con-
stitution both of body and of mind, he went through all this service with constancy and comfort, beside all his minis-
terial work in public, which he performed without any assistance, and which we now proceed to notice.
Mr. Henry having chosen the christian ministry as the grand business of his life, set himself to discharge the duties
of it, as soon as he obtained a settlement, with indefatigable industry and with equal delight, being willing to
spend and be spent in the service of Christ, and for the good of souls. His stated public services in his own congre-
gation, which were far from the whole of his labours, were such as few other persons could have gone through. His
method of proceeding in them was as follows:
**
He began the public worship exactly at nine o'clock, with singing the 100th Psalm; then offered a short prayer,
ind next read some portion of the Old Testament in course, and expounded it in the same manner as appears in his
printed Exposition. He went through the Bible twice while he was at Chester, and on his lecture-day he expounded
all the Psalms not less than five times. After his public exposition was ended, he sung a second time, and prayed for
about half an hour. After which he preached about an hour, then prayed, and usually concluded with singing the
117th Psalm. He pursued the same plan in the afternoon, excepting that he then expounded the New Testament,
and at the close sung the 134th Psalm, or some verses of the 136th. In singing, he always made use of David's
Psalms, or other scripture-hymns, which he preferred to such as are wholly of human composition, the latter being
generally liable to this exception: "that the fancy is too high, and the matter too low, and sometimes such as a wise
"and good man may not be able, with entire satisfaction, to offer up as a sacrifice to God."* In this work of praise
he took great delight, as appeared from the manner in which he engaged in it.
IN PRAYER, Mr. Henry's gifts and graces eminently appeared. He had a wonderful faculty of engaging the atten-
tion and raising the affections of the worshippers. Though in his second prayer he was always copious, yet he was
not tedious. It was always suited to the congregation, to the sermon, to the state of the nation, and of the church of
God. His petitions for the afflicted were very particular, pertinent, and affectionate. In regard to public affairs,
he was never guilty of profaning the worship of God by introducing any thing obnoxious to government, or offensive
to persons of any party; nor, on the other hand, by giving flattering titles to any description of men. The state of
the reformed churches abroad was much upon his heart, and he was a fervent intercessor for those of them that
suffered persecution for righteousness-sake.
·
+
How great a talent he had in PREACHING, is sufficiently known, from the many sermons of his which are before the
public. He was very happy in his choice of subjects, and of apposite texts, especially on particular occasions and
occurrences, public or private, which he was always ready to improve. His method in his sermons was just and easy;
his language plain, sententious, and scriptural; his elocution natural, and free from any odd or affected tone; his
address was popular, earnest, and affectionate; both he himself and his auditory were often transported into tears. The
strain of his preaching was spiritual, evangelical, and practical. He shunned not to declare the whole counsel of God.
Mr. Henry's judgment and practice in this matter deserve the serious consideration of those who perpetually sing Hymns of merv
human composition, almost to the exclusion of David's Psalms.
VOL. I.
"
16
MEMOIRS OF THE REV. MATTHEW HENRY.
He delighted in preaching Christ and the doctrines of free grace; but with equal zeal he preached up holiness in all
its branches, constantly affirming it to be a faithful saying, That they who believe in God shout be careful to maintain
good works. He was indeed so practical a preacher, and sometimes used such a phraseology in treating on practical
subjects, that some have censured him as being too legal; but he was no more of a legalist than the apostle James,
whom he knew well how to reconcile with the apostle Paul.
It was a common custom with Mr. Henry to preach a series of sermons upon a particular subject, which some-
times took up several years. But he did not follow the practice of several old divines, who delivered a great number
of discourses on the same text: his method was, to prevent the tediousness of such a practice, to fix upon different
texts for all the different parts of the subject which he discussed. By thus treating upon the various branches of faith
and practice in this connected view, as well as by his exposition of the Bible in course, his hearers had peculiar advan-
tage for improving in scripture-knowledge, above those whose ministers only discourse upon short detached passages:
accordingly it was remarked, that Mr. Henry's people in general greatly excelled in judgment and spiritual
understanding.
Mr. Tong has given a list of the subjects which Mr. Henry thus discussed in their connexion, which would here
occupy too much room. The following is a brief specimen. Soon after he settled at Chester, he delivered a set of
sermons on the guilt and misery of an unconverted state, from several texts: in another, he treated on conversions.
After these, he preached a series of discourses on a well-ordered conversation, beginning with one on Psalm 50. 23.
Each sermon contained a distinct direction, grounded on a separate text. A brief sketch of these may be acceptable
and useful. 1. Fix a right principle of grace in the heart, 2 Cor. 1. 12. fatter part. 2. Eye the gospel of Christ as
your great rule, Phil. 1. 97. 3. Set the Lord always before you, Ps. 16. 8. 4. Keep your hearts with all diligence,
Prov. 4. 23. 5. Aviae under the fear of God, Prov. 23. 17. 6. Be not conformed to the world, Rom. 12. 2. 7. Live
in constant dependence upon Christ, Col. 3. 17. 8. Take off your affections from present things, 1 John 2. 15.
9. Be
always upon your watch, Mark 13. 37. 10. Keep a conscience void of offence, Acts 24. 16. 11. Live by faith, Gal.
2. 20. 12. Commune much with your own hearts, Ps. 4. 4. 13. Watch the door of your lips, Ps. 39. 1. 14. Follow
the steps of the Lord Jesus, 1 Pet. 2. 21. 15. Set before you the examples of the saints, Heb. 6. 12.
16. Be very
cautious of your company, Prov. 13. 20. 17. Make conscience how you spend your time, Eph. 5. 16. 18. Pray to
God for holy wisdom, James 5. 1. 19. Often think of death and judgment, 2 Pet. 3. 11. 20. Converse much with
heaven, Phil. 3. 20.
He next delivered a set of sermons for the consolation of God's people, on the covenant of grace: e. g. God in the
covenant; a Father-a Husband-a Shepherd-a King, &c. Christ in the covenant; our Righteousness-our Life-our
Peace-our Hope: in all his offices; Redeemer, High-Priest, Captain, Forerunner, and Friend. The Holy Spirit in the
covenant; a Teacher-a Comforter-a Spirit of adoption-an Earnest. Blessings in the covenant; pardon-peace-
grace-access to God-ordinances-providences-creatures-death-heaven. These took him nearly a year and a half.
He next treated on sanctification, in all its branches; which sermons were followed by another set, on divine worship,
private and public, with various directions concerning each. After this, he delivered another series, on relative duties
in all their extent. These, with some others in connexion with them, brought him to the year 1698, when he began
a body of divinity, which (with occasional discourses) occupied him till the year 1712. Those who wish to see the
whole plan, which is very extensive and methodical, are referred to Mr. Tong's Life of the Author; where may be seen
a sketch of his lectures on a week-day, and his sacramental discourses.
:
Another part of Mr. Henry's constant work was CATECHISING, in which he engaged with peculiar delight, from
his affection to the young; and for which he was eminently qualified, by his happy talent for adapting his instructions
to the weakest capacities. The time which he set apart for this service was the Saturday afternoon, when many
besides the catechumens were used to attend, and esteemed it a profitable exercise. He usually spent about an hour
in it, and both began and ended with prayer, in which his expressions were very plain and affectionate. He used the
Assembly's Catechism with the elder children: but did not content himself with hearing them repeat the answers, but
divided them into several short propositions, and put a distinct question to each, explaining every part in a familiar
manner, and supporting it by a suitable text of scripture. His method of catechising may be seen in the edition of the
Assembly's Catechism which he published, which is entitled. "A Scripture-Catechism in the method of the Assem-
bly's;" a text of scripture being annexed to the answer to every subordinate question, grounded on the general answer
in that system; by which means children had a large collection of scripture-passages treasured up in their memories.
But we are informed that an excellent and judicious friend of Mr.Henry, "Mr. CHARLTON of Manchester, thinking
even the Shorter Catechism of the Assembly too long for children, and some parts of it too abstruse, and quite
"above their capacity, desired and pressed Mr. Henry to draw up a shorter and plainer catechism for children very
"young," which accordingly he did; and in the collection of his works it is prefixed to the former. Its title is," A
"plainCatechsm for Children." To which is added, "Another for the Instruction of those who are to be admitted
to the Lord's Supper."
IL
In this work of catechising, Mr. Henry was remarkably blessed of God; for he had the desire of his soul, in seeing
:he good work of grace begun in many of his young people, in whom he afterwards had much pleasure, as they proved
honourable and useful members of his church; though some, of whom he had entertained good hopes, turned out
loose and vain, to his unspeakable sorrow.
The ordinance of the LORD'S SUPPER Mr. Henry was used constantly to administer on the first Lord's day in every
month, not merely as this was customary in most other churches, but in conformity to the practice of the Jews, who
observed the beginnings of their months as holy, though he did not think their law about the new moons, &c. to be
obligatory on christians. In the manner of administering this ordinance he was particularly excellent, and is said
herein to have excelled himself. On his lecture-days in the week before the sacrament, he had a series of subjects
MEMOIRS OF THE REV. MATTHEW HENRY.
17
adapted to that institution. And he followed his father's judgment and practice in encouraging young persons to come
to the table of the Lord, to fulfil their baptismal covenant. Among his catechumens he marked those whom he looked
upon as intelligent and serious, with this view; when he had a competent number of such in his eye, he appointed them
separately to come to him, to converse with them about their spiritual state; and if he perceived good evidence of their
real piety, he recommended it to them to give themselves up to the Lord and his church. For several Lord's days he
catechized them publicly concerning this ordinance; and the week preceding the administration, he preached a sermon
adapted to their circumstances, accompanied with suitable prayers for them, and then they were all received into the
church together. This Mr. P. Henry considered as the proper confirmation, or transition into a state of adult and
complete church-membership; and his son, in all that was material, adopted his method, in which he had much
satisfaction, from observing the great utility of it.
The other positive institution, that of BAPTISM, he adniinistered with equal solemnity, and he always desired to
have it in public, unless there was some peculiar reason against it. Mr. Henry had as little of the spirit of a sectarian
about him as any man, and he lived in great friendship and affection with many good men who differed from him in
regard to this controverted subject. But he was firm in his opinion about infant-baptism, and thought it a matter of
no small importance, though by no means one of the essentials of religion; as he considered it to be capable of being
applied to very good purpose in a practical view, which was his grand object in his administration of it.
Mr. Tong, in this part of Mr. Henry's Life, says, "His thoughts (upon this subject) he has with great judgment
digested, in an excellent treatise, which well deserves to be made public, and I hope will be in a little time. The
doctrinal, historical, and practical parts of the ordinance are stated and discussed with great perspicuity, seriousness,
"and spirituality." The writer of this narrative can attest the justice of Mr Tong's account of the work, having had
the pleasure of perusing the manuscript. It may seem surprising that so elaborate a performance, by so eminent a
writer, should have been suffered to lie so long in obscurity; especially as it is written not merely in a controversial
manner, but for the most part practical, and very much in the spirit of his "Treatise on the Lord's Supper." One
chief reason might probably be, its prolixity; and another, his laying on some things more stress than they will bear.
These circumstances rendered it highly desirable that the work should be abridged. This was accordingly undertaken,
at the urgent desire of some judicious persons who were acquainted with the manuscript, by the Rev. THOMAS ROBINS,
when tutor of the academy at Daventry, who had been the pastor of some of the author's descendants, at Westbrom-
wich; and he executed the work with such propriety, that the abridgment is better adapted to answer the worthy
author's end, as a useful family-book, than the original, and well deserves to be republished. This treatise is particu-
larly calculated to lead those who approve infant-baptism, both parents and children, to make the best practical use
of the ordinance.
C
66
VISITING the SICK Mr. Henry considered as an important part of ministerial duty, and he was diligent in the
discharge of it. He never refused to attend the rich or the poor, when sent for, whether they were such as he knew,
or strangers, whether resident in the town, or travellers, among whom were many passengers to or from Ireland : or
whether they were persons of his own communion, or of the established church, among the latter of whom many
desired his attendance in their illness. He often enquired of his friends whether they knew of any who were sick:
and when bills were put up, desiring the prayers of the congregation, he requested that those who sent them would
make themselves known, in order that he might properly attend to their cases. His prayers and conversation with
sick persons were pertinent, affectionate, and useful. And if they recovered, he assisted them in their expressions of
gratitude, reminded them of their sick-bed thoughts and promises, faithfully exhorting them to improve their renewed
lives to the best purposes.
Mr. Henry was considered by his people as a wise and faithful counsellor; they therefore often sent for him, to con-
sult wit.. him on affairs of importance relating to themselves or their families, on which occasions he was always
ready to interest himself in their concerns, and to give them his best advice, which he followed with his prayers for
their irection and success. But it was not merely on special occasions that he visited his flock; he maintained
habitual intercourse with them, and promoted christian conference among them. Some of the more considerable and
intelligent of his congregation had meetings at their own houses, to partake of a friendly entertainment, and enjoy ra-
tional and useful conversation. On these occasions, Mr. Henry was usually of the party, and he was one of the best
companions in the world. His extensive knowledge, his good sense and ready wit, his cheerfulness of temper, his readi-
ness to communicate what was entertaining and useful, together with his unaffected piety and humility rendered his
conversation highly agreeable; and these interviews contributed greatly to promote knowledge, christian friendship,
and real religion; for they were always closed with prayer, and he had no relish for any visits without it.
But besides these friendly meetings, he had others more stated, especially appointed for christian conference and
prayer, particularly with young persons of his congregation, in which he always presided. The subjects of these con-
ferences" were not unprofitable questions, or matters of doubtful disputation, but points of faith and cases of con-
"science; and care was taken to prevent all vain jangling, and whatever might tend to put up the minds of
young people, or make them despise [or envy] one another;" which, as Mr. Tong observes, "every one who has
"made the trial, has found to require much wisdom." That wisdom Mr. Henry (as appears from his diary) was very
desirous to obtain; and as his heart was much set upon this business, so he was very prudent and successful in it.
:
16
He was also a great example of ministerial wisdom and fidelity in general. He carefully watched over his flock,
and attended with diligence to the respective cases of individuals in it. When he heard an ill report of any, he would
go to them, or send for them, and inquire impartially into the truth of the case. If he found the persons guilty, he
would deal plainly and faithfully with them in his admonitions, and urge a speedy repentance, in which he was in most
instances happily successful; and there were, comparatively, few whom he was obliged to cast out of his church. When
any such case occurred, his diary shows how much his soul was grieved, and what a discouragement it was to him in
a 2
18
MEMOIRS OF THE REV. MATTHEW HENRY.
his ministerial labours. But his sorrow for such awful instances of apostasy was abundantly overbalanced by the joy
he felt on the success of the ministry with the far greater part of his people, whom he saw growing up in w.sdom and
holiness, adorning the doctrine of God their Saviour, and strengthening the hands of their pastor.
1
One uncommon instance of his zeal, and his love to souls, was, the pains he took in visiting the prisoners and male-
factors in the jail of Chester castle; which, it is said, he was first led to do on the request of the jailer's wife, who was
a pious woman, and was much concerned at the remissness of those whose province it was to attend these unhappy ob-
jects, to whom she showed so much tenderness in other instances, that they yielded to her proposal to send for Mr.
Henry to instruct and pray with them. This he did with constancy, and the most tender compassion, for the space of
twenty years. And sometimes he preached to them, especially to the condemned malefactors, not without some good
appearance of success. The subjects on which he discoursed were admirably appropriate to their condition. At one
time three women were under sentence of condemnation for the murder of their bastard children, when he preached on
Janies 1. 5. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. The
persons who attended on this occasion (as many were wont to do) were dissolved in tears, and the poor wretches them-
selves trembled exceedingly. He repeated his visits to them till the day of their execution, and they thanked him for
his compassion to their souls; as also many other prisoners did, who were acquitted or pardoned. The last time he
performed this humane office, was in the year 1710, when he was sent for by one who was condemned to death, and
by the desire of the other prisoners. He had consented to go in the morning, but the curate of St. Mary's, in order
to prevent it, sent word that he would go and preach himself, which he accordingly did. However, Mr. Henry went
in the evening, and preached respecting the thief upon the cross. Upon which the governor of the castle was prevailed
with to interpose, and prevent any more preaching there, except by the proper chaplain; and thus Mr. Henry was dis-
charged from the arduous service which he had so long performed, without any other recompense than the pleasure
of doing good to the souls of these wretched creatures, who greatly lamented their loss-a loss which was never made
up, for no man in like manner ever cared for their souls.
Another useful service in which Mr. Henry zealously engaged in Chester, (beside many occasional discourses on
fast-days, and others relative to public affairs, in which he took great interest,) was, his concurrence with the clergy in
forming a society for the reformation of manners, similar to that in London. This good work was promoted by the
bishop and the dean, who had the interest of religion much at heart. A monthly lecture on a Friday was set up at St.
Peter's church, which Mr. Henry constantly attended. The good bishop preached the first sermon, which afforded
him great satisfaction. Dr. Fogg, the dean, preached next, on which Mr. Henry writes, "It was an excellent dis-
C
course, much to the purpose. I bless God for this sermon; and as I have from my heart forgiven, so will I endeavour
"to forget, all that the dean has at any time said against dissenters, and me in particular. Such preaching against sin,
"and such endeavours to suppress it, will contribute, as much as any thing, to heal differences among those that fear
"God." Mr. Henry, the same year, began a course of reformation-sermons on his lecture-day; and the dissenting
ministers in Chester settled a reformation-lecture in several parts of the country, the first of which was at Macclesfield,
when Mr. Henry preached on the sanctification of the sabbath. Though the monthly sermons were carried on for
some time at St. Peter's in Chester, the good work had many enemies, some of whom began openly to deride it, and
form parties against it. Mr. Henry Newcomb, of Manchester, (though a son of the eminent nonconformist,) in a ser-
mon which he preached at that church, broke out into severe invectives against the dissenters; suggesting, that because
they did not conform to the church, they hardened the profane, and disabled themselves to reform them. On which
Mr. Henry writes, “The Lord be Judge between us: perhaps it will be found that the body of dissenters have been the
"strongest bulwark against profaneness in England." The bishop and dean much lamented such obstructions to the
work of reformation, but met with such discouragements from the misconduct of those who should have been most
active in promoting the design, that at length it was resolved to adjourn this lecture sine die. This was matter of much
grief to Mr. Henry, but it did not discourage him from proceeding in his own lecture, or uniting with his brethren
in adjacent parts, in prosecuting this great object, though they laboured under great discouragement, for want of
power to enforce the laws against profaneness.
But Mr. Henry's sphere of activity and attempts for usefulness were yet more extensive. Though his own flock
was never neglected, he had a care for all the churches within his line, and readily lent his assistance to his brethren in
all the adjacent parts; sometimes taking a compass of thirty miles, preaching every day in the week, but always return-
ing home at the end of it. The towns and villages which lay near Chester enjoyed a large share of his labours, in
several of which he had a monthly lecture. Beside attending stated meetings of ministers twice a-year, he was fre-
quently called upon to attend ordinations, to preach funeral sermons for his deceased brethren and other respectable
persous at a distance: and he never refused complying with invitations to preach on any occasion, when he was able
to do it; the great strength of his constitution, and the vigour of his mind, rendering these uncommon exertions
easy and pleasant to him.
He was used to take a yearly journey to Nantwich, Newcastle, &c. preaching wherever he came; and another into
Lancashire, to preach at Manchester, Chow bent, Warrington, &c. where he was highly valued; but he performed all
within the week, choosing to be at any labour or expense rather than not to be with his own people on the Lord's day,
from whom he was not absent on that day for ten years together; and never on the first sabbath in the month, but
once, for twenty-four years, and that was when he was in London, after a long absence from it for though he had
many connexions in the metropolis, he rarely visited it, as he had no apprehension that his services were there needed
so much as in the country, where they had been eminently useful in the revival of religion all around him, both among
ministers and people, but particularly in his own congregation, where he had the pleasure of seeing the Redeemer's
interest greatly to flourish, and many families rising up to call him blessed.
:
In the year 1700, Mr. Henry's congregation built a new meeting-house for him, which was decent, large, and com-
↑
#
MEMOIRS OF THE REV. MATTHEW HENRY.
19
:
modious. On the first opening of it, August 8, he preached an appropriate and excellent sermon on Joshua 20. 22, 23.
The Lord God of gods, the Lord God of gods, he knows, and Israel he shall know, if it be in rebellion, or if it be in
transgression against the Lord, that we have built an altar. This sermon, which is entitled, "Separation without Rebel-
lion," was not published by the author, though fairly transcribed; most probably by reason of his great solicitude to
avoid giving offence to any members of the established church. It was printed in the year 1725, with a preface writ-
ten by Dr. WATTS, who bestows a high encomium upon the author, but hints at "some expressions in the sermon
"which may not gain the entire assent of some of his present readers;" referring, doubtless, to what relates to national
establishments of religion, to which the worthy author was not averse. It is rather extraordinary that this discourse was
not included in the folio edition of Mr. Henry's separate publications, which was printed in the year 1726, in the
preface to which it is said, "that this volume contains them all." In the year 1781, the writer of this narrative pub-
lished "Select Sermons of Mr. Henry," in a large octavo volume, in which this valuable discourse was inserted.
After the building of this new meeting-house, the congregation much increased, especially by the accession of the
greatest part of the people that had attended Mr. HARVEY, who, in the year 1706, desisted from preaching in Chester,
on account of the declining state of his health, and some difficulties about his place of worship; so that Mr. Henry's
was now too strait for his hearers, and required a new gallery to be built. It was rather a singular circumstance, that
Mr. Harvey's congregation (according to the tradition still current at Chester) occupied this new gallery, and there con-
tinued by themselves. But it is presumed that those of them who had been church-members united with Mr. Henry's
church in the ordinance of the Lord's supper; for it appears that his church had considerably increased, so that he
had at this time above three hundred and fifty communicants: and he had much comfort in them, as there was great
unanimity among them, for which he expressed great thankfulness to God.
{
This being the case, it may appear matter of surprise and lamentation that he should ever have quitted Chester, and
accepted an invitation to a congregation in the vicinity of London. Of this great change, the cause and the conse-
quences of it, an account shall now be given. He had received repeated invitations from congregations in or near
London, before that which separated him from his friends at Chester, upon which he put an absolute negative without
hesitation. The first of these was soon after his visit to London, in the year 1698. In consequence of his preaching
at several principal meetings in the city, for instance, Mr. Doolittle's and Mr Howe's, he became better known than
he had been before, and acquired a considerable degree of fame and reputation as a preacher. It was at this time that
he preached the excellent discourse, which was published, on "Christianity not a Sect, yet every where spoken against.”
The following year a vacancy took place in the congregation at HACKNEY, (where a great number of wealthy dis-
senters resided,) by the death of Dr. WILLIAM BATES, a man of distinguished piety, learning, and abilities, who had
refused a bishopric, and would have honoured the first episcopal see in the kingdom. The first person thought of to
succeed him, was Mr. Matthew Henry and it was unanimously agreed to send him an invitation to become their
pastor, though they had no ground to suppose that he was at all dissatisfied with his present situation; and they desired
Mr. Shower, an eminent minister at the Old Jewry, to give him a letter, in order to apprize him of their intention.
Mr. Shower accordingly wrote; but Mr. Henry, by the next post, sent a strong negative to the application, assigning,
as a principal reason, his affection for the people at Chester, and theirs for him; and he desired that he might have no
further solicitation to leave them. The congregation at Hackney, however, not satisfied with this peremptory answer,
wrote to him themselves, and sent him a most pressing invitation to accept their proposal. Mr. Henry, after taking a
few days to deliberate upon the matter, wrote them a very respectful letter, in which he gave them a decisive negative,
which put an end, for the present, to the negociation.
But after this, (so lightly have dissenters been wont to view the evil of being robbers of churches,) there was not a
considerable vacancy in any London congregation, but Mr. Henry was thought of to fill it. Upon the death of Mr.
NATHANIEL TAYLOR, minister of SALTERS-HALL, the people there had their eye upon Mr. Henry, but were discou
raged from applying to him, at first, by the negative which he put upon the invitation from Hackney. However, aftei
being disappointed in their expectations from Mr. Chorley of Norwich, and being much divided about an appli-
cation to another minister, they unanimously agreed to make a vigorous effort to obtain Mr. Henry. Accordingly,
letters were written to him by Mr. Howe, Mr. (afterwards Dr.) Williams, and Dr. Hamilton, urging this among other
arguments, that by coming to this place he would unite both sides, between whom there had been some contests.
These letters occasioned him some serious and uneasy thoughts, as appears from his diary, in which he expresses him-
self willing to be determined by the will of God, if he did but know it, whatever it might be. He afterwards takes
notice, that a dozen of his congregation had been with him to desire that he would not leave them, to whom he an-
swered, that he had once and again given a denial to this invitation, and that it was his present purpose not to leave
them, though he could not tell what might happen hereafter.
''
6
In the review of this year, he takes particular notice of his invitation to Salters-hall, as what surprised him; and he
adds as follows: "I begged of God to keep me from being lifted up with pride by it. I sought of God the right way.
Had I consulted my own fancy, which always had a kindness for London ever since I knew it, or the worldly advan-
tage of my family, I had closed with it. And I was sometimes tempted to think it might open me a door of greater
"usefulness. I had also reason to think Mr. John Evans [then at Wrexham, afterwards Dr. Evans of London,
"author of The Christian Temper'] might have been had here, and might have been more acceptable to some, and
nore useful, than I. But I had not courage to break through the opposition of the affections of my friends here to
me, and mine to them, nor to venture upon a new and unknown place and work, which I feared myself unfit for.
I bless God, I am well satisfied in what I did in that matter. If it ever please God to call me from this place, I de-
“pend upon him to make my way clear. Lord, lead me in a plain path!" No candid person, after reading this, will
be disposed to question Mr. Henry's integrity in the future part of his conduct, in quitting Chester, especially consi-
dering other invitations from the great city.
66
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20
MEMOIRS OF THE REV. MATTHEW HENRY.
In the year 1704, Mr Henry took another journey to London, accompanied by Mrs Henry, to visit two of her
sisters, then in town, one of whom was dangerously ill. He takes notice of the pleasure he had in hearing Mr. Howe
preach, on the morning of June 21. In the afternoon of the same day he preached at Salters-ball, where Mr. Tong
was then minister, who mentions his text, Prov. 16. 16. After visiting many friends, and preaching many sermons, he
returned home with great satisfaction, and thankfully recorded some dangers which he had escaped in travelling, the
roads being so bad, that in one place the coach was set fast; not apprehending or wishing for another call to the
metropolis.
''
He had hitherto enjoyed a great share of health, but this year he had a very dangerous illness. As he was reading
the scripture on Lord's day morning, August 27, he suddenly fainted away, but soon recovered so as to go on with his
work. In the evening, however, feeling himself unwell, he writes, "A fever is coming upon me; let me be found ready
"whenever my Lord comes.' He had a very restless night; but, having an appointment at Nantwich the next day,
he went, and preached on Psalm 110 3. "And then," says he, "I was well." The day following, he went to Hasling-
ton Chapel, to preach the funeral sermon of Mr. Cope, an aged minister, who had spent some years there, and who had
requested this of him. Mr. Egerton, the rector, gave his consent. But this, Mr. Henry remarks, was likely to be the
last sermon preached there by a dissenter; and it was like to have proved his last; for, on his return home, the fever
came on with great violence, and confined him for more than three weeks.
It was soon after his recovery from this severe illness that he began his elaborate work on the Bible. A friend* has
communicated the following passage, extracted from his diary, which Mr. Tong had overlooked, but which will appear
to most readers both curious and interesting. "Nov. 12, 1704. This night, after many thoughts of heart, and many
"prayers concerning it, I began my Notes on the Old Testament. "Tis not likely I should live to finish it; or, if I
"should, that it should be of [much] public service, for I am not par negotiis. Yet, in the strength of God, and I hope
"with a single eye to his glory, I set about it, that I may be endeavouring something, and spend my time to some
good purpose; and let the Lord make what use he pleaseth of me. I go about it with fear and trembling, lest I
exercise myself in things too high for me. The Lord help me to set about it with great humility." Many passages
in his diary, written during the progress of this great work, would be pleasing and edifying to the reader, but the
proposed limits of these Memoirs forbid the insertion of them.
64
In the year 1709, Mr. Henry received a letter, dated February 18, informing him, that the congregation in which
Mr. Howe and Mr. Spademan had been joint pastors, in SILVER-STREET, (both of them now deceased,) had chosen
him to succeed the latter, as co-pastor with Mr. Rosewell, and that some of them purposed to go down to Chester,
to treat with him on this business. He also received many letters from ministers and gentlemen, pressing his accept-
ance of this call, with a view to his more extensive usefulness. Suffice it to say, he still remained immoveable, "his
"affection for his people prevailing" (as he expressed it, in his letter to Mr. Rosewell,)" above his judgment, interest,
"and inclination."
After this, we might naturally have expected to find that Mr. Henry would have ended his days at Chester, and
that no society would have attempted to remove him. But the congregation at HACKNEY being again vacant, by the
death of the worthy Mr. BILLIO, (who died of the small-pox, in the year 1710,) they determined upon renewing their
application to Mr. Henry, which they did with increased importunity; and after a long negociation, and repeated
denials, they at length prevailed. As the best justification of his conduct in yielding to their desires, and as a further
illustration of his integrity and piety, as well as his regard to his affectionate friends at Chester, the reader shall have
the account of the transaction in his own words, extracted from his diary.
66
"About Midsummer, 1710, I had a letter from the congregation at Hackney, signifying that they had unani-
"mously chosen me to be their minister; and that I should find them as the importunate widow, that would have
no nay. I several times denied them. At length they wrote, that some of them would come down hither; to
"prevent which, (not being unwilling to take a London journey in the interval between my third and fourth volume,)
"I wrote them word I would come up to them, and did so. Then I laid myself open to the temptation, by increasing
46
"C
.<
my acquaintance in the city. They followed me, after I came down again, with letters to me and the congregation.
"In October I wrote to them, that if they would stay for me till next spring, (which I was in hopes they would not
"have done,) I would come up, and make a longer stay, for mutual trial. They wrote, they would wait till then. In
May, 1711, I went to them, and stayed till the end of July, and, before I parted with them, signified my acceptance
of their invitation, and my purpose to come to them, God willing, the next spring. However, I [should have] denied
them, but that Mr. Gunston, Mr. Smith, and some others, came to me from London, and begged me [not to refuse]
"for the sake of the public-which was the thing that turned the scales. By this determination I have brought upon
"myself more grief and care than I could have imagined, and have many a time wished it undone; but, having opened
"my mouth, I could not go back. I did with the utmost impartiality (if I know any thing of myself) beg of God to
"incline my heart that way which would be most for his glory; and I trust I have a good conscience, willing to
"be found in the way of my duty, Wherein I have done amiss, the Lord forgive me for Jesus' sake, and make this
change concerning the congregation to work together for good to it !"
66
Another paper, dated, HACKNEY, July 13, 1711, written after fervent prayer to God, contains the reasons which
occurred to him why he should accept his invitation, which he wrote to be a satisfaction to him afterwards. Th
following is a brief epitome of them: "1. I am abundantly satisfied that it is lawful for ministers to remove, and in
"many cases expedient. 2. My invitation to Hackney is not only unanimous, but pressing; and, upon many weeks
"trial, I do not perceive any thing discouraging, but every thing that promises comfort and usefulness. 3. Ther
*The Rev. Thomas Stedman, of St. Chad's, Shrewsbury..
66
MEMOIRS OF THE REV. MATTHEW HENRY.
21
"
હ
5. In
seems an intimation of Providence in the many calls I have had that way before. 4. There is manifestly a wider
"door of opportunity to do good opened to me at London than at Chester, which is my main inducement.
"drawing up and publishing my Exposition, it will be a great convenience to be near the press-also to have books
"at hand to consult, and learned men to converse with, for my own improvement. 6. I have followed Providence in
"this affair, and referred myself to its disposal. 7. I have asked the advice of many ministers, and judicious christians.
9. I
"8. I have some reason to hope that my poor endeavours may be more useful to those to whom they are new.
"have not been without my discouragements at Chester, which have tempted me to think my work there in a great
"measure done; many have left us, and few been [of late] added. 10. I am not able to ride long journies, as for-
"merly, to preach, which last winter brought illness upon me, so that my services would be confined within the walls
"of Chester. 11. The congregation, though unwilling to part with me, have left the matter under their hands to my
<< own conscience," &c.
It appears from Mr. Henry's diary, that his journey to London at the time here referred to was very uncomfortable,
by reason of the badness of the roads, but especially by his great indisposition and pain, which much discouraged him.
"I begged," says he, "that these frequent returning illnesses might be sanctified to me. I see how easily God can
"break our measures, and disappoint us, and make that tedious which we hoped would be pleasant." However, he
arrived safe, May 12; when he writes thus: " and now I look back upon the week with thankfulness for the mercies of
"God, and the rebukes I have been under; such as give me cause to be jealous of myself, whether I be in my way. Lord,
"show me wherefore thou contendest with me, and wherefore thou relievest me!-Lord's day, 13. I had but a bad
night, yet better in the morning. Preached, 2 Pet. 1. 4. Partake of a divine rature. Administered the Lord's
"supper to the congregation at Hackney. Not a hundred communicants.* I was somewhat enlarged in preaching,
"but at the Lord's supper very much straitened, and not as I used to be at Chester.-14. A very good night, and
"perfectly well, blessed be God. Mr. Tong and Mr. Evans came, and staid with me most of the day. We talked
"much to and fro of my coming hither, but brought it to no issue. The congregation seems very unanimous.
""
46
During this visit at Hackney, Mr. Henry preached frequently in the city, and several of his sermons at Salters-
hall were published: viz. On Faith in Christ-On Forgiveness of Sin as a Debt-Hope and Fear balanced. Many
entertaining articles appear in his journal respecting the visits he made, and the occurrences he met with, during his
stay at Hackney, which must be passed over. On the whole, he seems to be better reconciled by it to the thoughts of
returning. In one place he says, "Blessed be God, I meet with a praying people, and that love prayer." His last
We had a
entry is July 29. "Preached, 1 John 2. 25. This is the promise, &c. Administered the Lord's supper.
very full congregation, which is some encouragement, at parting, to think of coming again." This he did much
sooner than he expected; for it appears from his MS. now before me, that, in the next January, he had a subpoena to
be a witness in a cause to be tried in the Queen's Bench, which greatly perplexed him. On this occasion he preached
at Hackney, January 27, and again on the 30th, being the lecture-day; when he writes, that he "met some of the
"heads of the congregation, earnestly begging them, with tears, to release him from his promise," who told him that
they could not in conscience do it, because they thought his coming was for the public good." On February 4, he
had a fit of the stone. On the 18th, he set off very willingly for Chester, and arrived in better health than when
he set out. But he had frequent returns of that complaint soon afterwards, which however did not occasion him to
spare his labours.
(4
46
The time now approached for him to fulfil his engagement with the people at Hackney, but the thought of leaving
his friends at Chester proved a very severe trial to him, and pressed down his spirit beyond measure, as appears from
many passages in his diary written about this time. On May 11, 1712, when he took his leare of his flock, he ex-
pounded the last chapter of Joshua in the morning, and of Matthew in the afternoon, and preached on 1 Thess. 4.
17, 18. After this service he writes, "A very sad day-I see I have been unkind to the congregation, who love me
“too well.-May 12. In much heaviness I set out in the coach for London, not knowing the things that shall befall
me there.
15. Came to London-But Lord, am I in my way? I look back with sorrow for leaving Chester; I
“look forward with fear; but unto thee, O Lord! do I look up."
(6
Mr. Henry commenced his pastoral work at Hackney on the Lord's day, May 18. The appearance of the
meeting-house, which then stood on the opposite side of the way to the present, where three houses now stand, was
not very inviting, either without or within. It was an old irregular building, originally formed out of dwelling-houses;
but it was large, and the congregation was in a flourishing state, both in point of numbers and of wealth for it is
said, no less than thirty gentlemen's carriages constantly attended the meeting, and that the annual collection for the
Presbyterian Fund for poor ministers was three hundred pounds. This being the case, it seems surprising that in Mr.
Henry's time a better place of worship should not have been erected. What his salary was does not appear, doubtless
it was something considerable; but that was with him no object in his removal. His grand motive was usefulness to
the church of God; and of this he had here a very encouraging prospect.
On his first appearance as the minister in this congregation, in the morning he expounded Genesis 1. and in the
afternoon Matthew 1: thus beginning as it were, the world anew. He preached on Acts 16. 9. Come over to Mace-
donia, and help us. "O that good," says he, "may be done to precious souls! But I am sad in spirit, lamenting my
departure from my friends in Chester. And yet if they be well provided for, I shall be easy, whatever discourage-
rents I may meet with here."
"C
* How much they were increased afterwards, does not appear; but it is probable that they were never very numerous, as many dis
senters, who live in the villages near London, keep up their connexion with the churches of which they had been members when they
resided there...
22
OF THE REV. MATTHEW HENRY.
He
Mr. Henry conducted his ministerial work at liackney in much the same manner as he had done at Chester.
began the morning service on the Lord's day, (as the writer has heard some of his hearers relate,) at nine o'clock.
Though the people had not been accustomed to so early an hour, they came into it without reluctance, and many of
them were well pleased with it. The only difference in the order of service was, that he began with a short prayer,
which it is supposed had been the custom, as it is to this day. In labours he was more abundant here even than he
had been at Chester, excepting that he did not now take such frequent journeys, so that he soon made it appear that
he did not remove with a view to his own ease and pleasure. Though his bodily strength was abated, and some
disorders began to grow upon him, his zeal and activity continued the same, in expounding, catechising, and preach-
ing, both to his own congregation and in various other places. As he found here a larger field of service, his heart was
equally enlarged. He sometimes preached the Lord's day morning lecture at Little St. Helen's, at seven o'clock, and
afterwards went through the whole of his work at Hackney; and frequently, after both these services at home, he
preached the evening lecture to the charity-school at Mr. Lloyd's meeting, in Shakspeare's Walk, Wapping; and, at
other times, he preached in the evening at Redriff'; after which he performed the whole of his family worship as usual.
Sometiries he was employed in preaching at one place or other every day in the week, and even twice or thrice on the
same day. He showed himself ready to every good work, as if he had a secret impression that his time would be
short; and the nearer he came to the end of his course, the swifter was his progress in holiness and all useful services.
Nor did he appear to labour in vain, for he had many pleasing proofs of success. He had great encouragement soon
after his coming to Hackney, from the usefulness of some sermons which he preached, on Matth. 16. 26. What is a
man profited, &c., many of his hearers, were greatly affected, and some of them said they were resolved never to pursue
the world so eagerly as they had before done. This was preaching to good purpose.
So many were the calls which Mr. Henry had to preach in and about London, and so ready was he to comply
with them, that he sometimes appears in his diary to think that he needed an apology, and to excuse it to himself
that he preached so often. After opening an evening lecture near Shadwell church, January 25, 1712, when his text
was Psalm 73. 28. he writes thus: "I hope, through grace, I can say, the reason why I am so much in my work is,
"because the love of Christ constrains me, and I find, by experience, it is good for me to draw near to God."
Beside catechising on Saturday at Hackney, which he began to do the second month after his coming thither, he
had a catechetical lecture in London, which he undertook at the request of some serious christians in the city, but
not without the approbation of several of his brethren. Such was his humility, and his respect for the ministers in
London, that he declined giving an answer to the proposal till he had consulted them on the subject; when they all
expressed their cordial approbation of the design, and several of them, of different denominations, sent their sous to
attend tris instructions, and often attended themselves. The place fixed upon for this service, was Mr. Wilcox's
meeting-house, in Monkwell-street, where his tutor, Mr. Doolittle, formerly preached, and had been used to catechise.
The time was Tuesday evening, when considerable numbers, besides the catechumens, were used to attend; and there
was great reason to believe that Mr. Henry's labours on these occasions were very useful to numbers of both. It may
not be amiss here to introduce an anecdote which he records of a robbery, after one of his evening lectures, for the
sake of his pious reflections upon it. As he was coming home,* he was stopped by four men, within half a mile of
Hackney, who took from him ten or eleven shillings; upon which he writes, "What reason have I to be thankful to
God, that having travelled so much, I was never robbed before! What abundance of evil this love of money is the
"root of, that four men should venture their lives and souls for about half-a-crown a-piece! See the vanity of world-
ly wealth, how soon we may be stripped of it, how loose we ought to sit to it.
..
<<
Mr. Henry's tender concern for the best interests of young persons, made him very desirous that they might
enjoy all proper means of instruction in the knowledge of divine things. With this view, he exerted himself to in-
crease the number of charity-schools, for the promoting of which he drew up the following paper: "It is humbly
proposed that some endeavours may be used to form and maintain charity-schools among the dissenters, for the
"teaching of poor children to read and write, &c. to clothe them, and teach them the Assembly's Catechism. It is
thought advisable, and not impracticable." He then goes on to prove both, and produces a series of arguments
at some considerable length, which it is unnecessary here to specify, and answers some objections which might
be urged against his plan.
While he was thus laying himself out for the good both of old and young, in and about London, his mind was
deeply affected with the state of his congregation at Chester, which was yet destitute of a settled minister; and the
disappointment they had met with in their applications to several cost him many prayers and tears. When he took
his leave of his old friends, he promised them that he would make them a visit every year, and spend some sabbaths
with them. This his friends at Hackney not only consented to, but recommended. Accordingly, July 20, 1713, he
set out on a journey to Chester in the coach, and in his diary he records the particulars of it, with many pious and
benevolent remarks, and the sermons which he preached at the different places be visited. An extract may be
acceptable, as it discovers his unabated zeal, and his unwearied diligence, in doing good wherever he went; in com-
parison with which, he says, The charge and the trouble of the journey shall be as nothing to me. July 23. Came
"to Whitchurch: a wet day, but many friends met me there, to my great reviving. In the afternoon, went to Broad-
"Oak, and preached from Rom. 1. 11. I long to see you, &c. Next day went to Chester, where my friends received
"me with much affection and respect. Lord's day, preached from 1 Tim. 6. 12. Lay hold on eternal life. It was very
<<
Co
pleasant for me to preach in the old place, where I have often met with God, and been owned by him. On Wed-
66
66
·
* Mr. Tong says, from catechising on Tuesday; but from his own MS. it appears that it was on a Lord's day evening, after preaching
at Mr. Rosewell's.
MEMOIRS OF THE REV. MATTHEW HENRY.
23
nesday kept a congregational fast. The next Lord's day preached and administered the Lord's supper to my
"beloved flock: a great congregation. Monday went to Middlewich; preached from Matth. 24. 12. Iniquity abounds.
"The next day to Knutsford, to a meeting of ministers: preached from Col. 2. 8. Though absent in the flesh, yet
"present in the spirit. Lord's day, August 9, preached at Chester, Tit. 2. 13. Looking for the blessed hope. I took
"an affectionate farewell of my friends; prayed with many of them: the next day set out, with much ado, for
Nantwich, where Mr. Mottershed is well settled: preached from Jos. 1. 5, 6. As I was with Moses, I will be with
"thee, &c. From thence, that night, went to Wrenbury-wood, and preached there from John 1. 48; from thence to
"Danford, and preached at Whitchurch, on 1 Pet. 5. 10.; took leave of my dear friends there, and went in the
"coach alone. Came to London the 15th, and found my tabernacle in peace."
3
The following day being the sabbath, he preached twice at Hackney, as usual, and administered the Lord's supper.
But it appeared that his late great exertions, in preaching and travelling, were too much for him; so that it was no
wonder he should, on the day following, have complained of great weariness, which was attended with drowsiness.
Sir Richard Blackmore, being sent for, perceived symptoms of a diabetes, which obliged him to confine himself to
the house. The doctor absolutely forbid his going out the next Lord's day; upon which he writes-"A melancholy
"day: yet not without some communion with God. Perhaps I have been inordinately desirous to be at my study and
"work again." By the blessing of God, however, upon the means prescribed, his disorder was removed in a few days
after this, and the following sabbath he went on in his ordinary work. Blessed be my God," says he, "who
"carried me through it with ease and pleasure."
The next month, September 20, he had a severe fit of the stone, and it happened to be on the Lord's day but
it did not prevent his going through his public work. That evening, and the day following, he voided several stones,
and rather large ones. He went, however, on the Tuesday, to catechise in London, and on Wednesday preached his
weekly lecture at Hackney; on Thursday evening a lecture in Spitalfields, and on Friday joined in the service of a
fast, at Mr. Fleming's meeting, at Founder's-hall, where he preached the sermon. This seemed to be trying his
strength beyond the rule of prudence or of duty. However on the Saturday he writes-"I bless God, I have now
"my health well again." But the painful disorder several times returned. Early on Lord's day morning, December 13,
he was seized with another fit, but the pain went off in about an hour; and, notwithstanding the fatigue it had
occasioned, he ventured to London, to preach the morning lecture, before it was light, when he took that text, John
20. 1. The first day of the week early, while it was yet dark, &c.; and, after this, he performed the whole service at
On the follow-
Hackney. Having related these circumstances, he says-"Blessed be God for help from on high!"
ing Thursday he had another very violent fit of the stone, of which his own account is as follows-" I went to my
study very early, but before seven o'clock I was seized with a fit of the stone, which held me all day: pained and
"sick, I lay much on the bed, but had comfort in lifting up my heart to God, &c. About five o'clock in the evening
"I had ease, and about ten I voided a large stone. Though my God caused me grief, yet he had compassion.
"December 18. Very well to day, though very ill yesterday. How is this life counterchanged! And yet I am but
girding on my harness; the Lord prepare me for the next fit, and the Lord prepare me for the last !"
That period was not now very distant, though none apprehended it to be so near as it proved. Though his con-
stitution was strong, his uncommon exertions must have tended to weaken it; and his close application in his study
doubtless occasioned his nephritic complaint. It was also said, by those who knew him at Hackney, that, after his
settlement there, he yielded to the many invitations he had to sup with his friends, when he was under the temptation,
though not to any unbecoming excess, yet to eat and drink what was unfavourable to the health of so studious a man,
and one who had been used to a more abstemious mode of life, and had grown corpulent, as his portrait shows him to
have been. It is not improbable that this circumstance tended to shorten his days.
<<
At the beginning of this his last year (for so it proved to be) Mr. Henry's mind appears from his diary to have
been filled with dark apprehensions, on account of public affairs. The bill which had passed for suppressing the schools
of the dissenters he looked upon not only as a heavy grievance in itself, but as a prelude to further severities. On this
occasion he preached an excellent discourse at Mr. Bush's meeting, on 2 Chron. 20. 12. Neither know we what to do,
but our eyes are up to thee.
*C
66
The following week he took his journey to Chester, from whence he never returned. On May 30, he administered
the Lord's supper, as the best way of parting with his friends at Hackney. In the morning he expounded Exodus 38,
in the afternoon Luke 7, and preached on Rev. 5. 9. For thou wast slain, &c. On the next day he took the coach for
Chester. Mr. Tong, and some other friends, going to Coventry, accompanied him as far as St. Alban's, and there
they parted with him, never to see his face any more! From a letter to Mrs. Henry, dated June 7, it appeared that
he bore the journey well, and that his friends told him he looked better than he did when they saw him the last year.
In the same letter he expressed much joy on account of his old congregation being well settled with a minister, with
whom he had communicated at the Lord's table the day preceding, much to his satisfaction. With pleasure he
remarks" They had a full communion: none of the congregation are gone off: if none have left it while it was
"unsettled, I hope none will leave it now."
From a subsequent article in Mr. Tong's narrative, it appears that Mr. Gardiner was not the sole minister of the
congregation, but that a Mr. Withington was united with him. How long the church and congregation continued
in the flourishing state in which Mr. Henry now beheld it, is uncertain; but it is well known that, whatever was the
cause, Mr. Gardiner lived to see it greatly decline. This, however, was no just reflection upon him: it has been the
common affliction of the best of ministers, especially when they have been advanced in years. Mr. Henry, howevei,
was gone to a better world before the sad change took place, the knowledge of which would have occasioned him
inexpressible regret, on the recollection of his being at all accessary to it.
As he continued to interest himself in the welfare of that society to the very last, so likewise he did in whatever
e
24
MEMOIRS OF THE REV. MATTHEW HENRY.
concerned the other congregations in that neighbourhood, with which he had been so long connected; and in this his
last journey he visited several of them, to the great injury of his health: 'ndeed he may be said to have sacrificed his
life in their service. On Tuesday, June 8, he went to Wrexham, and, having preached there, returned to Chester
that night; he says, "not at all tired:" but it seems he had some apprehension of a return of the diabetes, and drank
some of the Bristol water, by way of prevention. On the 14th, he went to visit his brother Warburton, at Grange,
and from thence to Knutsford, whither Mr. Gardiner accompanied him, and where he met several of his brethren.
From thence he rode, on the Tuesday evening, to Chow bent in Lancashire, and the next day returned to Chester.
Though he did not perceive himself to be greatly fatigued, some of his friends could not but fear that he must have
injured his health by riding so many miles in so short a time, and by preaching at every place where he came,
especially in so hot a summer. Indeed he himself, in a letter written at this time to Mrs. Henry, complains of the
heat of the weather, which, he says, made him as faint and feeble as he was when he came up last from the coun-
try and, from a subsequent passage, it seems as if he found himself, after his late hasty tour, far from being well.
"If God bring me home in safety," says he, "I believe it will do well to use the means I did last year, unless the
return of the cool weather should make it needless; for when I am in the air I am best." He adds, "Though
"I am here among my old friends, yet I find my new ones lie near my heart, among whom God has now cut
"out my work."
A
་
In the last letter which Mrs. Henry received from him, dated June 19, he informed her that he had taken the
coach for Wednesday, the 23d, and that he was to get into it at Whitchurch, from whence he was pleased to think
he should have the company of Mr. Yates of that place; and as the following Wednesday was the day for the
quarterly fast at Hackney, he expressed his desire that due care might be taken to engage the assistance some of
his brethren.
The next day after he wrote this letter was the sabbath, which he spent at Chester; and it was the last he spent
on earth a remarkable circumstance, that Providence should so order it that his last labours should be bestowed
where they were begun, and where the most of his days had been spent. It was also singular and pleasing that, on
his two last sabbaths in the church below, he was directed to a subject so peculiarly adapted to the occasion, namely,
that of the eternal sabbath in heaven, on which he was so soon to enter; for on the preceding Lord's day, he had
preached twice on Heb. 4. 9. There remaineth a rest for the people of God
There remaineth a rest for the people of God; which he considered, agreeably to the
original, under the idea of a sabbath, which he illustrated in a variety of particulars. On the Lord's day following,
he kept the same idea in view, while he treated on that solemn caution, for the improvement of the subject-Let us
therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. The
circumstance of Mr. Henry's closing his ministry in this remarkable manner, induced Mr. Tong, in his Life, to give
his readers the substances of both these discourses.
The next day after delivering them he set off, in his journey homeward, without feeling any inconvenience from
the past day's labours; indeed he thought he had found relief from his late indisposition, by his excursion to Knutsford
and Lancashire; so that he was encouraged (not very prudently) to make an appointment for preaching at Nantwich
that day, in his way to London. But all his friends observed that he appeared very heavy and drowsy; though, when
asked how he did, he always answered, "Well." An apothecary, however, Mr. Sudlow, a good friend of Mr. Henry,
said, before he left Chester, they should never see him again. His friends, therefore, should have dissuaded him from
this undertaking, especially on horseback. As he passed Dudden he drank a glass of the mineral water there. Before
he came to Torporley, his horse stumbled in a hole, and threw him off. He was a little wet, but said he was not hurt,
and felt no inconvenience from the fall. His companions pressed him to alight at Torporley, but he resolved to go
on to Nantwich, and there he preached on Jer. 31. 18.; but all his hearers noticed his want of his usual liveliness,
and, after dinner, he was advised to lose a little blood. He consented to this, though he made no complaint of indis
position. After bleeding he fell asleep, and slept so long, that some of his friends thought it right to awaken him, at
which he expressed himself rather displeased.
1
His old intimate friend, Mr. Illidge, was present, who had been desired by Sir Thomas Delves and his lady to
invite him to their house, at Doddington, whither their steward was sent to conduct him. But he was not able to
proceed any further, and went to bed at Mr. Mottershed's house, where he felt himself so ill that he said to his friends,
"Pray for me, for now I cannot pray for myself." While they were putting him to bed, he spoke of the excellence
of spiritual comforts in a time of affliction, and blessed God that he enjoyed them. To his friend, Mr. Illidge, he
addressed himself in these memorable words: "You have been used to take notice of the sayings of dying men-
"this is mine: That a life spent in the service of God, and communion with him, is the most comfortable and
"pleasant life that one can live in the present world." He had a restless night, and about five o'clock on Tuesday
morning he was seized with a fit, which his medical attendants agreed to be an apoplexy. He lay speechless, with
his eyes fixed, till about eight o'clock, June 22, and then expired.
A near relation of his wrote on this occasion, "I believe it was most agreeable to him to have so short a passage
"from his work to his reward. And why should we envy him? It is glorious to die in the service of so great and
"good a Master, who, we are sure, will not let any of his servants lose by him." Yet it cannot but be regretted,
that any of them should, by an inordinate zeal, shorten their days, and, by this means, prevent their more lasting
usefulness.
-
On Thursday, before the corpse was removed from Nantwich, Mr. Reynolds, of Salop, preached an excellen
sermon on the sad occasion, which was printed. Six ministers accompanied it to Chester, who were met by eight
of the clergy, ten coaches, and a great many persons on horseback, Many dissenting ministers followed the mourners
and a universal respect was paid to the deceased by persons of distinction of all denominations. He was buried i
Trinity churc, in Chester where several dear relatives had been laid before him. Mr. Withington delivered 9 su tab
MEMOIRS OF THE REV. MATTHEW HENRY.
25
discourse, for the improvement of the providence, at the Thursday lecture, and another on the Lord's day morning
after the funeral, as Mr. Gardiner also did in the afternoon, on 2 Kings 2. 12. My father, my father, &c. Mr. Acton,
the Baptist minister, took a respectful notice of the loss which the church had sustained by this event. When the
news of his death reached London, it occasioned universal lamentation: there was scarcely a pulpit among the
dissenters in which notice was not taken of th breach made in the church of God; almost every sermon was a
funeral sermon for Mr. Henry; and many, who were no friends to the nonconformists, acknowledged that they
had lost one who was a great support and honour to there interest. The sermon preached to his congregation at
Hackney, July 11, 1714, was by his intimate friend, Mr. William Tong, on John 13. 36. Vhither I go thou canst not
follow me now; but thou shalt follow me afterwards. This discourse was published, and afterwards subjoined to the
folio edition of Mr. Henry's Works.
1689 INQUIRY into the Nature of Schism.
Layman's Reasons for Communion with Dissenters.
1696 LIFE of Mr. Philip Henry.
On the Death of Mrs. Katharine Henry.
1698 Concerning Meekness and Quietness.
Christianity not a Sect.
1702 Scripture Catechism in the Method of the Assembly's.
Catechism for children,
M
1704 Right Management of Friendly Visits.
A concise List of Mr. HENRY'S Publications (his Exposition excepte) in Chronological Order ;
which will be found in the Seventh Volume of this Work.
T
A Church in the House, Family Religion.
Communicant's Companion.
Essay on Psalmody.'
1705 Discourses against Vice and Profaneness: -I. Against
II. Uncleanness. III. Sabbath-
breaking. IV, Profane Swearing.
Drunkenness.
1706 England's Joys.
England's Hopes.
1709 Funeral Sermon on Dr. Benyon.
LIFE of Dr. Benyon.
Funeral Sermon on Mr. Tallents.
LIFE of Mr. Tallents..
'
↓
1710 Method for Prayer.
Forgiveness of Sin.
Hope and Fear balanced.
1712 Funeral Sermon on Mr. Lawrence.
A
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1712 Life of Mr. Lawrence.
Reformation of Manners.
Funeral Sermon on Mr. Stretton.
LIFE of Mr. Stretton.
Directions for Daily Communion with God.
Popery, a Spiritual Tyranny.
Exhortation at Mr. Clark's Ordination.
1713 Sermon at Mr. Atkinson's Ordination.
Funeral Sermon on Mr. Burgess.
LIFE of Mr. Burgess.
Christ's Favour to Children.
On the Cathechising of Youth.
Work and Success of the Ministry.
Folly of despising our own Souls.
Folly of despising our own Ways.
Sober-mindedness recommended to the Young.
Commemoration of the Fire of London.
Disputes reviewed.
Extract from the Advertisement annexed to the original Publication of this Collection, in the Year 1726.
THE Character of the late Reverend Mr. MATTHEW HENRY being so well recommended to the world, by the worth and ex-
cellency of his Writings, as well as fully established by the great approbation with which they have been received, renders it alto
gether unnecessary to say any thing here concerning him, by way of Encomium. All that is hereby designed, being only to inform
the Reader, that this Volume contains all the several Treatises and small Tracts that were ever published by Mr. HENRY, however
scarce divers of them were become, and difficult to be procured; and, if timely care had not been taken to preserve this Col-
lection, Posterity might have suffered the entire loss of them. But now all his minor performances, by being printed, are effec-
tually secured for the benefit of succeeding generations, and being added to his other Volumes, will make both a commodious and
complete collection of his whole Works; and the detached form of this Volume will be no less agreeable to those who are desir-
ous of having it without the others.
e 2
Faith in Christ inferred from Faith in God.
Funeral Sermon on Mr. Owen.
LIFE of Lieutenant Illidge..
Separation without Rebellion.
Posthunious. The Pleasantness of a Religious Life.
To which is added,
A Funeral Sermon on Mr. Matthew Henry.
*
.:
TH
HOUGII it is most my concern, that I be able to give a good account to God and my own conscience, yet,
perhaps, it will be expected, that I give the world also some account of this bold undertaking; which I shall
endeavour to do with all plainness, and as one who believes, that if men must be reckoned with in the great day,
for every vain and idle word they speak, much more for every vain and idle line they write.
7
}
C
PREFACE.
{
And it may be of use, in the first place, to lay down those great and sacred principles which I go upon, and am
governed by, in this endeavour to explain and improve these portions of holy writ; which endeavour I humbly
offer to the service of those (and to those only I expect it will be acceptable) who agree with me in these six
principles.
1
THE
I. That religion is the one thing useful; that to know, and love, and fear God our Maker, and in all the
instances both of devout affection, and of a good conversation, to keep his commandments, (Eccles. 12. 13.) is,
without doubt, the whole of man; it is all in all to him. This the wisest of men, after a close and copious
argument in his Ecclesiastes, lays down as the conclusion of his whole matter (the Quod erat demonstrandum of
his whole discourse); and therefore I may be allowed to lay it down as a postulatum, and the foundation of
this whole matter.
4
+
It is necessary to mankind in general, that there should be religion in the world, absolutely necessary for the
preservation of the honour of the human nature, and no less so for the preservation of the order of human
societies: It is necessary to each of us in particular, that we be religious; we cannot otherwise answer the end
of our creation, obtain the favour of our Creator, make ourselves easy now, or happy for ever. A man that is
endued with the powers of reason, by which he is capable of knowing, serving, glorifying, and enjoying his
Maker, and yet lives without God in the world, is certainly the most despicable and the most miserable animal
under the sun.
•
+
:
II. That divine revelation is necessary to true religion, to the being and support of it. That faith without which
it is impossible to please God, cannot come to any perfection by seeing the works of God, but it must come by
hearing the word of God, Rom. 10. 17. The rational soul, since it received that fatal shock by the Fall, cannot
have or maintain that just regard to the great Author of its being, that observance of him, and expectation from him
which are both its duty and felicity, without some supernatural discovery made by himself of himself, and of his
mind and will. Natural light, no doubt, is of excellent use, as far as it goes; but it is necessary that there be
divine revelation, to rectify its mistakes, and make up its deficiencies, to help us out there where the light of nature
leaves us quite at a loss, especially in the way and method of man's recovery from his lapsed state, and his restoration
to his Maker's favour; which he cannot but be conscious to himself of the loss of, finding, by sad experience,
PREFACE.
27
his own present state to be sinful and miserable. Our own reason shows us the wound, but nothing short of
a divine revelation can discover to us a remedy to be confided in.
'The case and character of those nations of the earth which had no other guide in their devotions than that of
natural light, with some remains of the divine institution of sacrifices received by tradition from their fathers,
plainly show how necessary divine revelation is to the subsistence of religion; for those that had not the word
of God, soon lost God himself, became vain in their imaginations concerning him, and prodigiously vile and
absurd in their worships and divinations. It is true, the Jews, who had the benefit of divine revelation, lapsed
sometimes into idolatry, and admitted very gross corruptions; yet, with the help of the law and the prophets,
they recovered and reformed: whereas the best and most admired philosophy of the heathen could never do any
thing toward the cure of the vulgar idolatry, or so much as offered to remove any of those barbarous and ridiculous
rites of their religion, which were the scandal and reproach of the human nature. Let men therefore pretend
what they will, deists are, or will be, atheists; and those that, under colour of admiring the oracles of reason, set
aside as useless the oracles of God, undermine the foundations of all religion, and do what they can to cut off
all communication between man and his Maker, and to set that noble creature on a level with the beasts that
perish.
III. That divine revelation is not now to be found or expected any where but in the scriptures of the Old and New Tes-
tament; and there it is. It is true, there were religion and divine revelation before there was any written word; but
to argue from thence, that the scriptures are not now necessary, is as absurd as it would be to argue that the world
might do well enough without the sun, because in the Creation the world had light three days before the sun was
made.
↓
Divine revelations, when first given, were confirmed by visions, miracles, and prophecy; but they were to be
transmitted to distant regions and future ages, with their proofs and evidences, by writing, the surest way of con-
veyance, and by which the knowledge of other memorable things is preserved and propagated. We have reason to
think that even the Ten Commandments, though spoken with such solemnity at Mount Sinai, would have been, long
before this, lost and forgotten, if they had been handed down by tradition only, and never had been put in writing.
it is that which is written, that remains.
The scripture indeed is not compiled as a methodical system or body of divinity, secundùm artem-according to
the rules of art, but in several ways of writing, (histories, laws, prophecies, songs, epistles, and even proverbs,)
at several times, and by several hands, as Infinite Wisdom saw fit. The end is effectually obtained; such
things are plainly supposed and taken for granted, and such things are expressly revealed and made known, as,
being all put together, sufficiently inform us of all the truths and laws of the holy religion we are to believe, and
be governed by.
That all scripture is given by inspiration of God, (2 Tim. 3. 16.) and that holy men spake and wrote as they were moved
by the Holy Ghost, (2 Pet. 1. 21.) we are sure; but who dare pretend to describe that inspiration? None knows the
way of the Spirit, nor how the thoughts were formed in the heart of him that was inspired, any more than we know
the way of the soul into the body, or how the bones are formed in the womb of her that is with child, Eccles. 11. 5. But
we may be sure that the blessed Spirit did not only habitually prepare and qualify the penmen of scripture for tha*
service, and put it into their hearts to write, but did likewise assist their understandings and memories in recording
those things which they themselves had the knowledge of, and effectually secure them from error and mistake; and
what they could not know but by revelation, (as for instance, Gen. 1. and John 1.) the same blessed Spirit gave them
clear and satisfactory information of. And no doubt, as far as was necessary to the end designed, they were directed
by the Spirit, even in the language and expression; for there were words which the Holy Ghost taught; (1 Cor.
2. 13.) and God saith to the prophet, Thou shalt speak with my words, Ezek. 3. 4. However, it is not material to
us, who drew up the statutes, nor what liberty he took in using his own words: when it is ratified, it is become the
legislator's act, and binds the subject to observe the true intent and meaning of it.
The scripture proves its divine authority and original both to the wise and to the unwise: even to the unwise
and least thinking part of mankind, it is abundantly proved by the many incontestable miracles wrought by Moses
28
PREFACE.
1
and the prophets, Christ and his apostles, for the confirmation of its truths and laws: it would be an intolerable
reproach to eternal Truth, to suppose this divine seal affixed to a lie. Beside this, to the more wise and
thinking, to the more considerate and contemplative, it recommends itself by those innate excellencies which
are self-evident characteristics of its divine original. If we look wistly, we shall soon be aware of God's image
and superscription upon it. A mind rightly disposed by a humble, sincere subjection to its Maker, will easily
discover the image of God's wisdom in the awful depth of its mysteries; the image of his sovereignty in the
coinmanding majesty of its style; the image of his unity in the wonderful harmony and symmetry of all its
parts; the image of his holiness in the unspotted purity of its precepts; and the image of his goodness in
the manifest tendency of the whole to the welfare and happiness of mankind in both worlds; in short, it is a work
that fathers itself
-
:
•
And as atheists, so deists, notwithstanding their vain-glorious pretensions to reason, as if wisdom must die with
them, run themselves upon the grossest and most dishonourable absurdities imaginable; for if the scriptures be not
the word of God, then there is no divine revelation now in the world, no discovery at all of God's mind concern-
ing our duty and happiness: so that let a man be ever so desirous and solicitous to do his Maker's will, he must,
without remedy, perish in the ignorance of it, since there is no book but this, that will undertake to tell him what
it is; a consequence which can by no means be reconciled to the idea we have of the Divine goodness. And (which
is no less an absurdity) if the scriptures be not really a divine revelation, they are certainly as great a cheat as ever
was put upon the world but we have no reason to think them so; for bad men would never write so good a book,
nor would Satan have so little subtilty as to help to cast out Satan; and good men would never do so wicked a
thing as to counterfeit the broad-seal of Heaven, and to affix it to a patent of their framing, though in itself
ever so just. No, These are not the words of him that hath a devil.
!
}
!
IV. That the scriptures of the Old and New Testament were purposely designed for our learning. They might have
been a divine revelation to those into whose hands they were first put, and yet we, at this distance, have been no way
concerned in them; but it is certain that they were intended to be of universal and perpetual use and obligation to
all persons, in all places, and all ages, that have the knowledge of them, even unto us upon whom the ends of the
world are come, Rom. 15. 4. Though we are not under the law as a covenant of innocency, for then, being guilty,
we should unavoidably perish under its curse; yet it is not therefore an antiquated statute, but a standing declara-
tion of the will of God concerning good and evil, sin and duty, and its obligation to obedience is in as full force
and virtue as ever: and unto us is the gospel of the ceremonial law preached, as well as unto them to whom it was first
delivered, and much more plainly, Heb. 4. 2. The histories of the Old Testament were written for our admonition
and direction,(1Cor. 10. 11.) and not barely, for the information and entertainment of the curious. The prophets,
though long since dead, prophesy again by their writings, before people and nations; (Heb. 12. 5.) and Solomon's
exhortation speaketh unto us as unto sons.
·
"
w
I
The subject of the holy scripture is universal and perpetual, and therefore of common concern. It is intended,
1. To revive the universal and perpetual law of nature, the very remains of which (or ruins rather) in natural con-
science, give us hints that we must look somewhere else for a fairer copy. 2. To reveal the universal and perpetual
law of grace, which God's common beneficence to the children of men, such as puts them into a better state than
that of devils, gives us some ground to expect. The divine authority likewise, which in this book commands our
belief and obedience, is universal and perpetual, and knows no limits, either of time or place; it follows, therefore,
that every nation and every age, to which these sacred writings are transmitted, are bound to receive them with the
same veneration and pious regard that they commanded at their first entrance.
帮
​:
Though God hath in these last days, spoken to us by his Son, yet we are not therefore to think that what he spake
at sundry times and in divers manners to the fathers, (Heb. 1. 1.) is of no use to us, or that the Old Testament is an
almanack out of date; no, we are built upon the foundation of the prophets, as well as of the apostles, Christ himself
being the Corner-stone, (Eph. 2. 20.) in whom both these sides of this blessed building meet and are united they
were those ancient records of the Jewish church, which Christ and his apostles so oft referred to, so oft appealed
10, and commanded us to search and to take heed to. The preachers of the gospel, like Jehoshaphat's judges,
wherever they went, had this book of the law with them, and found it a great advantage to them to speak to
them that knew the law, Rom. 7. 1. That celebrated translation of the Old Testament in the Greek tongue by
29
PREFACE.
the Seventy, between two and three hundred years before the birth of Christ, was to the nations a happy prepara-
tive for the entertainment of the gospel, by spreading the knowledge of the law for as the New Testament
expounds and completes the Old, and thereby makes it more serviceable to us now than it was to the Jewish
church; so the Old Testament confirms and illustrates the New, and shows us Jesus Christ, the saine yesterday
that he is to-day, and will be for ever.
V. That the holy scriptures were not only designed for our learning, but are the settled standing rule of our faith and
practice, by which we must be governed now, and judged shortly: it is not only a book of general use, (so the
writings of good and wise men may be,) but it is of sovereign and commanding authority; the statute-book of God's
kingdom, which our oath of allegiance to him, as our supreme Lord, binds us to the observance of. Whether we
will hear, or whether we will forbear, we must be told, that this is the oracle we are to consult, and to be deter-
mined by; the touchstone we are to appeal to, and try doctrines by; the rule we are to have an eye to, by which
we must in every thing order our affections and conversations, and from which we must always take our measures.
This is the Testimony, this is the law which is bound up and sealed among the disciples, that word, according to
which if we do not speak, it is because there is no light in us, Isa. 8. 16, 20.
:
The making of the light within our rule, which by nature is darkness, and by grace is but a copy of, and con
formable to, the written word, is setting the judge above the law; and making the traditions of the church rivals
with the scriptures, is no better it is making the clock, which every one concerned puts backward or forward at
pleasure, to correct the sun, that faithful measurer of time and days. These are absurdities, which, being once
granted, thousands follow, as we see by sad experience.
:
VI. That therefore it is the duty of all christians diligently to search the scriptures, and it is the office of ministers
to guide and assist them therein. How useful soever this book of books is in itself, it will be of no use to us, if we
do not acquaint ourselves with it, by reading it daily, and meditating upon it, that we may understand the mind
of God in it, and may apply what we understand to ourselves, for our direction, rebuke, and comfort, as there is
occasion. It is the character of the holy and happy man, that his delight is in the law of the Lord; and, as an
evidence thereof, he converses with it as his constant companion, and advises with it as his most wise and trustv
counsellor, for in that law doth he meditate day and night, Ps. 1. 2
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f
↓
1
It concerns us to be ready in the scriptures, and to make ourselves so by constant reading and careful observa-
tion, and especially by earnest prayer to God for the promised gift of the Holy Ghost, whose office it is to bring
things to our remembrance which Christ hath said to us; (John 14. 26.) that thus we may have some good word or
other at hand for our use in our addresses to God, and in our converse with men; in our resistance of Satan, and in
communing with our own hearts; and may be able, with the good householder, to bring out of this treasury things
new and old, for the entertainment and edification both of ourselves and others. If any thing will make a man of
God perfect in this world, will complete both a christian and a minister, and thoroughly furnish him for every good
work, it must be this. 2 Tim. S. 17..
•
It concerns us also to be mighty in the scriptures, as Apollos was, (acts 24.) that is, to be thoroughly
acquainted with the true intent and meaning of them, that we may understand what we read, and may not mis-
interpret or misapply it, but by the conduct of the blessed Spirit may be led into all truth, (John 16. 13.) and may
hold it fast in faith and love, and put every part of scripture to that use for which it was intended. The letter,
either of law or gospel, profits. little without Spirit.
The ministers of Christ are herein ministers to the Spirit for the good of the church; their business is to open
and apply the scripture; thence they must fetch their knowledge, thence their doctrines, devotions, directions, and
admonitions, and thence their very language and expression. Expounding the scriptures was the most usual way
of preaching in the first and purest ages of the church. What have the Levites to do but to teach Jacob the law;
(Deut. 33.10.) not only to read it, but to give the sense, and cause them to understand the reading? Neh. 8. 8. How
shall they do this, except some man guide them? Acts 8. 31. As ministers would hardly be believed without Bibles
to back them, so Bibles would hardly be understood without ministers to explain them; but if having both, we
perish in ignorance and unbelief, our blood will be upon our own head.
30
PREFACE.
Being fully persuaded therefore of these things, I conclude, that whatever help is offered to good christians in
searching the scriptures, is real service done to the glory of God, and to the interests of his kingdom among men;
and that is it which hath drawn me in to this undertaking, which I have gone about in weakness, and in fear, and
much trembling, lest I should be found exercising myself in things too high for me, (1 Cor. 2. 3.) and so laudable
an undertaking should suffer damage by an unskilful management.
If any desire to know how so mean and obscure a person as I am, who in learning, judgment, felicity of expres-
sion, and all advantages for such a service, am less than the least of all my Master's servants, came to venture upon
so great a work, I can give no other account of it than this: It has long been my practice, what little time I had
to spare in my study, from the constant preparations for the pulpit, to spend it in drawing up expositions upon some
parts of the New Testament, not so much for my own use, as purely for my own entertainment, because I knew not
how to employ my thoughts and time more to my satisfaction. Trahit sua quemque voluptas― Every man that studies
hath some beloved study, which is his delight above any other; and this is mine. It is that learning which it was my
happiness from a child to be trained up in, by my ever honoured father, whose memory must always be very dear
and precious to me: he often reminded me that a good textuary is a good divine; and that I should read other books
with this in my eye, that I might be the better able to understand and apply the scripture.
While I was thus employing myself, came out Mr. Burkitt's Exposition, of the Gospels first, and afterward of
the Acts and the Epistles, which met with very good acceptance among serious people, and, no doubt, by the blessing
of God, will continue to do great service to the church. Soon after he had finished that work, it pleased God to
call him to his rest; upon which I was urged, by some of my friends, and was myself inclined, to attempt the like
upon the Old Testament, in the strength of the grace of Christ. This upon the Pentateuch is humbly offered as a
specimen; if it find favour, and be found any way useful, it is my present purpose, in dependence upon Divine aids,
to go on, so long as God shall continue my life and health, and as my other work will permit.
+
Many helps, I know, we have of this kind in our own language, which we have a great deal of reason to value,
and to be very thankful to God for: but the scripture is a subject that can never be exhausted. Semper habet aliquid.
relegentibus--However frequently we read it, we shall always meet with something new. When David had amassed
a vast treasure for the building of the temple, yet saith he to Solomon, Thou mayest add thereto, 1 Chron. 22. 14.
Such a treasure is scripture-knowledge; it is still capable of increase, till we come all to the perfect man.
i
•
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The scripture is a field or vineyard which finds work for variety of hands, and about which may be employed a
great diversity of gifts and operations, but all from the same Spirit, (1 Cor. 12. 4, 6.) and for the glory of the same
Lord. The learned in the languages and in ancient usages have been very serviceable to the church, (the blessed
occupant of this field,) by their curious and elaborate searches into its various products, their anatomies of its plants,
and the entertaining lectures they have read upon them. The philosophy of the critics hath been of much more
advantage to religion, and lent more light to sacred truth, than the philosophy of the school-divines. The learned
also in the arts of war have done great service in defending this garden of the Lord against the violent attacks of the
powers of darkness, successfully pleading the cause of the sacred writings against the spiteful cavils of atheists,
deists, and the profane scoffers of these latter days. Such as these stand in the posts of honour, and their praise is
in all the churches: yet the labours of the vine-dressers and the husbandmen, (2 Kings 15. 12.) though they are the
poor of the land who till this ground, and gather in the fruits of it, are no less necessary in their place, and bene-
ficial to the household of God, that out of these precious fruits every one may have his portion of meat in due season.
These are the labours which, according to my ability, I have here set my hand unto. And as the plain and prae-
tical expositors would not, for a world, say of the learned critics, There is no need of them; so, it is hoped, those
eyes and heads will not say to the hands and feet, There is no need of you; 1 Cor. 12. 21.
{
•
The learned have of late received very great advantage in their searches into this part of holy writ, and the books
that follow, (and still hope for more,) by the excellent and most valuable labours of that great and good man, bishop
Patrick, whom, for vast reading, solid judgment, and a most happy application to these best of studies, even in his
advanced years and honours, succeeding ages, no doubt, will rank among the first three of commentators, and bless
God for him.
PREFACE.
31
/
Mr. Pool's English Annotations (which, having had so many impressions, we may suppose, got into most hands,
are of admirable use, especially for the explaining of scripture-phrases, opening the sense, referring to parallel
scriptures, and the clearing of difficulties that occur: I have therefore all along been brief upon that which is there
most largely discussed, and have industriously declined, as much as I could, what is to be found there; for I would
not actum agere—do what is done; nor (if I may be allowed to borrow the apostle's words) boast of things made ready
to our hand, 2 Cor. 10. 16.
Those and other annotations which are referred to the particular words and clauses they are designed to ex-
plain, are most easy to be consulted upon occasion; but the exposition which (like this) is put into a continued
discourse, digested under proper heads, is much more easy and ready to be read through for one's own or others'
instruction. And, I think, the observing of the connexion of each chapter (if there be occasion) with that which
goes before, and the general scope of it, with the thread of the history or discourse, and the collecting of the
several parts of it, to be seen at one view, will contribute very much to the understanding of it, and will give the
mind abundant satisfaction in the general intention, though there may be here and there a difficult word or ex-
pression which the best critics cannot easily account for. This, therefore, I have here endeavoured.
S
But we are concerned not only to understand what we read, but to improve it to some good purpose, and, in
order thereunto, to be affected with it, and to receive the impressions of it. The word of God is designed to be not
only a light to our eyes, the entertaining subject of our contemplation, but a light to our feet and a lamp to our paths,
(Ps. 119. 106.) to direct us in the way of our duty, and to prevent our turning aside into any by-way: we must
therefore, in searching the scriptures, inquire, not only What is this? but, What is this to us?
What use may we
make of it? How may we accommodate it to some of the purposes of that divine and heavenly life which, by the
grace of God, we are resolved to live? Inquiries of this kind I have here aimed to answer.
2
When the stone is rolled from the well's mouth by a critical explication of the text, still there are those who
would both drink themselves, and water their flocks; but they complain that the well is deep, and they have nothing
to draw; how then shall they come by this living water? Some such may, perhaps, find a bucket here, or water
drawn to their hands; and pleased enough shall I be with this office of the Gibeonites, to draw water for the con-
gregation of the Lord out of those wells of salvation.
•
1
43
That which I aim at in the exposition, is, to give what I thought the genuine sense, and to make it as plain
as I could to ordinary capacities, not troubling my reader with the different sentiments of expositors which would:
have been to transcribe Mr. Pool's Latin Synopsis, where this is done abundantly to our satisfaction and advantage.
Nung patie
.:
As to the practical observations, I have not obliged myself to raise doctrines out of every verse or paràgraph,
but only have endeavoured to mix with the exposition such hints or remarks as I thought improvable for doctrine,
for reproof, for correction, for instruction in righteousness, aiming in all to promote practical godliness, and care-
fully avoiding matters of doubtful disputation and strifes of words. It is only the prevalency of the power of
religion in the hearts and lives of christians, that will redress our grievances, and turn our wilderness into a
fruitful field.
And since our Lord Jesus Christ is the true Treasure hidden in the field of the Old Testament, and was the Lamb
slain from the foundation of the world, I have been careful to observe what Moses wrote of him, to which he himself
oft appealed. In the writings of the prophets we meet with more of the plain and express promises of the Messiah,
and the grace of the gospel; but here, in the books of Moses, we find more of the types, both real and personal
figures of Him that was to come; shadows, of which the substance is Christ, Rom 5. 14. Those to whom to live is
Christ, will find in these that which is very instructive and affecting, and will give great assistance to their faith, and
love, and holy joy. This, in a particular manner, we search the criptures for-to find what they testify of Christ
and eternal life: John 5. 29.
Nor is it any objection against the application of the ceremonial institutions to Christ and his grace, that they
o whom they were given, could not discern this sense, or use of them ; but it is rather a reason why we should be
32
PREFACE.
very thankful that the veil which was upon their minds in the reading of the Old Testament, is de.e away in Christ
2.Cor. 3. 13, 14, 18. Though they then could not stedfastly look to the end of that which is abolished, it does not there
fore follow but that we who are happily furnished with a key to these mysteries, may in them, as in a glass, behold
the glory of the Lord Jesus. And yet, perhaps, the pious Jews saw more of the gospel in their ritual, than we think
they did; they had at least a general expectation of good things to come, by faith in the promises made to the fathers,
as we have of the happiness of heaven, though they could not of that world to come, any more than we can of this,
form
any distinct or certain idea. Our conceptions of the future state, perhaps, are as dark and confused, as short of
the truth, and as wide from it, as theirs then were of the kingdom of the Messiah: but God requires faith, only
according to the revelation he gives. They then were accountable for no more light than they had; and we now are
accountable for that greater light which we have in the gospel, by the help of which we may find much more of
Christ in the Old Testament than they could.
F
….:. :i
If any think our observations sometimes take rise from that which to them seems too minute, let them remember
that maxim of the Rabbins, Non est in lege vel una litera à quâ non pendent magni montes-The law contains not a
letter but what bears the weight of mountains. We are sure there is not an idle word in the Bible.
•
>
I would desire the reader not only to read the text entire, before he reads the exposition, but as the several verses
are referred to in the exposition, to cast his eye upon them again, and then he will the better understand what he
reads. And if he have leisure, he will find it of use to him to turn to the scriptures, which are sometimes only
referred to for brevity's sake, comparing spiritual things with spiritual.
*
{
S
1
It is the declared purpose of the Eternal mind, in all the operations both of providence and grace, to magnify the
law, and to make it honourable; (Isa. 42. 21.) nay, to magnify his word above all his name; (Ps. 138. 2.) so that when
we pray, Father, glorify thy name, we mean this, among other things, Father, magnify the holy scriptures; and to
that prayer, made in faith, we may be sure of that answer which was given to our blessed Saviour when he prayed it,
with particular respect to the fulfilling the scriptures in his own sufferings, I have both glorified it, and I will glorify
it yet again, John 12. 28. To this great design I humbly desire to be some way serviceable, in the strength of that
grace by which I am what I am, hoping that what may help to make the reading of the scripture more easy, pleasant,
and profitable, will be graciously accepted by Him that smiled on the widow's two mites cast into the treasury, as an
intention to magnify it, and make it honourable; and if I can but gain that point, in any measure, with some, I
shall think my endeavours abundantly recompensed, however, by others, I and my performances may be vilified and
made contemptible.
Chester,
October 2nd, 1706
}
L
...
I have now nothing more to add, than to recommend myself to the prayers of my friends, and them to the grace
of the Lord Jesus; and so rest an unworthy dependent upon that grace, and, through that, an expectant of the glory
to be revealed.
M. H.
Reading HA
соши
foot
Commucuood Get 22-18 15. Hate AN
EXPOSITIO
WITH
TION,
Practical Observations,
OF THE FIRST BOOK OF MOSES, CALLED
GENESIS.
1. We have now before us the Holy Bible, or Book, for so Bible signifies. We call it the Book, by way of eminency; for
it is incomparably the best book that ever was written, the Book of books, shining like the sun, in the firmament of
learning; other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the Holy
Book; because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt
intention; and the manifest tendency of it is to promote holiness among men. The great things of God's Law and Gospel
are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted
to distant places and ages, more pure and entire than possibly they could be by report and tradition: and we shall have
a great deal to answer for, if these things which belong to our peace, being thus committed to us in black and white, be
neglected by us as a strange and foreign thing, Hos. 8. 12. The Scriptures, or Writings, of the several inspired penmen,
from Moses down to St. John, in which divine light, like that of the morning, shone gradually, (the sacred Canon being now
completed,) are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as
perfect a day as we are to expect on this side heaven. Every part was good, but altogether very good. This is the light
that shines in a dark place, 2 Peter 1. 19. and a dark place indeed the world would be, without the Bible.
. We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the
church, from the creation almost to the coming of Christ in the flesh, which was about four thousand years, the truths
then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned
that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a Testament, or
Covenant, (Aaðýкŋ) because it was a settled declaration of the will of God concerning man in a federal way, and had its
force from the designed death of the great Testator, the Lamb slain from the foundation of the world, Rev. 13. 8. It is
called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by
the bringing in of that better hope which was typified and foretold, in it: the Old Testament still remains glorious, though
the New far exceeds in glory, 2 Cor. 3. 9.
III. We have before us that part of the Old Testament which we call the Pentateuch, or five Books of Moses, that servant
of the Lord who excelled all the other prophets, and typified the Great Prophet. In our Saviour's distribution of the books
of the Old Testament, into the Law, the Prophets, and the Psalms, or Hagiographa, these are the Law; for they contain
not only the laws given to Israel, in the four last, but the laws given to Adam, to Noah, and to Abraham, in the first.
These five books were, for aught we know, the first that ever were written; for we have not the least mention of any
writing in all the book of Genesis, nor till God bid Moses write, Exod. 17. 14. and some think Moses himself never learned
to write, till God set him his copy in the writing of the Ten Commandments upon the tables of stone. However, we are
sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the
most ancient things.
V. We have before us the first and longest of those five books, which we call Genesis; written, some think, when Moses was
in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness,
after he had been in the Mount with God, where, probably, he received full and particular instructions for the writing of it.
And as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the
pattern shewed him in the Mount; into which it is better to resolve the certainty of the things herein contained, than into
any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham,
and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly
is this book so called, for it is a history of originals-the creation of the world, the entrance of sin and death into it, the
invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is
also a history of generations-the generations of Adam, Noah, Abraham, &c. not endless, but useful genealogies. The
beginning of the New Testament is called Genesis too, Matth. 1.1. Bißλos. yevέrews, The Book of the Genesis, or Gereration,
of Jesus Christ. Blessed be God for that Book which shews us our remedy, as this opens our wound Lord; open our
eyes, that we may see the wondrous things both of thy Law and Gospel!
YOL. L
Before Christ 4004.
The Creation
GENESIS. I.
CHAP. I.
The foundation of all religion being laid in our relation to God as our Creator, it
was fit that that book of divine revelations, which was intended to be the guide,
support, and rule, of religion in the world, should begin, as it does, with a plain
and full account of the creation of the world—in answer to that first inquiry of
a good conscience, Where is God my Maker? Job, 35. 10. Concerning this,
the pagan philosophers wretchedly blundered, and became vain in their imagi-
nations; some asserting the world's eternity and self-existence, others ascribing
it to a fortuitous concourse of atoms: thus the world by wisdom knew not
God, but took a great deal of pains to lose him. The holy scripture, therefore,
designing by revealed religion to maintain and improve natural religion, to repair
the decays of it, and supply the defects of it, since the full, for the reviving of
the precepts of the law of nature, lays down, at first, this principle of the un-
clouded light of nature, That this world was, in the beginning of time, created by
a Being of infinite wisdom and power, who was himself before all time, and all
worlds. The entrance into God's word gives this light, Ps. 119. 130. The
first verse of the Bible gives us a surer and better, a more satisfying and
useful knowledge of the origin of the universe, than all the volumes of the
philosophers. The lively faith of humble Christians understands this matter
better than the elevated fancy of the greatest v:its, Heb. 11. 3.
We have three things in this chapter; I. A general idea given us of the work of
creation, v. 1,2. II. A particular account of the several days' work, registered,
as in a journal, distinctly and in order. The creation of the light, the first
day, v.3..5; of the firmament, the second day, v.6..8; of the sea, the earth,
and its fruits, the third day, v.9..13; of the lights of heaven, the fourth
duy, v. 14..19; of the fish and foul, the fifth day, v. 20..23; of the beasts,
v. 24, 25; of man, v.26..28; and of food for both, the sixth day, v. 29. 30.
III. The review and approbation of the whole work, v. 31.
from what we see of heaven and earth, we may easily enough infer
the eternal power and Godhead of the great Creator, and may fur-
nish ourselves with abundant matter for his praises. And let our
make and place, as men, remind us of our duty as Christians, which
is, always to keep heaven in our eye, and the earth under our feet.
Hebrew word is Elohim, which bespeaks, (1.) The power of God
2. The Author and Cause of this great work; GOD, the
the Creator. El signifies the strong God; and what less than an
almighty strength could bring all things out of nothing? (2.) The
plurality of persons in the Godhead, Father, Son, and Holy
Ghost. This plural name of God, in Hebrew, which speaks of
him as many, though he is one, was to the Gentiles perhaps a
savour of death unto death, hardening them in their idolatry; but
it is to us a savour of life unto life, confirming our faith in the
doctrine of the Trinity, which, though but darkly intimated in the
Old Testament, is clearly revealed in the New. The Son of God,
the Eternal Word and Wisdom of the Father, was with him when
he made the world, Prov. 8.20. nay, we are often told that
John, 1.3, 10. Eph. 3.9. Col. 1.16. Heb. 1.2.
the world was made by him, and nothing made without him,
Oh what high
thoughts should this form, in our minds, of that great God whom
we draw nigh to in religious worship, and that great Mediator in
whose name we draw nigh!
J. TN the beginning God created the heaven and
the earth. 2. And the earth was without
form, and void; and darkness was upon the face
of the deep. And the Spirit of God moved upon
the face of the waters.
that is, made it out of nothing; there was not any pre-existent
3. The manner in which this work was effected; God created,
matter out of which the world was produced. The fish and fowl
were indeed produced out of the waters, and the beasts and man
out of the earth; but that earth and those waters were made out
that something should be made out of nothing; no artificer can
of nothing. By the ordinary power of nature, it is impossible
work, unless he has something to work on. But, by the almighty
power of God, it is not only possible that something should be
made of nothing, (the God of nature is not subject to the laws of
nature,) but in the creation, it is impossible it should be otherwise,
for nothing is more injurious to the honour of the Eternal Mind
than the supposition of eternal matter. Thus the excellency of the
power is of God, and all the glory is to him.
I. In its epitome, v. 1. where we find, to our comfort, the first
article of our creed, that God the Father Almighty is the Maker of
heaven and earth, and as such we believe in him. Observe, in this
verse, four things.
4. When this work was produced; In the beginning, that is, in
the beginning of time, when that clock was first set a going: time
1. The effect produced; the heaven and the earth, that is, the began with the production of those beings that are measured by
world, including the whole frame and furniture of the universe, the time. Before the beginning of time there was none but that
world and all things therein, Acts, 17. 24. The world is a great Infinite Being that inhabits eternity. Should we ask why God
house, consisting of upper and lower stories, the structure stately made the world no sooner, we should but darken counsel by
and magnificent, uniform and convenient, and every room well and words without knowledge: for how could there be sooner or later
wisely furnished. It is the visible part of the creation that Moses in eternity? And he did make it in the beginning of time, accord-
here designs to account for; therefore, he mentions not the creationing to his eternal counsels before all time. The Jewish Rabbins
of angels: but as the earth has not only its surface adorned with have a saying, that there were seven things which God created
grass and flowers, but also its bowels enriched with metals and pre- before the world, by which they only mean to express the
cious stones, which partake more of its solid nature, and are more excellency of these things-The Law; Repentance; Paradise;
valuable, though the creation of them is not mentioned here; so Hell; the throne of Glory; the House of the Sanctuary; and
the heavens are not only beautified to our eye with glorious lamps the Name of the Messiah. But to us it is enough to say, In the
which garnish its outside, of whose creation we here read, but beginning was the Word, John, 1. 1.
they are within replenished with glorious beings, out of our sight,
more celestial, and more surpassing them in worth and excellency,
than the gold or sapphires do the lilies of the field. In the visible
world it is easy to observe, (1.) Great variety; several sorts of
beings vastly differing in their nature and constitution from each
other. Lord, how manifold are thy works, and all good!
(2.) Great beauty; the azure sky and verdant earth are charming |
to the eye of the curious spectator, much more the ornaments of ||
both. How transcendent then must the beauty of the Creator be!
(3.) Great exactness and accuracy; to those that, with the help of
microscopes, narrowly look into the works of nature, they appear
far more fine than any of the works of art. (4.) Great power; it is
not a lump of dead and inactive matter, but there is virtue more
or less, in every creature; the earth itself has a magnetic power.
(5.) Great order; a mutual dependence of being, an exact har-
imony of motions, and an admirable chain and connexion of causes.
(8.) Great mystery; there are phænomena in nature, which cannot
be solved, secrets which cannot be fathomed or accounted for. But,
Let us learn hence, (1.) That atheism is folly, and atheists are
the greatest fools in nature; for they see there is a world that
could not make itself, and yet they will not own there is a God
that made it. Doubtless, they are without excuse, but the god of
this world has blinded their minds. (2.) That God is sovereign
Lord of all, by an incontestable right. If he be the Creator, no
doubt, he is the Owner and Possessor, of heaven and earth.
(3.) That with Goa all things are possible, and therefore happy
are the people that have him for their God, and whose help and
hope stand in his name, Ps. 121.2.--124.8. (4.) That the God
we serve, is worthy of, and yet is exalted far above, ail blessing and
praise, Neh. 9.5, 6. If he made the world, he needs not our
services, nor can be benefited by them, Acts, 17. 24, 25. and yet
he justly requires them, and deserves our praise, Rev. 4.11. If
all is of him, all must be to him.
II. Here is the work of creation in its embryo, (v.2.) where we
have an account of its first matter, and the first Mover.
1. A chaos was the first matter; it is here called the earth.
In this verse we have the work of creation in its epitome, and in
its embryo.
Before Christ 4004.
The Creation.
GENESIS, I.
||
though the earth, properly taken, was not made till the third day, I. That the first of all visible beings which God created, was
v.10.) because it did most resemble that which afterward was light; not that by it he himself might see to work, (for the dark-
called earth, mere earth, destitute of its ornaments, such a heavy ness and light are both alike to him,) but that by it we might see his
unwieldy mass was it; it is also called the deep, both for its vast-works, and his glory in them, and might work our works while it is
ress, and because the waters, which were afterward separated from day. The works of Satan and his servants are works of darkness;
the earth, were now mixed with it. This immense mass of matter but he that doeth truth, and doeth good, cometh to the light, and
was it out of which all bodies, even the firmament and visiblecoveteth it, that his deeds may be made manifest, John, 3.21.
heavens themselves, were afterward produced by the power of the Light is the great beauty and blessing of the universe: like the
Eternal Word. The Creator could have made his work perfect first-born, it does, of all visible beings, most resemble its great
at first, but, by this gradual proceeding, he would shew what is, Parent in purity and power, brightness and beneficence; it is of
ordinarily, the method of his providence and grace. Observe the great affinity with a spirit, and is next to it; though by it we see
description of this chaos. (1.) There was nothing in it desirable other things, and are sure that it is, yet we know not its nature,
to be seen, for it was without form, and void. Tohu and Bohu, nor can describe what it is, or by what way the light is parted,
confusion and emptiness; so those words are rendered, Isa. 34. 11. Job, 38. 19, 24. By the sight of it, let us be led to, and assisted
It was shapeless, it was useless, it was without inhabitants, without in, the believing contemplation of Him who is Light, infinite and
ornaments, the shadow or rough draught of things to come, and eternal Light, 1 John, 1.5. and the Father of Lights, James, 1. 17.
In the new
not the image of the things, Heb. 10. 1. The earth is almost and who dwells in inaccessible light, 1 Tim. 6.16.
reduced to the same condition again by the sin of man, under which creation, the first thing wrought in the soul, is light: the blessed
the creation groans; See Jer. 4.23. Í beheld the earth, and, lo, it Spirit captivates the will and affections by enlightening the under-
was without form, and void. To those who have their hearts in standing, so coming into the heart by the door, like the good
heaven, this lower world, in comparison with that upper, still shepherd whose own it is, while sin and Satan, like thieves and
appears to be nothing but confusion and emptiness. There is no robbers, climb up some other way. They that by sin were
true beauty to be seen, no satisfying fulness to be enjoyed, in this darkness, by grace become light in the Lord.
earth, but in God only. (2.) If there had been any thing desirable
to be seen, yet there was no light to see it by: for darkness, thick
darkness, was upon the face of the deep.. God did not create this
darkness, (as he is said to create the darkness of affliction,
Isa. 45. 7.) for it was only the want of light, which yet could not be
said to be wanted, till something was made, that might be seen by
it: nor needs the want of it be much complained of, when there
was nothing to be seen but confusion and emptiness. If the work
of grace in the soul is a new creation, this chaos represents the state
of an unregenerated graceless soul; there is disorder, confusion,
and every evil work; it is empty of all good, for it is without God;
it is dark, it is darkness itself: this is our condition by nature, till
almighty grace effects a blessed change.
||
II. That the light was made by the word of God's power; he
said, Let there be light; he willed and appointed it, and it was done
immediately; there was light, such a copy as exactly answered the
original idea in the Eternal Mind. Oh the power of the word of
God! He spake, and it was done; done really, effectually, and
for perpetuity, not in show only, and to serve a present turn, for
he commanded, and it stood fast: with him it was dictum, factum
Į
a word, and a world. The word of God, that is, his will and the
good pleasure of it, is quick and powerful. Christ is the Word,
the essential eternal Word, and by him the light was produced, for
in him was light, and he is the true Light, the Light of the world,
John, 1.9.-9.5. The divine light, which shines in sanctified souls,
is wrought by the power of God, the power of his Word, and of the
Spirit of wisdom and revelation, opening the understanding, scat-
tering the mists of ignorance and mistake, and giving the knowledge
of the glory of God in the face of Christ, as, at first, God commanded
the light to shine out of darkness, 2 Cor. 4. 6. Darkness had been
perpetually upon the face of fallen man, if the Son of God had not
come, and given us an understanding, 1 John, 5. 20.
||
2. The Spirit of God was the first Mover; he moved upon the
face of the waters. When we consider the earth without form, and
void, methinks it is like the valley full of dead and dry bones.
Can these live? Can this confused mass of matter be formed into
a beautiful world? Yes, if a spirit of life from God enter into it,
Ezek. 37.9. Now there is hope concerning this thing; for the
Spirit of God begins to work, and if he work, who or what shall
hinder? God is said to make the world by his Spirit, Ps. 33.6.
Job, 26.13. and by the same mighty Worker the new creation is
effected. He moved upon the face of the deep, as Elijah stretched
himself upon the dead child; as the hen gathers her chickens under
her wings, and hovers over them, to warm and cherish them,
Matth. 23. 37. as the eagle stirs up her nest, and flutters over her
roung, (it is the same word that is here used,) Deut. 32. 11.
Learn hence, That God is not only the Author of all being, but the
Fountain of life, and Spring of motion. Dead matter would be
for ever dead, if he did not quicken it. And this makes it credible
us, that God should raise the dead. That power which brought
such a world as this, out of confusion, emptiness, and darkness,
it the beginning of time, can, at the end of time, bring our vile
bodies out of the grave, though it be a land of darkness as darkness
itself, and without any order, Job, 10.22. and can make them
glorious bodies.
III. That the light which God willed, when it was produced, he
approved of; God saw the light, that it was good. It was exactly
as he designed it, and it was fit to answer the end for which he
designed it. It was useful and profitable; the world, which now
is a palace, would have been a dungeon without it. It was amiable
and pleasant; truly light is sweet, Eccles. 11.7. it rejoiceth the
heart, Prov. 15.30. What God commands he will approve and
graciously accept of, and be well pleased with the work of his own
hands. That is good indeed, which is so in the sight of God, for
he sees not as man sees. If the light be good, how good is he that
is the Fountain of light, from whom we receive it, and to whom
we owe all praise for it, and all the services we do by it!
And
IV, That God divided the light from the darkness, so put them
asunder, as that they could never be joined together or reconciled;
for what fellowship has light with darkness? 2Cor. 6.14.
yet he divided time between them, the day for light, and the night
for darkness, in a constant and regular succession to each other.
Though the darkness was now scattered by the light, yet it was
not condemned to a perpetual banishment, but takes its turn with
of the morning befriends the business of the day, so the shadows
the light, and has its place, because it has its use; for as the light
of the evening befriend the repose of the night, and draw the cur-
tains about us, that we may sleep the better; see Job, 7. 2. God
has thus divided time between light and darkness, because he would
daily reminds us that this is a world of mixtures and changes. In
heaven there is perfect and perpetual light, and no darkness at ali;
We have here a further account of the first day's work. In in hell utter darkness, and no gleam of light. In that world,
which observe,
between these two there is a great gulf fixed; but in this world,
12
·
3. And God said, Let there be light and there
was light.
4. And God saw the light, that it was
good: and God divided the light from the darkness.
5. And God called the light Day, and the darkness
he called Night. And the evening and the morning
were the first day.
2
Before Christ 4004.
The Creation
GENESIS, I.
they are counterchanged, and we pass daily from one to another;
that we may learn to expect the like vicissitudes in the providence
of God, peace and trouble, joy and sorrow, and may set the on-
over against the other, and accommodate ourselves to both, as we
do to the light and darkness, bidding both welcome, and making
the best of both.
||
V. That God divided them from each other by distinguishing
names; he called the light Day, and the darkness he called Night.
He gave them names, as Lord of both; for the day is his, the night
also is his, Ps. 74. 16. He is the Lord of time, and will be so,
till day and night shall come to an end, and the stream of time be
swallowed up in the ocean of eternity. Let us acknowledge God
in the constant succession of day and night, and consecrate both
to his honour, by working for him every day, and resting in him
every night, and meditating in his law day and night.
VI. That this was the first day's work, and a good day's work
it was; the evening and the morning were the first day. The
darkness of the evening was before the light of the morning, that
it might serve for a foil to it, to set it off, and make it shine the
brighter. This was not only the first day of the world, but the
first day of the week. I observe it, to the honour of that day,
because the new world began on the first day of the week likewise,
in the resurrection of Christ, as the Light of the world, early in the
morning. In him, the day-spring from on high has visited the
world; and happy are we, for ever happy, if that Day-star arise
ppy
in our hearts.
6. And God said, Let there be a firmament in
the midst of the waters, and let it divide the waters
from the waters. 7. And God made the firma-
ment, and divided the waters which were under
the firmament from the waters which were above
the firmament: and it was so. 8. And God called
the firmament Heaven. And the evening and the
morning were the second day.
We have here an account of the second day's work, the creation
of the firmament: in which observe,
I. The command of God concerning it; Let there be a firmament,
and expansion, so the Hebrew word signifies, like a sheet spread,
or a curtain drawn out. This includes all that is visible above
the earth, between it and the third heavens; the air, its higher,
middle, and lower regions; the celestial globe, and all the spheres
and orbs of light above: it reaches as high as the place where the
stars are fixed, for that is called here the firmament of heaven,
v. 14, 15. and as low as the place where the birds fly, for that also
called the firmament of heaven, v. 20. When God had made
the light, he appointed the air to be the receptacle and vehicle of
its beams, and to be as a medium of communication between the
invisible and the visible world; for though between heaven and
earth there is an inconceivable distance, yet there is not an
unpassable gulf, as there is between heaven and hell. This
firmament is not a wall of partition, but a way of intercourse.
See Job, 26.7.-37.18. Ps. 104.3. Amos, 9. 6.
II. The creation of it. Lest it should seem as if God had only
commanded it to be done, and some one else had done it, he adds,
And God made the firmament. What God requires of us, he
himself works in us, or it is not done. He that commands faith,
holiness, and love, creates them by the power of his grace going
along with his word, that he may have all the praise. Lord, give
what thou commandest, and then command what thou pleasest.
The firmament is said to be the work of God's fingers, Ps. 8. 3.
Though the vastness of its extent declares it to be the work of his
arm stretched out, yet the admirable fineness of its constitution
shews that it is a curious piece of art, the work of his fingers.
III. The use and design of it: to divide the waters from the
waters, that is, to distinguish between the waters that are wrapt
up in the clouds, and those that cover the sea; the waters in the
air, and those in the earth. See the difference between these
two, carefully observed, Deut. 11. 10, 11. where Canaan is, upon
this account, preferred to Egypt, that Egypt was moistened, and
made fruitful, with the waters that are under the firmament;
Canaan with waters from above, out of the firmament; even the
dew of heaven, which tarrieth not for the sons of men, Mic. 5.7.
God has, in the firmament of his power, chambers, store-chambers,
whence he watereth the earth, Ps. 104. 13.-65.9, 10. He hat
also treasures, or magazines, of snow and hail, which he hath
reserved against the day of battle and war, Job, 38. 22, 23. Oh
what a great God is he, who has thus provided for the comfort ol
all that serve him, and the confusion of all that hate him! It is
good having him our Friend, and bad having him our Enemy.
It
IV. The naming of it; He called the firmament Heaven.
is the visible heaven, the pavement of the holy city; above the
firmament, God is said to have his throne, Ezek. 1.26. for he has
prepared it in the heavens; the heavens therefore are said to rule,
Dan. 4. 26. Is not God in the height of heaven? Job, 22.12. Yes,
he is, and we should be led, by the contemplation of the heavens
that are in our eye, to consider Our Father which is in heaven.
The height of the heavens should remind us of God's supremacy,
and the infinite distance that is between us and him; the bright-
ness of the heavens, and their purity, should remind us of his
glory and majesty, and perfect holiness; the vastness of the
heavens, their encompassing of the earth, and the influence they
have upon it, should remind us of his immensity and universal
providence.
+
9. And God said, Let the waters under the
heaven be gathered together unto one place, and
let the dry land appear: and it was so. 10. And
God called the dry land Earth; and the gathering
together of the waters called he Seas: and God saw
that it was good. 11. And God said, Let the
earth bring forth grass, the herb yielding seed, and
the fruit-tree yielding fruit after his kind, whose
seed is in itself, upon the earth: and it was sc.
12. And the earth brought forth grass, and herb
yielding seed after his kind, and the tree yielding
fruit, whose seed was in itself, after his kind: and
God saw that it was good. 13. And the evening
and the morning were the third day.
The third day's work is related in these verses; the forming of
the sea and the dry land, and the making of the earth fruitful.
Hitherto, the power of the Creator had been exerted and employed
about the upper part of the visible world; the light of heaven
was kindled, and the firmament of heaven fixed; but now he
descends to this lower world, the earth, which was designed for
the children of men, designed both for their habitation, and for
their maintenance; and here we have an account of the fitting of
it for both, the building of their house, and the spreading of their
table. Observe,
1. How the earth was prepared to be a habitation for man; by
the gathering of the waters together, and the making of the dry
land to appear; thus, instead of that confusion which was, v. 2.
when earth and water were mixed in one great mass, behold, now,
there is order, by such a separation as rendered them both useful.
God said, Let it be so, and it was so; no sooner said than done,
1. The waters, which had covered the earth, were ordered to retire,
and to gather into one place, namely those hollows which were
fitted and appointed for their reception and rest: the waters, thus
cleared, thus collected, and thus lodged in their proper place, hè
called Seas; for though they are many, in distant regions, and
washing several shores, yet, either above ground or under ground,
they have communication with each other, and so they are one,
and the common receptacle of waters, into which all the rivers
flow, Eccl. 1.7. Waters and seas often, in scripture, signify trou-
,¬
Şalvardı məni Jang
**Y
Before Christ 4004.
The Creation.
GENESIS, I.
bles and afflictions, Ps. 69. 2, 14, 15.-42.7. God's own people night; and let them be for signs, and for seasons,
are not exempted from these in this world; but it is their comfort, and for days, and years: 15. And let them be for
that they are only waters under the heaven, (there is none in
lights in the firmament of the heaven to give light
upon the earth: and it was so. 16. And God
made two great lights; the greater light to rule the
day, and the lesser light to rule the night: he made
||
heaven,) and that they are all in the place that God has appointed
'them, and within the bounds that he has set them. How the
waters were gathered together, at first, and how they are still
bound and limited by the same Almighty Hand that first confined
them, is elegantly described, Ps. 104.6..9. and is there mentioned
as matter of praise. They that go down to the sea in ships ought
to acknowledge daily the wisdom, power, and goodness, of the
Creator, in making the great waters serviceable to man for trade
and commerce; and they that tarry at home must own themselves
indebted to him that keeps the sea with bars and doors in its
decreed place, and stays its proud waves, Job, 38. 10, 11. 2. The
dry land was made to appear, and emerge out of the waters, and
was called Earth, and given to the children of men. (The earth,
it seems, was in being before; but it was of no use, because it was This is the history of the fourth day's work, the creating of the
under water: thus many of God's gifts are received in vain, because sun, moon, and stars, which are here accounted for, not as they
they are buried; make them to appear, and they become service- are in themselves, and in their own nature, to satisfy the curious,
able. We who, to this day, enjoy the benefit of the dry land, but as they are in relation to this earth, to which they serve as
(though, since this, it was once deluged, and dried again,) must lights; and this is enough to furnish us with matter for praise and
own ourselves tenants to, and dependents upon, that God whose thanksgiving. Holy Job mentions this as an instance of the
hands formed the dry land, Ps. 95.5. Jonah, 1.9.
glorious power of God, that by his Spirit he hath garnished the
II. How the earth was furnished for the maintenance and sup-heavens; Job, 26. 13. and here we have an account of that garni-
port of man, v. 11, 12. Present provision was now made, by the ture, which is not only so much the beauty of the upper world,
immediate products of the upstart earth, which, in obedience to but so much the blessing of this lower; for though heaven is high,
God's command, was no sooner made, than it became fruitful, and yet it hath respect to this earth, and therefore should have respect
brought forth grass for the cattle, and herb for the service of man. from it. Of the creation of the lights of heaven we have an
Provision was likewise made for time to come, by the perpetuating account,
of the several kinds of vegetables, which are numerous, various,
and all curious, and every one having its seed in itself after its
kind, that, during the continuance of man upon the earth, food
might be fetched out of the earth, for his use and benefit. Lord,
what is man, that he is thus visited and regarded-that such care
should be taken, and such provision made, for the support and pre-
servation of those guilty and obnoxious lives which have been, a
thousand times, forfeited! Observe here, 1. That not only the earth
is the Lord's, but the fulness thereof, and he is the rightful Owner
and sovereign Disposer, not only of it, but of all its furniture. The
earth was emptiness, v. 2. but now, by a word's speaking, it is
become full of God's riches, and his they are still; his corn and
his wine, his wool and his flux, Hos. 2.9. Though the use of
them is allowed to us, the property still remains in him, and to
his service and honour they must be used. 2. That common
providence is a continued creation, and, in it, our Father worketh
hitherto. The earth still remains, under the efficacy of this com-
mand, to bring forth grass, and herbs, and its annual products;
though, being according to the common course of nature, they
are not standing miracles, yet they are standing instances of the
unwearied power, and unexhausted goodness, of the world's great
Maker and Master. 3. That though God, ordinarily, makes use
of the agency of second causes, according to their nature, yet he
neither needs them, nor is tied to them; for though the precious
fruits of the earth are usually brought forth by the influences of
the sun and moon, Deut. 33. 14. yet here we find the earth bear-
ing a great abundance of fruit, probably ripe fruit, before the sun
and moon were made. 4. That it is good to provide things
necessary, before we have occasion to use them: before the beasts
and man were made, here were grass and herb prepared for them.
God thus dealt wisely and graciously with man; let not man then
be foolish and unwise for himself. 5. That God must have the
glory of all the benefit we receive from the products of the earth,
either for food or physic. It is he that hears the heavens, when
they hear the earth, Hos. 2. 21, 22. And if we have, through
grace, an interest in him who is the Fountain, when the streams
are dried up, and the fig tree doth not blossom, we may rejoice in
him.
14. And God said, Let there be lights in the
tirmament of the heaven to divide the day from the
the stars also. 17. And God set them in the
firmament of the heaven to give light upon the
earth, 18. And to rule over the day and over the
night, and to divide the light from the darkness:
and God saw that it was good. 19. And the
evening and the morning were the fourth day.
Dr Party s paten
CASINOE
I. In general, v. 14, 15. where we have, 1. The command given
concerning them; Let there be lights in the firmament of heaven.
God had said, v.3. Let there be light, and there was light: Dat
that was, as it were, a chaos of light, scattered and confused; now
it was collected and modelled, and made into several luminaries,
and so rendered both more glorious and more serviceable. God
is the God of order, and not of confusion; and as he is Light, so
he is the Father and Former of lights. Those lights were to be
in the firmament of heaven, that vast expanse which encloses the
earth, and is conspicuous to all; for no man, when he has lighted
a candle, puts it under a bushel, but on a candlestick, Luke, 8.16.
and a stately golden candlestick the firmament of heaven is, from
which these candles give light to all that are in the house. The
firmament itself is spoken of as having a brightness of its own,
Dan. 12. 3. but that was not sufficient to give light to the earth;
and perhaps, for that reason, it is not expressly said of the secon
day's work, in which the firmament was made, that it was good,
because, till it was adorned with these lights on the fourth day,
it was not become serviceable to man. 2. The use they were
intended to be of to this earth. (1.) They must be for the dis-
tinction of times, of day and night, summer and winter, which
are interchanged by the motion of the sun; whose rising makes
day, his setting night; his approach towards our tropic makes
summer, his recess to the other, winter: and thus, under the sun,
there is a season to every purpose, Eccl. 3.1. (2.) They must be
for the direction of actions. They are for signs of the change of
weather, that the husbandman may order his affairs with discre-
tion, foreseeing by the face of the sky, when second causes have
begun to work, whether it will be fair or foul, Matth. 16. 2, 3.
They do also give light upon the earth, that we may walk,
(John, 11.9.) and work, (John, 9. 4.) according as the duty of every
day requires. The lights of heaven do not shine for themselves, nor
for the world of spirits above, they need them not; but they shine.
for us, and for our pleasure and advantage. Lord, what is man,
that he should be thus regarded! Ps. 3.3, 4. How ungratefu
and inexcusable are we, if, when God has set up these lights for us
to work by, we sleep, or play, or trifle away the time of business,
and neglect the great work we were sent into the world about.
fully, and shine, in their season, without fail: but we are set as
The lights of heaven are made to serve us, and they do it faith-
lights in this world to serve God; and do we, in like manner.
}
Before Christ 4004.
The Creation.
GENESIS, I.
answer the end of cur creation? No, we do not, our light does not
shine before God, as his lights shine before us, Matth. 5. 14. We
burn our Master's candles, but do not mind our Master's work."
||
II. In particular, v.16..18. The lights of heaven are the
sun, moon, and stars; and these are all the work of God's hands.
1. The sun is the greatest light of all, one hundred and sixty-six times
greater than the earth, and the most glorious and useful of all the
lamps of heaven; a noble instance of the Creator's wisdom, power,
and goodness, and an invaluable blessing to the creatures of this
lower world. Let us learn, from Ps.19.1..6. how to give unto
God the glory due to his name, as the Maker of the sun. 2. The
moon is a lesser light, and yet is here reckoned one of the greater
lights, because, though, in regard of its magnitude and borrowed
light, it is inferior to many of the stars, yet, by virtue of its office,
as ruler of the night, and in respect of its usefulness to the earth,
it is more excellent than they. Those are most valuable that are
most serviceable; and those are the greater lights, not that have
the best gifts, but that humbly and faithfully do the most good
with them. Whosoever will be great among you, let him be your
minister, Matth. 20. 26. 3. He made the stars also; which are
here spoken of, as they appear to vulgar eyes, without distinguish-
ing between the planets and the fixed stars, or accounting for their
number, nature, place, magnitude, motions, or influences; for the
scriptures were written, not to gratify our curiosity, and make us
astronomers, but to lead us to God, and make us saints. Now
these lights are said to rule, v. 16, 18. not that they have a
supreme dominion as God has, but they are deputy governors,
rulers under him. Here the lesser light, the moon, is said to rule
the night; but, Ps. 136. 9. the stars are mentioned as sharers in
that government, the moon and stars to rule by night. No more
is meant, than that they give light, Jer. 31.35. The best and most
honourable way of ruling, is, by giving light, and doing good: those
command respect, that live an useful life, and so shine as lights.
·
Learn from all this, (1.) The sin and folly of that ancient
idolatry, the worshipping of the sun, moon, and stars, which,
some think, took rise, or countenance at least, from some broken
traditions in the patriarchal age, concerning the rule and dominion
of the lights of heaven. But the account here given of them plainly
shews that they are both God's creatures, and man's servants; and
therefore it is both a great affront to God, and a great reproach to
ourselves, to make deities of them, and give them divine honours;
eee Deut. 4.19. (2.) The duty and wisdom of daily worshipping
that God who made all these things, and made them to be that to
us, which they are. The revolutions of the day and night oblige
us to the solemn sacrifice of prayers and praises, every morning
and evening.
20. And God said, Let the waters bring forth
abundantly the moving creature that hath life, and
fowl that may fly above the earth in the open
firmament of heaven. 21. And God created great
whales, and every living creature that moveth,
which the waters brought forth abundantly, after
their kind, and every winged fowl after his kind:
and God saw that it was good. 22. And God
blessed them, saying, Be fruitful, and multiply,
and fill the waters in the seas, and let fowl multiply
in the earth. 23. And the evening and the morn-
ing were the fifth day.
A
Each day, hitherto, has produced very noble and excellent
beings, which we can never sufficiently admire; but we do not read
of the creation of any living creature till the fifth day, which these
rerses give us an account of. The work of creation not only pro-
Leeded gradually from one thing to another, but rose and advanced
gradually from that which was less excellent to that which was
more so, teaching us to press toward perfection, and endeavour
that our last works may be our best works. It was on the fifth
day that the fish and fowl were created, and both out of the waters;
though there is one kind of flesh, of fishes, and another of birds,
yet they were made together, and both out of the waters; for the
power of the First Cause can produce very different effects from
the same second causes,
!
·
I. The making of the fish and fowl, at first, v. 20, 21. God
commanded them to be produced; he said, Let the waters bring
forth abundantly; not as if the waters had any productive power
of their own, but, "Let them be brought into being, the fish in the
waters, and the fowl out of them." This command he himself
executed; God created great whales, &c. Insects, which, perhaps,
are as various and as numerous as any species of animals, and their
structure as curious, were part of this day's work, some of them
being allied to the fish, and others to the fowl. Mr. Boyle (I
remember) says, he admires the Creator's wisdom and power as
much in an ant as in an elephant. Notice is here taken of the
various sorts of fish and fowl, each after their kind; and of the
great numbers of both that were produced, for the waters brought
forth abundantly; and particular mention is made of great whales,
the largest of fishes, whose bulk and strength, exceeding that of
any other animal, are remarkable proofs of the power and greatness
of the Creator. The express notice here taken of the whale, above
all the rest, seems sufficient to determine what animal is meant by
the leviathan, Job, 41.1. The curious formation of the bodies of
animals, their different sizes, shapes, and natures, with the admir-
able powers of the sensitive life with which they are endued, when
duly considered, serve, not only to silence and shame the objections
of atheists and infidels, but to raise high thoughts and high praises
of God in pious and devout souls, Ps. 104. 25, &c.
||
II. The blessing of them, in order to their continuance. Life is
a wasting thing; its strength is not the strength of stones, it is a
candle that will burn out, if it be not first blown out; and there-
fore the wise Creator not only made the individuals, but provided
for the propagating of the several kinds, v. 22. God blessed them,
saying, Be fruitful, and multiply. God will bless his own works,
and not forsake them; and what he doeth it shall be for a perpe-
tuity, Eccl. 3. 14. The power of God's providence preserves all
things, as, at first, his creating power produced them. Fruitfulness
is the effect of God's blessing, and must be ascribed to it; the
multiplying of the fish and fowl, from year to year, is still the
fruit of this blessing. Well, let us give to God the glory of the
continuance of these creatures to this day for the benefit of man.
See Job, 12.7..5. It is pity that fishing and fowling, recreations
innocent in themselves, should be ever abused to divert any from
God and their duty, while they are capable of being improved to
lead us to the contemplation of the wisdom, power, and goodness.
of him that made all these things, and to engage us to stand in
awe of him, as the fish and fowl do of us.
m
24. And God said, Let the earth bring forth the
living creature after his kind, cattle, and creeping
thing, and beast of the earth after his kind: and
it was so. 25. And God made the beast of the
earth after his kind, and cattle after their kind,
and every thing that creepeth upon the earth after
his kind: and God saw that it was good.
We have here the first part of the sixth day's work. The sea
was, the day before, replenished with its fish, and the air with
its fowl; and, this day, were made the beast of the earth, cattle,
and the creeping things that pertain to the earth. Here, as before,
1. The Lord gave the word; he said, Let the earth bring forth,
not as if the earth had any such prolific virtue as to produce
these animals, or as if God resigned his creating power to it;
but, "Let these creatures now come into being upon the
earth, and out of it, in their respective kinds, conformable to the
ideas of them in the divine counsels concerning their creation."
2. He also did the work; he made them all after their kind.
Before Christ 4004.
The Creation
GENESIS, 1.
|
not only of divers shapes, but of divers natures, manners, food,
and fashions: some to be tame about the house, others to be wild
in the field: some living upon grass and herbs, others upon flesh;
some harmless, and others ravenous; some bold, and others timo-
rous; some for man's service, and not his sustenance, as the horse;
others for his sustenance, and not his service, as the sheep; others
for both, as the ox; and some for neither, as the wild beasts. In
all which appears the manifold wisdom of the Creator.
26. And God said, Let us make man in our
image, after our likeness: and let them have domi-
nion over the fish of the sea, and over the fowl of
the air, and over the cattle, and over all the earth,
and over every creeping thing that creepeth upon
the earth. 27. So God created man in his own
image, in the image of God created he him; male
and female created he them. 28. And God blessed
them, and God said unto them, Be fruitful, and
multiply, and replenish the earth, and subdue it:
and have dominion over the fish of the sea, and
over the fowl of the air, and over every living thing
that moveth upon the earth.
*
¿
We have here the second part of the sixth day's work, the
creation of man, which we are, in a special manner, concerned to
take notice of, that we may know ourselves. Observe,
I. That man was made last of all the creatures, that it might not
be suspected that he had been, any way, a helper to God in the
creation of the world: that question must be for ever humbling
and mortifying to him, Where wast thou, or any of thy kind, when
I laid the foundations of the earth? Job, 38. 4. Yet it was both an
honour and a favour to him, that he was made last; an honour,
for the method of the creation was, to advance from that which
was less perfect to that which was more so; and a favour, for it
was not fit he should be lodged in the palace designed for him,
tiil it was completely fitted up, and furnished for his reception.
Man, as soon as he was made, had the whole visible creation be-
fore him, both to contemplate, and to take the comfort of. Man
was made the same day that the beasts were, because his body
was made of the same earth with their's; and, while he is in the
body, he inhabits the same earth with them: God forbid that by
indulging the body, and the desires of it, we should make ourselves
like the beasts that perish!
||
Vaata pa Mata A
S
With th
II. That man's creation was a more signal and immediate act of
divine wisdom and power than that of the other creatures. The
narrative of it is introduced with something of solemnity, and a
manifest distinction from the rest: hitherto, it had been said, Let
there be light, and, Let there be a firmament; or, "Let the earth,
or waters, bring forth such a thing;" but now, the word of com-
mand is turned into a word of consultation, "Let us make man,
for whose sake the rest of the creatures were made: this is a work
we must take into our own hands." In the former, he speaks as
In the former, he speaks as
one having authority, in this as one having affection, for his delights
were with the sons of men, Prov. 8.31. It should seem as if this
were the work which he longed to be at; as if he had said,
Having at last settled the preliminaries, let us now apply ourselves
to the business, Let us make man. Man was to be a creature
different from all that had been hitherto made. Flesh and spirit,
heaven and earth, must be put together in him, and he must be
allied to both worlds. And therefore God himself not only under-
takes to make, but is pleased so to express himself, as if he called
a council to consider of the making of him; Let us make man. The
three persons of the Trinity, Father, Son, and Holy Ghost, consult
about it, and concur in it, because man, when he was made, was
to be dedicated and devoted to Father, Son, and Holy Ghost. Into
that Great Name we are, with good reason, baptised, for to that
Great Name we owe our being. Let them rule man, who said,
Let uɛ make maṇ., :
JGAAN. *ma
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■
III. That man was made in God's image, and after his likeness,
two words to express the same thing, and making each other the
more expressive; image and likeness denote the likest image, the
Man was not
nearest resemblance of any of the visible creatures.
made in the likeness of any creature that went before him, but in
the likeness of his Creator; vet still, between God and man there
is an infinite distance. Christ only is the express image of God's
It is
person, as the Son of his Father, having the same nature.
only some of God's honour, that is put upon man, who is God's
image, only as the shadow in the glass, or the king's impress upon
the coin. God's image upon man consists in these three things,
1. In his nature and constitution, not those of his body, (for God
has not a body,) but those of his soul. This honour, indeed, God
has put upon the body of man, that the Word was made flesh,
the Son of God was clothed with a body like unto our's, and will
shortly clothe our's with a glory like unto his. And this we may
safely say, That he by whom God made the worlds, not only the
great world, but man the little world, formed the human body,
the fulness of time. But it is the soul, the great soul, of man,
at the first, according to the platform he designed for himself in
that does especially bear God's image. The soul is a spirit, an
intelligent immortal spirit, an influencing active spirit, herein
resembling God, the Father of Spirits, and the Soul of the world.
man is the candle of the Lord. The soul of man,
considered in its three noble faculties, understanding, will, and
active power, is perhaps the brightest clearest looking-glass_in
nature, wherein to see God. 2. In his place and authority. Let
us make man in our image, and let them have dominion. As he has
the government of the inferior creatures, he is, as it were, God's
representative, or viceroy, upon earth; they are not capable of
fearing and serving God, therefore God has appointed them to fear
and serve man. Yet his government of himself, by the freedom of
his will, has in it more of God's image than his government of
the creatures. 3. In his purity and rectitude. God's image upon
man consists in knowledge, righteousness, and true holiness,
Eph. 4. 24. Col. 3. 10. He was upright, Eccl. 7. 29. He had
an habitual conformity of all his natural powers to the whole will
of God. His understanding saw divine things clearly and truly,
and there were no errors or mistakes in his knowledge: his will
complied readily and universally with the will of God, without
reluctancy or resistance: his affections were all regular, and he
had no inordinate appetites or passions: his thoughts were easily
brought, and fixed, to the best subjects, and there was no vanity or
ungovernableness in them. All the inferior powers were subject
to the dictates and directions of the superior, without any mutiny
or rebellion. Thus holy, thus happy, were our first parents, in
baving the image of God upon them. And this honour put upon
man, at first, is a good reason why we should not speak ill one of
another, Jam. 3.9. nor do ill one to another, Gen.9.6. and à
good reason why we should not debase ourselves to the service of
sin, and why we should devote ourselves to God's service. But
how art thou fallen, O son of the morning! How as this image of
God upon man defaced! How small are the remains of it, and
how great the ruins of it!
how great the ruins of it! The Lord renew it upon our souls by
his sanctifying grace!

Tarihl
•
IV. That man was made male and female, and blessed with
the blessing of fruitfulness and increase. God said, Let us make
man, and immediately it follows, So God created man; he per-
formed what he resolved. With us, saying and doing are two
things; but they are not so with God. He created him male and
female, Adam and Eve; Adam first, out of earth, and Eve, out of
his side, ch. 2. It should seem that of the rest of the creatures
God made many couples, but of man, did not he make one?
(Mal. 2. 15.) though he had the residue of the Spirit: whence
Christ gathers an argument against divorce, Matth. 19.4, 5. Our
first father, Adam, was confined to one wife; and if he had put
her away, there was no other for him to marry, which plainly
intimated that the bond of marriage was not to be dissolved at
pleasure. Angels were not made male and female, for they were
not to propagate their kind, (Luke, 20. 34. .36.) but man was made
.
Before Christ 4004.
The Creation
GENESIS, I.
so, that the nature might be propagated, and the race continued.
Fires and candles, the luminaries of this lower world, because they
waste, and go out, have a power to light more; but it is not so
with the lights of heaven, stars do not kindle stars. God made
but one male and one female, that all the nations of men might
know themselves to be made of one blood, descendants from one
common stock, and might thereby be induced to love one another.
God, having made them capable of transmitting the nature they
had received, said to them, Be fruitful, and multiply, and re-
plenish the earth. Here he gave them, 1. A large inheritance;
Replenish the earth; that is it that is bestowed upon the children
of men. They were made to dwell upon the face of all the carth,||
Acts, 17.26. That is the place in which God has set man to be
the servant of his providence, in the government of the inferior
creatures, and, as it were, the intelligence of this orb; to be the
receiver of God's bounty, which other creatures live upon, but do
not know it: to be likewise the collector of his praises in this lower
world, and to pay them into the exchequer above, Ps. 145. 10.
and (lastly) to be a probationer for a better state. 2. A numerous
lasting family, to enjoy this inheritance; pronouncing a blessing
upon them, in the virtue of which their posterity should extend to
the utmost corners of the earth, and continue to the utmost period
of time. Fruitfulness and increase depend upon the blessing of God:
Obed-Edom had eight sons, for God blessed him, 1 Chron. 26. 5.
It is owing to this blessing, which God commanded at first, that
the race of mankind is still in being, and that, as one generation
passeth away, another cometh.
V. That God gave to man, when he had made him, a dominion
over the inferior creatures, over the fish of the sea, and over the
fowl of the air: though man provides for neither, he has power
over both, much more over every living thing that moveth upon the
earth, which are more under his care, and within his reach. God
designed, hereby, to put an honour upon man, that he might find
himself the more strongly obliged to bring honour to his Maker.
This dominion is very much diminished and lost by the fall: yet
God's providence continues so much of it to the children of men,
as is necessary to the safety and support of their lives; and God's
grace has given to the saints a new and better title to the creature
than that which was forfeited by sin; for all is our's, if we are
Christ's, 1 Cor. 3. 22.
29. And God said, Behold, I have given you
every herb bearing seed, which is upon the face of
all the earth, and every tree, in the which is the
fruit of a tree yielding seed; to you it shall be for
meat. 30. And to every beast of the earth, and to
every fowl of the air, and to every thing that creep-
eth upon the earth, wherein there is life, I have
given every green herb for meat: and it was so.
1
We have here the third part of the sixth day's work, which was,
not any new creation, but a gracious provision of food for all flesh,
Ps. 136.25. He that made man and beast, thus took care to
preserve both, Ps. 36. 6. Here is,
I. Food provided for man, v. 29. Herbs and fruits must be his
meat, including corn, and all the products of the earth; these were
allowed him, but (it should seem) not flesh, till after the flood,
ch. 9.3. And before the earth was deluged, much more, before
it was cursed, for man's sake, its fruits, no doubt, were more
pleasing to his taste, and more strengthening and nourishing to the
body, than marrow and fatness, and all the portion of the king's
meat, are now. See here, 1. That which should make us humble.
As we are made out of the earth, so we are maintained out of it.
Once, indeed, man did eat angels' food, bread from heaven; but
they died, John, 6. 49. it was to them but as food out of the earth,
Ps. 104. 14. There is meat that endures to everlasting life; the
Lord evermore give us that! 2. That which should make us
hankful. The Lord is for the body; from him we receive all the
supports and comforts of this life, and to him we must give thanks. ||
He gives us all things richly to enjoy, not only for necessity, but
plenty, dainties, and varieties, for ornament and delight. How
much are we indebted! How careful should we be, as we live
upon God's bounty, to live to his glory! 3. That which should
make us temperate, and content with our lot. Though Adam had
dominion given him over fish and fowl, yet God confined him, in
his food, to herbs and fruits; and he never complained of it.
Though afterwards he coveted forbidden fruit, for the sake of the
wisdom and knowledge he promised himself from it, yet we never
read that he coveted forbidden flesh. If God give us food for our
lives, let us not, with murmuring Israel, ask food for our lusts,
Ps. 78.18. See Dan.1.15.
II. Food provided for the beasts, v.30. Doth God take carc
for oxen? Yes, certainly; he provides food convenient for them,
and not for oxen only, which were used in his sacrifices and man's
service, but even the young lions and the young ravens are the care
of his providence, they ask, and have, their meat from God. Let us
give to God the glory of his bounty to the inferior creatures, that
are all fed, as it were, at his table, every day. He is a great House-
keeper, a very rich and bountiful one, that satisfies the desire of
every living thing. Let this encourage God's people to cast their
care upon him, and not to be solicitous respecting what they
shall eat, and what they shall drink. He that provided for Adam
without his care, and still provides for all the creatures without
their care, will not let those that trust him want any good thing,
Matth. 6. 26. He that feeds his birds, will not starve his babes.
31. And God saw every thing that he had made,
and, behold, it was very good. And the evening
and the morning were the sixth day.
We have here the approbation and conclusion of the whole
work of creation. As for God, his work is perfect; and if he
begin, he will also make an end, in providence and grace, as well
as here in creation. Observe,
||
1. The review God took of his work; he saw every thing that
he had made: so he does still; all the works of his hands are
under his eye. He that made all, sees all; he that made
us, sees
us, Ps. 139.1..16. Omniscience cannot be separated from
Omnipotence. Known unto God are all his works, Acts, 15. 18.
But this was the Eternal Mind's solemn reflection upon the copies
of its own wisdom, and the products of its own power. God has
hereby set us an example of reviewing our works. Having given
us a power of reflection, he expects we should use that power, sec
finished a day's work, and are entering upon the rest of the night,
our way, Jer. 2. 23. and think of it, Ps. 119. 59. When we have
we should commune with our own hearts about what we have
been doing that day; so likewise, when we have finished a week's
work, and are entering upon the sabbath-rest, we should thus
prepare to meet our God; and when we are finishing our life's
work, and are entering upon our rest in the grave, that is a time
to bring to remembrance, that we may die repenting, and so take
leave of it.
I
II. The complacency God took in his work. When we come
to review our works, we find, to our shame, that much has been
very bad; but when God reviewed his, all was very good. [He
did not pronounce it good, till he had seen it so; to teach us not
to answer a matter before we hear it The work of creation was
a very good work. All that God made was well made, and there
was no flaw or defect in it. 1. It was good. Good, for it is all
agreeable to the mind of the Creator, just as he would have it to
be; when the transcript came to be compared with the great óri-
ginal, it was found to be exact, no errata in it, not one misplaced
stroke. Good, for it answers the end of its creation, and is fit for
the purpose for which it was designed. Good, for it is serviceable
to man, whom God had appointed lord of the visible creation.
Good, for it is all for God's glory; there is that in the whole
visible creation, which is a demonstration of God's being and per-
fections, and which tends to beget, in the soul of man, a religiour
regard to him, and veneration of him. 2. It was very good. U
Before Christ 4004.
The Creation
GENESIS, I, II.
each day's work, (except the second,) it was said that it was good, || works of creation. He has so ended his work, as that though,
but now, it is very good. For, 1. Now, man was made, who was in his providence, he worketh hitherto, (John, 5. 17.) preserving
the chief of the ways of God, who was designed to be the visible and governing all the creatures, and particularly forming the spirit
image of the Creator's glory, and the mouth of the creation in of man within him, yet he does not make any new species of
his praises. 2. Now, all was made; every part was good, but creatures. In miracles, he has controuled and over-ruled nature,
all together, very good. The glory and goodness, the beauty || but never changed its settled course, or repealed, or added to, any
and harmony, of God's works, both of providence and grace, as of its establishments. 4. That the eternal God, though infinitely
this of creation, will best appear when they are perfected. When happy in the enjoyment of himself, yet took a satisfaction in the
the top-stone is brought forth, we shall cry, Grace, grace, unto it, work of his own hands. He did not rest, as one weary, but as
Zech.4.7. Therefore judge nothing before the time.
one well pleased with the instances of his own goodness, and the
manifestations of his own glory.
·
III. The time when this work was concluded. The evening and
the morning were the sixth day. So that in six days God made
the world. We are not to think but that God could have made
the world in an instant. He that said, Let there be light, and there
was light, could have said, "Let there be a world," and there would
have been a world, in a moment, in the twinkling of an eye, as at
the resurrection, 1 Cor. 15. 52. But he did it in six days, that he
might shew himself a free Agent, doing his own work, both in his
own way, and in his own time; that his wisdom, power, and
goodness, might appear to us, and be meditated upon by us, the
more distinctly; and that he might set us an example of working
six days, and resting the seventh; it is therefore made the reason
of the fourth commandment. So much would the sabbath conduce
to the keeping up of religion in the world, that God had an eye
to it, in the timing of his creation. And now, as God reviewed
his work, let us review our meditations upon it, and we shall find
them very lame and defective, and our praises low and flat; let
us therefore stir up ourselves, and all that is within us, to worship
him that made the heaven, earth, and sea, and the fountains of
waters, according to the tenor of the everlasting Gospel which is
preached to every nation, Rev. 14.6, 7. All his works, in all
places of his dominion, do bless him; and therefore, bless thou
the Lord, O my soul.
||
II. The commencement of the kingdom of grace, in the sanc-
tification of the sabbath-day, v.3. He rested on that day, and
took a complacency in his creatures, and then sanctified it, and
appointed us, on that day, to rest and take a complacency in the
Creator; and his rest is, in the fourth commandment, made a reason
for our's, after six days' labour. Observe, 1. That the solemn
observation of one day in seven, as a day of holy rest, and holy
work, to God's honour, is the indispensable duty of all those to
whom God has revealed his holy sabbaths. 2. That the way of
sabbath-sanctification is the good old way, Jer. 6. 16. Sabbaths
are as ancient as the world; and I see no reason to doubt that
the sabbath, being now instituted in innocency, was religionsly
observed by the people of God throughout the patriarchal age.
3. That the sabbath of the Lord is truly honourable, and we have
reason to honour it; honour it for the sake of its antiquity, its
great Author, the sanctification of the first sabbath by the holy
God himself, and, in obedience to him, by our first parents in
innocency. 4. That the sabbath-day is a blessed day, for God
blessed it; and that which he blesses is blessed indeed. God
has put an honour upon it, has appointed us, on that day, to
bless him, and has promised, on that day, to meet us and bless us.
5. That the sabbath-day is a holy day, for God has sanctified it.
He has separated and distinguished it from the rest of the days of
the week, and he has consecrated it, and set it apart to himself
and his own service and honour. Though it is commonly taken
for granted, that the Christian sabbath we observe, reckoning from
the creation, is not the seventh but the first day of the week, yet
being a seventh day, and we, in it, celebrating the rest of God the
Son, and the finishing the work of our redemption, we may and
ought to act faith upon this original institution of the sabbath-day,
and to commemorate the work of creation, to the honour of the
great Creator, who is therefore worthy to receive, on that day,
blessing, and honour, and praise, from all religious assemblies.
•
}
CHAP. II.
4.
This chapter is an appendix to the history of the creation, more particularly
explaining, and enlarging upon, that part of the history which relates
immediately to man, the favourite of this lower world, We have in it,
I. The institution and sanctification of the sabbath, which was made for man,
to further his holiness and comfort, v. 1..3. II. A more account
of man's creation, as the centre and summary of the whole work, v.4.-7.
III. A description of the garden of Eden, and the placing of man in it under
the obligations of a law and covenant, v. 8..17. IV. The creation of the
woman, her marriage to the man, and the institution of the ordinance of
marriage, v. 18.. 25.
1.THUS the heavens and the earth were
finished, and all the host of them. 2. And
on the seventh day God ended his work which he
had made: and he rested on the seventh day from
all his work which he had made. 3. And God
blessed the seventh day, and sanctified it; because
that in it he had rested from all his work which
God created and made.
1 THU
1
4. These are the generations of the heavens
and of the earth when they were created, in the
day that the LORD God made the earth and the
heavens, 5. And every plant of the field before it
was in the earth, and every herb of the field before
it grew: for the LORD God had not caused it to
rain upon the earth, and there was not a man to
till the ground. But there went up a mist from
the earth, and watered the whole face of the ground.
7. And the LORD God formed man of the dust of
the ground, and breathed into his nostrils the
breath of life; and man became a living soul.
We have here,
In these verses,
I. The settlement of the kingdom of nature, in God's resting
from the work of creation, v. 1, 2. Where observe, 1. That the
creatures, made both in heaven and earth, are the hosts, or
armies of them, which denotes them to be numerous, but
marshalled, disciplined, and under command. How great is the
sum of them! And yet every one knows and keeps his place. God
uses them as his hosts for the defence of his people, and the
destruction of his enemies; for he is the Lord of hosts, of all these
hosts, Dan.4.35. 2. That the heavens and the earth are finished
pieces, and so are all the creatures in them. So perfect is God's
work, that nothing can be added to it, or taken from it, Eccl. 3. 14.
God. that began to build, shewed himself well able to finish.
3 That, after the end of the first six days, God ceased from all
I. Here is a name given to the Creator, which we have not yet
met with, and that is Jehovah; the LORD in capital letters,
which is constantly used, in our English translation, to intimate
that in the original it is Jehovah. All along, in the first chapter,
he was called Elohim, a God of power, but now Jehovah Elohim,
a God of power and perfection, a finishing God. As we find him
known by his name Jehovah, when he appeared to perform what
he had promised, Exod. 6. S so now we have him known by thes
||
C
VOL. 1.
Before Christ 4004.
The Creation.
GENESIS, 11.
name, when he had perfected what he had begun. Jehovah is || 1 Cor. 6. 19. and then these vile bodies shall shortly be new-
that great and incommunicable name of God, which denotes his formed like Christ's glorious body, Phil. 3. 21.
eaving his being of himself, and his giving his being to all things;
fitly therefore is he called by that name, now that heaven and
arth are finished.
II. Further notice taken of the production of plants and herbs,
ecause they were made and appointed to be food for man, v. 5, 6.
where observe, 1. The earth did not bring forth its fruits of itself,
by any innate virtue of its own, but purely by the almighty power
of God, which formed every plant and every herb, before it grew
in the earth. Thus grace in the soul, that plant of renown, grows
not of itself in nature's soil, but is the work of God's own hands.
2. Rtain also is the gift of God; it came not till the Lord God
caused it to rain. If rain be wanted, it is God that withholds it;
if rain come plentifully in its season, it is God that sends it; if it
come in a distinguishing way, it is God that causeth it to rain
upon one city, and not upon another, Amos, 4.7. 3. Though God,
ordmarily, works by means, yet he is not tied to them, but, when
he pleases, he can do his own work without them. As the plants
were produced before the sun was made, so they were before there
was either rain to water the earth, or man to till it. Therefore,
though we must not tempt God in the neglect of means, yet we
must trust God in the want of means. 4. Some way or other,
God will take care to water the plants that are of his own planting.
Though, as yet, there was no rain, God made a mist equivalent to
a shower, and with it watered the whole face of the ground. Thus
he chose to fulfil his purpose by the weakest means, that the
exccllency of the power might be of God. Divine grace descends
like a mist, or silent dew, and waters the church without noise,
Deut. 32. 2.
2. The high original, and yet the admirable serviceableness, of
the soul of man. (1.) It takes its rise from the breath of heaven,
and is produced by it. It was not made of the earth, as the body
was; it is pity then that it should cleave to the earth, and mind
earthly things. It came immediately from God, he gave it to be
put into the body, (Eccl. 12.7.) as, afterward, he gave the tables of
stone of his own writing to be put into the ark, and the urim of
his own framing to be put into the breast-plate. Hence God is
not only the Former, but the Father, of spirits. Let the soul which
God has breathed into us, breathe after him; and let it be for him,
since it is from him. Into his hands let us commit our spirits,
for from his hands we had them. (2.) It takes its lodging in a
house of clay, and is the life and support of it. It is by it that
man is a living soul, that is, a living man; for the soul is the man.
The body would be a worthless, useless, loathsome carcase, if the
soul did not animate it. To God, that gave us these souls, we must
shortly give an account of them, how we have employed them,
used them, proportioned them, and disposed of them: and if then
it be found that we have lost them, though it were to gain the
world, we are undone for ever. Since the extraction of the soul
is so noble, and its nature and faculties are so excellent, let us not
be of those fools that despise their own souls, by preferring their
bodies before them, Prov. 15.32. When our Lord Jesus anointed
the blind man's eyes with clay, perhaps he intimated that it was
he who first formed man out of the clay; and when he breathed
on his disciples, saying, Receive ye the Holy Ghost, he intimated
that it was he who first breathed into man's nostrils the breath of
life. He that made the soul, is alone able to new-make it.
III. A more particular account of the creation of man, v. 7. Man
is a little world, consisting of heaven and earth, soul and body;
now here we have an account of the original of both, and the
putting of both together: let us seriously consider it, and say, to
our Creator's praise, We are fearfully and wonderfully made,
Ps. 139. 14. Elihu, in the patriarchal age, refers to this history,
when he says, Job, 33.6. I also am formed out of the clay, and,
v. 4. The breath of the Almighty hath given me life, and, ch. 32.8.
There is a spirit in man. Observe then,
1. The mean original, and yet the curious structure, of the body
of man. (1.) The matter was despicable. He was made of the
dust of the ground, a very unlikely thing to make a man of; but the
same Infinite Power that made the world of nothing, made man,
its master-piece, of next to nothing. He was made of the dust,
the small dust, such as is upon the surface of the earth. Probably,
not dry dust, but dust moistened with the mist that went up, v. 6.
He was not made of gold-dust, powder of pearl, or diamond-land
dust, but common dust, dust of the ground. Hence he is said to
be of the earth, xoïkòs-dusty, 1 Cor.15.47. And we also are
of the earth, for we are of his offspring, and of the same mould.
So near an affinity is there between the earth and our earthy
parents, that our mother's womb, out of which we were born, is
called the earth; (Ps. 139. 15.) and the earth, in which we must
be buried, is called our mother's womb, Job, 1. 21. Our foundation
is in the earth, Job, 4. 19. Our fabric is earthy, and the fashioning
of it like that of an earthen vessel, Job, 10.9. Our food is out of
the earth, Job, 28.5. Our familiarity is with the earth, Job, 17.14.
Our fathers are in the earth, and our own final tendency is to it;
and what have we to be proud of then? Isa. 51.1. (2.) Yet the
Maker was great, and the make me. The Lord God, the great
Fountain of being and power, formed man. Of the other creatures
it is said, that they were created and made; but of man, that he
was formed, which denotes a gradual process in the work, with
great accuracy and exactness. To express the creation of this
new thing, he takes a new word; a word (some think) borrowed
from the potter's forming his vessel upon the wheel; for we are
the clay, and God the Potter, Isa.64.8. The body of man is
curiously wrought, Ps. 139. 15, 16. Materiam superabat opus- ||
The workmanship exceeded the materials. Let us present our
bodies to God as living sacrifices, Rom. 12. 1. as living temples,
K
ward in Eden; and there he put the man whom
8. And the LORD God planted a garden east-
he had formed. And out of the ground made
the LORD God to grow every tree that is pleasant
to the sight, and good for food: the tree of life
also in the midst of the garden, and the tree of
knowledge of good and evil. 10. And a river
went out of Eden to water the garden; and from
thence it was parted, and became into four heads.
11. The name of the first is Pison: that is it
which compasseth the whole land of Havilah,
where there is gold. 12. And the gold of that
is good: there is bdellium and the onyx-
stone. 13. And the name of the second river is
Gihon: the same is it that compasseth the whole
land of Ethiopia. 14. And the name of the third
river is Hiddekel: that is it which goeth toward
the east of Assyria. And the fourth river is
Euphrates. 15 And the LORD God took the man,
and put him into the garden of Eden to dress it
and to keep it.
Man consisting of body and soul, a body made out of the earth,
and a rational immortal soul, the breath of heaven, we have, in
these verses, the provision that was made for the happiness of both ;
he that made him, took care to make him happy, if he could but
have kept himself so, and known when he was well off. That part
of man by which he is allied to the world of sense, was made
happy; for he was put in the paradise of God: that part by which
he is allied to the world of spirits, was well provided for; for he
was taken into covenant with God. Lord, what is man, that he
should be thus dignified? Man that is a worm! Here we have,
I. A description of the garden of Eden, which was intended
for the mansion and demesne of this great lord, the palace of this
Before Christ 4004.
GENESIS, II.
The Garden of Eden.
|
2. The contrivance and furniture of this garden were the
immediate work of God's wisdom and power. The Lord God
planted this garden, that is, he had planted it-upon the third day,
when the fruits of the earth were made. We may well suppose it
to have been the most accomplished place for pleasure and delight
that ever the sun saw; when the all-sufficient God himself designed
it to be the present happiness of his beloved creature, man, in
innocency, and a type and figure of the happiness of the chosen
remnant in glory. No delights can be agreeable or satisfying to
a soul, but those that God himself has provided and appointed for
it; no true paradise, but of God's planting; the light of our own
fires, and the sparks of our own kindling, will soon leave us in
the dark, Isa. 50. 11. The whole earth was now a paradise,
compared with what it is since the fall, and since the flood;
the finest gardens in the world are a wilderness, compared with
what the whole face of the ground was before it was cursed for
man's sake yet that was not enough; God planted a garden
for Adam. God's chosen ones shall have distinguishing favours
shewed them.
to themselves, if they be uneasy. When Providence puts us into
an Eden of plenty and pleasure, we ought to serve him with
joyfulness and gladness of heart, in the abundance of the good
But, (2.) It had two extraordinary trees
things he gives us.
peculiar to itself; on earth there were not their like. [1.] There
was the tree of life in the midst of the garden, which was not so
much a memorandum to him of the Fountain and Author of his
life, nor perhaps any natural means to preserve or prolong life,
but it was chiefly intended to be a sign and seal to Adam, assuring
him of the continuance of life and happiness, even to immortality
and everlasting bliss, through the grace and favour of his Maker,
1. The place appointed for Adam's residence was a garden; upon condition of his perseverance in this state of innocency
not an ivory house, or a palace overlaid with gold, but a garden, || and obedience. Of this he might eat and live. Christ is now to
furnished and adorned by nature, not by arf. What little reason us the Tree of life, Rev. 2.7.-22.2. and the Bread of life,
have men to be proud of stately and magnificent buildings, when it John, 6. 48, 53. [2.] There was the Tree of the knowledge of good
was the happiness of man, in innocency, that he needed none! As and evil, so called, not because it had any virtue in it to beget or
it would not have been
clothes came in with sin, so did houses. The heaven was the roof increase useful knowledge, surely then
of Adam's house; and never was any roof so curiously ceiled and forbidden; but, First, because there was an express positive
painted; the earth was his floor; and never was any floor so richly revelation of the will of God concerning this tree, so that by it he
inlaid; the shadow of the trees was his retirement, under them might know moral good and evil. What is good
What is good? It is good not
What is evil? It is evil to eat of this tree.
were his dining-rooms, his lodging-rooms; and never were any to eat of this tree.
rooms so finely hung as these: Solomon's, in all their glory, were The distinction between all other moral good and evil was written
not arrayed like them. The better we can accommodate ourselves in the heart of man by nature; but this, which resulted from a
to plain things, and the less we indulge ourselves with those positive law, was written upon this tree. Secondly, Because, in the
artificial delights which have been invented to gratify men's pride event, it proved to give Adam an experimental knowledge of good
As the covenant
and luxury, the nearer we approach to a state of innocency. by the loss of it, and of evil by the sense of it.
Nature is content with a little, and that which is most natural; of grace has in it, not only, Believe, and be saved, but also, Believe
grace with less; but lust with nothing.
not, and be damned, Mark, 16. 16. so the covenant of innocency
bad in it, not only "Do this, and live," which was sealed and con-
firmed by the tree of life, but,
The Lord God firmed by the tree of life, but, "Fail, and die," which man was
assured of by this other tree; "Touch it at your peril so that, in
these two trees, God set before Adam good and evil, the blessing
and the curse, Deut. 30. 19. These two trees were as two sacraments.
5. The rivers with which this garden was watered, v. 10. .T4.
These four rivers (or one river branched into four streams) con-
tributed much both to the pleasantness and the fruitfulness of this
garden. The land of Sodom is said to be well-watered every
where as the garden of the Lord, ch. 13. 10. Observe, That
which God plants, he will take care to keep watered. The trees
of righteousness are set by the rivers, Ps. 1.3. In the heavenly
paradise there is a river infinitely surpassing these; for it is a
river of the water of life, not coming out of Eden, as this, but
proceeding out of the throne of God, and of the Lamb, Rev. 22. 1.
a river that makes glad the city of our God, Ps. 46.4. Hiddekel
and Euphrates are rivers of Babylon, which we read of elsewhere;
by these the captive Jews sat down and wept, when they remembered
Zion, Ps. 137.1. but methinks they had much more reason to
weep, (and so have we,) at the remembrance of Eden; Adam's
paradise was their prison; such wretched work has sin made.
Of the land of Havilah, it is said, v. 11, 12. that the gold of that
land was good, and that there was bdellium, and the onyx-stone :
surely this is mentioned, that the wealth which the land of
Havilah boasted of, might be as a foil to that which was the glory
of the land Eden. Havilah had gold, and spices, and precious
stones; but Eden had that which was infinitely better, the tree
of life, and communion with God. So we may say of the Africans.
and Indians; " They have the gold, but we have the gospel.
The gold of their land is good, but the riches of our's are infinitely
better."
3. The situation of this garden was extremely sweet; it was
in Eden, which signifies delight and pleasure. The place is
here particularly pointed out by such marks and bounds as were
sufficient, (I suppose,) when Moses wrote, to specify the place
to those who knew that country; but now, it seems, the curious
cannot satisfy themselves concerning it. Let it be our care to
make sure a place in the heavenly paradise, and then we need
not perplex ourselves with a search after the place of the earthly
paradise. It is certain, wherever it was, it had all desirable ||
conveniencies, and (which never any house or garden on earth was) ||
without any inconvenience; beautiful for situation, the joy and
glory of the whole earth was this garden: doubtless, it was earth |
in its highest perfection.
II. The placing of man in this paradise of delight, v. 15. where
4. The trees with which this garden was planted. (1.) It had observe,
all the best and choicest trees, in common with the rest of the
ground.
It was beautified and adorned with every tree that, for ||
its height or breadth, its make or colour, its leaf or flower, was
pleasant to the sight, and charmed the eye; it was replenished and
enriched with every tree that yielded fruit grateful to the taste,
and useful to the body, and so, good for food. God, as a tender
Father, consulted not only Adam's profit, but his pleasuse; for
there is a pleasure consistent with innocency, nay, there is a true
and transcendent pleasure in innocency. God delights in the
* prosperity of his servants, and would have them easy; it is owing ||
1. How God put him in possession of it. The Lord God took
the man, and put him into the garden of Eden, so v. 8, 15. Note
here, (1.) That man was made out of paradise; for, after God had
formed him, he put him into the garden: he was made of common
clay, not of paradise dust. He lived out of Eden before he lived
||
in it, that he might see that all the comforts of his paradise state
were owing to God's free grace.
were owing to God's free grace. He could not plead a tenant-right
to the garden, for he was not born upon the premises, nor had
any thing but what he received; all boasting was hereby for ever
excluded. (2.) The same God that was the Author of his being.
•
C 2
prince. The inspired penman, in this history, writing for the
Jews first, and calculating his narratives for the infaut state of the
church, describes things by their outward sensible appearances,
and leaves us, by further discoveries of the divine light, to be led
into the understanding of the mysteries couched under them.
Spiritual things were strong meat, which they could not yet bear;
but he writes to them as unto carnal, 1 Cor. 3. 1. Therefore he
does not so much insist upon the happiness of Adam's mind, as
upon that of his outward estate. The Mosaic history, as well as
the Mosaic law, has rather the patterns of heavenly things, than
the heavenly things themselves, Heb. 9.23. Observe,
1
Before Christ 4004.
Command respecting the Tree of Knowledge.
GENESIS II.
was the Author of his bliss: the same hand that made him a living
soul, planted the tree of life for him, and settled him by it; he
that made us, is alone able to make us happy; he that is the
Former of our bodies, and the Father of our spirits; he, and none
but he, can effectually provide for the felicity of both. (3.) It
adds much to the comfort of any condition, if we have plainly seen
God going before us, and putting us into it. If we have not forced
providence, but followed it, and taken the hints of direction it has
given us, we may hope to find a paradise there, where otherwise
we could not have expected it; see Ps. 47. 4.
instincts; but man was made capable of performing reasonable
service, and therefore receives, not only the command of a Creator,
but the command of a Prince and Master. Though Adam was a
very great man, a very good man, and a very happy man, yet the
Lord God commanded him; and the command was no dis
paragement to his greatness, no reproach to his goodness, nor any
diminution at all to his happiness. Let us acknowledge God's
right to rule us, and own our obligations to be ruled by him; and
never allow any will of our own, in contradiction to, or competition
with, the holy will of God.
II. The particular act of this authority, in prescribing to him.
what he should do, and upon what terms he should stand with his
Creator.
Here is,
2. How God appointed him business and employment; he put
him there, not like Leviathan into the waters, to play therein, but
to dress the garden, and to keep it. Paradise itself was not a place
of exemption from work. Note here, (1.) That we were none of
us sent into the world to be idle. He that made us these souls
and bodies, has given us something to work with; and he that gave
us this earth for our habitation, has made us something to work on.
If either a high extraction, or a great estate, or a large dominion,
or perfect innocency, or a genius for pure contemplation, or a small
family, could have given a man a writ of ease, Adam had not been
set to work; but he that gave us being has given us business, to
serve him and our generation, and to work out our salvation: if
we do not mind our business, we are unworthy of our being and
maintenance. (2.) That secular employments will very well consist
with a state of innocency, and a life of communion with God.
The sons and heirs of heaven, while they are here in this world,
have something to do about this earth, which must have its share
of their time and thoughts; and if they do it with an eye to God,
they are as truly serving him in it, as when they are upon their
knees. (3.) That the husbandman's calling is an ancient and ||
honourable calling; it was needful even in paradise. The garden
of Eden, though it needed not to be weeded, (for thorns and
thistles were not yet a nuisance,) yet it must be dressed and kept.
Nature, even in its primitive state, left room for the improvements
of art and industry. It was a calling fit for a state of innocency,
making provision for life, and not for lust; and giving man an
opportunity of admiring the Creator, and acknowledging his pro-
vidence; while his hands were about his trees, his heart might be
with his God. (4.) There is a true pleasure in the business which
God calls us to, and employs us in; Adam's work was so far from
being an allay, that it was an addition, to the pleasures of paradise;
he could not have been happy, if he had been idle: it is still a
law, He that will not work, has no right to eat, 2 Thess. 3. 10.
1. A confirmation of his present happiness to him, in that grant,
Of every tree in the garden thou mayest freely eat.
This was not
only an allowance of liberty to him, in taking the delicious fruits
of paradise, as a recompence for his care and pains in dressing and
keeping it, (1 Cor. 9.7, 10.) but it was, withal, an assurance of
life to him, immortal life, upon his obedience. For the tree of
life being put in the midst of the garden, v. 9. as the heart and
soul of it, doubtless, God had an eye to that, especially in this
grant; and therefore, when, upon his revolt, this grant is recalled,
no notice is taken of any tree of the garden as prohibited to him,
except the tree of life, ch. 3. 22. of which it is there said, he might
have eaten and lived for ever, that is, never died, nor ever lost his
happiness. "Continue holy as thou art, in conformity to thy
Creator's will, and thou shalt continue happy as thou art, in the
enjoyment of thy Creator's favour, either in this paradise, or in a
better." Thus, upon condition of perfect personal and perpetual
obedience, Adam was sure of paradise to himself and his heirs for
ever.
||
Prov. 27. 23.
2. A trial of his obedience, upon pain of the forfeiture of all his
happiness; but of the other tree, which stood very near the tree of
life, (for they are both said to be in the midst of the garden,) and
which was called the tree of knowledge, in the day thou eatest
thereof thou shalt surely die; as if he had said, "Know, Adam,
that thou art now upon thy good behaviour, thou art put into
paradise upon trial; be observant, be obedient, and thou art made
for ever; otherwise thou wilt be as miserable, as now thou art
happy." Here, (1.) Adam is threatened with death, in case of
disobedience; dying thou shalt die, denoting a sure and dreadful
sentence, as, in the former part of this covenant, eating thou shalt
eat, denotes a free and full grant. Observe, [1.] That even Adam,
in innocency, was awed with a threatening; fear is one of the handles
of the soul, by which it is taken hold of and held. If he then
needed this hedge, much more do we now. [2.]The penalty
threatened, is, death, Thou shalt die, that is, "Thou shalt be
debarred from the tree of life, and all the good that is signified by
it, all the happiness thou hast, either in possession or prospect; and
thou shalt become liable to death, and all the miseries that preface
it and attend it." [3.] This was threatened as the immediate
consequence of sin, In the day thou eatest thou shalt die, that is,
"Thou shalt become mortal and capable of dying, the grant of
immortality shall be recalled, and that defence shall depart from
thee. Thou shalt become obnoxious to death, like a condemned
malefactor that is dead in law;" (only, because Adam was to be
and forerunners of death shall immediately seize thee, and thy life,
the root of mankind, he was reprieved;) "nay, the harbingers
henceforward, shall be a dying life:" and this, surely; it is e
settled rule, the soul that sinneth, it shall die. (2.) Adam is tried
with a positive law, not to eat of the fruit of the tree of knowledge.
Now it was very proper to make trial of his obedience by such &
command as this, [1.] Because the reason of it is fetched purely
from the will of the Law-maker. Adam had in his nature an
I. God's authority over man, as a creature that had reason aversion to that which was evil in itself, and therefore he is tried
and freedom of will. The Lord God commanded the man, who in a thing which was evil, only because it was forbidden; and
stood now as a public person, the father and representative of all being in a small thing, it was the more fit to prove his obedience
mankind, to receive law, as he had lately received a nature, by. [2.] Because the restraint of it is laid upon the desires of
for himself, and all his. God corumanded all the creatures,
God corumanded all the creatures, the flesh and of the mind, which, in the corrupt nature of man,
according to their capacity; the settled course of nature is a law, are the two great fountains of sin. This prohibition checked both
Ps. 148. 6.——104.9. The brute-creatures have their respective || his appetite towards sensitive delights and his ambition of curicus
Observe here,
III. The command which God gave to man in innocency,
and the covenant he then took him into. Hitherto, we have seen
God, man's powerful Creator, and his bountiful Benefactor; now
he appears as his Ruler and Lawgiver. God put him into the
garden of Eden, not to live there as he might list, but to be under
As we are not allowed to be idle in this world, and
government.
to do nothing, so we are not allowed to be wilful, and do what we
please. When God had given man a dominion over the creatures,
he would let him know that still he himself was under the govern-
ment of his Creator.
116. And the LORD God commanded the man,
saying, Of every tree of the garden thou mayest
freely eat: 17. But of the tree of the knowledge
of good and evil, thou shalt not eat of it: for in
the day that thou eatest thereof thou shalt surely
die.
!
Before Christ 4004.
✓
Adam's Dominion.
GENESIS, II.
||
knowledge; that his body might be ruled by his soul, and his the Lord. The relation is then likely to be comfortable, when
||
soul by his God.
meetness directs and determines the choice, and mutual help-
fulness is the constant care and endeavour, 1 Cor. 7. 33, 34.
(4.) That family-society, if that is agreeable, is a redress sufficient
for the grievance of solitude. He that has a good God, a good
heart, and a good wife, to converse with, and yet complains he
wants conversation, would not have been easy and content in
paradise; for Adam himself had no more: yet, even before Eve
was created, we do not find that he complained of being alone,
knowing that he was not alone, for the Father was with him. Those
that are most satisfied in God and his favour, are in the best way,
and in the best frame, to receive the good things of this life,
and shall be sure of them, as far as Infinite Wisdom sees good.
II. An instance of the creatures' subjection to man, and his
dominion over them, v. 19, 20. Every beast of the field, and
every fowl of the air, God brought to Adam; either by the ministry
of angels, or by a special instinct, directing them to come to man
as their master, teaching the ox betimes to know his owner. Thus
God gave man livery and seisin of the fair estate he had granted
him, and put him in possession of his dominion over the creatures.
God brought them to him, that he might name them, and so
might give, 1. A proof of his knowledge, as a creature endued
with the faculties both of reason and speech, and so, taught more
than the beasts of the earth, and made wiser than the fowls of
heaven, Job, 35.11. And, 2. A proof of his power. It is an act
of authority to impose names, (Dan.1.7.) and of subjection to
receive them. The inferior creatures did now, as it were, do
homage to their prince at his inauguration, and swear fealty and
allegiance to him. If Adam had continued faithful to his God,
we may suppose the creatures themselves would so well have
known and remembered the names Adam now gave them, as to
have come at his call, at any time, and answered to their names.
God gave names to the day and night, to the firmament, to the
earth, and sea; and he calleth the stars by their names, to shew
that he is the supreme Lord of these; but he gave Adam leave to
name the beasts and fowls, as their subordinate lord; for, having
made him in his own image, he thus puts some of his honour
upon him.
III. An instance of the creatures' insufficiency to be a happiness
for man: but, among them ali, for Adam there :vas not found a
help meet for him. Some make these to be the words of Adam
himself; observing all the creatures come to him by couples to be
named, he thus intimates his desire to his Maker: Lord, these
have all helps meet for them; but what shall I do? Never, never
a one, for me." It is rather God's judgment upon the review.
He brought them all together, to see if there were ever a suitable
match for Adam in any of the numerous families of the inferior
creatures; but there was none. Observe here, 1. The dignity
and excellency of the human nature; on earth there was not its
like, nor its peer to be found among all visible creatures; they
were all looked over, but it could not be matched among them all.
2. The vanity of this world, and the things of it; put them all
together, and they will not make an help meet for man. They
will not suit the nature of the soul, nor supply its needs, nor
satisfy its just desires, nor run parallel with its never-failing
duration. God creates a new thing to be an help meet for man
not so much the woman, as the Seed of the woman.
Thus easy, thus happy, was man in his state of innocency,
having all that heart could wish to make him so. How good was
God to him! How many favours did he load him with! How
easy were the laws he gave him! How kind the covenant he made
with him! Yet man, being in honour, understood not his own
interest, but soon became as the beasts that perish.
18. And the LORD God said, It is not good that
the man should be alone; I will make him an help
meet for him. 19. And out of the ground the LORD
God formed every beast of the field, and every
fowl of the air; and brought them unto Adam to
see what he would call them: and whatsoever
Adam called every living creature, that was the
name thereof. 20. And Adam gave names to all
cattle, and to the fowl of the air, and to every
beast of the field; but for Adam there was not
found an help meet for him.
C
Here we have,
||
||
I. An instance of the Creator's care of man, and his fatherly
concern for his comfort, v. 18. Though God had let him know
that he was a subject, by giving him a command, v. 16, 17. yet
here he lets him know also, for his encouragement in his obe-
dience, that he was a friend, and a favourite, and one whose
satisfaction he was tender of. Observe,
1. How God graciously pitied his solitude; It is not good
that man, this man, should be alone. Though there was an upper ||
world of angels, and a lower world of brutes, and he between
them, yet, there being none of the same nature and rank of beings
with himself, none that he could converse familiarly with, he might
be truly said to be alone. Now, he that made him, knew both him,
and what was good for him, better than he did himself, and he
said, "It is not good that he should continue thus alone." (1.) It
is not for his comfort; for man is a sociable creature, it is a pleasure
to him to exchange knowledge and affection with those of his own
kind, to inform and to be informed, to love and to be beloved.
What God here says of the first man, Solomon says of all men,
(Eccl. 4. 9, &c.) that two are better than one, and woe to him that is
alone. If there were but one man in the world, what a melancholy
man must he needs be! Perfect solitude would turn a paradise
into a desert, and a palace into a dungeon. Those, therefore, are
foolish who are selfish, and would be placed alone in the earth.
(2.) It is not for the increase and continuance of his kind; God
could have made a world of men, at first, to replenish the earth, ||
as he replenished heaven with a world of angels: but the place
would have been too strait for the designed number of men to
live together at once; therefore God saw it fit to make up that
number by a succession of generations, which, as God had
formed man, must be from two, and those male and female; one
will be ever one.
2. How God graciously resolved to provide society for him.
The result of this reasoning concerning him, was, this kind
resolution, I will make a help meet for him; a help like him, (so
some read it,) one of the same nature, and the same rank of
beings; a help near him, (so others,) one to cohabit with him,
and to be always at hand; a help before him, (so others,) one
that he should look upon with pleasure and delight. Note hence,
(1.) That in our best state in this world, we have need of one
another's help; for we are members one of another, and the eye
cannot say to the hand, I have no need of thee, 1 Cor. 12. 21.
We
must, therefore, be glad to receive' help from others, and give
help to others, as there is occasion. (2.) That it is God only who
perfectly knows our wants, and is perfectly able to supply them
all, Phil. 4. 19. In him alone our help is, and from him are all
our helpers. (3.) That a suitable wife is helmeet, and is from
""
*
21. And the LORD God caused a deep sleep to
fall upon Adam, and he slept: and he took one of
his ribs, and closed up the flesh instead thereof;
22. And the rib, which the LORD God had taken
from man, made he a woman, and brought her
unto the man. 23. And Adam said, This is now
bone of my bones, and flesh of my flesh: she shall
be called Woman, because she was taken out
Man. 24. Therefore shall a man leave us father
and his mother, and shall cleave unto his wife:
Before Christ 4004.
GENESIS, II, III.
The Formation of Eve.
}
K
and they shall be one flesh. (25)And they were duct. That wife that is of God's making by special grace, and of
both naked, the man and his wife, and were not God's bringing by special providence, is likely to prove a help
ashained.
meet for a man.
Here we have,
1. The making of the woman, to be an help meet for Adam.
This was done upon the sixth day, as was also the placing of
Adam in paradise, though it is here mentioned after an account of
the seventh day's rest; but what was said in general, (ch.1.27.)
that God made man male and female, is more distinctly related
here. Observe,
1. That Adam was first formed, then Eve, (1 Tim. 2. 13.) and
she was made of the man, and for the man, (1 Cor. 11. 8, 9.) all
which are urged there as reasons for the humility, modesty,
silence, and submissiveness, of that sex in general, and par-
ticularly the subjection and reverence which wives owe to their
own husbands. Yet man being made last of the creatures, as the
best and most excellent of all, Eve's being made after Adam, and
out of him, púts an honour upon that sex, as the glory of the man,
1 Cor. 11. 7. If man is the head, she is the crown; a crown to
her husband, the crown of the visible creation. The man was
dust refined, but the woman was dust double-refined, one remove
further from the earth.
2. That Adam slept while his wife was in making, that no room
might be left to imagine that he had herein directed the Spirit of
the Lord, or been his counsellor, Isa. 40.13. He had been made
sensible of his want of a meet help; but God having undertaken
to provide him one, he does not afflict himself with any care about
it, but lies down and sleeps sweetly, as one that had cast all his
care on God, with a cheerful resignation of himself, and all his
affairs, to his Maker's will and wisdom; Jehovah-jireh, let the
LORD provide when and whom he pleases. If we graciously rest
in God, God will graciously work for us, and work all for good.
3. That God caused a sleep to fall on Adam, and made it a
deep sleep, that so the opening of his side might be no grievance
o him; while he knows no sin, God will take care he shall feel
no pain. When God, by his providence, does that to his people
which is grievous to flesh and blood, he not only consults their
happiness in the issue, but, by his grace, he can so quiet and
compose their spirits, as to make them easy under the sharpest
operations.
2. From God, as his Father, Adam received her, v. 23.
"This
is now bone of my bone; Now I have what I wanted, and which
all the creatures could not furnish me with, an help meet for
me." God's gifts to us are to be received with a humble thankful
acknowledgment of his wisdom in sui'ing them to us, and his
favour in bestowing them on us. Probably, it was revealed to
Adam in a vision, when he was asleep, that this lovely creature,
now presented to him, was a piece of himself, and was to be his
companion, and the wife of his covenant. Hence some have
fetched an argument to prove that glorified saints in the heavenly
paradise shall know one another. Further, in token of his
acceptance of her, he gave her a name, not peculiar to her, but
common to her sex; she shall be called woman, Isha, a she-man,
differing from man in sex only, not in nature; made of man, and
joined to man.
|
III. The institution of the ordinance of marriage, and the settling
of the law of it, v. 24. The sabbath and marriage were two
ordinances instituted in innocency; the former, for the preservation
of the church, the latter, for the preservation of the world of
mankind. It appears, by Matth. 19. 4, 5. that it was God himself
who said here, "A man must leave all his relations, to cleave to
his wife;" but whether he spake it by Moses, the penman, or
by Adamr, who spake, v. 23. is uncertain; it should seem, they
are the words of Adam, in God's name, laying down this law to
all his posterity. 1. See here how great the virtue of a divine
ordinance is; the bonds of it are stronger even than those of
nature. To whom can we be more firmly bound than to the
fathers that begat us, and the mothers that bare us? Yet the
son must quit them, to be joined to his wife, and the daughter
forget them, to cleave to her husband, Ps. 45. 10, 11. 2. See
how necessary it is that children should take their parents' consent
along with them in their marriage; and how unjust they are to
their parents, as well as undutiful, if they marry without it; for
they rob them of their right to them, and interest in them, aud
alienate it to another, fraudulently and unnaturally. 3. See what
need there is both of prudence and prayer in the choice of this
relation, which is so near and so lasting. That had need be well
done, which is to be done for life. 4. See how firm the bond of
marriage is, not to be divided and weakened by having many
wives, (Mal. 2. 15.) nor to be broken or cut off by divorce, for
any cause, but fornication, or voluntary desertion. 5. See how
dear the affection ought to be between husband and wife; such
as there is to our own bodies, Eph. 5. 28. They two are one
flesh; let them then be one soul.
IV. An evidence of the purity and innocency of that state
wherein our first parents were created, v. 25. They were both
naked: they needed no clothes for defence against cold or heat,
for neither could be injurious to them; they needed none for
ornament, Solomon in all his glory was not arrayed like one of
these; nay, they needed none for decency, they were naked, and
had no reason to be ashamed; They knew not what shame was,
so the Chaldee reads it. Blushing is now the colour of virtue,
but it was not then the colour of innocency. They that had no
sin in their conscience, might well have no shame in their faces,
though they had no clothes to their backs.
4. That the woman was made of a rib out of the side of Adam;
not made out of his head to top him, not out of his feet to be
trampled upon by him, but out of his side to be equal with him, ||
under his arm to be protected, and near his heart to be beloved.
Adam lost a rib, and without any diminution to his strength or
comeliness; for, doubtless, the flesh was closed without a scar,
but, in lieu thereof, he had a help meet for him, which abundantly
made up
his loss: what God takes away from his people, he will,
one way or other, restore with advantage. In this, (as in many
other things,) Adam was a figure of him that was to come; for,
out of the side of Christ, the second Adam, his spouse the church
was formed, when he slept the sleep, the deep sleep, of death
upon the cross; in order to which, his side was opened, and there
came out blood and water, blood to purchase his church, and
water to purify it to himself. See Eph. 5. 25, 26.
II. The marriage of the woman to Adam. Marriage is honour-
able, but this surely was the most honourable marriage that ever
was, in which God himself had all along an immediate hand.
Marriages (they say) are made in heaven: we are sure this was ;
for the man, the woman, the match, were all God's own work:
be, by his power, made them both, and now, by his ordinance,
made them one. This was a marriage made in perfect innocency,
and so was never any marriage since.
1. God, as her Father, brought the woman to the man, as his
second self, and an help meet for him; when he had made her,
he did not leave her to her own disposal; no, she was his child,
and she must not marry without his conse..t. Those are likely to
ettle to their comfort, who, by faith and prayer, and a humble
endence upon Providence, put themselves under a divine con-
CHAP. III.
The story of this chapter is perhaps as sad a story (all things considered) as any
we have in all the Bible. In the foregoing chapters, we have had the pleasant
view of the holiness and happiness of our first parents, the grace and favour
of God, and the peace and beauty of the whole creation, all good, very good;
but here the scene is altered. We have here an account of the sin and misery
of our first purents, the wrath and curse of God against them, the peace
of the creation disturbed, and its beauty stained and sullied, all bad, very
bad. How is the gold become dim, and the most fine gold changed! Oh
that our hearts were deeply affected with this record! For we are all nearly
concerned in it; let it not be to us as a tale that is told. The general
quer
contents of this chapter we havė, Rom. 5. 12. By one man sin entered into
Before Christ 4004.
The Tempter's Subtlety.
GENESIS, HII.
the world, and death by sin; and so death passed upon all men, for that
all have sinned. More particularly, we have here, I. The innocent tempted,
.1..5. II. The tempted transgressing, v.6..8. III. The transgressors
arraigned, 9, 10. IV. Upon their arraignment, convicted, v. 11..13.
VI. After sentence, re-
V. Upon their conviction, sentenced, v.14..19.
prieved, v. 20, 21. VII. Notwithstanding their reprieve, execution in part
done, v. 22..24. And, were it not for the gracious intimations here given of
redemption by the promised Secd, they, and all their degenerate guilty race,
had been left to endless despair.
1.
"NOW
OW the serpent was more subtle than any
beast of the field which the LORD God had
made. And he said unto the woman, Yea, hath
God said, Ye shall not eat of every tree of the
garden? 2 And the woman said unto the serpent,
We may eat of the fruit of the trees of the garden:
3 But of the fruit of the tree which is in the midst
of the garden, God hath said, Ye shall not eat of
it, neither shall ye touch it, lest ye die. 4. And
the serpent said unto the woman, Ye shall not
surely die: 5. For God doth know that in the day
ye eat thereof, then your eyes shall be opened, and
ye shall be as gods, knowing good and evil.
We have here an account of the temptation with which Satan
assaults our first parents, to draw them to sin, and which proved
fatal to them. And here observe,
tell, when, I believe, she herself did not know what to think of it.
At first, perhaps, she supposed it might be a good augel, and yet,
afterward, might suspect something amiss. It is remarkable that
the Gentile idolaters did many of them worship the Devil in the
shape and form of a serpent; thereby avowing their adherence to
that apostate spirit, and wearing his colours.
II. The person tempted was the woman, now alone, and at a
distance from her husband, but near the forbidden tree.
It was
the Devil's subtlety, 1. To assault the weaker vessel with his
her
temptations; though perfect in her kind, yet we may suppose
inferior to Adam in knowledge, and strength, and presence of
mind. Some think Eve received the command, not immediately
from God, but at second hand by her husband, and therefore
might the more easily be persuaded to discredit it. 2. It was his
policy to enter into discourse with her, when she was alone. Had
she kept close to the side out of which she was lately taken, she
had not been so much exposed. There are many temptations to
which solitude gives great advantage; but the communion of
saints contributes much to their strength and safety. 3. He took
advantage, by finding her near the forbidden tree, and, probably,
gazing upon the fruit of it, only to satisfy her curiosity. They
that would not eat the forbidden fruit, must not come near the
forbidden tree. Avoid it, pass not by it, Prov. 4. 15. 4. Satan
tempted Eve, that, by her, he might tempt Adam; so he tempted
Job by his wife, and Christ by Peter. It is his policy to send
temptations by unsuspected hands, and their's that have most
interest in us, and influence upon us.
III. The temptation itself, and the artificial management of it.
We are often, in scripture, told of our danger by the temptations
of Satan; his devices, 2 Cor. 2. 11. his depths, Rev. 2. 24. his
wiles, Eph. 6. 11. The greatest instances we have of them, were,
in his tempting of the two Adams, here, and Matth. 4. In this,
he prevailed; but, in that, he was baffled. What he spake to
them of whom he had no hold by any corruption in them, he
speaks in us by our own deceitful hearts, and their carnal reason-
ings, which make his assaults on us less discernible, but not less
dangerous. That which the Devil aimed at, was, to persuade
Eve to eat forbidden fruit; and, to do this, he took the same
method that he does still. 1. He questions whether it were a sin
or no, v. 1. 2. He denies that there was any danger in it, v. 4.
3. He suggests much advantage by it, v. 5. And these are his
common topics.
I. The tempter, and that was the Devil, in the shape and
likeness of a serpent.
1. It is certain it was the Devil that beguiled Eve, the Devil and
Satan is the old serpent, Rev. 12. 9. a malignant spirit, by creation
an angel of light, and an immediate attendant upon God's throne;
but by sin become an apostate from his first state, and a rebel
against God's crown and dignity. Multitudes of them fell; but
this that attacked our first parents, was surely the prince of the
devils, the ringleader in rebellion: no sooner was he a sinner
than he was a Satan, no sooner a traitor than a tempter, as one
enraged against God and his glory, and envious of man and his
happiness. He knew he could not destroy man, but by debauch-
ing him.
Balaam could not curse Israel, but he could tempt
Israel, Rev. 2. 14. The game, therefore, which Satan had to
play, was, to draw our first parents to sin, and so to separate
between them and their God. Thus, the Devil was, from the
beginning, a murderer, and the great mischief-maker. The
whole race of mankind had here, as it were, but one neck, and at
that Satan struck. The adversary and enemy is that wicked one.
2. It was the Devil in the likeness of a serpent. Whether it
was only the visible shape and appearance of a serpent, as some
think those were of which we read, Exod. 7. 12. or whether it
was a real living serpent, actuated and possessed by the Devil, is
not certain; by God's permission it might be either. The Devil
chose to act his part in a serpent, (1.) Because it is a specious |
creature, has a spotted dappled skin, and then went erect.
Perhaps it was a flying serpent, which seemed to come from on
high, as a messenger from the upper world, one of the Seraphim;
for the fiery serpents were flying, Isa. 14. 29. Many a dangerous
temptation comes to us in gay fine colours, that are but skin-deep,
and seems to come from above; for Satan can seem an angel of
light. And, (2.) Because it is a subtle creature; that is here
taken notice of. Many instances are given of the subtlety of the
ɛerpent, both to do mischief, and to secure himself in it when it
is done. We are bid to be wise as serpents. But this serpent, as
actuated by the Devil, no doubt, was more subtle than any other;
for, the Devil, though he had lost the sanctity, retains the
sagacity, of an angel, and is wise to do evil. He knew of more
advantage by making use of the serpent, than we are aware of.
Observe, There is not any thing by which the Devil serves himself,
and his own interest, more, than by unsanctified subtlety. What
Eve thought of this serpent speaking to her, we are not likely to
1. He questions whether it were a sin or no, to eat of this tree,
and whether really the fruit of it were forbidden. Yea, hath God
said, Ye shall not eat? The first word intimated something said
before, introducing this, and with which it is connected; perhaps
some discourse Eve had with herself, which Satan took hold of,
and grafted this question upon. In the chain of thoughts, one
thing strangely brings in another, and perhaps something bad at
last. Observe here, (1.) He does not discover his design at first,
but puts a question which seemed innocent; "I hear a piece of
news, pray, is it true; has God forbidden you to eat of this tree?"
Thus he would begin a discourse, and draw her into a parley.
Those that would be safe, have need to be suspicious, and
shy of talking with the tempter. (2.) He quotes the command
fallaciously, as if it were a prohibition, not only of that tree, but
of all; God had said, Of every tree ye may eat, except one. He,
by aggravating the exception, endeavours to invalidate the con-
cession; Hath God said, Ye shall not eat of every tree? The
divine law cannot be reproached, unless it be first misrepresented.
(3.) He seems to speak it tauntingly, upbraiding the woman with
her shyness of meddling with that tree; as if he had said,
are so nice and cautious, and so very precise, because God has
said, Ye shall not eat." The Devil, as he is a liar, so he is a
scoffer, from the beginning; and the scoffers of the last days
are his children. (4.) That which he aimed at in the first onset,
was, to take off her sense of the obligation of the command.
"Surely, you are mistaken, it cannot be that God should tie you
out from this tree; he would not not do so unreasonable a thing."
See here, That it is the subtlety of Satan to blemish the reputation
"You
Before Christ 4004.
The 7 empter's Importunity.
GENESIS, 111.
of the divine law, as uncertain, or unreasonable, and so to draw
people to sin; and that it is therefore our wisdom to keep up a
firm belief of, and a high respect for, the command of God. Has
God said, "Ye shall not lie, nor take his name in vain, nor be
drunk, &c.?" "Yes, I am sure he has, and it is well said, and
by his grace I will abide by it, whatever the tempter suggests to
the contrary."
deceives sinners into their own ruin. He tells them, though they
sin, they shall not die; and gains credit rather than God, who tells
them, The wages of sin is death. Now hope of impunity is a great
support to all iniquity, and impenitency in it: I shail have peace,
though I walk in the imagination of my heart, Deut. 29. 19.
3. He promises them advantage by it, v. 5. Here he follows
his blow, and it was a blow at the root, a fatal blow to the tree
we are branches of. He not only would undertake they should
be no losers by it, thus binding himself to save them from harm;
but (if they would be such fools as to venture upon the security of
one that was himself become a bankrupt) he undertakes they
shall be gainers by it, unspeakable gainers. He could not have
persuaded them to run the hazard of ruining themselves, if he had
not suggested to them a great probability of mending themselves.
(1.) He insinuates to them the great improvements they would
make by eating of this fruit. And he suits the temptation to the
pure state they were now in proposing to them, not any carnal
pleasures or gratifications, but intellectual delights and satisfac-
tions. These were the baits with which he covered his hook.
[1.] "Your eyes shall be opened; you shall have much more of
the power and pleasure of contemplation than now you have; you
shall fetch a larger compass in your intellectual views, and see
further into things than now you do." He speaks as if now they
were but dim-sighted, and short-sighted, in comparison of what
they would be then. [2.]" You shall be as gods, as Elohim,
mighty gods; not only omniscient, but omnipotent too:" or,
"You shall be as God himself, equal to him, rivals with him;
you shall be sovereigns, and no longer subjects; self-sufficient, and
no longer depending." A most absurd suggestion! As if it were
possible for creatures of yesterday to be like their Creator that
was from eternity. [3.]"You shall know good and evil, that is,
every thing that is desirable to be known,” To support this part
of the temptation, he abuses the name given to this tree: it was
intended to teach the practical knowledge of good and evil, that
is, of duty and disobedience; and it would prove the experimental
knowledge of good and evil, that is, of happiness and misery. In
these senses, the name of the tree was a warning to them not to
eat of it; but he perverts the sense of it, and wrests it to their
destruction, as if this tree would give them a speculative notional
knowledge of the natures, kinds, and originals, of good and evil.
And, [4.] All this presently; "In the day ye eat thereof, you will
find a sudden and immediate change for the better." Now, in
all these insinuations, he aims to beget in them, First, Discontent
with their present state, as if it were not so good as it might be,
and should be. Note, No condition will of itself bring content-
"Itment, unless the mind be brought to it. Adam was not easy,
no, not in paradise, nor the angels in their first state, Jude, 6.
Secondly, Ambition of preferment, as if they were fit to be gods.
Satan had ruined himself by desiring to be like the Most High,
Isa. 14.12..14. and therefore seeks to infect our first parents
with the same desire, that he might ruin them too.
||
+
"C
Now, in answer to this question, the woman gives him a plain
and full account of the law they were under, v. 2, 3. Where
observe, [1.] It was her weakness to enter into discourse with the
serpent: she might have perceived by his question, that he had
no good design, and should therefore have started back, with a
Get thee behind me, Satan, thou art an offence to me. But her
curiosity, and perhaps her surprise, to hear a serpent speak, led
her into further talk with him. Note, It is a dangerous thing to
treat with a temptation, which ought at first to be rejected with
disdain and abhorrence. The garrison that sounds a parley, is
not far from being surrendered. Those that would be kept from
harm, must keep out of harm's way. See Prov. 14. 7.-19. 27.
[2.] It was her wisdom to take notice of the liberty God had
granted them, in answer to his sly insinuation, as if God had put
them into paradise, only to tantalize them with the sight of fair
but forbidden fruits. CC
Yea," says she, we may eat of the fruit
of the trees, thanks to our Maker, we have plenty and variety
enough allowed us." Note, To prevent our being uneasy at the
restraints of religion, it is good often to take a view of the liberties
and comforts of it. [3.] It was an instance of her resolution, that
she adhered to the command, and faithfully repeated it, as of
unquestionable certainty, "God hath said, I am confident he hath
said it, Ye shall not eat of the fruit of this tree;" and that which
she adds, Neither shall ye touch it, seems to have been with a
good intention, not (as some think) tacitly to reflect upon the
command as too strict, (Touch not, taste not, handle not,) but
to make a fence about it: "We must not eat, therefore we will
not touch. It is forbidden in the highest degree, and the
authority of the prohibition is sacred to us." [4.] She seems a
little to waver about the threatening, and is not so particular and
faithful in the repetition of that as of the precept. God had said,
in the day thou eatest thereof, thou shall surely die; all she
makes of that is, Lest ye die. Note, Wavering faith, and wavering
resolutions, give great advantage to the tempter.
||
•
"6
2. He denies that there was any danger in it; though it might
be the transgressing of a precept, yet it would not be the incurring
of a penalty, v. 4. Ye shall not surely die. Ye shall not dying
die," so the word is, in direct contradiction to what God had said.
Either, (1.) "It is not certain that ye shall die," so some.
is not so sure as ye are made to believe it is." Thus Satan
endeavours to shake that which he cannot overthrow, and
invalidates the force of divine threatenings by questioning the
certainty of them; and, when once it is supposed possible that
there may be falsehood or fallacy in any word of God, a door is ||
then opened to downright infidelity. Satan teaches men first to (2.) He insinuates to them that God had no good design upon
doubt, and then to deny; he makes sceptics first, and so by them, in forbidding them this fruit. "For God doth know how
degrees makes them atheists. Or, (2.) It is certain ye shall much it will advance you; and therefore, in envy and ill-will to
not die," so others. He avers his contradiction with the same you, he hath forbidden it:" as if he durst not let them eat of that
phrase of assurance that God had used in ratifying the threatening. tree, because then they would know their own strength, and
He began to call the precept in question, v. 1. but, finding that would not continue in an inferior state, but be able to cope with
the woman adhered to that, he quitted that battery, and made him; or, as if he grudged them the honour and happiness which
his second onset upon the threatening, where he perceived her to their eating of that tree would prefer them to. Now, [1.] This
waver; for he is quick to spy all advantages, and to attack the was a great affront to God, and the highest indignity that could
wall where it is weakest, Ye shall not surely die. This was a lie, be done him; a reproach to his power, as if he feared his crea-
a downright lie; for, [1.] It was contrary to the word of God,tures; and much more a reproach to his goodness, as if he hated
which we are sure is true; see 1 John, 2. 21, 27. It was such a the work of his own hands, and would not have those whom he
lie as gave the lie to God himself. [2.] It was contrary to his has made, to be made happy. Shall the best of men think it
own knowledge; when he told them there was no danger in dis- strange to be misrepresented and evil spoken of, when God him-
obedience and rebellion, he said that which he knew, by woeful self is so? Satan, as he is the accuser of the brethren before God,
experience, to be false. He had broken the law of his creation, so he accuses God before the brethren; thus he sows discord,
and had found, to his cost, that he could not prosper in it; and and is the father cl them that do so. [2.] It was a most dan
yet he tells our first parents they shall not die. He conceals his gerous snare to our first parents, as it tended to alienate their
own misery, that he might draw them into the like: thus he still affections from God, and so to withdraw them from their allegiance
!
·
1
Before Christ 4004.
The Fall of Man
GENESIS, III.
to him. Thus still the Devil draws people into his interest, by
suggesting to them hard thoughts of God, and false hopes of benefit
and advantage by sin. Let us therefore, in opposition to him, always
think well of God, as the best good, and think ill of sin, as the worst
of evils: thus let us resist the Devil, and he will flee from us.
And when the woman saw that the tree was
good for food, and that it was pleasant to the
eyes, and a tree to be desired to make one wise,
she took of the fruit thereof, and did eat, and gave
also unto her husband with her; and he did eat.
7. And the eyes of them both were opened, and
they knew that they were naked; and they sewed
fig-leaves together, and made themselves aprons.
8. And they heard the voice of the LORD God
walking in the garden in the cool of the day
and Adam and his wife hid themselves from the
presence of the LORD God amongst the trees of
the garden.
Here we see what Eve's parley with the tempter ended in ; Satan,
at length, gains his point, and the strong-hold is taken, by his
wiles. God tried the obedience of our first parents, by forbidding
them the tree of knowledge, and Satan does, as it were, join issue
with God, and in that very thing undertakes to seduce them into
á transgression; and here we find how he prevailed, God per-
mitting it, for wise and holy ends.
I. We have here the inducements that moved them to transgress.
The woman, being deceived by the tempter's artful management,
was ringleader in the transgression, 1 Tim. 2.14. She was first
in the fault; and it was the result of her consideration, or rather,
her inconsideration.
K
1. She saw no harm in this tree, more than in any of the rest.
It was said of all the rest of the fruit-trees, with which the garden
of Eden was planted, that they were pleasant to the sight, and
good for food, ch. 2.9. Now, in her eye, this was like all the rest;
it seemed as good for food as any of them, and she saw nothing in
the colour of its fruit that threatened death or danger; it was as
pleasant to the sight as any of them, and therefore, "What hurt
could it do to them? Why should this be forbidden them, rather
than any of the rest?" Note, When there is thought to be no |
more harm in forbidden fruit than in other fruit, sin lies at the
door, and Satan soon carries the day. Nay, perhaps, it seemed
to her to be better for food, more grateful to the taste, and more
nourishing to the body, than any of the rest, and to her eye it was
more pleasant than any. We are often betrayed into snares by
an inordinate desire to have our senses gratified. Or, if it had
nothing in it more inviting than the rest, yet it was the more
coveted, because it was prohibited. Whether it were so in her or
not, we find that in us (that is, in our flesh, in our corrupt nature)
there dwells a strange spirit of contradiction, Nitimur in vetitum
-We desire what is prohibited.
||
*
2. She imagined more virtue in this tree than in any of the rest;
that it was a tree, not only not to be dreaded, but to be desired to
make one wise, and therein excelling all the rest of the trees. This
she saw, that is, she perceived, and understood it, by what the
Devil had said to her; and some think that she saw the serpent eat
of that tree, and that he told her he thereby had gained the faculties
of speech and reason, whence she inferred its power to make one
wise, and was persuaded to think, "If it made a brute-creature
rational, why might it not make a rational creature divine?"
See here how the desire of unnecessary knowledge, under the
mistaken notion of wisdom, proves hurtful and destructive to many.
Our first parents, who knew so much, did not know this, that
they knew enough.] Christ is a Tree to be desired to make one
wise; Col. 2.3. 1 Cor.1.30. Let us, by faith, feed upon Him,
that we may be wise to salvation. In the heavenly paradise, the
VOL. I.
P
D
6
trce of knowledge will not be a forbidden tree; for there we shall
know as we are known; let us therefore long to be there, and, in
the mean time, not exercise ourselves in things too high, or too
deep for us, nor covet to be wise above what is written.
II. The steps of the transgression; no steps upward, but down-
ward toward the pit-steps that took hold on hell.
1. She saw: she should have turned away her eyes from be-
holding vanity; but she enters into temptation, by looking with
pleasure on the forbidden fruit. Observe, A great deal of sin
comes in at the eye. At those windows Satan throws in those
eye affects
fiery darts which pierce and poison the heart. The
the heart with guilt as well as grief. Let us therefore, with holy
Job, make a covenant with our eyes, not to look on that which
we are in danger of lusting after, Prov. 23. 31. Matth. 5. 28.
Let the fear of God be always to us for a covering of the eyes,
ch. 20.16.
take it, and put it into her mouth, whether she would or no; but
she herself took it. Satan may tempt, but he cannot force; may
persuade us to cast ourselves down, but he cannot cast us down,
Matth. 4.6. Eve's taking was stealing, like Achan's taking the
accursed thing, taking that which she had no right to. Surely
she took it with a trembling hand.
2. She took: it was her own act and deed. The Devil did not

3. She did eat: when she looked, perhaps she did not intend
to take, or, when she took, not to eat; but it ended in that.
Note, The way of sin is down-hill; a man cannot stop himself
when he will: the beginning of it is as the breaking forth of
"Hitherto thou shalt come,
water, to which it is hard to say,
and no further." Therefore it is our wisdom to suppress the first
motions of sin, and to leave it off, before it be meddled with.
Obsta principiis—Nip mischief in the bud.
4. She gave also to her husband with her: it is probable that he
was not with her when she was tempted; surely, if he had, he would
have interposed to prevent the sin; but he came to her when she
had eaten, and was prevailed with by her to eat likewise; for it is
easier to learn that which is bad, than to teach that which is good.
She gave it to him, persuading him with the same arguments that
the serpent had used with her, adding this to all the rest, that she
herself had eaten of it, and found it so far from being deadly, that
it was extremely pleasant and grateful: stolen waters are sweet.
She gave it to him, under colour of kindness; she would not eat
these delicious morsels alone; but really it was the greatest un-
kindness she could do him. Or perhaps she gave it to him, that,
if it should prove hurtful, he might share with her in the misery
which indeed looks strangely unkind, and yet may, without diffi-
culty, be supposed to enter into the heart of one that had eaten
forbidden fruit. Note, Those that have themselves done ill, are
As was the
commonly willing to draw in others to do the same.
Devil, so was Eve, no sooner a sinner than a tempter.
4. He did eat, overcome by his wife's importunity. It is need-
less to ask,
less to ask, "What would have been the consequence, if Eve only
had transgressed?" The wisdom of God, we are sure, would have
decided the difficulty according to equity; but, alas! the case was
not so; Adam also did eat. “And what great harm if he did ?"
say the corrupt and carnal reasonings of a vain mind. What harm?
Why, there was in it disbelief of God's word, together with confi-
dence in the Devil's; discontent with his present state; pride in his
own merits; an ambition of the honour which comes not from God;
envy at God's perfections; and indulgence of the appetites of the
body. In neglecting the tree of life, which he was allowed to eat
of, and eating of the tree of knowledge, which was forbidden, he
plainly shewed a contempt of the favours God had bestowed on
him, and a preference given to those God did not see fit for him.
He would be both his own carver and his own master; would
have what he pleased, and do what he pleased: his sin was, in one
word, disobedience, Rom. 5. 19. disobedience to a plain, easy, and
express command, which, probably, he knew to be a command of
trial. He sins against great knowledge, against many mercies,
against light and love, the clearest light and the dearest love that
ever sinner sinned against. He had no corrupt nature w thin him
Before Christ 4004.
The Fall of Man.
GENESIS, III.
to betray him; but had a freedom of will, not enslaved, and was
in his full strength, not weakened or impaired. He turned aside
quickly. Some think he fell the very day on which he was made,
though see not how to reconcile that with God's pronouncing
all very good, in the close of that day: others suppose he fell on
the sabbath-day; the better day, the worse deed; however, it is
certain that he kept his integrity but a very little while; being in
honour, he continued not. But the greatest aggravation of his
sin was, that he involved all his posterity in sin and ruin by it.
God having told him that his race should replenish the earth,||
surely he could not but know that he stood as a public person,
and that his disobedience would be fatal to all his seed; and, if so,
it was certainly the greatest treachery, as well as the greatest
cruelty, that ever was. The human nature being lodged entirely
in our first parents, from henceforward it could not but be trans-to
mitted from them, under an attainder of guilt, a stain of dishonour,
and an hereditary disease of sin and corruption. And can we
And can we
say, then, that Adam's sin had but little harm in it?
Shame
III. The immediate consequences of the transgression.
and fear seized the criminals, ipso facto-in the fact itself; these
came into the world along with sin, and still attend it.
solicitous to save their credit before men, than to obtain their
pardon from God; they are backward to confess their sin, and
very desirous to conceal it, as much as may be; I have sinned,
yet honour me. [2] That the excuses men make, to cover and
extenuate their sins, are vain and frivolous; like the aprons of
fig-leaves, they make the matter never the better, but the worse;
the shame, thus hid, becomes the more shameful: yet thus we
are all apt to cover our transgressions as Adam, Job, 31.33.
2. Fear seized them immediately upon their eating the forbidden
fruit, v. 8. Observe here,
(1.) What was the cause and occasion of their fear; they heard
the voice of the Lord God walking in the garden in the cool of the
day. It was the approach of the Judge that put them into a fright;
and yet he came in such a manner as made it formidable only
guilty consciences. It is supposed that he came in a human
shape, and that he who judged the world now was the same that
shall judge the world at the last day, even that man whom God
has ordained: he appeared to them now (it should seem) in no
other similitude than that in which they had seen him when he put
them into paradise; for he came to convince and humble them,
not to amaze and terrify them. He came into the garden, not
descending immediately from heaven in their view, as afterward
on mount Sinai, (making either thick darkness his pavilion, or the
flaming fire his chariot,) but he came into the garden as one that
was still willing to be familiar with them. He came walking, not
running, not riding upon the wings of the wind, but walking
deliberately, as one slow to anger; teaching us, when we are ever
so much provoked, not to be hot or hasty, but to speak and act
considerately, and not rashly. He came in the cool of the day,
not in the night, when all fears are doubly fearful, nor in the heat
of the day, for he came not in the heat of his anger; Fury is not
in him, Isa. 27.4. Nor did he come suddenly upon them, but
they heard his voice at some distance, giving them notice of his
coming; and probably it was a still small voice, like that in which
he came to inquire after Elijah. Some think they heard him
discoursing with himself concerning the sin of Adam, and the judg
ment now to be passed upon him
They ment now to be passed upon him; perhaps as he did concerning
Israel, Hos. 11.8,9. How shall I give thee up? Or rather, they
heard him calling for them, and coming toward them.
||
1. Shame seized them unseen, v.7. where observe,
(1.) The strong convictions they fell under, in their own bosoms;
The eyes of them both were opened. It is not meant of the eyes
of the body; those were opened before, as appears by this, that
the sin came in at them; Jonathan's eyes were enlightened by
eating forbidden fruit, 1 Sam. 14.27. that is, he was refreshed
and revived by it; but their's were not so. Nor is it meant of any
advances made hereby in true knowledge; but the eyes of their
consciences were opened, their hearts smote them for what they
had done. Now, when it was too late, they saw the folly of
eating forbidden fruit. They saw the happiness they had fallen
from, and the misery they were fallen into. They saw a loving
God provoked, his grace and favour forfeited, his likeness and
image lost, dominion over the creatures gone. They saw their
natures corrupted and depraved, and felt a disorder in their own
spirits, which they had never before been conscious of. They
saw a law in their members warring against the law of their
minds, and captivating them both to sin and wrath. They saw,
as Balaam, when his eyes were opened, (Numb. 22.31.) the angel
of the Lord standing in the way, and his sword drawn in his hand;
and perhaps they saw the serpent, that had abused them, insulting
over them. The text tells us, they saw that they were naked,
that is, [1.] That they were stripped, deprived of all the honours
and joys of their paradise state, and exposed to all the miseries
that might justly be expected from an angry God; they were
disarmed, their defence was departed from them. [2.] That they
were shamed, for ever shamed, before God and angels; they saw
themselves disrobed of all their ornaments and ensigns of honour,
degraded from their dignity, and disgraced in the highest degree;
laid open to the contempt and reproach of heaven, and earth, and
their own consciences. Now, see here, First, What a dishonour
and disquietment sin is; it makes mischief wherever it is admitted,
sets men against themselves, disturbs their peace, and destroys
all their comforts: sooner or later, it will have shame, either the
shame of true repentance, which ends in glory, or that shame and
everlasting contempt to which the wicked shall rise at the great
day: sin is a reproach to any people. Secondly, What a deceiver
Satan is; he told our first parents, when he tempted them, that
their eyes should be opened; and so they were, but not as they
understood it; they were opened, to their shame and grief, not
to their honour or advantage. Therefore, when he speaks fair,
believe him not. The most malicious mischievous liars often
excuse themselves with this, that they are only equivocations; but
God will not so excuse them.
(2.) The sorry shift they made to palliate these convictions, and
to arm themselves against them; they sewed, or platted, fig-leaves
together, and, to cover at least part of their shame from one
another, they made themselves aprons. See here what is commonly
the folly of those that have sinned. [1.] That they are more
-
(2.) What was the effect and evidence of their fear; they hid
themselves from the presence of the Lord God: a sad change!
Before they had sinned, if they had heard the voice of the Lord
God coming toward them, they would have run to meet him, and
with a humble joy welcomed his gracious visits; but now, that it
was otherwise, God was become a terror to them, and then no
marvel that they were become a terror to themselves, and full of
confusion; their own consciences accused them, and set their sin
before them in its colours; their fig-leaves failed them, and would
do them no service; God was come forth against them as an
enemy, and the whole creation was at war with them; and, as
yet, they knew not of any mediator between them and an angry
God, so that nothing remained but a certain fearful looking for of
judgment. In this fright, they hid themselves among the bushes;
having offended, they fled for the same. Knowing themselves
guilty, they durst not stand a trial, but absconded, and fled from
justice. See here,
*
[1.] The falsehood of the tempter, and the frauds and the fal-
lacies of his temptations: he promised them they should be safe,
but now they cannot so much as think themselves so; he said they
should not die, and yet now they are forced to fly for their lives;
he promised them they should be advanced, but they see themselves
abased, never did they seem so little as now; he promised them
they should be knowing, but they see themselves at a loss, and
know not so much as where to hide themselves; he promised them
they should be as gods, great, and bold, and daring, but they are as
criminals discovered, trembling, pale, and anxious to escape: they
would not be subjects, and so they are prisoners. [2.] The folly
of sinners, to think it either possible, or desirable, to hide them-
selves from God: can they conceal themselves from the Father
of lights? Ps. 139.7, &c. Jer. 23. 24. Will they withdraw them.
*
·
Before Christ 4004.
The Fall of Man
GENESIS, III.
*
*
selves from the Fountain of light, who alone can give help and
happiness? Jon.2.8. [3] The fears that attend sin; all that
amazing fear of God's appearances, the accusations of conscience,
the approaches of trouble, the assaults of inferior creatures, and
the arrests of death which is common among men, all these are
the effect of sin. Adam and Eve, who were partners in the sin,
were sharers in the shame and fear that attended it; and though
hand joined in hand, (hands so lately joined in marriage,) yet
could they not animate or fortify one another: miserable com-
forters they were become to each other!
tud
the woman said, The serpent beguiled me, and I
did eat.
patk
9. And the LORD God called unto Adam, and
said unto him, Where art thou? 10. And he said,
I heard thy voice in the garden, and I was afraid,
because I was naked; and I hid myself.
We have here the offenders found guilty, by their own confes-
sion, and yet endeavouring to excuse and extenuate their fault;
they could not confess and justify what they had done, but they
confess and palliate it. Observe,
"How
..
I. How their confession was extorted from them. Gǝd put it
to the man, v. 11. Who told thee that thou wast naked?
cariest thou to be sensible of thy nakedness as thy shame ?"
Last thou crten of the forbidden tree? Note, Though God knows
all our sins, yet he will know them from us, and requires from us
an ingenuous confession of them; zot that he may be informed,
but that we may be humbled. In this examination, God reminds
him of the command he had given him: "I commanded thee not
to eat of it, I thy Maker, I thy Master, I thy Benefactor; I com-
manded thee to the contrary." Sin appears most plain, and
most sinful, in the glass of the commandment; therefore God
here sets it before Adam; and in it we should see our faces.
The question put to the woman was, v. 13. What is this that thou
hast done? Wilt thou also own thy fault, and make confession
of it? And wilt thou see what an evil thing it was?" Note, It
concerns those who have eaten forbidden fruit themselves, and
especially those who have enticed others to it likewise, seriously
to consider what they have done. In eating forbidden fruit, we
have offended a great and gracious God, broken a just and
righteous law, violated a sacred and most solemn covenant, and
wronged our own precious souls, by forfeiting God's favour, and
exposing ourselves to his wrath and curse; in enticing others to
it, we do the Devil's work, make ourselves guilty of other men's
What is this that we have
sins, and accessary to their ruin.
done?
|

We have here the arraignment of these deserters before the
righteous Judge of heaven and earth, who, though he is not tied
to observe formalities, yet proceeds against them with all possible
fairness, that he may be justified when he speaks. Observe here,
1. The startling question with which God pursued Adam, and
arrested him, Where art thou? Not as if God did not know where
he was, but thus he would enter the process against him. "Come,
where is this foolish man?" Some make it a bemoaning question,
"Poor Adam, what is become of thee?" "Alas for thee!" (so
some read it,) "How art thou fallen, Lucifer, son of the morning!
Thou that wast my friend and favourite, whom I have done so
much for, and would have done so much more for, hast thou now
forsaken me, and ruined thyself? Is it come to this?" It is rather
an upbraiding question, in order to his conviction and humiliation.
Where art thou? Not, In what place, but, In what condition?
"Is this all thou hast gotten by eating forbidden-fruit? Thou
that wouldest vie with me, dost thou now fly from me?" Note,
(1.) Those who, by sin, have gone astray from God, should seriously
consider where they are; they are afar off from all good, in the
midst of their enemies, in bondage to Satan, and in the high road
to utter ruin. This inquiry after Adam may be looked upon as a
gracious pursuit in kindness to him, and in order to his recovery.
If God had not called to him, to reclaim him, his condition had
been as desperate as that of fallen angels; this lost sheep had
wandered endlessly, if the good Shepherd had not sought after
him, to bring him back, and, in order to that, reminded him where
he was, where he should not be, and where he could not be, either
happy or easy. Note, (2.) If sinners will but consider where they
are, they will not rest till they return to God.
2. The trembling answer which Adam gave to this question,
v. 10. I heard thy voice in the garden, and I was afraid: he does
not own his guilt, and yet in effect confesses it, by owning his
shame and fear; but it is the common fault and folly of those
that have done an ill thing, when they are questioned about it, to
acknowledge no more than what is so manifest that they cannot deny
it. Adam was afraid, because he was naked; not only unarmed,
and therefore afraid to contend with God, but unclothed, and
therefore afraid so much as to appear before him. We have reason
to be afraid of approaching to God, if we be not clothed and fenced
with the righteousness of Christ; for nothing but that will be
armour of proof, and cover the shame of our nakedness. Let us
therefore put on the Lord Jesus Christ, and then draw near within
-humble boldness.
II. How their crime was extenuated by them in their confession.
It was to no purpose to plead not guilty; the show of their coun-
tenances testified against them, therefore they become their own
accusers. I did eat, says the man; "And so did I," says the
But these do
woman: for, when God judges, he will overcome.
not look like penitent confessions; for, instead of aggravating
the sin, and taking shame to themselves, they excuse the sin,
and lay the shame and blame on others.
11. And he said, Who told thee that thou wast
naked? Hast thou eaten of the tree, whereof I
commanded thee that thou should est not eat?
12. And the man said, The woman whom thou
gavest to be with me, she gave me of the tree, and
I did eat. 13. And the LORD God said unto the
woman, What is this that thou hast done? And
1. Adam lays all the blame upon his wife. "She gave me of
the tree, and pressed me to eat it, which I did, only to oblige.
her?" a frivolous excuse. He ought to have taught her, not to
have been taught by her; and it was no hard matter to determine
which of the two he must be ruled by, his God or his wife. Learn
her.ce, never to be brought to sin by that which will not bring us
off in the judgment; let not that bear us up in the commission.
which will not bear us out in the trial: let us therefore never be
overcome by importunity to act against our consciences, nor ever
displease God, to please the best friend we have in the world.
But this is not the worst of it; he not only lays the blame upon
his wife, but expresses it so, as tacitly to reflect on God himself:
"It is the woman which thou gavest me, and gavest to be with
me as my companion, my guide, and my acquaintance; she gave
me of the tree, else I had not eaten of it." Thus he insinuates
that God was accessary to his sin: he gave him the woman, and
she gave him the fruit; so that he seemed to have it but at onc
remove from God's own hand. Note, There is a strange proneness,
those that are tempted, to say they are tempted of God; as if
our abusing of God's gifts would excuse our violation of God's laws.
God gives us riches, honours, and relations, that we may serve
him cheerfully in the enjoyment of them; but if we take occasion
from to sin against of blaming Providence for
from them to sin against him, instead of blaming Providence for
putting us into such a condition, we must blame ourselves, for
perverting the gracious designs of Providence therein.
2. Eve lays all the blame upon the serpent; The serpent beguiled
me. Sin is a brat that nobody is willing to own-a sign that it is a
scandalous thing. Those that are willing enough to take the plea-
sure and profit of sin, are backward enough to take the blame and
shame of it. "The serpent, that subtle creature of thy making,
Before Christ 4004.
The Fall of Man.
GENESIS, III.
which thou didst permit to come into paradise to us, he beguiled
me," or, made me to err; for our sins are our errors. Learn
hence, (1.) That Satan's temptations are all beguilings, his
arguments are all fallacies, his allurements are all cheats; when
he speaks fair, believe him not. Sin deceives us, and, by de-
ceiving, cheats us. It is by the deceitfulness of sin that the
heart is hardened. See Rom. 7. 11. Heb. 3.13. (2.) That though
Satan's subtlety drew us into sin, yet it will not justify us in sin:
though he is the tempter, we are the sinners; and indeed it is our
own lust that draws us aside, and entices us, Jam.1.14. Let it
not therefore lessen our sorrow and humiliation for sin, that we
are beguiled into it; but rather let it increase our self-indignation,
that we should suffer ourselves to be beguiled by a known cheat
and a sworn enemy. Well, this is all the prisoners at the bar
have to say why sentence should not be passed, and execution
awarded, according to law; and this all is next to nothing, in
some respects worse than nothing.
a proper object of scorn and contempt; "Upon thy belly thou
shalt go, no longer upon feet, or half erect, but thou shalt crawl
along, thy belly cleaving to the earth," (an expression of a very
abject miserable condition, Ps. 44. 25.) "and thou shalt not avoid
eating dust with thy meat." His crime was, that he tempted Eve
to eat that which she should not; his punishment was, that he was
necessitated to eat that which he would not. Dust thou shalt eat;
denoting not only a base and despicable condition, but a meau
and pitiful spirit: it is said of those whose courage is departed
from them, that they lick the dust like a serpent, Mic. 7. 17.
How sad it is, that the serpent's curse should be the covetous
worldling's choice, whose character it is, that they pant after the
dust of the earth! Amos, 2.7. These choose their own delusions,
and so shall their doom be. (2.) He is to be for ever looked upon
as a venomous noxious creature, and a proper object of hatred
and detestation; I will put enmity between thee and the woman.
The inferior creatures being made for man, it was a curse upon
any of them to be turned against man, and man against them;
man, and often bruises his heel, because it can reach no higher;
and this is part of the serpent's curse. The serpent is hurtful to
nay, notice is taken of his biting the horses' heels, ch. 49.17.
But man is victorious over the serpent, and bruises his head,
that is, gives him a mortal wound, aiming to destroy the whole
generation of vipers. It is the effect of this curse upon the
serpent, that though that creature is subtle, and very dangerous,
yet it prevails not (as it would, if God gave it commission) to the
destruction of mankind; but this fear of serpents is much reduced
by that promise of God to his people, Ps. 91. 13. Thou shalt tread
upon the lion and the adder; and that of Christ to his disciples,
The prisoners being found guilty by their own confession, beside Mark, 16. 18. They shall take up serpents: witness Paul, who
the personal and infallible knowledge of the Judge, and nothing was unhurt by the viper that fastened upon his hand. Observe
material being offered in arrest of judgment, God immediately here, that the serpent and the woman had just now been very
proceeds to pass sentence; and, in these verses, he begins (where the familiar and friendly in discourse about the forbidden fruit, and
sin began) with the serpent. God did not examine the serpent, || a wonderful agreement there was between them; but here they'
nor ask him what he had done, or why he did it, but immediately are irreconcilably set at variance. Note, Sinful friendships justly
sentenced him, 1. Because he was already convicted of rebellion end in mortal feuds: those that unite in wickedness will not unite
against God, and his malice and wickedness were notorious, not long.
found by secret search, but openly avowed and declared, as Sodom's.
2. Because he was to be for ever excluded from all hope of pardon;
and why should any thing be said to convince and humble him,
who was to find no place for repentance? His wound was not
searched, because it was not to be cured. Some think the con-
dition of the fallen angels was not declared desperate and helpless,
until now that they had seduced man into the rebellion.
14. And the LORD God said unto the serpent,
Because thou hast done this, thou art cursed
above all cattle, and above every beast of the
field; upon thy belly shalt thou go, and dust shalt
thou eat all the days of thy life: 15. And I will
put enmity between thee and the woman, and
between thy seed and her seed; it shall bruise
thy head, and thou shalt bruise his heel.
{

1. The serpent is here laid under the curse of God; Thou art
cursed above all cattle; even the creeping things, when God
made them, were blessed of him, ch. 1.22. but sin turned the
blessing into a curse. The serpent was more subtie than any beast
of the field, v.1. and here cursed above every beast in the field:
unsanctified subtlety citen proves a great curse to a man; and the
more crafty men are to do evil, the more mischief they do, and,
consequently, they shall receive the greater damnation. Subde
tempters are the most accursed creatures under the sun.
2. He is here laid under man's reproach and enmity. (1.) He
is to be for ever looked upon as a vile and despicable creature, and
II. The sentence may be considered as levelled at the Devil,
who only made use of the serpent as his vehicle in this appearance,
but was himself the principal agent. He that spoke through the
serpent's mouth, is here struck at through the serpent's side, and
is principally intended in the sentence, which, like the pillar of
cloud and fire, has a dark side toward the Devil, and a bright
side toward our first parents and their seed. Great things are
contained in these words.
The sensence passed upon the tempter may be considered,
I. As lighting upon the serpent, the brute-creature which Satan 1. A perpetual reproach is here fastened upon that great enemy
made use of, which was, as the rest, made for the service of man, both to God and man. Under the cover of the serpent, he is here
but was now abused to his hurt; therefore, to testify a displeasure sentenced to be, (1.) Degraded and accursed of God. It is sup-
against sin, and a jealousy for the injured honour of Adam and posed that pride was the sin that turned angels into devils, which
Eve, God fastens a curse and reproach upon the serpent, and is here justly punished by a great variety of mortifications, couched
makes it to groan, being burthened, 2 Cor. 5. 4. The Devil's under the mean circumstances of a serpent crawling on his belly,
instruments must share in the Devil's punishments; thus the and licking the dust. How art thou fallen, O Lucifer! He that
bodies of the wicked, though only instruments of unrighteous-would be above God, and would head a rebellion against him, is
ness, shall partake of everlasting torments with the soul, the justly exposed here to contempt, and lies to be trodden on: a
principal agent. Even the ox that killed a man must be stoned, man's pride will bring him low, and God will humble those that
Exod. 21.28, 29. See here how God hates sin, and especially will not humble themselves. (2.) Detested and abhorred of all
how much displeased he is with those that entice others into sin: mankind, even those that are really seduced into his interest, yet
it is a perpetual brand upon Jeroboam's name, that he made profess a hatred and abhorrence of him; and all that are born of
Israel to sin. Now,
God make it their constant, care to keep themselves, that that
wicked one touch them not, 1 John, 5. 18. He is here condemned
to a state of war and irreconcilable enmity. (3.) Destroyed and
ruined, at last, by the great Redeemer, signified by the breaking
of his head; his subtle politics shall be all baffled, his usurped
power shall be entirely crushed, and he shall be for ever a captive
to the injured honour of the divine sovereignty: by being told of
this now, he was tormented before the time.
2. A perpetual quarrel is here commenced between the kingdom
of God, and the kingdom of the Devil among men; war is pro
claimed between the seed of the woman and the seed of the serpent.
That war in heaven between Michael and the Dragon begar
Before Christ 4004.
The Fall of Man.
GENESIS, III.
now, Rev. 12.7. It is the fruit of this enmity, (1.) That there
is a continual conflict between grace and corruption in the hearts
of God's people: Satan, by their corruptions, assaults them,
buffets them, sifts them, and seeks to devour them; they, by the
exercise of their graces, resist him, wrestle with him, quench his
fiery darts, force him to flee from them. Heaven and hell can
never be reconciled, nor light and darkness; no more can Satan
and a sanctified soul, for these are contrary the one to the other.
(2.) That there is likewise a continual struggle between the wicked
and the godly in this world. They that love God, account those
their enemies that hate him, Ps. 139. 21, 22. And all the rage
and malice of persecutors, against the people of God, are the fruit
of this enmity, which will continue while there is a godly man on
this side heaven, and a wicked man on this side hell; Marvel not
therefore, if the world hate you, 1 John, 3. 13.
8. A gracious promise is here made of Christ, as the Deliverer
of fallen man from the power of Satan; though it was expressed
to the serpent, yet it was expressed in the hearing of our first
parents, who, doubtless, took the hints of grace here given them,
and saw a door of hope opened to them; else, the following sen-
tence upon themselves would have overwhelmed them. Here was
the dawning of the gospel-day: no sooner was the wound given,
than the remedy was provided and revealed; here, in the head of
the book, as the word is, (Heb. 10.7.) in the beginning of the
Bible, it is written of Christ, that he should do the will of God.
By faith in this promise, we have reason to think our first parents,
and the patriarchs before the flood, were justified and saved; and
to this promise, and the benefit of it, instantly serving God day and
night, they hoped to come. Notice is here given them of three
things concerning Christ.
}
Satan's temptations, rescued souls out of his hands, cast him out
of the bodies of people, dispossessed the strong man armed, and
divided the spoil; by his death, he gave a fatal and incurable
blow to the devil's kingdom, a wound to the head of this beast,
that can never be healed. As his gospel gets ground, Satan
falls, Luke, 10. 18. and is bound, Rev. 20. 2. By his grace, he
treads Satan under his people's feet, Rom. 16. 20. and will shortly
And the devil's per-
cast him into the lake of fire, Rev. 20.10.
petual overthrow will be the complete and everlasting joy and
glory of the chosen remnant.
1
•
16. Unto the woman he said, I will greatly
multiply thy sorrow and thy conception; in sor-
row thou shalt bring forth children; and thy
desire shall be to thy husband, and he shall rule
over thee.
We have here the sentence passed upon the woman for her sin:
two things she is condemned to, a state of sorrow, and a state of
subjection; proper punishments of a sin in which she had gratified
her pleasure and her pride.
1. She is here put into a state of sorrow; one particular of
which only is specified, that in bringing forth children; but it
includes all those impressions of grief and fear which the mind of
that tender sex is most apt to receive, and all the common cala-
mities which they are liable to. Note, Sin brought sorrow into
the world; that was it that made the world a vale of tears, brought
showers of trouble upon our heads, and opened springs of sorrows
in our hearts, and so deluged the world: had we known no guilt,
(1.) His incarnation; that he should be the Seed of the woman, we should have known no grief. The pains of child-bearing,
the Seed of that woman; therefore his genealogy, Luke, 3. goes which are great to a proverb, a scripture-proverb, are the effect
so high as to shew him to be the son of Adam, but God does the of sin; every pang and every groan of the travailing woman speak
woman the honour to call him rather her seed, because she it was aloud the fatal consequences of sin: this comes of eating forbidden
whom the devil had beguiled, and on whom Adam had laid the fruit. Observe, 1. The sorrows are here said to be multiplied,
blame; herein God magnifies his grace, in that though the woman greatly multiplied; all the sorrows of this present time are so;
was first in the transgression, yet she shall be saved by child-many are the calamities which human life is liable to, of various
bearing, (as some read it,) that is, by the promised Seed which || kinds, and often repeated, the clouds returning after the rain; no
shall descend from her, 1 Tim. 2. 15. He was likewise to be the marvel that our sorrows are multiplied, when our sins are; both
seed of a woman only, a virgin; that he might not be tainted with are innumerable evils. The sorrows of child-bearing are multi-
the corruption of our nature; he was sent forth, made of a woman,plied; for they include, not only the travailing throes, but the
Gal. 4. 4. that this promise might be fulfilled. It speaks great indispositions before, (it is sorrow from the conception,) and the
encouragement to sinners, that their Saviour is the Seed of the nursing toils and vexations after; and, after all, if the children
woman, bone of our bone, Heb. 2. 11, 14. Man is therefore sinful prove wicked and foolish, they are, more than ever, the heaviness
and unclean, because he is born of a woman, (Job,25.4.) and there- of her that bare them. Thus are the sorrows multiplied; as one
fore his days are full of trouble, Job, 14.1. But the Seed of the grief is over, another succeeds in this world. 2. It is God that
woman was made sin and a curse for us, so saving us from both. multiplies our sorrows; I will do it. God, as a righteous Judge,
does it, which ought to silence us under all our sorrows; as many
as they are, we have deserved them all, and more; nay, God, as
a tender Father, does it for our necessary correction, that we may
be humbled for sin, and weaned from the world by all our sor-
rows; and the good we get by them, with the comfort we have
under them, will abundantly balance all our sorrows, how greatly
soever they are multiplied.
(2.) His sufferings and death; pointed at in Satan's bruising his
heel, that is, his human nature. Satan tempted Christ in the
wilderness, to draw him into sin; and some think it was Satan
that terrified Christ in his agony, to have driven him to despair.
It was the devil that put it into the heart of Judas to betray Christ,
of Peter to deny him, of the chief priests to prosecute him, of the
false witnesses to accuse him, and of Pilate to condemn him; aiming
in all this, by destroying the Saviour, to ruin the salvation; but,
on the contrary, it was by death that Christ destroyed him that had
the power of death, Heb. 2.14. Christ's heel was bruised, when
his feet were pierced and nailed to the cross, and Christ's suffer-
ings are continued in the sufferings of the saints for his name. The ||
devil tempts them, casts them into prison, persecutes and slays
them; and so bruises the heel of Christ, who is afflicted in their
afflictions. But while the heel is bruised on earth, it is well that
the Head is safe in heaven.
II. She is here put into a state of subjection; the whole sex,
which, by creation, was equal with man, is, for sin, made inferior,
and forbidden to usurp authority, 1 Tim. 2. 11, 12. The wife
particularly is hereby put under the dominion of her husband, and
is not sui juris-at her own disposal; of which see an instance in
that law, Numb. 30.6..8. where the husband is empowered, if
he please, to disannul the vows made by the wife. This sentence
amounts only to that command, Wives, be in subjection to your own
husbands; but the entrance of sin has made that duty a punish-
ment, which otherwise it would not have been. If man had not
sinned, he would always have ruled with wisdom and love; and if
the woman had not sinned, she would always have obeyed with
humility and meekness; and then the dominion had been no
grievance: but our own sin and folly make our yoke heavy. If
Eve had not eaten forbidden fruit herself, and tempted her hus-
band to it, she had never complained of her subjection; therefor
(3.) His victory over Satan thereby. Satan had now trampled
upon the woman, and insulted over her; but the Seed of the
woman should be raised up in the fulness of time to avenge her
quarrel, and to trample upon him, to spoil him, to lead him
captive, and to triumph over him, Col. 2.15. He shall bruise his
head, that is, he shall destroy all his politics and his powers, and
gire a total overthrow to his kingdom and interest. Christ baffled ||
Before Christ 4004.
The Fall of Man
GENESIS, III.
it ought never to be complained of, though harsh; but sin must be || had blessings in him, even the holy seed; Destroy it not, for that
complained of, that made it so. Those wives, who not only despise blessing is in it, Isa. 65.8. And he had blessings in store for him;
and disobey their husbands, but domineer over them, do not consider therefore he is not directly and immediately cursed, but, as it were,
that they not only violate a divine law, but thwart a divine sentence. at second hand. 2. He is yet above ground; the earth does not
Lastly, Observe here, how mercy is mixed with wrath in this open, and swallow him up, only it is not what it was: as he con-
sentence; the woman shall have sorrow, but it shall be in bringing tinues alive, notwithstanding his degeneracy from his primitive.
forth children, and the sorrow shall be forgotten for joy that a purity and rectitude, so the earth continues to be his habitation,
child is born, John, 16. 21. She shall be subject, but it shall be notwithstanding its degeneracy from its primitive beauty and
to her own husband that loves her, not to a stranger, or an fruitfulness. 3. This curse upon the earth, which cut off all
enemy: the sentence was not a curse, to bring her to ruin, but a expectations of a happiness in things below, might direct and
chastisement, to bring her to repentance. It was well that enmity quicken him to look for bliss and satisfaction only in things
was not put between the man and the woman, as there was between above.
the serpent and the woman.
II. His employments and enjoyments are all imbittered to him.
1. His business shall from henceforth become a toil to him, and
he shall go on with it in the sweat of his face, v. 19. His business,
before he sinned, was a constant pleasure to him: the garden
was then dressed without any uneasy labour, and kept without
shall waste his body; his care shall be a torment, and shall afflict
any uneasy care; but now, his labour shall be a weariness, and
his mind. The curse upon the ground, which made it barren,
and produce thorns and thistles, made his employment about it
had not sweat. Observe here, (1.) That labour is our duty, which
much more difficult and toilsome. If Adam had not sinned, he
we must faithfully perform: we are bound to work, not as crea-
tures only, but as criminals; it is part of our sentence, which
idleness daringly defies. (2.) That uneasiness and weariness with
labour are our just punishment, which we must patiently submit
to, and not complain of, since they are less than our iniquity
deserves. Let not us, by inordinate care and labour, make our
punishment heavier than God has made it; but rather study to
lighten our burthen, and wipe off our sweat, by observing Provi.
dence in all, and expecting rest shortly.
2. His food shall from henceforth become (in comparison with
what it had been) unpleasant to him. (1.) The matter of his food
is changed: he must now eat the herb of the field, and must no
longer be feasted with the delicacies of the garden of Eden: having
by sin made himself like the beasts that perish, he is justly turned
to be a fellow-commoner with them, and to eat grass az oxen, till
he know that the heavens do rule. (2.) There is a change in the
I. His habitation is, by this sentence, cursed; Cursed is the ground || manner of his eating it; in sorrow, (v.17.) and in the sweat of his
for thy sake; and the effect of that curse is, Thorns and thistles || face, (v. 19.) he must eat of it. Adam could not but eat in sorrow
shall it bring forth unto thee. It is here intimated that his habita- all the days of his life, remembering the forbidden fruit he had
tion should be changed; he should no longer dwell in a distin- eaten, and the guilt and shame he had contracted by it. Observe,
guished, blessed, paradise, but should be removed to common [1.] That human life is exposed to many miseries and calamities,
ground, and that, cursed. The ground, or earth, is here put for which very much imbitter the poor remains of its pleasure and
the whole visible creation, which, by the sin of man, is made sub- delights: some never eat with pleasure, (Job, 21.25.) through
ject to vanity, the several parts of it being not so serviceable to sickness or melancholy; all, even the best, have cause to eat with
||
man's comfort and happiness as they were designed to be when sorrow for sin; and all, even the happiest in this world, have some
they were made, and would have been, if he had not sinned. God allays to their joy: troops of diseases, disasters, and deaths, in
gave the earth to the children of men, designing it to be a com- various shapes, entered the world with sin, and still ravage it.
fortable dwelling to them; but sin has altered the property of it, [2.] That the righteousness of God is to be acknowledged in al
it is now cursed for man's sin; that is, it is a dishonourable the sad consequences of sin; Wherefore then should a living man
habitation, it bespeaks man mean, that his foundation is in the complain? Yet, in this part of the sentence, there is also a
dust; it is a dry and barren habitation, its spontaneous productions mixture of mercy; he shall sweat, but his toil shall make his rest
are now weeds and briers, something nauseous or noxious; what the more welcome when he returns to his earth, as to his bed; he
good fruits it produces, must be extorted from it by the ingenuity shall grieve, but he shall not starve; he shall have sorrow, but
and industry of man. Fruitfulness was its blessing, for man's in that sorrow he shall eat bread, which shall strengthen his heart
service, ch. 1. 11,29. and now barrenness was its curse, for man's under his sorrows. He is not sentenced to eat dust as the serpent.
punishment. It is not what it was in the day it was created. Sin only to eat the herb of the field.
turned a fruitful land into barrenness; and man, being become as 3. His life also is but short; considering how full of trouble his
the wild ass's colt, has the wild ass's lot, Job, 39.6; the wilderness days are, it is in favour to him that they are few; yet death being
for his habitation, and the barren land his dwelling, Ps.68.6. Had dreadful to nature, (yea, though life be unpleasant,) that concludes
not this curse been, in part, removed, for aught I know, the earth the sentence. "Thou shalt return to the ground out of which
had been for ever barren, and had never produced any thing but thou wast taken; thy body, that part of thee which was taken out
thorns and thistles. The ground is cursed, that is, doomed to of the ground, shall return to it again: for dust thou art." That
destruction, at the end of time, when the earth, and all the works points to, (1.) The first original of his body; it was made of the
that are therein, shall be burnt up for the sin of man, the measure dust, nay, it was made dust, and was still so; so that there needed
of whose iniquity will then be full, 2 Pet. 3.7, 10. But observe a no more than to recall the grant of immortality, and to withdraw
mixture of mercy in this sentence; 1. Adam is not himself carsed, the power which was put forth to support it, and then he would, of
as the serpent was, v. 14. but only the ground for his sake. God | course, return to dust. Or, (2.) To the present corruption and de
17. And unto Adam he said, Because thou hast
hearkened unto the voice of thy wife, and hast
eaten of the tree, of which I commanded thee,
saying, Thou shalt not eat of it: cursed is the
ground for thy sake; in sorrow shalt thou eat of
it all the days of thy life; 18. Thorns also and
thistles shall it bring forth to thee; and thou shalt
eat the herb of the field; 19. In the sweat of thy
face shalt thou eat bread, till thou return unto the
ground; for out of it wast thou taken: for dust
thou art, and unto dust shalt thou return.
We have here the sentence passed upon Adam, which is
prefaced with a recital of his crime, v. 17. Because thou hast
hearkened to the voice of thy wife. He excused the fault, by
laying it on his wife, She gave it me: but God does not admit
the excuse; she could but tempt him, she could not force him;
though it was her fault to persuade him to eat it, it was his fault
to hearken to her. Thus men's frivolous pleas will, in the day of
God's judgment, not only be over-ruled, but turned against them,
and made the grounds of their sentence,, Out of thine own mouth
will I judge thee. God put marks of his displeasure on Adam in
three instances.
"
Before Christ 4004.
GENESIS, III. .
The Fall of Mau.
1
generacy of his mind; Dust thou art, that is, "Thy precious soul
is now lost and buried in the dust of the body, and the mire of the
flesh; it was made spiritual and heavenly, but it is become carnal
and earthy." His doom is therefore read; "To dust thou shalt
return. Thy body shall be forsaken by thy soul, and become itself
a lump of dust; and then it shall be lodged in the grave, the proper
place for it, and mingle itself with the dust of the earth," our dust,
Ps. 104.29. Earth to earth, dust to dust. Observe here, [1.] That
man is a mean frail creature, little as dust, the small dust of the
balance; light as dust, altogether lighter than vanity; weak as
dust, and of no consistency, our strength not the strength of stones;
he that made us considers it, and remembers that we are dust,
Ps. 103. 14. Man is indeed the chief part of the dust of the world,
Prov. 8. 26. but still he is dust. [2.] That he is a mortal dying
creature, and hastening to the grave. Dust may be raised, for a
time, into a little cloud, and may seem considerable while it is held
up by the wind that raised it; but, when the force of that is spent,
it falls again, and returns to the earth out of which it was raised;
such a thing is man; a great man is but a great mass of dust, and
must return to his earth. [3.] That sin brought death into the
world; if Adam had not sinned, he had not died, Rom. 5. 12.
God intrusted Adam with a spark of immortality, whith he, by a
patient continuance in well-doing, might have blown up into an
everlasting flame; but he foolishly blew it out by wilful sin: and
now death is the wages of sin, and sin the sting of death.
We must not go off from this sentence upon our first parents,
which we are all so nearly concerned in, and feel from, to this
day, till we have considered two things.
First, How fitly the sad consequences of sin upon the soul of
Adam and his sensual race were represented and figured out by
this sentence, and perhaps were more intended in it than we are
aware of. Though that misery only is mentioned, which affected
the body, yet that was a pattern of spiritual miseries, the curse that
entered into the soul. 1. The pains of a woman in travail repre-
sent the terrors and pangs of a guilty conscience, awakened to a
sense of sin; from the conception of lust, these sorrows are greatly
multiplied, and, sooner or later, will come upon the sinner like pain
upon a woman in travail, which cannot be avoided. 2. The state
of subjection which the woman was reduced to, represents that loss
of spiritual liberty and freedom of will which is the effect of sin.
The dominion of sin in the soul is compared to that of a husband,||
Rom..1..5. the sinner's desire is towards it, for he is fond of his
´slavery, and it rules over him. 3. The curse of barrenness which
was brought upon the earth, and its produce of briers and thorns,
are a fit representation of the barrenness of a corrupt and sinful
soul in that which is good, and its fruitfulness in evil. It is all
grown over with thorns, and nettles cover the face of it; and there-
fore it is nigh unto cursing, Heb. 6.8. 4. The toil and sweat
bespeak the difficulty which, through the infirmity of the flesh,
man labours under in the service of God and the work of religion;
so hard is it now become to enter into the kingdom of heaven.
5. The imbittering of his food to him bespeaks the soul's want of
the comfort of God's favour, which is life, and the bread of life,
6. The soul, like the body, returns to the dust of this world, its
tendency is that way; it has an earthy taint, John, 3. 31.
Secondly, How admirably the satisfaction our Lord Jesus made,
by his death and sufferings, answered to the sentence here passed
upon our first parents! 1. Did travailing pains come in with sin?
We read of the travail of Christ's soul, Isa. 53.11. and the pains
of death he was held by, are called &divai, Acts, 2.24. the pains of
a woman in travail. 2. Did subjection come in with sin? Christ
was made under the law, Gal. 4.4. 3. Did the curse come in
with sin? Christ was made a curse for us, died a cursed death,
Gal.3.13. 4. Did thorns come in with sin? He was crowned
with thorns for us. 5. Did sweat come in with sin? He sweat
for us, as it had been great drops of blood. 6. Did sorrow come
in with sin? He was a man of sorrows, his soul was, in his agony,
exceeding sorrowful. 7. Did death come in with sin? He became
obedient unto death. Thus is the plaster as wide as the wound;
bjessed be God for Jesus Christ!
H
20. And Adam called his wife's na e Eve;
because she was the mother of all living.
•
God having named the man, and called him Adam, which signi-
fies red earth; Adam, in further token of dominion, named the
woman, and called her Eve, that is, life. Adam bears the name
of the dying body, Eve of the living soul. The reason of the name
is here given, some think, by Moses the historian, others, by Adam
himself, because she was, that is, was to be, the mother of all
living. He had before, called her Ishah, woman, as a wife: here
he calls her Evah, life, as a mother. Now, 1. If this was done by
divine direction, it was an instance of God's favour, and, like the
new naming of Abraham and Sarah, it was a seal of the covenant,
and an assurance to them, that, notwithstanding their sin and his
displeasure against them for it, he had not reversed that blessing
wherewith he had blessed them, Be fruitful and multiply; it was
likewise a confirmation of the promise now made, that the Seed of
the woman, of this woman, should break the serpent's head. 2. If
Adam did it of himself, it was an instance of his faith in the word
of God: doubtless, it was not done, as some have suspected, in
contempt or defiance of the curse, but rather in a humble confi-
dence and dependence upon the blessing; (1.) The blessing of e
reprieve, admiring the patience of God, and that he should spare
such sinners to be the parents of all living, and that he did not
immediately shut up those fountains of the human life and nature,
because they could send forth no other than polluted, poisoned,
streams; (2.) The Llessing of a Redeemer, the promised Seed, to
whom Adam had an eye, in calling his wife Eve, life; for he should
be the Life of all the living, and in him all the families of the earth
should be blessed, in hope of which he thus triumphs.
21. Unto Adam also and to his wife did the
LORD God make coats of skins, and clothed them.
We have here a further instance of God's care concerning our
first parents, notwithstanding their sin. Though he correct his dis-
obedient children, and put them under the marks of his displeasure,
yet he does not disinherit them, but, like a tender father, provides
the herb of the field for their food, and coats of skins for their
clothing; thus the father provided for the returning prodigal,
Luke, 15. 22, 23. If the Lord had been pleased to kill them, he
would not have done this for them. Observe, 1. That clothes came
in with sin; we had had no occasion for them, either for defence
or decency, if sin had not made us naked, to our shame. Little
reason therefore we have to be proud of our clothes, which are but
the badges of our poverty and infamy. 2. That when God made
clothes for our first parents, he made them warm and strong, but
coarse and very plain, not robes of scarlet, but coats of skin. Their
clothes were made, not of silk and satin, but plain skins, not
trimmed, nor embroidered, none of the ornaments which the
daughters of Zion afterwards invented, and prided themselves in.
Le! the poor, that are meanly clad, learn hence not to complain;
having food and a covering, let them be content; they are as well
done to as Adam and Eve were: and let the rich, that are finely
clad, learn hence not to make the putting on of apparel their
adorning, 1 Pet. 3. 3. 3. That God is to be acknowledged with
thankfulness, not only in having us food, but in giving us clothes
also, ch. 28. 20. The wool and the flax are his, as well as the corn
and the wine, Hos. 2.9. 4. These coats of skin had a significancy.
The beasts, whose skins they were, must be slain, slain before their
eyes, to shew them what death is, and (as it is Eccl. 3. 18.) that
they may see that they themselves are beasts, mortal, and dying.
It is supposed that they were slain, not for food, but for sacrifice,
to typify the Great Sacrifice, which, in the latter end of the world,
should be offered once for all: thus the first thing that died was
a sacrifice, or Christ in a figure, who is therefore said to be the
Lamb slain from the foundation of the world. These sacrifices
were divided between God and man, in token of reconciliation ;
the flesh was offered to God, a whole burnt-offering, the skins
were given to man for clothing; signifying, that, Jesus Chris
+
Before Christ 4004.
Adam and Eve expelled from Eden.
GENESIS, III, IV.
1
*
having offered himself to God a sacrifice of a sweet-smelling savour,
we are to clothe ourselves with his righteousness as with a garment,
that the shame of our nakedness may not appear. Adam and Eve
made for themselves aprons of fig-leaves, a covering too narrow for
them to wrap themselves in, Isa. 28. 20. Such are all the rags of
our own righteousness. But God made them coats of skins, large,
and strong, and durable, and fit for them; such is the righteousness
of Christ, therefore put ye on the Lord Jesus Christ.
22. And the LORD God said, Behold, the man
is become as one of us, to know good and evil:
and now, lest he put forth his hand, and take
also of the tree of life, and eat, and live for ever:
23. Therefore the LORD God sent him forth from
the garden of Eden, to till the ground from whence
he was taken. 24. So he drove out the man; and
he placed at the east of the garden of Eden che-
rubims, and a flaming sword which turned every
way, to keep the way of the tree of life.
Sentence being passed upon the offenders, we have here execu-
tion, in part, done upon them immediately. Observe here,
||
I. How they were justly disgraced and shamed before God and
the holy angels, by that ironical upbraiding of them with the issue
of their enterprise, "Behold, the man is become as one of us, to
know good and evil. A goodly god he makes! Does he not? See
what he has got, what preferments, what advantages, by eating
forbidden fruit!" This was said to awaken and humble them, and
to bring them to a sense of their sin and folly, and to repentance
for it, that seeing themselves thus wretchedly deceived by following
the devil's counsel, they might henceforth pursue the happiness
God should offer, in the way he should prescribe. God thus fills
their faces with shame, that they may seek his name, Ps. 83. 16.
He puts them to this confusion, in order to their conversion. True
penitents will thus upbraid themselves, "What fruit have I now
by sin? Rom. 6. 21. Have I gained what I foolishly promised
myself in a sinful way? No, no, it never proved what it pretended
to, but the contrary."
II. How they were justly discarded, and shut out of paradise,
which was a part of the sentence implied in that, Thou shalt eat
the herb of the field. Here we have,
1. The reason God gave why he shut him out of paradise; not
only because he had put forth his hand, and taken of the tree of
knowledge, which was his sin; but lest he should again put forth
his hand, and take also of the tree of life, (which is now forbidden
him by the law,) and should dare to eat of that tree, and so pro-
fane a divine sacrament, and defy a divine sentence, and yet flatter
himself with a conceit that thereby he should live for ever.
Observe, 1.) There is a foolish proneness in those that have ren-
dered themselves unworthy of the substance of Christian privileges,
to catch at the signs and shadows of them. Many that like not
the terms of the covenant, yet, for their reputation's sake, are fond
of the seals of it. (2.) It is not only justice, but kindness, to such,
to be denied them; for, by usurping that which they have no title
to, they affront God, and make their sin the more heinous; and, by
building their hopes upon a wrong foundation, they render their
conversion the more difficult, and their ruin the more deplorable.
2. The method God took, in giving him this bill of divorce, and
expelling and excluding him from this garden of pleasure. He
turned him out, and kept him out.
This
(1.) He turned him out, from the garden to the common.
is twice mentioned, v. 23. he sent him forth, and then, v. 24. he
drove him out. God bade him go out; told him that that was no
place for him, he should no longer occupy and enjoy that garden:
but he liked the place too well to be willing to part with it, and
therefore God drove him out, made him go out, whether he would
or no. This signified the exclusion of him, and all his guilty race,
from that communion with God, which was the bliss and glory of
paradise; the token of God's favour to him, and his delight in the
sons of men, which he had in his innocent estate, were now sus
pended; the communications of his grace were withheld, and
Adam became weak, and like other men, as Samson when the
Spirit of the Lord was departed from him; his acquaintance with
God was lessened and lost, and that correspondence which had
been settled between man and his Maker, was interrupted and
broken off. He was driven out, as one unworthy of this honour,
fall, forfeited and lost communion with God.
and incapable of this service. Thus he and all mankind, by the
But whither did he send him, when he turned him out of Eden?
He might justly have chased him out of the world, Job, 18. 18.
but he only chased him out of the garden. He might justly have
cast him down to hell, as the angels that sinned were, when they
were shut out from the heavenly paradise, 2 Pet. 2.4. But man
was only sent to till the ground, out of which he was taken. He
was sent to a place of toil, not to a place of torment. He was sent
to the ground, not to the grave; to the work-house, not to the
the chain. His tilling of the ground would be recompensed by his
dungeon, not to the prison-house; to hold the plough, not to drag
eating of its fruits; and his converse with the earth, whence he
was taken, was improvable to good purposes, to keep him humble,
and to remind him of his latter end. Observe then, that though
our first parents were excluded from the privileges of their state
of innocency, yet they were not abandoned to despair; God's
thoughts of love designing them for a second state of probation
upon new terms.
(2.) He kept him out, and forbade him all hopes of a re-entry;
for he placed at the east of the garden of Eden a detachment of
cherubims. God's hosts, armed with a dreadful and irresistible
power, represented by flaming swords which turned every way, on
that side the garden which lay next to the place whither Adam was
sent, to keep the way that led to the tree of life, so that he could
not either steal or force an entry; for who can make a pass against
an angel on his guard, or gain a pass made good by such a force?
Now this intimated to Adam, [1.] That God was displeased with
him; though he had mercy in store for him, yet, at present, he was
angry with him, was turned to be his enemy, and fought against
him, for here was a sword drawn, Numb. 22, 23. and he was to him
a consuming fire, for it was a flaming sword. [2.] That the angels
were at war with him; no peace with the heavenly hosts, while he
was in rebellion against their Lord and our's. [3.] That the way
to the tree of life was shut up, namely, that way which, at first,
he was put into, the way of spotless innocency. It is not said that
the cherubims were set to keep him and his for ever from the tree
of life: (thanks be to God, there is a paradise set before us, and a
tree of life in the midst of it, which we rejoice in the hopes of ;)
but they were set to keep that way of the tree of life which hitherto
they had been in; that is, it was henceforward in vain for him and
his to expect righteousness, life, and happiness, by virtue of the
first covenant, for it was irreparably broken, and could never be
pleaded, nor any benefit taken by it. The command of that cove-
nant being broken, the curse of it is in full force; it leaves no room
for repentance, but we are all undone, if we be judged by that
covenant. God revealed this to Adam, not to drive him to despair,
but to do him a service, by quickening him to look for life and
happiness in the promised Seed, by whom the flaming sword is
removed. God and his angels are reconciled to us, and a new
and living way into the holiest is consecrated and laid open for us.
||
/
CHAP. IV.
In this chapter, we have both the world and the church in a family, in a little
?
family, in Adam's family; and a specimen given of the character and stute
of both in after-ages, nay, in all ages, to the end of time. As all mankind
were represented in Adam, so that great distinction of mankind into saints
and sinners, godly and wicked, the children of God and the children of the
wicked one, was here represented in Cain and Abel; and an early instance is
given of the enmity which was lately put between the seed of the woman ans
the seed of the serpent. We have here, I. The birth, names, and callings, g
?
Cain and Abel.
Before Christ 3875.
GENESIS, IV.
毋
​Cain and Abel, v. 1,2. II. Their religion, and different success in it,|| needful calling, for the king himself is served of the field, but a
v.3.4, and part of v.5. III. Cain's anger at God, and the reproof of him laborious calling, which required constant care and attendance:
for that anger, v. 5..7. IV. Cain's murder of his brother, and the process it is now looked upon as a mean calling, the poor of the land serve
against him for that murder. The murder committed, v.8. The proceedings
But the calling
against him. 1. His arraignment, v. 9. former part. 2. His plea, v. 9. latter for vine-dressers, and husbandmen, Jer. 52. 16.
part. 3. His conviction, v. 10. 4. The sentence passed upon him, v.11,12. was far from being a dishonour to them; rather, they might have
5. His complaint against the sentence, v. 13, 14. 6. The ratification of the been an honour to it. 4. It should seem, by the order of the story,
sentence, v. 15. 7. The execution of the sentence, v. 15, 16. V. The family that Abel, though the younger brother, yet entered first into his
and posterity of Cain, v. 17..21. VI. The birth of another son and grandson
5. Abel chose
of Adam, v. 25, 26.
calling, and, probably, his example drew in Cain.
that employment which most befriended contemplation and devo-
tion, for to these a pastoral life has been looked upon as being
peculiarly favourable. Moses and David kept sheep, and in
their solitudes conversed with God. Note, That calling and that
condition of life are best for us, and to be chosen by us, which are
best for our souls; that which least exposes us to sin, and gives
us most opportunity of serving and enjoying God.
1.
ND Adam knew Eve his wife; and she
conceived, and bare Cain, and said, I
have gotten a man from the LORD. 2. And she
again bare his brother Abel. And Abel was a
keeper of sheep, but Cain was a tiller of the
ground.
But
Adam and Eve had many sons and daughters, ch. 5, 4.
Cain and Abel seem to have been the two eldest; and some think
they were twins, and, as Esau and Jacob, the elder hated, and the
younger loved. Though God had cast them out of paradise, he did
not write them childless; but, to shew that he had other blessings
in store for them, he preserved to them the benefit of that first
blessing, of increase. Though they were sinners, nay, though they
felt the humiliation and sorrow of penitents, they did not write
themselves comfortless, having the promise of a Saviour to support
themselves with. We have here,
3. And in process of time it came to pass, that
Cain brought of the fruit of the ground an offering
unto the LORD. 4. And Abel, he also brought of
the firstlings of his flock and of the fat thereof.
And the LORD had respect unto Abel and to his
offering: 5. But unto Cain and to his offering he
had not respect. And Cain was very wroth, and
his countenance fell.
Here is,
||
1. The names of their two sons. 1. Cain signifies possession;
for Eve, when she bare him, said, with joy and thankfulness, and
great expectation, I have gotten a man from the LORD. Observe,
Children are God's gifts, and he must be acknowledged in the
building up of our families. It doubles and sanctifies our comfort ||
in them, when we see them coming to us from the hand of God,
who will not forsake the works and gifts of his own hand. Though
Eve bare him with the sorrows that were the consequence of sin,
yet she did not lose the sense of the mercy in her pains. Comforts,
though allayed, are more than we deserve; and therefore our
complaints must not drown our thanksgivings. Many suppose that
Eve had a conceit that this son was the promised Seed, and that
therefore she thus triumphed in him; it may indeed be read, I have
gotten a man, the LORD; God-man. If so, she was wretchedly
mistaken, as Samuel, when he said, Surely the LORD's anointed
is before me, 1 Sam. 16. 6. When children are born, who can
When children are born, who can
foresee what they will prove? He that was thought to be a man, ||
the LORD, or, at least, a man from the LORD, and for his service as
priest of the family, became an enemy to the LORD. The less we ||
expect from creatures, the more tolerable will disappointments be.
2. Abel signifies vanity; when she thought she had obtained the
promised Seed in Cain, she was so taken up with that possession,
that another son was as vanity to her. To those who have an
interest in Christ, and make him their all, other things are as
nothing at all. It intimates likewise, that the longer we live in this
world, the more we may see of the vanity of it; what, at first,
we are fond of, as a possession, afterward we see cause to be dead
to, as a trifle. The name given to this son is put upon the whole
race, Ps. 39.5. Every man is at his best estate, Abel, vanity.
us labour to see both ourselves and others so. Childhood and
youth are vanity.
||
1. The devotion of Cain and Abel. In process of time, when
they had made some improvement in their respective callings,
Heb. At the end of days, either at the end of the year, when they
kept their feast of in-gathering, or, perhaps, an annual fast in
remembrance of the. fall; or, at the end of the days of the week,
the seventh day, which was the sabbath-at some set time, Cain
and Abel brought to Adam, as the priest of the family, each of
them an offering to the Lord; for the doing of which we have
reason to think there was a divine appointment given to Adam, as
a token of God's favour to him, and his thoughts of love toward
him and his, notwithstanding their apostacy. God would thus
try Adam's faith in the promise, and his obedience to the remedial
||
law; he would thus settle a correspondence again between heaven
and earth, and give shadows of good things to come. Observe
here, 1. That the religious worship of God is no novel invention,
but an ancient institution. It is that which was from the beginning,
(1 John, 1.1.) it is the good old way, Jer.6. 16. The city of our
God is indeed that joyous city whose antiquity is f ancient days,
Isa. 23.7.
Isa. 23.7. Truth got the start of error, and piety of profaneness.
2. That it is a good thing for children to be well-taught when they
are youag, and trained up betimes in religious services, that when
they come to be capable of acting for themselves, they may, of
their own accord, bring an offering to God. In this nurture of
the Lord parents must bring up their children, Eph. 6. 4. ch. 18. 19.
3. That we should every one of us honour God with what we have,
according as he has prospered us. According as their employ
Letments and possessions were, so they brought their offering. Sea
1 Cor. 16. 1, 2. Our merchandise and our hire, whatever it is,
must be holiness to the Lord, Isa. 23. 18. He must have his due
of it in works of piety and charity, the support of religion and the
relief of the poor; thus we must now bring our offering with an
upright heart; and with such sacrifices God is well-pleased,
4. That hypocrites and evil doers may be found going as far as
the best of God's people in the external services of religion. Cain
brought an offering with Abel; nay, Cain's offering is mentioned
first, as if he were the more forward of the two. A hypocrite
may, possibly, hear as many sermons, say as many prayers, and
give as much alms, as a good Christian; and yet, for want of
sincerity, come short of acceptance with God. The Pharisee and
Publican went to the temple to pray, Luke, 18. 10.
II. The employments of Cain and Abel. Observe, 1. They both
had a calling. Though they were heirs apparent to the world,
their birth noble, and their possessions large; yet they were not
brought up in idleness. God gave their father a calling, even in
innocency, and he gave them one. Note, It is the will of God,
that we should every one of us have something to do in this world. ||
Parents ought to bring up their children to business: Give them a
Bible, and a calling; (said good Mr. Dodd;) and God be with
them. 2. Their employments were diffèrent, that they might
trade and exchange with one another, as there was occasion. The
members of the body politic have need one of another; and mutual ||
love is helped by mutual commerce. 3. Their employments II. The different success of their devotions. That which fe to
belonged to the husbandman's calling, their father's profession; abe aimed at in all acts of religion, is, God's acceptance; we az ved
VOL. I.
F & G
1
Before Christ 3875.
;
GENESIS, IV.
;
Cain and Abel.
||
well if we attain that, but in vain do we worship if we miss of that, || Prov. 19. 3.
e worship if we miss of that, || Prov. 19.3. 2. His envy of his brother, who had the honour to be
2 Cor. 5.9. Perhaps, to a stander-by, the sacrifices of Cain and publicly owned. Though his brother had no thought of having
Abel would have seemed both alike good. Adam accepted them any slur put upon him, nor did now insult over him to provoke
both, but God did not, who sees not as man sees. God had respect him, yet he conceived a hatred of him as an enemy, or, which is
to Abel and to his offering, and shewed his acceptance of it, equivalent, a rival. Note, (1.) It is common for those who have
probably by fire from heaven; but to Cain and to his offering he rendered themselves unworthy of God's fayour by their presump-
had not respect. We are sure there was a good reason for this tuous sins, to have indignation against those who are dignified and
difference; the Governor of the world, though an absolute sovereign, distinguished by it. The Pharisees walked in this way of Cain,
does not act arbitrarily in dispensing his smiles and frowns. when they neither entered into the kingdom of God themselves,
nor suffered those that were entering, to go in, Luke, 11. 52.
Their eye is evil, because their master's eye, and the eye of their
fellow-servants, are good. (2.) Envy is a sin that commonly carries
with it, both its own discovery in the paleness of the looks, and i?
own punishment in the rottenness of the bones.
1. There was a difference in the characters of the persons
offering. Cain was a wicked man, led a bad life, under the
reigning power of the world and the flesh; and therefore his
sacrifice was an abomination to the Lord, Prov. 15.8. a vain
oblation, Isa. 1. 13. God had no respect to Cain himself, and
therefore no respect to his offering, as the manner of the
expression intimates. But Abel was a righteous man, he is
called righteous Abel, Matth. 23.35. his heart was upright, and
his life was pious; he was one of those whom God's countenance
beholds, Ps. 11.7. and whose prayer is therefore his delight,
Prov. 15.8. God had respect to him as a holy man, and therefore
to his offering as a holy offering. The tree must be good, else
the fruit cannot be pleasing to the heart-searching God.
2. There was a difference in the offerings they brought. It is
expressly said, Heb. 11.4. Abel's was a more excellent sacrifice
than Cain's: either, (1.) In the nature of it. Cain's was only a God is here reasoning with Cain, to convince him of the sin and
sacrifice of acknowledgement offered to the Creator; the meat-folly of his anger and discontent, and to bring him into a good
offerings of the fruit of the ground were no more, and, for aught temper again, that further mischief might be prevented. It is an
I know, might have been offered in innocency: but Abel brought instance of God's patience and condescending goodness, that he
a sacrifice of atonement, the blood whereof was shed in order to would deal thus tenderly with so bad a man, in so bad an affair.
remission; thereby owning himself a sinner, deprecating God's He is not willing that any should perish, but that all should come
wrath, and imploring his favour in a Mediator: or, (2.) In the to repentance. Thus the father of the prodigal argued the case
qualities of the offering. Cain brought of the fruit of the ground, with the elder son, Luke 15. 28, &c. And God with those Israelites,
any thing that came next to hand, what he had not occasion for who said, The way of the Lord is not equal, Ezek. 18. 25. God
himself, or what was not marketable; but Abel was curious in the puts Cain himself upon inquiring into the cause of his discontent,
choice of his offering; not the lame, or the lean, or the refuse, and considering whether it were indeed a just cause, Why is thy
but the firstlings of the flock, the best he had, and the fat thereof, countenance fallen? Observe,
the best of those best. Hence the Hebrew doctors give it for a
general rule, that every thing that is for the name of the good
God, must be the goodliest and best. It is fit that he who is the
First and Best should have the first and best of our time, strength,
and service.
||
I.That God takes notice of all our sinful passions and discon-
tents. There is not an angry look, an envious look, or a fretful
look, that escapes his observing eye.
<<
II. That most of our sinful heats and disquietudes would soon
vanish before a strict and impartial inquiry into the cause of
them. Why am I wroth? Is there a real cause, a just cause, a
proportionable cause, for it? Why am I so soon angry? Why so
very angry, and so implacable?" To reduce Cain to his right
mind again, it is here made evident to him,
1. That he had no reason to be angry at God, for that he
had proceeded according to the settled and invariable rules of
government, suited to a state of probation. He sets before men
life and death, the blessing and the curse; and then renders to
them according to their works, and differences them according as
they difference themselves-so shall their doom be. The rules
are just, and therefore his ways, according to those rules, must
needs be equal, and he will be justified when he speaks.
(1.) God sets before Cain life and a blessing. If thou doest
well, shalt thou not be accepted? No doubt, thou shalt, nay, thou
knowest thou shall;" either, [1.] "If thou hadst done well, as
thy brother did, thou shouldest have been accepted, as he was."
God is no respecter of persons, bates nothing that he has made,
denies his favour to none but those who have forfeited it, and is
an enemy to none but those who, by sin, have made him their
enemy: so that, if we come short of acceptance with him, we must
thank ourselves, the fault is wholly our own; if we had done our
duty, we had not missed of his mercy. This will justify God in the.
destruction of sinners, and will-aggravate their ruin; there is not a
damned sinner in hell, but, if he had done well, as he might have
done, had been a glorified saint,in heaven. Every mouth will shortly
be stopped with this. Or, [2.]"If now thou do well, if thou repent
of thy sin, reform thy heart and life, and bring thy sacrifice in
a better manner, if thou not only do that which is good, but do it
well; thou shalt yet be accepted, thy sin shall be pardoned, thy
comfort and honour restored, and all shall be well."
3. The great difference was this, that Abel offered in faith, and
Cain did not. There was a difference in the principle upon which
they went. Abel offered with an eye to God's will as his rule, and
God's glory as his end, and in dependence upon the promise of a
Redeemer: but Cain did what he did, only for company's sake, or
to save his credit, not in faith, and so it turned into sin to him.
Abel was a penitent believer, like the Publican that went away
justified: Cain was unhumbled; his confidence was within himself;
he was like the Pharisee who glorified himself, but was not so||
much as justified before God.
||
III. Cain's displeasure at the difference God made between
his sacrifice and Abel's. Cain was very wroth, which presently
appeared in his very looks, for his countenance fell; which
bespeaks, not so much his grief and discontent, as his malice and
rage. His sullen churlish countenance, and a down-lock, betrayed ||
his passionate resentments: he carried ill-nature in his face, and
the show of his countenance witnessed against him. This anger
bespeaks, 1. His enmity to God, and the indignation he had
conceived against him for making such a difference between his
offering and his brother's. He should have been angry at himself
for his own infidelity and hypocrisy, by which he had forfeited
God's acceptance; and his countenance should have fallen in
repentance and holy shame, as the Publican's, who would not lift
up so much as his eyes to heaven, Luke, 18. 13. But, instead of
that, he flies out against God, as if he were partial and unfair in
distributing his smiles and frowns, and as if he had done him a deal
of wrong. Note, It is a certain sign of an unhumbled heart, to
quarrel with those rebukes which we have, by our own sin, brought
upon ourselves. The foolishness of man perverteth his way, and
then, to make bad worse, his heart fretteth agains the Lord, ||
6. And the LORD said unto Cain, Why art thou
wroth? and why is thy countenance fallen?
thou doest well, shalt thou not be accepted? and
7. If
if thou doest not well, sin lieth at the door. And
unto thee shall be his desire, and thou shalt rule
over him.
"
Before Christ 3875.
GENESIS, IV.
Cain and Abel
4
effect of a Mediator's interposal between God and man; we do not
stand upon the footing of the first covenant, which left no room
for repentance, but God is come upon new terms with us. Though
we have offended, if we repent and return, we shall find mercy.
See how early the gospel was preached, and the benefit of it
here offered even to one of the chief of sinners.
We have here the progress of Cain's anger, and the issue of it
in Abel's murder; which may be considered two ways.
I. As Cain's sin; and a scarlet, crimson, sin it was, a sin of the
first magnitude, a sin against the light and law of nature, and
See in
which the consciences even of bad men have startled at.
it, 1. The sad effect of sin's entrance into the world, and into the
hearts of men. See what a root of bitterness the corrupt nature
is, which bears this gall and wormwood. Adam's eating forbidden
fruit seemed but a little sin, but it opened the door to the greatest.
2. A fruit of the enmity which is in the seed of the serpent again?!
the seed of the woman. As Abel leads the van in the noble army of
martyrs, Matth. 23. 35. so Cain stands in the front of the ignobie
army of persecutors, Jude, 11. So early did he that was after the
flesh persecute him that was after the spirit; and so it is now,
more or less, Gál. 4.29. and so it will be, till the war shall end in
the eternal salvation of all the saints, and the eternal perdition of
all that hate them. 3. See also what comes of enry, hatred, malice,
and all uncharitableness; if they be indulged and cherished in the
soul, they are in danger of involving men in the horrid guilt of
murder itself. Rash anger is heart-murder, Matth. 5. 21, 22.
Much more is malice so; he that hates his brother, is already a
murderer before God: and if God leave him to himself, he wants
nothing but an opportunity of being a murderer before the world.
||
Many were the aggravations of Cain's sin. (1.) It was his
brother, his own brother, that he murdered; his own mother's son,
Ps. 50. 20. whom he ought to have loved; his younger brother,
whom he ought to have protected. (2.) He was a good brother;
one who had never done him any wrong, nor given him the least
provocation, in word or deed, but one whose desire had been
always toward him, and who had been, in all instances, dutiful
and respectful to him. (3.) He had fair warning given him, before,
of this; God himself had told him what would come of it, yet he
persisted in his barbarous design. (4.) It should seem that he
covered it with a show of friendship and kindness. He talked
with Abel his brother, freely and familiarly, lest he should suspect
danger, and keep out of his reach. Thus Joab kissed Abner, and
then killed him. According to the Septuagint," he said to Abel,
Let us go into the field; if so, we are sure Abel did not understand
it (according to the modern sense) as a challenge, else he would
not have accepted it, but as a brotherly invitation to go together to
their work. The Chaidee-paraphrast adds, that Cain, when they
were in discourse in the field, maintained that there was no
judgment to come, no future state, no rewards and punishments in
the other world; and that, when Abel spake in defence of the truth,
Cain took that occasion to fall upon him. However, (5.) That
which the scripture tells us was for the reason which he slew
him, was a sufficient aggravation of the murder; it was because kis
own works were evil, and his brother's righteous, so that herein he
shewed himself to be of that wicked one, 1John, 3. 12. a child of
the devil, as being an enemy to all righteousness, even in his own
brother; and, in this, employed immediately by the destroyer.
Nay, (6.) In killing his brother, he directly struck at God himself;
for God's accepting of Abel was the provocation pretended; and
for that very reason he hated Abel, because God loved him.
(7.) The murder of Abel was the more inhuman, because there
were now so few men in the world to replenish it. The life of a
man is precious at any time; but it was in a special manner
precious now, and could ill be spared.
||
II. As Abel's suffering. Death reigned ever since Adam sinned,
but we read not of any taken captive by him till now; and now,
1. The first that dies is a saint, one that was accepted and beloved
of God; to shew, that, though the promised Seed was so far to
destroy him that had the power of death, as to save believers from
its sting, yet that still they should be exposed to its stroke. The
first that went to the grave went to heaven; God would secure to
himself the first-fruits, the first-born to the dead, that first opened
the womb into another world. Let this take off the terror of death,
•
||
||
||
(2.) He sets before him death and a curse. “But if not well,"
that is, "Seeing thou didst not do well, not offer in faith, and in a
right manner; sin lies at the door;" that is, "sin was imputed to
thee, and thou wast frowned upon and rejected as a sinner. So
high a charge had not been laid at thy door, if thou hadst not
brought it upon thyself, by not doing well." Or, as it is commonly
taken, "If now thou dost not do well, if thou persist in this
wrath, and, instead of humbling thyself before God, harden thyself
against him, sin lies at the door," that is, [1.] Further sin. "Now
that anger is in thy heart, murder is at the door." The way of
ein is down-hill, and men go from bad to worse. They who do not
sacrifice well, but are careless and remiss in their devotion to God, ||
expose themselves to the worst temptations; and perhaps the
most scandalous sin lies at the door. They who do not keep
God's ordinances, are in danger of committing all abominations,
Lev. 18.30. Or, [2.] The punishment of sin. So near akin are sin
and punishment, that the same word in Hebrew signifies both.
If sin be harboured in the house, the curse waits at the door, like
a bailiff, ready to arrest the sinner whenever he looks out. It lies
as if it slept, but it lies at the door, where it will soon be awaked, ||
and then it will appear that the damnation slumbered not. Sin will
find thee out, Numb. 32. 23. Yet some choose to understand this
also as an intimation of mercy. "If thou doest not well, sin, that
is, the sin-offering, lies at the door, and thou mayest take the
benefit of it." The same word signifies sin, and a sacrifice for sin.
Though thou hast not done well, yet do not despair; the remedy
is at hand; the propitiation is not far to seek; lay hold on it, and
the iniquity of thy holy things shall be forgiven thee." Christ, the
great sin-offering, is said to stand at the door, Rev. 3. 20. And
those well deserve to perish in their sins, that will not go to the
door for an interest in the sin-offering. All this considered, Cain
had no reason to be angry at God, but at himself only.
(
||
2. He shews him that he had no reason to be angry at his brother;
"Unto thee shall be his desire, he shall continue his respect to three
as an elder brother, and thou, as the first-born, shalt rule over him
as much as ever. God's acceptance of Abel's offering did not
transfer the birthright to him, (which Cain was jealous of,) or
put upon him that excellency of dignity and excellency of power
which are said to belong to it, ch. 49.3. God did not so intend
it; Abel did not so interpret it; there was no danger of its being
improved to Cain's prejudice; why then should he be so much
exasperated? Observe here, (1.) That the difference which God's
grace makes, does not alter the distinctions which God's providence
makes, but preserves them, and obliges us to do the duty which
results from them: believing servants must be obedient to
unbelieving masters. Dominion is not founded in grace, nor will
religion warrant disloyalty or disrespect in any relation. (2.) That
the jealousies which civil powers have sometimes conceived of the
true worshippers of God as dangerous to their government, enemies
to Cæsar, and hurtful to kings and provinces, (on which suspicion
persecutors have grounded their rage against them,) are very unjust
jand unreasonable.. Whatever may be the case with some who call
themselves Christians, it is certain that Christians indeed are the
best subjects, and the quiet in the land; their desire is toward
desire
their governors, and they shall rule over them.
*
}
8. And Cain talked with Abel his brother: and
it came to pass, when they were in the field, that
Cain rose up against Abel his brother, and slew
him.
P
-
*It may be proper to state, for the information of some readers, that the LXX, or Septuagint, is the name of a Greek version of the Old Testament,
supposed to be the work of seventy-two Jews, who are usually called, in a round number, the Seventy, and who made this version, at he desire of Ptolemy
Philadelphus, above 200 years before Christ.-Christ and his Apostles usually quote from this version.---Ev.
Before Christ 3875.
Cain and Abel.
GENESIS, IV.
that it was betimes the lot of God's chosen, which alters the
property of it. Nay, 2. The first that dies is a martyr, and dies
for his religion; and of such it may more truly be said than of
soldiers, that they die in the field of honour. Abel's death has
not only no curse in it, but it has a crown in it; so admirably well is
the property of death altered, that it is not only become innocent
and inoffensive to those that die in Christ, but honourable and
glorious to those that die for him. Let us not think it strange
concerning the fiery trial, nor shrink if we be called to resist unto
blood; for we know there is a crown of life for all that are faithful
unto death.
9. And the LORD said unto Cain, Where is Abel
thy brother? And he said, I know not: Am I my
brother's keeper? 10. And he said, What hast
thou done? the voice of thy brother's blood crieth
unto me from the ground. 11. And now art thou
cursed from the earth, which hath opened her
mouth to receive thy brother's blood from thy
hand;
12. When thou tillest the ground, it shall
not henceforth yield unto thee her strength; a
fugitive and a vagabond shalt thou be in the earth.
€
to his question, but rejected his plea as false and frivolous; " What
hast thou done? Thou makest a light matter of it; but hast thou
considered what an evil thing it is; how deep the stain, how heavy
the burthen, of this guilt is? Thou thinkest to conceal it; but it is
to no purpose, the evidence against thee is clear and incontestable,
the voice of thy brother's blood cries." He speaks as if the
blood itself were both witness and prosecutor; because God's own
knowledge testified against him, and God's own justice demanded
satisfaction. Observe here, 1. Murder is a crying sin, none more
so. Blood calls for blood, the blood of the murdered for the
blood of the murderer; it cries, in the dying words of Zechariah,
2 Chron. 24. 22. The Lord look upon it, and require it; or in
those of the souls under the altar, Rev. 6. 10. How long, Lord,
holy, and true? The patient sufferers cried for pardon, Father,
forgive them; but their blood cries for vengeance. Though they
the ear of the righteous God is always open to.
hold their peace, their blood has a loud and constant cry, which
2. The blood is
said to cry from the ground, the earth, which is said, v. 11. to open
her mouth to receive his brother's blood from his hand. The earth
and, therefore, opened her mouth to hide that which she could not
did, as it were, blush to see her own face stained with such blood,
hinder. When the heaven revealed his iniquity, the earth also
rose up against him, (Job, 20. 27.) and groaned for being thus made
subject to vanity, Rom. 8.20.22. Cain, it is likely, buried the
blood and the body, to conceal his crime; but murder will out.
He did not bury them so deep but the cry of them reached heaven.
3. In the original, the word is plural, thy brother's bloods, not only
his blood, but the blood of all those that might have descended
from him. Or, the blood of all the seed of the woman, who should,
in like manner, seal the truth with their blood: Christ puts all on
one score, Matth. 23. 35. Or, because account was kept of every
drop of blood shed. How well is it for us, that the blood of
Christ speaks better things than that of Abel! Ileb. 12.24. Abel's
blood cried for vengeance, Christ's blood cries for pardon.
IV. The sentence passed upon Cain, And now art thou cursed
from the earth, v. 11. Observe here,
We have here a full account of the trial and condemnation of
the first murderer; civil courts of judicature not being yet erected||
for this purpose, as they were afterward, ch. 9.6. God himself
sits Judge; for he is the God to whom vengeance belongs, and
who will be sure to make inquisition for blood, especially the blood
of saints.
Observe,
I. The arraignment of Cain; The Lord said unto Cain, Where is
Abel thy brother? Some think Cain was thus examined, the next
sabbath after the murder was committed, when the sons of God
came, as usual, to present themselves before the Lord, in a religious
assembly, and Abel was missing, whose place did not use to be
empty; for the God of heaven takes notice who is present at, and
who is absent from, public ordinances. Cain is asked, not only
because there was just cause to suspect him, he having discovered
a malice against Abel, and having been last with him, but because
God knew him to be guilty; yet he asks him, that he might draw
from him a confession of the crime; for those who would be justified
before God, must accuse themselves; and the penitent will do so.
II. Cain's plea; he pleads not guilty, and adds rebellion to his
sin. For, 1. He endeavours to cover a deliberate murder with a
deliberate lie; I know not. He knew well enough what was become
of Abel, and yet had the impudence to deny it. Thus, in Cain,
the devil was both a murderer, and a liar, from the beginning.
See how sinners' minds are blinded, and their hearts hardened, by
the deceitfulness of sin: those are strangely blind, that think it
possible to conceal their sins from a God that sees all; and those
are strangely hard, that think it desirable to conceal them from a
God who pardons those only that confess. 2. He impudently
charges his Judge with folly and injustice, in putting this question
to him, Am I my brother's keeper? He should have humbled
himself, and have said, Am not I my brother's murderer? But he
flies in the face of God himself, as if he had asked him an im-
pertinent question, which he was no way obliged to give an answer
to, "Am I my brother's keeper? Surely he is old enough to take
care of himself, nor did I ever take any charge of him." Some
think he reflects on God and his providence, as if he had said,
"Art not thou his keeper? If he be missing, on thee be the blame,
and not on me, who never undertook to keep him." Note, A||
charitable concern for our brethren, as their keepers, is a great
duty, which is strictly required of us, but is generally neglected by
us. They who are unconcerned in the affairs of their brethren,
and take no care, when they have opportunity, to prevent their
Burt in their bodies, goods, or good name, especially in their souls,
do, in effect, speak Cain's language. See Lev. 19. 17. Phil. 2.4.
III. The cmviction of Cain, v. 10. God gave no direct answer
1. He is cursed, separated to all evil, laid under the wrath of
God, as it is revealed from heaven against all ungodliness and
unrighteousness of men, Rom.1.18. Who knows the extent and
weight of a divine curse, how far it reaches, how deep it pierces?
God's pronouncing a man cursed makes him so; for those whom
he curses, are cursed indeed. The curse for Adam's disobedience
terminated on the ground, Cursed is the ground for thy sake; but
that for Cain's rebellion fell immediately upon himself, Thou art
cursed; for God had mercy in store for Adam, but none for Cain.
We have all deserved this curse, and it is only in Christ that
believers are saved from it, and inherit the blessing, Gal. 3. 10, 13.
2. He is cursed from the earth. Thence the cry came up to
God, thence the curse came upon Cain. God could have taken
vengeance by at immediate stroke from heaven, by the sword of
an angel, or by a thunderbolt; but he chose to make the earth
the avenger of blood; to continue him upon the earth, and not
immediately to cut him off, and yet to make even that his curse.
The earth is always near us, we cannot fly from it; so that if
that be the executioner of divine wrath, it is unavoidable; it is
sin, that is, the punishment of sin, lying at the door. Cain found
his punishment there where he chose his portion, and set his
heart.
Two things we expect from the earth; and by this curse both
are denied to Cain, and taken from him, sustenance, and settlement.
(1.) Sustenance out of the earth is here withheld from him. It is
a curse upon him in his enjoyments, and particularly in his calling;
When thou tillest the ground, it shall not henceforth yield unto thee:
her strength. Note, Every creature is to us what God makes it;
a comfort or a cross; a blessing or a curse. If the earth yield not
her strength to us, we must therein acknowledge God's righteous-
ness; for we have not yielded our strength to him. The ground
was cursed before, to Adam, but it was now doubly cursed to Cain.
That part of it which fell to his share, and which he had the occu-
pation of, was made unfruitful and uncomfortable to him by the
blood of Abel. Note, The wickedness of the wicked brings a curse
|
Before Christ 3875.
GENESIS, IV.
Cain and Abel.
1
sinners find it so, to whom it is said, Depurt from me, ye curs¿d.
Those are cursed indeed, that are for ever shut out from God's
2. He sees him-
love and care, and from all hopes of his grace.
self expelled from all the comforts of this life; and concludes that,
being a fugitive, he was, in effect, driven out this day from the
face of the earth. As good have no place on earth, as not have a
settled place. Better rest in the grave, than not rest at all.
3. He sees himself excommunicated by it, and cut off from the
church, and forbidden to attend on public ordinances. His hands
being full of blood, he must bring no more vain oblations,
Isa. 1.13, 15. Perhaps this he means, when he complains that
he was driven out from the face of the earth, for, being shut out
of the church, which none had yet deserted, he was hid from God's
face, being not admitted to come with the sons of God to present
himself before the Lord. 4. He sees himself exposed by it to the
hatred and ill-will of all mankind. It shall come to pass, that
every one that finds me shall slay me. Wherever he wanders, he
goes in peril of his life, at least he thinks so; and, like a man in
debt, thinks every one he meets a bailiff. There were none alive
but his near relations; yet even of them he is justly afraid, who
had himself been so barbarous to his brother. Some read it,
Whatsoever finds me shall slay me; not only, Whosoever among
13. And Cain said unto the LORD, My punish-thrown out of God's protection, he sees the whole creation armed
men, but, Whatsoever among all the creatures: seeing himself
ment is greater than I can bear. 14. Behold, thou against him. Note, Unpardoned guilt fills men with continuai
hast driven me out this day from the face of the terrors, Prov. 28. 1. Job, 15. 20, 21. Ps. 53. 5. It is better to fear
earth; and from thy face shall I be hid; and I shall and not sin, than to sin and then fear. Dr. Lightfoot thinks this
be a fugitive and a vagabond in the earth; and it word of Cain should be read as a wish: Now, therefore, let it be
that any that finds me may kill me. Being bitter in soul, he
shall come to pass, that every one that findeth me longs for death, but it comes not, Job, 3. 20.. 22. as those under
shall slay me. 15. And the LORD said unto him, spiritual torments do, Rev. 9. 5, 6.
Therefore whosoever slayeth Cain, vengeance shall
be taken on him sevenfold. And the LORD set
mark upon Cain, lest any finding him should kill
2
II. Here is God's confirmation of the sentence; for when he
Observe, 1. How Cain is
a
him.
protected in wrath by this declaration, notified, we may suppose,
judges, he will overcome, v. 15.
to all that little world which was then in being; Whosoever slayeth
Cain, vengeance shall be taken on him sevenfold; because thereby
the sentence he was under (that he should be a fugitive and
a vagabond) would be defeated. Condemned prisoners are
under the special protection of the law; they that are appointed
sacrifices to public justice, must not be sacrificed to private
revenge. God having said, in Cain's case, Vengeance is mine, I
will repay, it had been a daring usurpation for any man to take
the sword out of God's hand, a contempt put upon an express
declaration of God's mind, and therefore, avenged sevenfold.
Note, God has wise and holy ends in protecting and prolonging
the lives even of very wicked men.
God deals with some
according to that prayer, Ps. 59. 11. Slay them not, lest my peo-
ple forget; scatter them by thy power. Had Cain been slain
immediately, he had been forgotten, Eccl. 8. 10. but now he lives a
more fearful and lasting monument of God's justice, hanged in
chains, as it were. 2. How he is marked in wrath; The Lord set a
mark upon Cain, to distinguish him from the rest of mankind, and
to notify that he was the man that murdered his brother, whom
nobody must hurt, but every body must hoot at. God stigmatized
him, (as some malefactors are burnt in the cheek,) and put ɩon
him such a visible and indelible mark of infamy and disgrace, as
would make all wise people shun him, so that he could not be other-
wise than a fugitive and a vagabond, and the offscouring of all things.
upon all they do, and all they have, Deut. 28. 15, &c. and that
curse imbitters all they have, and disappoints them in all they do.
(2.) Settlement on the earth is here denied him. A fugitive and
a vagabond shalt thou be in the earth. By this he was condemned,
[1.] To perpetual disgrace and reproach among men. It should
be ever looked upon as a scandalous thing to harbour him, converse
with him, or shew him any countenance. And justly was a man
that had divested himself of all humanity abhorred and abandoned
by all mankind, and made infamous. [2.] To perpetual
disquietude and horror in his own mind." His own guilty
conscience should haunt him wherever he went, and make him
Magor-missabib, a terror round about. What rest can those find,
what settlement, that carry their own disturbance with them in
their bosoms wherever they go? They must needs be fugitives, that
are thus tossed. There is not a more restless fugitive upon earth
than he that is continually pursued by his own guilt, nor a viler
vagabond than he that is at the beck of his own lusts.
||
This was the sentence passed upon Cain; and even in this there
was mercy mixed, inasmuch as he was not immediately cut off, but
had space given him to repent; for God is long-suffering to
us-ward, not willing that any should perish.
彦
​We have here a further account of the proceedings against Cain.
I. Here is Cain's complaint of the sentence passed upon him, as
hard and severe. Some make him to speak the language of
despair; and read it, Mine iniquity is greater than that it may be
forgiven; and so what he says is a reproach and affront to the
mercy of God, which those only shall have the benefit of that hope
There is forgiveness with the God of pardons for the
greatest sins and sinners; but they forfeit it who despair of it.
Just before, Cain made nothing of his sin; but now, he is in the
other extreme: Satan drives his vassals from presumption to des-
pair. We cannot think too ill of sin, provided we do not think it
unpardonable. But Cain seems rather to speak the language of
indignation; My punishment is greater than I can bear; and so
what he says is a reproach and affront to the justice of God, and
a complaint, not of the greatness of his sin, but of the extremity of
his punishment, as if that were disproportionable to his merits.
Instead of justifying God in the sentence, he condemns him; not
accepting the punishment, of his iniquity, but quarrelling with it.
Note, Impenitent unhumble hearts are therefore not reclaimed by
God's rebukes, because they think themselves wronged by them;
and it is an evidence of great hardness to be more concerned about
our sufferings than about our sins. Pharaoh's care was concern-
ing this death only, not this sin, Exod. 10.17. so was Cain's here.
He is a living man, and yet complains of the punishment of his
sin, Lam. 3.39. He thinks himself rigorously dealt with, when
really he is favourably treated; and he cries out of wrong, when he
has more reason to wonder that he is out of hell. Woe unto him
that thus strives with his Maker, and enters into judgment with
his Judge.
Now, to justify this complaint, observe his descants upon the
Rentence. 1. He sees himself excluded by it from the favour of
his God; and concludes that, being cursed, he was hid from God's
face; which is indeed the true nature of God's curse; damned
•
16. And Cain went out from the presence of
the LORD, and dwelt in the land of Nod, on the
east of Eden.. 17. And Cain knew his wife; and
she conceived, and bare Enoch: and he builded a
city, and called the name of the city, after the
name of his son, Enoch. 18. And unto Enoch
was born Irad: and Irad begat Mehujael: and
Mehujael begat Methusael: and Methusael begat
Lamech.
Before Christ 3875.
The Family of Lamech.
GENESIS, IV.
We have here a further account of Cain, and what became of || between Judas Iscariot, and Judas not Iscariot, John, 14.22. The
bim after he was rejected of God.
names of more of his posterity are mentioned, and but just men-
I. He tamely submitted to that part of his sentence, by which he tioned; not as those of the holy seed, ch.5. where we have three
was hid from God's face. For, (v. 16.) he went out from the pre-verses concerning each, whereas here we have three or four in one
sence of the Lord, that is, he willingly renounced God and religion, verse. They are numbered in haste, as not valued or delighted.
and was content to forego its privileges, so that he might not be in, in comparison with God's chosen.
under its precepts. He forsook Adam's family and altar, and
cast off all pretensions to the fear of God, and never came
among
nor attended on God's
Note, Hypocritical professors, that have dissembled and trifled
with God Almighty, are justly left to themselves, to do something
that is grossly scandalous, and so to throw off that form of godli-
ness which they have been a reproach to, and under colour of
which they have denied the power of it. Cain went out now from
presence of the Lord, and we never find that he came into it
again, to his comfort. Hell is destruction from the presence of the
Lord, 2 Thess. 1.9. It is a perpetual bauishment from the Foun-
tain of all good. This is the choice of sinners; and so shall their
doom be, to their eternal confusion.
the
II. He endeavoured to confront that part of the sentence by
which he was made a fugitive and a vagabond, for,
1. He chose his land. He went and dwelt on the east of Eden,
somewhere distant from the place where Adam and his religious
family resided, distinguishing himself and his accursed generation
from the holy seed, his camp from the camp of the saints and the
beloved city, Rev. 20.9. On the east of Eden, the cherubim were,
with the flaming sword; ch. 3. 24. there he chose his lot, as if to
defy the terrors of the Lord. But his attempt to settle was in
vain; for the land he dwelt in was to him the land of Nod, that is,
shaking, or trembling, because of the continual restlessness and
uneasiness of his own spirit. Note, Those that depart from God,
cannot find rest any where else. When Cain went out from the
presence of the Lord, he never rested after. Those that shut
themselves out of heaven, abandon themselves to a perpetual
trembling; "Return therefore to thy rest, O my soul, to thy rest
in God; else thou art for ever restless."
2. He builded him a city for a habitation, v.17. He was
building a city, so some read it, ever building it, but, a curse
being upon him and the work of his hands, he could not finish it.
Or, as we read it, he builded a city, in token of a fixed separation
from the church of God, to which he had no thoughts of ever
returning. This city was to be the head quarters of the apostacy,
Observe here, (1.) Čain's defiance of the divine sentence. God
said he should be a fugitive and a vagabond; had he repented and
humbled himself, that curse might have turned into a blessing, as
that of the tribe of Levi was, that they should be divided in Jacob,
and scattered in Israel; but his impenitent unhumbled heart
walking contrary to God, and resolving to fix, in spite of heaven,
that which might have been a blessing, turned into a curse.
(2.) See what was Cain's choice, after he had forsaken God; he
pitched upon a settlement in this world, as his rest for ever. They
who looked for the heavenly city, on earth, chose to dwell in taber-
nacles; but Cain, as one that minded not that city, built him one
on earth. They that are cursed of God, are apt to seek their
settlement and satisfaction here below, Ps. 17.14. (3.) See what
method Cain took to defend himself against the terrors with which
he was perpetually haunted. He undertook this building, to
divert his thoughts from the consideration of his own misery, and
to drown the clamours of a guilty conscience with the noise of axes
and hammers. Thus many baffle their convictions, by thrusting
themselves into a hurry of worldly business. (4.) See how wicked
people often get the start of God's people, and out-go them in
outward prosperity. Cain and his cursed race dwell in a city,
while Adam and his blessed family dwell in tents; we cannot judge
of love or hatred by all that is before us, Eccl. 9. 1, 2.
:
3. His family also was built up. Here is an account of his pos-
terity, at least, the heirs of his family, for seven generations. His
son was Enoch; of the same name, but not of the same character,
with that holy man that walked with God, ch.5.22. Good men
and bad may bear the same names; but God can distinguish
19. And Lamech took unto him two wives: the
name of the one was Adah, and the name of the
other Zillah. 20. And Adah bare Jabal: he was
the father of such as dwell in tents, and of such as
have cattle. 21. And his brother's name was Jubal:
he was the father of all such as handle the harp and
organ. 22. And Zillah, she also bare Tubal-Cain,
an instructor of every artificer in brass and iron:
and the sister of Tubal-Cain was Naamah.
We have here some particulars concerning Lamech, the seventh
from Adam in the line of Cain. Observe,
I. His marrying of two wives. It was one of the degenerate
race of Cain, who first transgressed that original law of marriage,
that two only should be one flesh. Hitherto, one man had but one
wife at a time; but Lamech took two. From the beginning it was
not so, Mal. 2.15. Matth. 19. 5. See here, 1. That those who
desert God's church and ordinances, lay themselves open to all
manner of temptation. 2. That when a bad custom is begun by
bad men, sometimes men of better characters are, through unwa-
riness, drawn in to follow them. Jacob, David, and many others,
who were otherwise good men, were afterward insnared in this sin
which Lamech had begun.
II. His happiness in his children, notwithstanding this. Though
he sinned, in marrying two wives, yet he was blessed with children
by both, and those such as lived to be famous in their generation;
not for their piety, no mention is made of that, (for aught that
appears, they were the heathen of that age,) but for their inge-
nuity. They were not only themselves men of business, but men
that were serviceable to the world, and eminent for the invention,
or, at least, the improvement, of some useful arts.
1. Jabal was a famous shepherd; he delighted himself much in
keeping cattle, and was so happy in devising methods of doing it
to the best advantage, and instructing others in them, that the
shepherds of those times, nay, the shepherds of after-times, called
him father; or, perhaps, his children after him being brought up
to the same employment, the family was a family of shepherds..
2. Jubal was a famous musician, and particularly an organist,
and the first that gave rules for that noble art or science of music.
When Jabal had set them in a way to be rich, Jubal put them in a
way to be merry. Those who spend their days in wealth, will not
be without the timbrel and harp, Job, 21.12, 13. From his name,
Jubal, probably, the jubilee-trumpet was so called; for the bes
music was that which proclaimed liberty and redemption. Jabal
was their Pan, and Jubal their Apollo.
3. Tubal-Cain was a famous smith, who greatly improved the
art of working in brass and iron, for the service both of war and
husbandry. He was their Vulcan. See here,
(1.) That worldly things are the only things that carnal wicked
people set their hearts upon, and are most ingenious and industri-
ous about. So it was with this impious race of cursed Cain. Here
was a father of shepherds, and a father of musicians, but not a
father of the faithful: here is one to teach in brass and iron, but
none to teach the good knowledge of the Lord: here are devices how
to be rich, and how to be mighty, and how to be merry; but nothing
of God, or of his fear and service among them. Present things
fill the hearts of most people. (2.) That even those who are desti-
tute of the knowledge and grace of God, may be endued with many
excellent useful accomplishments, which may make them famous
and serviceable in their generation. Common gifts are given to bad
men, while God chooses to himself the foolish things of the world..
Before Christ 3874.
The Birth of Seth
GENESIS, IV.
1
23. And Lamech said unto his wives, Adah and
Zillah, Hear my voice;
voice; ye wives of
wives of Lamech,
hearken unto my speech: for I have slain a man
to my wounding, and a young man to my hurt.
24. If Cain shall be avenged sevenfold, truly
Lamech seventy and sevenfold.
"
By this speech of Lamech, which is here recorded, and, proba-
bly, was much talked of in those times, he further appears to have
been a bad man, as Cain's accursed race generally were.
Observe,
I. How haughtily and imperiously he speaks to his wives, as one
that expected a mighty regard and observance. Hear my voice,
ye wives of Lamech. No marvel that he who had broken one law
of marriage, by taking two wives, broke another, which obliged
him to be kind and tender to those he had taken, and to give
honour to the wife as to the weaker vessel. Those are not always
the most careful to do their own duty, that are highest in their
demands of respect from others, and most frequent in calling upon
their relations to know their place, and do their duty.
II. How bloody and barbarous he was to all about him. I have
slain, or, (as it is in the margin,) I would slay a man in my wound,
and a young man in my hurt. He owns himself a man of a fierce
and cruel disposition, that would lay about him without mercy,
and kill all that stood in his way; be it a man, or a young man,
nay, though he himself were in danger to be wounded and hurt
in the conflict. Some think, because (v.24.) he compares himself
with Cain, that he had murdered some of the holy seed, the true
worshippers of God, and that he acknowledges this to be the
wounding of his conscience, and the hurt of his soul; and yet that,
like Cain, he continued impénitent, trembling and yet unhumbled.
Or, his wives, knowing what manner of spirit he was of, how apt
both to give and to resent provocation, were afraid lest somebody
or other would be the death of him. "Never fear," says he,
"I defy any man to set upon me; I will slay him, be he a man, or
a young man. Note, It is a common thing for fierce and bloody
men to glory in their shame, (Philip. 3. 19.) as if it were both their
safety and their honour, that they care not how many lives are
sacrificed to their angry resentments, nor how much they are
hated, provided they may be feared. Oderint, dum metuant- ||
Let them hate, provided they fear.
""
--
M
said she, hath appointed me another seed instead
of Abel, whom Cain slew. 26. And to Seth, to
him also there was born a son; and he called his
name Enos; then began men to call upon the
name of the LORD.
25. And Adam knew his wife again; and she
bare a son, and called his name Seth: For God,
This is the first mention of Adam in the story of this chapter.
No question, the murder of Abel, and the impenitence and apos
tacy of Cain, were a very great grief to him and Eve; and the more,
because their own wickedness did now correct them, and their
backslidings did reprove them. Their folly had given sin and
death entrance into the world; and now they smarted by it, being,
by means thereof, deprived of both their sons in one day, ch. 27.45.
When parents are grieved by their children's wickedness, they
should take occasion thence to lament that corruption of nature
which was derived from them, and which is the root of bitterness.
But here we have that which was a relief to our first parents in
their affliction.
•
III. How impiously he presumes even upon God's protection in||
his wicked way, v. 24. He had heard that Cain should be avenged
sevenfold, v.15. that is, that if any man should dare to kill Cain,
he should be severely reckoned with, and punished, for so doing,
though Cain deserved to die a thousand deaths for the murder of
his brother; and hence he infers, that if any one should kill him
for the murders he had committed, God would much more avenge
his death. As if the special care God took to prolong and secure
the life of Cain, for special reasons peculiar to his case, and indeed
for his sorer punishment, as the beings of the damned are con-
tinued as if this care were designed for a protection to all
murderers. Thus Lamech perversely argues, "If God provided
for the safety of Cain, much more for mine; who, though I have
slain many, yet never slew my own brother, and upon no provo-
cation, as he did." Note, The reprieve of some sinners, and the
patience God exercised toward them, are often abused to the
hardening of others in the like sinful ways, Eccl. 8. 11. But
though justice strike some slowly, others cannot therefore be sure
but that they may be taken away with a swift destruction. Or,
if God should bear long with those who thus presume upon his
forbearance, they do but hereby treasure up unto themselves wrath
against the day of wrath. Now this is all we have upon record
in scripture concerning the family and posterity of cursed Cam, till
we find them all cut off and perishing in the universal deluge.
||
I. God gave them to see the rebuilding of their family, which
was sorely shaken and weakened by that sad event. For, 1. They
saw their seed, another seed instead of Abel, v. 25. Observe God's
kindness and tenderness toward his people, in his providential
dealings with them; when he takes away one comfort from them,
he gives them another instead of it, which may prove a greater
blessing to them than that was, in which they thought their lives
were bound up. This other seed was he in whom the church was
to be built up and perpetuated; and he comes instead of Abel; for
the succession of professors is the revival of the martyrs, and, as it
were, the resurrection of God's slain witnesses. Thus we are
baptized for the dead, 1 Cor. 15. 29. that is, we are, by baptism,
admitted into the church, for or instead of those who, by death,
especially by martyrdom, are removed out of it; and we fill up their
room. They who slay God's servants, hope thus to wear out the
saints of the Most High; but they will be deceived. Christ shall
still see his seed; God can out of stones raise up children for him,
and make the blood of the martyrs the seed of the church, whose
lands, we are sure, shall never be lost for want of heirs. This son,
by a prophetic spirit, they called Seth, that is, set, settled, or
placed; because, in his seed, mankind should continue to the end
of time, and from him the Messiah should descend. While Cain,
the head of the apostacy, is made a wanderer, Seth, from whom
the true church was to come, is one fixed. In Christ and his church
is the only true settlement. 2. They saw their seed's seed, v. 26.
To Seth was born a son called Enos, that general name for all men,
which bespeaks the weakness, frailty, and misery, of man's state.
The best men are most sensible of these, both in themselves and
their children. We are never so settled, but we must remind our
selves that we are frail.
II. God gave them to see the reviving of religion in their family,
v. 26. Then began men to call upon the name of the Lord. It is
small comfort to a good man to see his children's children, if he
do not, withal, see peace upon Israel, and those that come of him
walking in the truth. Doubtless, God's name was cailed upon
before, but now, 1. The worshippers of God began to sth up
themselves to do more in religion than they had done; perhaps not
more than had been done at first, but more than had been done of
late, since the defection of Cain. Now, men began to worship God,
not only in their closets and families, but in public and solemn
assemblies. Or, now, there was so great a reformation in religion,
that it was, as it were, a new beginning of it. Then may refer,
not to the birth of Enos, but to the whole foregoing story; then,
when men saw in Cain and Lamech the sad effects of sin, by the
workings of natural conscience; then, they were so much the
more lively and resolute in religion. The worse others are, the
better we should be, and the more zealous. 2. The worshippers
of God began to distinguish themselves; the margin reads it, Then
began men to be called by the name of the Lord, or, to call them-
had built a city, and begun to declare for impiety and irreligion,
selves by it. Now, that Cain, and those who had deserted religion,
and called themselves the Sons of men; those that adhered to God,
Before Christ 3382.
Genealogies.
GENESIS, IV, V.
}
began to declare for him and his worship, and called themselves | must not choose his own name, lest he should assume some gly-
the Sons of God. Now began the distinction between professorsrious pompous title. But God gave him a name which would be
nd profane, which has been kept up ever since, and will be while a continual memorandum to him of the meanness of his original,
he world stands.
and oblige him to look unto the rock whence he was hewn, and the
hole of the pit whence he was digged, Isa. 51. 1. Those have little
reason to be proud, who are so near akin to dust. (2.) He gave
this name both to the man and to the woman. Being, at first,
one by nature, and, afterward, one by marriage, it was fit they
should both have the same name, in token of their union. The
woman is of the earth, earthy, as well as the man.
dred and thirtieth year of Adam's life; and, probably, the murder
II. The birth of his son Seth, v.3. He was born in the hun-
of Abel was not long before. Many other sons and daughters were
born to Adam, beside Cain and Abel, before this; but no notice is
taken of them, because an honourable mention must be made of
his name only, in whose loins Christ and the church were.
that which is most observable here concerning Seth, is, that Adam
But
begat him in his own likeness, after his image. Adam was made
in the image of God; but when he was fallen and corrupt, he begat
a son in his own image, sinful and defiled, frail, mortal, and
miserable, like himself; not only a man like himself, consisting of
body and soul, but a siner like himself, guilty and obnoxious, de-
generate and corrupt. Even the man after God's own heart owns
himself conceived and born in sin, Ps. 51. 5. This was Adam's own
likeness, the reverse of that divine likeness in which Adam was
made; but, having lost it himself, he could not convey it to his
seed. Note Grace does not run in the blood, but corruption does.
A sinner begets a sinner, but a saint does not beget a saint
thirty years; and then he died, according to the sentence passed
III. His age and death. He lived, in all, nine hundred and
upon him, To dust thou shalt return. Though he did not die in
the day he ate forbidden fruit, yet in that very day he became
mortal; then he began to die: his whole life after was but a
life: he was not only like a criminal sentenced, but as one already
reprieve, a forfeited, condemned, life; nay it was a wasting, dying,
crucified, that dies slowly, and by degrees.
CHAP. V.
This chapter is the only authentic history extant of the first age of the world,
from the creation to the flood, containing (according to the verity of the
Hebrew text) 1656 years, as may easily be computed by the ages of the Patri-
archs, before they
son line went down to
This is none of those which the apostle calls endless genealogies, 1 Tim. 1. 4.
for Christ, who was the end of the Old-Testament law, was also the end of the
Old-Testament genealogies; toward him they looked, and in him they centred.
The genealogy, here recorded, is inserted briefly in the pedigree of our Saviour,
Luke, 3.36..38. and is of great use, to shew that Christ was the Seed of
the woman, that was promised. We have here an account, I. Concerning
Adam, v.1..5. II. Seth, v.6..8. III. Enos, v.9..11. IV. Cainan,
V. Mahalaleel, v. 15..17. VI. Jared, v. 18..20. VII. Enoch,
VIII. Methuselah, v.25..27. IX. Lamech and his son Noah,
IX. Lamech and his son Noah,
All scripture, being given by inspiration of God, is profitable,
v. 12..14.
v. 21..24.
v. 28..32.
though not all alike profitable.
1.HIS is the book of the generations of Adam.
THIS is the book of the generations of Adam.
In the day that God created man, in the
likeness of God made he him; 2. Male and female
created he them; and blessed them, and called
their name Adam, in the day when they were
created. 3. And Adam lived an hundred and
thirty years, and begat a son in his own likeness,
after his image; and called his name Seth: 4. And
the days of Adam after he had begotten Seth
were eight hundred years: and he begat sons and
daughters: 5. And all the days that Adam lived
were nine hundred and thirty years: and he died.
The first words of the chapter are the title or argument of the
whole chapter; it is the book of the generations of Adam, it is the
list or catalogue of the posterity of Adam; not of all, but only of
the holy seed which were the substance thereof, Isa. 6. 13. and of
whom, as concerning the Christ came, Rom. 9. 5. the
ages, and deaths, of those that were the successors of the first Adam
in the custody of the promise, and the ancestors of the second
Adam. The genealogy begins with Adam himself.
Here is,
what was before at large related concerning the creation of man.
I. His creation, v.1, 2. Where we have a brief rehearsal of
This is what we have need frequently to hear of, and carefully to
acquaint ourselves with. Observe here, 1. That God created man.
Man is not his own maker, therefore he must not be his own mas-
ter; but the Author of his being must be the Director of his motions
and the Centre of them. 2. That there was a day in which God
created man; he was not from eternity, but of yesterday; he was
not the first-born, but the junior of the creation. 3. That God
made him in his own likeness, righteous and holy, and therefore,
andoubtedly, happy; man's nature resembled the divine nature
more than that of any of the creatures of this lower world.
4. That God created them male and female, (v. 2.) for their
mutual comfort, as well as for the preservation and increase of their
kind. Adam and Eve were both made immediately by the hand
of God, both made in God's likeness; and therefore between the
sexes there is not that great distance and inequality which some
imagine. 5. That God blessed them. It is usual for parents to
bless their children; so God, the common Father, blessed his: but
earthly parents can only beg a blessing, it is God's prerogative to
command it. It refers chiefly to the blessing of increase, not
excluding other blessings. 6. That he called their name Adam.
Adam signifies earth, red earth. Now, (1.) God gave him this
uanic. Adam had himself named the rest of the ereatures, but he
*
6. And Seth lived an hundred and five years,
and begat Enos: 7. And Seth lived after he begat
Enos eight hundred and seven years, and begat
sons and daughters: 8. And all the days of Seth
were nine hundred and twelve years: and he died.
9. And Enos lived ninety years, and begat Cainan:
10. And Enos lived after he begat Cainan eight
hundred and fifteen years, and begat sons and
daughters: 11. And all the days of Enos were
nine hundred and five years: and he died.
12. And Cainan lived seventy years, and begat
Mahalaleel: 13. And Cainan lived after he
begat Mahalaleel eight hundred and forty years,
and begat sons and daughters: 14. And all the
days of Cainan were nine hundred and ten years:
and he died. 15. And Mahalaleel lived sixty
and five years, and begat Jared: 16. And
Mahalaleel lived after he begat Jared eight
hundred and thirty years, and begat sons and
daughters: 17. And all the days of Mahalaleel
were eight hundred ninety and five years; and he
18. And Jared lived an hundred sixty and
two years, and he begat Enoch: 19. And Jared
lived after he begat Enoch eight hundred years,
and begat sons and daughters: 20. And all the
days of Jared were nine hundred sixty and two
years, and he died.
died.
I
Before Christ 3317.
Genealogies.
GENESIS. V.
!
We have here all that the Holy Ghost thought-fit to leave upon as to an oracle, for the rectifying of it, and, after his death, to
record concerning five of the patriarchs before the flood, Seth,|| Methuselah, and others, that had conversed with him: so great
Enos, Cainan, Mahalaleel, and Jared. There is nothing observable || was the care of Almighty God to preserve in his church the know.
concerning any of these particularly, though we have reason to ledge of his will, and the purity of his worship.
ink they were mea of eminence, both for prudence and piety, in
their day but, in general,
||
I. Observe how largely and expressly their generations are re-
orded. This matter, one would think, might have been delivered
in rewer words; but it is certain that there is not one idle word in
tid's books, whatever there is in men's. It is thus plainly set
don, 1. To make it easy and intelligible to the meanest capacity:
when we are informed how old they were when they begat such a
80%, and how many years they lived after, a very little skill in
aràmetie will enable a man to tell how long they lived in all; yet
the Holy Ghost sets down the sum total, for the sake of those that
have not even so much skill as that. 2. To shew the pleasure
Go takes in the names of his people: we found Cain's generation
nubered in haste, ch. 4. 18. but this account of the holy seed is
enlarged upon, and given in words at length, and not in figures;
we are told how long they lived, that lived in God's fear, and
when they died, that died in his favour; but as for others, it is no
The memory of the just is blessed, but the name of the
mater.
wired shall rot.
f. Their life is reckoned by days, v.8. all the days of Seth, and
so of the rest; which intimates the shortness of the life of man,
when it is at the longest, and the quick revolution of our times on
earth. If they reckon by days, surely we must reckon by hours,
or rather make that our frequent prayer, (Ps. 90. 12.) Teach us
to number our days.
II. Concerning each of them, except Enoch, it is said, and he
died. It is implied in the numbering of the years of their life, that
their life, when those years were numbered and finished, came to
an end; and yet it is still repeated, and he died: to shew that death
passed upon all men without exception, and that it is good for us
particularly to observe and improve the deaths of others for our
own edification. Such a one was a strong healthful man, but he
died; sach a one was a great and rich man, but he died; such a
one was a wise politic man, but he died; such a one was a very
good man, perhaps a very useful man, but he died, &c.
་
||
IV. That which is especially observable, is, that they all lived
very long; not one of them died till he had seen the revolutions of
almost eight hundred years, and some of them lived much longer;
a great while for an immortal soul to be imprisoned in a house of
clay. The present life surely was not to them such a burthen as,
commonly, it is now, else they would have been weary of it; nor
was the future life so clearly revealed then as it is now under the
gospel, else they would have been impatient to remove to it: long
life to the pious patriarchs was a blessing, and made them blessings.
1. Some natural causes may be assigned for their long life in those
first ages of the world. It is very probable that the earth was
more fruitful, the productions of it more strengthening, the air
more healthful, and the influences of the heavenly bodies more
benign, before the flood, than they were after. Though man was
driven out of paradise, yet the earth itself was then paradisiacal;
a garden, in comparison with its present wilderness state: and
some think that their great knowledge of the creatures, and of
their usefulness both for food and medicine, together, with their
sobriety and temperance, contributed much to it; yet we do not
find that those who were intemperate, as n.any were, Luke, 17.27.
were as short-lived as intemperate men generally are now. 2. It
Dust chiefly be resolved into the power and providence of God;||
he prolonged their lives, both for the more speedy replenishing of
the earth, and for the more effectual preservation of the knowledge
of God and religion, then, when there was no written word, but
tradition was the channel of its conveyance. All the patriarchs
here, except Noah, were born before Adam died; so that from
him they might receive a full and satisfactory account of the
creation, paradise, the fall, the promise, and those divine precepts
which concerned religious worship and a religious life: and if any
mistake arose, they might have recourse to him while he lived,
VOL. I.
H & I
·
21. And Enoch lived sixty and five years, and
begat Methuselah: 22. And Enoch walked with
God after he begat Methuselah three hundred
years, and begat sons and daughters: 23. And
all the days of Enoch were three hundred sixty
and five years: 24. And Enoch walked with God:
and he was not: for God took him.
The accounts here run on for several generations without any
thing remarkable, or any variation but of the names and numbers;
but at length there comes in one that must not be passed over so,
of whom special notice must be taken, and that is Enoch, the
seventh from Adam: the rest, we may suppose, did virtuously, but
he excelled them all, and was the brightest star of the patriarchal
age. It is but little that is recorded concerning him; but that little
is enough to make his name great, greater than the name of the
Here are two
other Enoch, who had a city called by his name.
things concerning him.
1. His gracious conversation in this world, which is twice spoken
of, v. 22. Enoch walked with God after he begat Methuselah; and
Observe,
again v. 24. Enoch walked with God.
It
1. The nature of his religion, and the scope and tenor of his
conversation; he walked with God, which denotes, (1.) True
religion; what is godliness, but walking with God? The ungodly
and profane are without God in the world, they walk contrary to
him; but the godly walk with God, which presupposes reconcilia-
tion to God, for two cannot walk together, except they be agreed,
Amos, 3. 3. and includes all the parts and instances of a godly,
righteous, and sober life: to walk with God, is to set God always
before us, and to act as those that are always under his eye.
is to live a life of communion with God, both in ordinances and
providences; it is to make God's word our rule, and his glory
our end, in all our actions; it is to make it our constant care and
endeavour in every thing to please God, and in nothing to offend
him; it is to comply with his will, to concur with his designs, and
to be workers together with him: it is to be followers of him as
dear children. (2.) Eminent religion. He was entirely dead to
this world, and did not only walk after God, as all good men do,
but he walked with God, as if he were in heaven already: he lived
above the rate not only of other men, but of other saints; not
only good in bad times, but the best in good times. (3.) Activity
in promoting religion among others: executing the priest's office
is called walking before God, 1 Sam. 2. 30, 35. and see Zech. 3.7.
Enoch, it should seem, was a priest of the most high God, and, as
Noah, who is likewise said to walk with God, he was a preacher of
righteousness, and prophesied of Christ's second coming, Jude, 14.
Behold, the Lord cometh with his holy myriads. Now, the Holy
Spirit, instead of saying Enoch lived, says, Enoch walked with
God; for it is the life of a good man to walk with God. This
was, [1.] The business of Enoch's life, his constant care and
work; while others lived to themselves and the world, he lived to
God. [2.] It was the joy and support of his life, communion
with God was to him better than life itself; To me to live is
Christ, Phil. 1.21.
2. The date of his religion. It is said, v. 21. he lived sixty-five
years, and begat Methuselah; but, v. 22. he walked with God after
he begat Methuselah; which intimates that he did not begin to be
eminent for piety, till about that time; at first he walked but as
other men. Great saints arrive at their eminence by degrees.
3. The continuance of his religion; he walked with God three
hundred years, as long as he continued in this world: the hypocrite
will not pray always; but the real saint that acts from a principle,
and makes religion his choice, will persevere to the end, and walk
་
Before Christ 2448.
The Translation of Enoch.
GENESIS, V.
:
with God while he lives, as one that hopes to live for ever with ][ Methuselah died. If indeed his name was so intended, and so
him, Ps. 104. 33.
explained, it was fair warning to a careless world, a long time before
the judgment came. However, this is observable, that the longest
liver that ever was, carried doth in his name, that he might be
reminded of its coming surely, though it came slowly, 2. His age:
he lived nine hundred and sixty-nine years, the longest we read of,
that ever any man lived to on earth; and yet he died; the longest
liver must die at last. Neither youth nor age will discharge from
that war, for that is the end of all men: none can challenge life by
long prescription, nor make that a plea against the arrests of death.
It is commonly supposed that Methuselah died a little before the
flood; the Jewish writers say, seven days before," referring to
ch.7. 10. and that he was taken away from the evil to come; which
goes upon this presumption, which is generally received, that all
these patriarchs in this chapter were holy good men. I am loath to
offer any surmise to the contrary; and yet I see not that that can be
any more inferred from their enrolment here among the ancestors
of Christ, than that all those kings of Judah were so, whose names
are recorded in his genealogy, many of whom, we are sure, were
much otherwise: and if this be questioned, it may be suggested as
probable, that Methuselah was himself drowned with the rest of
the world: for it is certain that he died that year. (◊)
II. His glorious removal to a better world: as he did not live
like the rest, so he did not die like the rest, v. 24. he was not, for
God took him; that is, as it is explained, Heb. 11.5. He was
translated that he should not see death'; and was not found, because
God had translated him. Observe,
1. When he was thus translated. (1.) What time of his life it
was; when he had lived but three hundred and sixty-five years,
(a year of years,) which, as men's ages went then, was in the midst
of his days; for there was none of the patriarchs, before the flood,
that did not more than double that age: but why did God take
him so soon? Surely, because the world, which was now grown
corrupt, was not worthy of him; or, because he was so much above
the world, and so weary of it, as to desire a speedy removal out
of it; or, because his work was done, and done the sooner for his
minding it so closely. Note, God often takes them soonest whom
he loves best; and the time they lose on earth is gained in heaven,
to their unspeakable advantage. (2.) What time of the world; it
was when all the patriarchs, mentioned in this chapter, were living,
except Adam, who died fifty-seven years before, and Noah, who
was born sixty-nine years after; they two had sensible confirmations
to their faith other ways, but to all the rest, who were, or might
have been, witnesses of Enoch's translation, that was a sensible
encouragement to their faith and hope concerning a future state.
||
2. How his removal is expressed. He was not, for God took him.
(1.) He was not any longer in this world; it was not the period of
his being, but of his being here: he was not found, so the apostle
explains it from the LXX,. not found by his friends, who sought
him, as the sons of the prophets sought Elijah, 2 Kings, 2. 17. not
found by his enemies, who, some think, were in quest of him, to
put him to death in their rage against him for his eminent piety:
it appears by his prophecy, that there were then many ungodly
sinners, who spake hard speeches, and, probably, did hard things
too, against God's people, Jude, 15. but God hid Enoch from them,
not under heaven, but in heaven. (2.) God took him body and
soul to himself in the heavenly paradise, by the ministry of angels,
as, afterward, he took Elijah. He was changed, as those saints
shall be, that will be found alive at Christ's second coming. When-
ever a good man dies, God takes him, fetches him hence, and ||
receives him to himself. The apostle adds concerning Enoch, that,
before his translation, he had this testimony that he pleased God,
and this was the good report he obtained. Note,
[1.] Walking with God pleases God. [2.] We cannot walk
with God so as to please him, but by faith. [3.] God himself will
put an honour upon those that by faith walk with him so as to
please him. He will own them now, and witness for them before
angels and men at the great day: they that have not this testimony
before the translation, yet shall have it after. [4.] Those whose
conversation in the world is truly holy, shall find their removal out
of it truly happy. Enoch's translation was not only an evidence to
faith of the reality of a future state, and of the possibility of the
body's existing in glory in that state; but it was an encouragement
to the hope of all that walk with God, that they shall be for ever
with him: signal piety shall be crowned with signal honours.
25. And Methuselah lived an hundred eighty
and seven years, and begat Lamech: 26. And
Methuselah lived after he begat Lamech seven
hundred eighty and two years, and begat sons and
daughters: 27. And all the days of Methuselah
were nine hundred sixty and nine years: and he
died.
Concerning Methuselah, observe, 1. The signification of his name,
which, some think, was prophetical, his father Enoch being a pro-
phet; Methuselah signifies, he dies, there is a dart, or a sending
forth, namely, of the deluge, which came the very year that
<<
28. And Lamech lived an hundred eighty and
two years, and begat a son: 29. And he called his
name Noah, saying, This same shall comfort us
concerning our work and toil of our hands, be-
cause of the ground which the LORD hath cursed.
30. And Lamech lived after he begat Noah five
hundred ninety and five years, and begat sons and
daughters: 31. And all the days of Lamech were
seven hundred seventy and seven years: and he
died. 32. And Noah was five hundred years old:
and Noah begat Shem, Ham, and Japheth.
Here we have the first mention of Noah, of whom we shall read
much in the following chapters. Here is,
I. His name, with the reason of it; Noah signifies rest; his parents
gave him that name, with a prospect of his being a more than
ordinary blessing to his generation. This same shall comfort us con-
cerning our work and toil of our hands, because of the ground which
the Lord hath cursed. Here is, 1. His complaint of the calamitous
state of human life; by the entrance of sin, and the entail of the
curse for sin, it is become very miserable: our whole life is spent
in labour, and our time filled up with continual toil. God having
cursed the ground, it is as much as some can do, with the utmost
care and pains, to fetch a hard livelihood out of it. He speaks as
one fatigued with the business of this life, and grudging that so
many of our thoughts and precious minutes, which otherwise might
have been much better employed, are unavoidably spent for the
support of the body. 2. His comfortable hopes of some relief by
the birth of this son: This same shall comfort us; which denotes
not only the desire and expectation which parents generally have
comforts to them, and helpers in their business, though they often
concerning their children, that when they grow up they will be
prove otherwise; but it denotes also an apprehension and prospect
of something more: very probably, there were some prophecies
that went before of him, as a person that should be wonderfully
serviceable to his generation, which they so understood as to
conclude that he was the promised Seed, the Messiah that should
come: and then it intimates that a covenant interest in Christ as
our's, and the believing expectation of his coming, furnish us with
the best and surest comforts, both in reference to the wrath and
curse of God which we have deserved, and to the toils and troubles
of this present time, which we are often complaining of. "Is
Christ our's? Is heaven our's? This same shall comfort us."
II. His children, Shem, Ham, and Japheth. These Noah be-
Before Christ 2409.
The Depravity of the World.
GENESIS, V, VI.
gat, (the eldest of these,) when he was 500 years old. It should
seem that Japheth was the eldest, ch. 10. 21. but Shem is put first,
because on him the covenant was entailed, as appears ch. 9.26.
where God is called the Lord God of Shem; to him, it is probable,
the birth-right was given, and from him, it is certain, both Christ
the Head, and the church the body, were to descend; therefore he
is called Shem, which signifies a name, because in his posterity
the name of God should always remain, till he should come out
of his loins, whose name is above every name; so that in putting
Shem first, Chirst was, in effect, put first, who in all things must
have the pre-eminence.
CHAP. VI.
The most remarkable thing we have upon record concerning the old world, is, the||
destruction of it by the universal deiuge, which this chapter begins the story of;
wherein we have, I. The abounding iniquity of that wicked world. v.1..5.
and v.11.12. II. The righteous God's just resentment of that abounding
iniquity, and his holy resolution to punish it, v. 6,7. III. The special farour
of God to his servant Noah. 1. In the character given of him, v.8..10. 2. In
the communication of God's purpose to him, v. 13, 17. 3. In the directions he
gave him to make an ark for his own safety, v. 14..16. 4. In the employing
of him for the preservation of the rest of the creatures, v. 18..21. Lastly,
to
given him, v. 22. And this
the old world is written for our admonition, upon whom the ends of the new
xorid are come.
I.
A
ND it came to pass, when men began to
multiply on the face of the earth, and
daughters were born unto them, 2. That the sons
of God saw the daughters of men, that they were
fair; and they took them wives of all which they
chose.
Jews after their return out of Babylon, Ezra, 9.1,2. Note, Professors
of religion in marrying both themselves and their children, should
make conscience of keeping within the bounds of profession. The
bad will sooner debauch the good than the good reform the bad.
Those that profess themselves the children of God, must not marry
without his consent, which they have not, if they join in affinity
with his enemies.
For the glory of God's justice, and for warning to a wicked
world, before the history of the ruin of the old-world, we have a
fuli account of its degeneracy, its apostacy from God, and rebellion
against him. The destroying of it was an act, not of absolute
sovereignty, but of necessary justice for the maintaining of the
honour of God's government. Now here we have an account of
two things which occasioned the wickedness of the old world.
1. The increase of mankind. Men began to multiply upon the
face of the earth. This was the effect of the blessing, ch. 1. 23.
and yet man's corruption so abused and perverted this blessing, that
it turned to a curse. Thus sin takes occasion by the mercies of
God to be the more exceeding sinful. Prov. 29.16. When the
wicked are multiplied, transgression increaseth. The more sinners,
the more sin; and the multitude of offenders embolden men; in-
fectious diseases are more destructive in populous cities; and sin is
a spreading leprosy. Thus, in the New-Testament church, when ||
the number of the disciples was multiplied, there arose a mur-
muring, Acts, 6.1. and we read of a nation that was multiplied,
not to the increase of their joy, Isa. 9.3. Numerous families need
to be well-governed, lest they should become wicked families.
2. Mixed marriages, v. 2. The sons of God, that is, the pro-
fessors of religion, who were called by the name of the Lord, and
called upon that name, married the daughters of men, that is, those
that were profane, and strangers to God and godliness. The
posterity of Seth did not keep by themselves, as they ought to
have done, both for the preservation of their own purity, and in
detestation of the apostacy; they intermingled themselves with the
excommunicated race of Cain; they took them wives of all that
they chose. But what was amiss in these marriages? (1.) They
chose only by the eye; they saw that they were fair, which was
All they looked at. (2.) They followed the choice which their
own.corrupt affections made; they took all that they chose, without
advice and consideration. But, (3.) That which proved of such bad
consequence to them, was, that they married strange wives, were
unegwally yoked with unbelievers, 2 Cor. 6. 14. This was fobidden
to Israel, Deut.7.3.4. It was the unhappy occasion of Solomon's
apostacy, 1 Kings, 11.1. 4. and was of bad consequence to the
3. And the LORD said, My Spirit shall not always
strive with man, for that he also is flesh; yet his
days shall be an hundred and twenty years.
This comes in here, 1. As a token of God's displeasure at those
who married strange wives; he threatens to withdraw his Spirit
from them, whom they had grieved by such marriages, contrary
to their convictions. Fleshly lusts are often punished with spiritual
judgments, the sorest of all judgments. Or, 2. As another occasion
of the great wickedness of the old world; the Spirit of the Lord,
being provoked by their resistance of his motions, ceased to strive
with them, and then all religion was soon lost among them.
This he warns them of before, that they might not further vex his
holy Spirit, but by their prayers might stay him with them.
Observe in this verse,
1. God's resolution not always to strive with man by his Spirit.
The Spirit then strove by Noah's preaching, 1 Pet. 3. 19, 20. and
by inward checks; but it was in vain with the most of men;
therefore, says God, He shall not always strive. Note, (1.) The
blessed Spirit strives with sinners, by the convictions and admo-
the Spirit be resisted, quenched, and striven against; though he
nitions of conscience, to turn them from sin to God.
(2.) IT
strive long, he will not strive always, Hos. 4.17. (3.) Those are
ripening apace for ruin, whom the Spirit of grace has left off
striving with.
||
2. The reason of that resolution; For that he also is flesh, that
is, incurably corrupt, and carnal, and sensual, so that it is labour
lost to strive with him.
lost to strive with him. Can the Ethiopian change his skin? He
also, that is, All, one as well as another, they are all sunk into
the mire of flesh. Note, (1.) It is the corrupt nature, and the
inclination of the soul toward the flesh, that oppose the Spirit's
strivings, and render them ineffectual. (2.) When a sinner has
long adhered to that interest, and sided with the flesh against the
Spirit, the Spirit justly withdraws his agency, and strives no more.
None lose the Spirit's strivings, but those that have first forfeited
them.
-
3. A reprieve granted, notwithstanding; yet his days shall be
one hundred and twenty years; so long I will defer the judgment
they deserve, and give them space to prevent it by their repentance
and reformation. Justice said, Cut them down; but mercy inter-
ceded, Lord, let them alone this year also; and so far mercy
prevailed, that a reprieve was obtained for six-score years. Note,
The time of God's patience and forbearance toward provoking
sinners is sometimes long, but always limited: reprieves are not
pardons; though God bear a great while, he will not bear always.
4. There were giants in the earth in those days;
and also after that, when the sons of God came in
unto the daughters of men, and they bare children
to them, the same became mighty men, which were
of old, men of renown: 5. And God saw that the
wickedness of man was great in the earth, and that
every imagination of the thoughts of his heart wa
only evil continually:
We have here a further account of the corruption of the old
world. When the sons of God had matched with the daughters
of men, though it was very displeasing to God, yet he did not
immediately cut them off, but waited to see what the issue of these
marriages would be, and which side the children would take after;
Before Christ 2469.
GENESIS, VI. Mankind threatened with Destructica.
and it proved, (as it usually does,) that they took after the worst || 7. And the LORD said. I will destroy man whom
side.
Here is,
I have created from the face of the earth; both
man, and beast, and the creeping thing, and the
fowls of the air; for it repenteth me that I have
made them.
Here is,
1. The temptation they were under to oppress and do violence;
they were giants, and they were men of renown; they became too
hard for all about them, and carried all before them, 1. With their
great bulk, as the sons of Anak, Numb. 13.33. and, 2. With their
great name, as the king of Assyria, Isa. 37. 11. These made them
the terror of the mighty in the land of the living; and, thus armed,
they daringly insulted the rights of all their neighbours, and tram-
pled upon all that is just and sacred. Note, Those that have so
much power over others as to be able to oppress them, have seldom
so much power over themselves as not to oppress; great might is
a very great snare to many. This degenerate race slighted the
honour their ancestors had obtained by virtue and religion, and
made themselves a great name by that which was the perpetual
ruin of their good name.
||
I. God's resentment of man's wickedness; he did not see it as
an unconcerned spectator, but as one injured and affronted by it;
he saw it as a tender father sees the folly and stubbornness of a
rebellious and disobedient child, which not only angers him, but
grieves him, and makes him wish he had been written childless.
The expressions here used are very strange. It repented the Lord
that he had made man upon the earth, that he had made a creature
of such noble powers and faculties, and had put him on this earth,
which he built and furnished on purpose to be a convenient com-
fortable habitation for him; and it grieved him at his heart.
These are expressions after the manner of men, and must be
understood so as not to reflect upon the honour of God's immu-
tability or felicity.
II. The charge exhibited and proved against them, v. 5. The
evidence produced was incontestable; God saw it, and that is
instead of a thousand witnesses. God sees all the wickedness that
is
among the children of men; it cannot be concealed from him
now, and, if it be not repented of, it shall not be concealed by him
shortly. Now, what did God take notice of?
||
1. It does not bespeak any passion or uneasiness in God; (no-
1. He observed all the streams of sin that flowed along in men's thing can create disturbance to the Eternal Mind ;) but it bespeaks
lives, and the breadth and depth of those streams; he saw that his just and holy displeasure against sin and sinners; against sin,
the wickedness of man was great in the earth. Observe the con- as odious to his holiness, and against sinners, as obnoxious to his
nection of this with what goes before; the oppressors were mighty justice. He is pressed by the sins of his creatures, Amos, 2. 13.
||
mon, and men of renown; and then God saw that the wickedness || wearied, Isa. 43. 24. broken, Ezek. 6.9. grieved, Ps. 95. 10. and
of man was great. Note, The wickedness of a people is great here, grieved to the heart, as men are when they are wronged and
indeed, when the most notorious sinners are men of renown among abused by those they have been very kind to, and therefore repent
them. Things are bad, when bad men are not only honoured of their kindness, and wish they had never fostered that snake in
notwithstanding their wickedness, but honoured for their wicked-their bosom, which now hisses in their face, and stings them to the
ness, and the vilest men exalted; wickedness is then great, when heart. Does God thus hate sin? And shall not we hate it? Has
great men are wicked. Their wickedness was great, that is, our sin grieved him to the heart? And shall not we be grieved
abundance of sin was committed in all places, by all sorts of and pricked to the heart for it? Oh that this consideration might
people; and such sin as was in its own nature most gross, and humble us, and shame us, and that we may look on him whom we
heinous, and provoking; and committed daringly, and with a have thus grieved, and mourn! Zech.12.10.
defiance of Heaven; nor was any care taken, by those that had
power in their hands, to restrain and punish it. This God saw.
Note, All the sins of sinners are known to God the Judge; those
that are most conversant in the world, though they see much
wickedness in it, yet they see but little of that which is; but God
sees all, and judges aright concerning it, how great it is, nor can
he be deceived in his judment.
2. It does not bespeak any change in God's mind; for he is in
one mind, and who can turn him? With him there is no variableness.
But it bespeaks a change of his way; when God had made man
upright, he rested and was refreshed, Exod. 31. 17. and his way
toward him was such as shewed he was pleased with the work of
his own hands; but now, that man was apostatized, he could not
do otherwise than shew himself displeased: so that the change was
in man, not in God. [God repented that he had made man; but
we never find him repenting that he redeemed man, though that
was a work of much greater expence, because special and effectual
grace is given to secure the great ends of redemption; so that those
gifts and callings are without repentance, Rom.11.29.
2. He observed the fountain of sin that was in men's hearts;
any one might see that the wickedness of man was great, for they
declared their sin as Sodom; but God's eye went further; he saw
that every imagination of the thoughts of his heart was only evil
continually. A sad sight, and very offensive to God's holy eye!
This was the bitter root, the corrupt spring: all the violence and II. God's resolution to destroy man for his wickedness, v.7.
oppression, all the luxury and wantonness, that were in the world, || Observe, 1. When God repented that he had made man, he resolved
proceeded from the corruption of nature; lust conceived them, to destroy man. Thus they that truly repent of sin, will resolve,
Jam.1.15. See Matth. 15. 19. (1.) The heart was naught: that in the strength of God's grace, to mortify sin, and to destroy it,
was deceitful and desperately wicked; the principles were corrupt, and so to uado what they have done amiss; we do but mock God
and the habits and dispositions evil. (2.) The thoughts of the in saying that we are sorry for our sin, and that it grieves us to
heart were so; thought is sometimes taken for the settled judgment || the heart, if we continue to indulge it. In vain do we pretend a
or opinion, and that was bribed, and biassed, and misled; some-change of our mind, if we do not evidence it by a change of cur
times for the workings of the fancy, and those were always either way. 2. He resolves to destroy man; the original word is very
vain or vile, either weaving the spider's web, or hatching the significant, I will wipe off man from the earth, (so some,) as dirt
cocatrice's eggs. (3.) The imagination of the thoughts of the or filth is wiped off from a place which should be clean, and is
heart was so, that is, their designs and devices were wicked. thrown to the dunghill, the proper place for it. See 2 Kings, 21. 13.
They did not do evil only through carelessness, as those that walk Those that are the spots of the places they live in, are justly wiped
at all adventures, not heeding what they do; but they did evil away by the judgments of God. I will blot out man from the
deliberately, and designedly, contriving how to do mischief. It earth, (so others,) as those lines are blotted out of a book which
was bad indeed; for it was only evil, continually evil, and every displease the author; or, as the name of a citizen is blotted out
imagination was so. There was no good to be found among them, of the rolls of the freemen, when he is dead, or disfranchised.
no not at any time: (the stream of sin was full, and strong, and 3, He speaks of man as his own creature then, when he resolves
constant; and God saw it; see Ps. 14. 1..3.
upon his ruin, Man whom I have created; "Though I have created
him, that shall not excuse him." Isa. 27.11. He that made
him will not save him; he that is our Creator, if he shall not be
our Ruler, will be our Destroyer. Or, "Because I have created
•
6. And it repented the LORD that he had made
man on the earth, and it grirved him at his heart.
!
Before Christ 2448.
The Depravity of the World.
GENESIS, VI.
him, and he has been so undutiful and ungrateful to his Creator, || with God, as one always under his eye; he lived a life of com-
therefore I will destroy him:" those forfeit their lives that do not munion with God; it was his constant care to conform himself to
answer the end of their living. 4. Even the brute creatures were the will of God, to please him, and to approve himself to him.
to be involved in this destruction; Beasts and creeping things, and Note, God looks down upon those with an eye of favour, who
the fowls of the air. These were made for man, and therefore sincerely look up to him with an eye of faith. But, [4.] That
must be destroyed with man; for it follows, It repenteth me that which crowns his character, is, that thus he was, and thus he did,
I have made them; for the end of their creation also was frustrated: in his generation, in that corrupt degenerate age, in which his lot
they were made, that man might serve and honour God with them; was cast. It is easy to be religious, when religion is in fashion;
and therefore were destroyed, because he had served his lusts with but it is an evidence of strong faith and resolution to swim against
them, and made them subject to vanity. 5. God took up this a stream to heaven, and to appear for God, when no one else
resolution concerning men, after his Spirit had been long striving appears for him: so Noah did, and it is upon record, to his
with them in vain. None are ruined by the justice of God, but immortal honour.
those that hate to be reformed by the grace of God.
A
8. But Noah found grace in the eyes of the
LORD. 9. These are the generations of Noah:
Noah was a just man and perfect in his genera-
tions, and Noah walked with God. 10. And Noah
begat three sons, Shem, Ham, and Japheth.
the earth was filled-with violence. 12. And God
11. The earth also was corrupt before God, and
looked upon the earth, and, behold, it was corrupt;
for all flesh had corrupted his way upon the earth.
I
The wickedness of that generation is here again spoken of,
1. As a foil to Noah's piety; he was just and perfect, when all
the earth was corrupt:, or, 2. As a further justification of God's
resolution to destroy the world, which he was now about to
communicate to his servant Noah.
We have here Noah distinguished from the rest of the world,
and a peculiar mark of honour put upon him.
1. When God was displeased with the rest of the world, he
favoured Noah, v.8. But Noah found grace in the eyes of the
Lord. This vindicates God's justice in his displeasure against the
world, and shews that he had strictly examined the character of
every person in it, before he pronounced it universally corrupt;
for, there being one good man, he found him out, and smiled upon
him. It also magnifies his grace toward Noah, that he was made
a vessel of God's mercy, when all mankind besides were become
the generation of his wrath: distinguishing favours bring under
peculiarly strong obligations. Probably, Noah did not find favour
in the eyes of men; they hated and persecuted him, because, both
by his life and preaching, he condemned the world: but he found
grace in the eyes of the Lord, and that was honour and comfort
enough. God made more account of Noah than of all the world
besides; and this made him greater and more truly honourable
than all the giants that were in those days, who became mighty
men, and men of renown. Let this be the top of our ambition,
to find grace in the eyes of the Lord; herein let us labour, that,
present or absent, we may be accepted of him, 2 Cor. 5.9. Those
are highly favoured whom God favours.
||
2. When the rest of the world was corrupt and wicked, Noah
kept his integrity, v. 9. These are the generations of Noah: this
is the account we have to give of him; Noah was a just man. ||
This character of Noah comes in here, either, (1.) As the reason
of God's favour to him; his singular piety qualified him for singular
tokens of God's loving-kindness. Those that would find grace in
the eyes of the Lord, must be as Noah was, and do as Noah did:
God loves those that love him. Or, (2.) As the effect of God's
favour to him; it was God's good-will to him that produced this
good work in him; he was a very good man, but he was no better
than the grace of God made him, 1 Cor. 15. 10. Now observe his
character; [1.] He was a just man, that is, justified before God by
faith in the promised Seed; for he was an heir of the righteousness
which is by faith, Heb. 11. 7. He was sanctified, and had right
principles and dispositions implanted in him; and he was righteous
13. And God said unto Noah, The end of all
in his conversation, one that made conscience of rendering to all flesh is come before me; for the earth is filled with
their due, to God his due, and to men their's. Note, None but violence through them; and, behold, I will destroy
a downright honest man can find favour with God; that conver-them with the earth. 14. Make thee an ark of
sation which will be pleasing to God must be governed by simplicity gopher-wood; rooms shalt thou make in the ark
and shalt pitch it within and without with pitch.
15. And this is the fashion which thou shalt make
it of: The length of the ark shall be three hundred
cubits, the breadth of it fifty cubits, and the height
of it thirty cubits. 16. A window shalt thou make
to the ark, and in a cubit shalt thou finish it above;
and godly sincerity, not by fleshly wisdom, 2 Cor. 1. 12.
sometimes chosen the foolish things of the world, but he never
chose the knavisk things of it. [2.] He was perfect, not with a
sinless perfection, but a perfection of sincerity; and it is well for
us, that, by virtue of the covenant of grace, upon the score of
Christ's righteousness, sincerity is accepted as our gospel perfec-
tion. [3.] He walked with God, as Enoch had done before him;
he was not only honest, but devout; he walked, that is, he acted
1. All kind of sin was found among them, for, v. 11. it is said!
that the earth was (1.) Corrupt before God, that is, in the matters
of God's worship; either they had other gods before him, or they
worshipped hini by images, or they were corrupt and wicked, in
despite and contempt of God, daring him and defying him to his
face. (2.) The earth was also filled with violence, and injustice
toward men; there was no order or regular government; no man
was safe in the possession of that which he had the most clear
and incontestible right to, no not the most innocent life, nothing
but murders, rapes, and rapine. Note, Wickedness, as it is the
shame of the human nature, so it is the ruin of human society;
it takes away conscience and the fear of God, and men become
beasts and devils to one another, like the fishes of the sea, where
the greater devour the lesser. Sin fills the earth with violence,
and so turns the world into a wilderness, into a cock-pit.
||
2. The proof and evidence of it were undeniable; for God
looked upon the earth, and was himself an eye-witness of the
corruption that was in it, of which before, v. 5. The righteous
Judge, in all his judgments, proceeds upon the infallible certainty
of his own omniscience, Ps. 33.13.
3. That which most aggravated the matter, was, the universal
spreading of the contagion. All flesh had corrupted his way. It
was not some particular nations or cities that were thus wicked,
but the whole world of mankind were so: there was none that
did good, no not one, beside Noah. Note, When wickedness is
become general and universal, ruin is not far off; while there is
a remnant of praying people in a nation, to empty the measure as
it fills, judgments may be kept off a great while; but, when all
hands are at work to pull down the fences, by sin, and none stand
in the gap, to make up the breach, what can be expected but an
inundation of wrath?
Before Christ 2448.
The Prediction of the Deluge
GENESIS, VI.
and the door of the ark shalt thou set in the side effectually which God himself undertakes the doing of; sa
thereof; with lower, second, and third stories Job, 11.10. (2.) It bespeaks the tendency of it to God's glory,
shalt thou make it. 17. And, behold, 1, even 1, exalted in the earth, and all the world shall be made to know
and the honour of his justice; thus he will be magnified and
do bring a flood of waters upon the earth, to that he is the God to whom vengeance belongs: methinks the
destroy all flesh, wherein is the breath of life, expression here is somewhat like that, Isa. 1.24. Ah, I will easo
from under heaven; and every thing that is in theme of mine adversaries.
earth shall die. 18. But with thee will I establish
my covenant; and thou shalt come into the ark,
thou, and thy sons, and thy wife, and thy sons'
wives with thee. 19. And of every living thing
of all flesh, two of every sort shalt thou bring into
the ark, to keep them alive with thee; they shall
be male and female. 20. Of fowls after their
kind, and of cattle after their kind, of every
creeping thing of the earth after his kind, two of
every sort shall come unto thee, to keep them
alive. 21. And take thou unto thee of all food
that is eaten, and thou shalt gather it to thee; and
it shall be for food for thee, and for them.
Hebrew periphrasis of a friend, v. 18. But with thee will I establish
II. God here makes Noah the man of his covenant, another
my covenant. 1. The covenant of providence; that the course of
nature shall be continued to the end of time, notwithstanding the
interruption which the flood would give to it; this promise was
as trustees for all this part of the creation, and a great honour
made to Noah and his sons, ch. 9.8; &c. were
was thereby put upon him and his. 2. The covenant of grace;
that God would be to him a God, and that out of his seed God
covenant, he establishes it, he makes it sure, he makes it good:
would take to himself a people. Note, (1.) When God makes a
his are everlasting covenants. (2.) The covenant of grace has
in it the recompence of singular services, and the fountain and
foundation of all distinguishing favours; we need desire no more,
either to make up our losses for God, or to make up a happiness
for us in God, than to have his covenant established with us.
III. God here makes Noah a monument of sparing mercy, by
putting him in a way to secure himself in the approaching deluge,
that he might not perish with the rest of the world. I will destroy
them, says God, with the earth, v. 13. "But make thee an ark;
I will take care to preserve thee alive." Note, Singular piety
shall be recompensed with distinguishing salvations, which are in
a special manner obliging. This will add much to the honour
and happiness of glorified saints, that they shall be saved, when
the greatest part of the world is left to perish.
Now, 1. God directs Noah to make an ark, v.14..16. This
ark was like the hulk of a ship, fitted not to sail upon the waters,
(there was no occasion for that, when there should be no shore to
sail to,) but to float upon the waters, waiting for their fall. God
could have secured Noah by the ministration of angels, without
putting him to any care, or pains, or trouble, himself; but he
chose to employ him in making that which was to be the meaas
of his preservation, both for the trial of his faith and obedien. e,
and to teach us that none shall be saved by Christ, but those only
that work out their salvation; we cannot do it without God, and
he will not without us: both the providence of God, and the
grace of God, own and crown the endeavours of the obedient aud
diligent.
Here it appears indeed that Noah found grace in the eyes of
the Lord; God's favour to him was plainly intimated in what he
said of him, v.8..10. where his name is mentioned five times in
five lines, when once might have served to make the sense clear,
as if the Holy Ghost took a pleasure in perpetuating his memory;
but it appears much more in what he says to him in these verses
-the informations and instructions here given him.
1. God here makes Noah the man of his counsel; communi-
cating to him his purpose to destroy this wicked world by water:
as, afterward, he told Abraham his resolution concerning Sodom,
ch. 18.17. Shail I hide from Abraham? so here, Shall I hide
from Noah, the thing that I do, seeing that he shall become a great
nation? Note, The secret of the Lord is with them that fear him,
Ps. 25.14. it was with his servants the prophets, Amos, 3.7. by a
spirit of revelation, informing them particularly of his purposes;
it is with all believers, by a spirit of wisdom and faith, enabling
to understand and apply the general declarations of the written
word, and the warnings there given.
Now, 1. God told Noah, in general, that he would destroy the
world, v. 13. The end of all flesh is come before me; I will destroy
them; that is, The ruin of this wicked world is decreed and deter-
mined; it is come; that is, it will come surely, and come quickly.
Noah, it is likely, in preaching to his neighbours, had warned
them, in general, of the wrath of God that they would bring upon
themselves, by their wickedness, and now God seconds it by a
particular denunciation of wrath, that Noah might try if that would
work upon them; whence observe, (1.) That God confirmeth the
words of his messengers, Isa. 44. 26. (2.) That to him that has,
and uses what he has for the good of others, more shall be given,
more full instructions. 2. He told him particularly that he would
destroy the world by a flood of waters, v. 17. And, behold, I, even
I, do bring a flood of waters upon the earth. God could have
destroyed all mankind by the sword of an angel, a flaming sword
turning every way, as he destroyed all the first-born of the
Egyptians, and the camp of the Assyrians; and then there needed
fuo more than to set a mark upon Noah and his family, for their
preservation; but God chose to do it by a flood of waters, which
should drown the world. The reasons, we may be sure, were
wise and just, though to us unknown. God has many arrows in
his quiver, and he may use which he pleases: as he chooses the
rod with which he will correct his children, so he chooses the
sword with which he will cut off his enemies.
God gave him very particular instructions concerning this
building, which could not but be admirably well fitted for the
purpose, when Infinite Wisdom itself was the Architect. (1.) It
must be made of gopher-wood: Noah doubtless knew what sort of
wood that was, though now we do not, whether cedar, or cypress,
or what other. (2.) He must make it three stories high within.
(3.) He must divide it into cabins, with partitions, places. fitted for
the several sorts of creatures, so as to lose no room. (4.) Exact
dimensions are given him, that he might make it proportionable,
and might have room enough in it to answer the intention, and
no more. Note, [1.] Those that work for God, must take their
measures from him, and carefully observe them. [2.] It is fit
that He, who appoints us our habitation, should fix the bounds
and limits of it. (5.) He must pitch it within and without; \
without, to shed off the rain, and to prevent the water from
soaking in; within, to take away the ill smell of the beasts, when
kept close.
were kept close. Observe, God does not bid him paint it, but pitch it.
If God give us habitations that are safe, and warm, and wholesome,
we are bound to be thankful, though they are not magnificent or
nice. (6.) He must make a little window toward the top, to let
in light, and (some think) that through that window he might
behold the desolations to be made in the earth. (7.) He must
make a door in the side of it, by which to go in and out.
2. God promises Noah that he and his should be preserved
alive in the ark, v. 18. Thou shalt come into the ark. Note What
Observe the manner of expression; I, even I, do bring a flood;
I that am infinite in power, and therefore can do it, infinite in
justice, and therefore will do it. (1.) It bespeaks the certainty
of the judgment; I, even I, will do it; that cannot ba: be done
Before Christ 2349.
GENESIS, VI, VII.
Noah invited into the Ark.
11
we do in obedience to God, we ourselves are likely to have the
romfort and benefit of; If thou be wise, thou shalt be wise for
thyself. Nor was he himself only saved in the ark, but his wife,
and his sons, and his sons' wives. Observe, (1.) The care of good
parents; they are solicitous, not only for their own salvation,
but for the salvation of their families, and especially their children.
(2.) The happiness of those children that have godly parents;
their parents' piety often procures them temporal salvation, as
here; and it furthers them in the way to eternal salvation, if they
improve the benefit of it.
so large, and of such exact dimensions, would put him upon a
great deal of-care, and labour, and expence; it would be a work
of time, the vision was for a great while to come; his neighbours
would ridicule him for his credulity, and he would be the song of
the drunkards; his building would be called Noah's folly; if the
worst came to the worst, as we say, each would fare as well as his
neighbours. But these, and a thousand such objections, Noah, by
faith, got over; his obedience was ready and resolute. Thus did
Noah willingly and cheerfully, without murmuring and disputing.
God says, Do this, and he does it: it was also punctual and per-
severing; he did all exactly according to the instructions given
him, and, having begun to build, did not give off till he had
finished it: so did he, and so must we do.
·
IV. God here makes Noah a great blessing to the world, and
herein makes him an eminent type of the Messiah, though not the
Messiah himself, as his parents expected, ch. 5. 29.
1. God made him a preacher to the men of that generation.
As a watchman, he received the word from God's mouth, that
he might give them warning, Ezek. 3.17. Thus, while the long-
suffering of God waited, by his Spirit in Noah, he preached to
the old world, who, when St. Peter wrote, were spirits in prison,||
1 Pet. 3. 18.. 20. and herein he was a type of Christ, who, in a
land and age wherein all flesh had corrupted their way, went
about preaching repentance, and warning men of a deluge of
wrath coming.
2. God made him a saviour to the inferior creatures, to keep
the several kinds of them from perishing and being lost in the
deluge, v. 19..21. This was a great honour put upon him, that
not only in him the race of mankind should be kept up, and that
from him should proceed a new world, the church, the soul of
that world, and Messiah, the Head of that church, but that he
should be instrumental to preserve the inferior creatures, and so
mankind should, in him, acquire a new title to them and their
service. (1.) He was to provide shelter for them, that they might
not be drowned. Two of every sort, male and female, he must
take with him into the ark; and, lest he should make any difficulty
of gathering them together, and getting them in, God promises,
v. 20. that they should of their own accord come to him. He that
makes the ox to know his owner and his crib, then made him know
his preserver and his ark. (2.) He was to provide sustenance for
them, that they might not be starved, v. 21. He must victual his
ship according to the number of his crew, that great family which
he had now the charge of, and according to the time appointed
for his confinement. Herein also he was a type of Christ, to
whom it is owing that the world stands, by whom all things con-
sist, and who preserves mankind from being totally cut off and
ruined by sin; in him the holy seed is saved alive, and the creation
rescued from the vanity under which it groans. Noah saved
those whom he was to rule, so does Christ, Heb. 5. 9.
22. Thus did Noah; according to all that God
commanded him, so did he.
Noah's care and diligence in building the ark may be considered,
1. As an effect of his faith in the word of God; God had told
him he would shortly drown the world; he believed it, feared the
threatened deluge, and, in that fear, prepared the ark. Note,
We ought to mix faith with the revelation God has made of his
wrath against all ungodliness and unrighteousness of men; the
threatenings of the word are not false alarms. Much might have
been objected against the credibility of this warning given to
Noah. Who could believe that the wise God, who made the
world, should so soon unmake it again; who had drawn the
waters off the dry land, ch. 1.9, 10. should cause them to cover
it again? How would this be reconciled with the mercy of God,
which is over all his works, especially that the innocent creatures
<<
should die for man's sin? Whence would water be had sufficient
to deluge the world? And, if it must be so, why should notice
be given of it to Noah only ?" But Noah's faith triumphed over
all these corrupt reasonings.
:
2. As an act of obedience to the command of God; had he
consulted with flesh and blood, many objections would have been
raised against it. To rear a building, such a one as he never saw,
3. As an instance of wisdom for himself, thus to provide for his
own safety; he feared the deluge, and therefore prepared the ark.
Note, When God gives warning of approaching judgments, it is
our wisdom and duty to provide accordingly. See Exod. 9. 20, 21.
Ezek. 3.18. We must prepare to meet the Lord in his judgments
on earth, flee to his name as a strong tower, Prov. 18. 10. enter
into our chambers, Isa. 26. 20, 21. especially prepare to meet him
at death, and, in the judgment of the great day, build upon Christ
the Rock, Matth. 7.24. go into Christ the Ark.
4. As intended for warning to a careless world: and it was
fair warning of the deluge coming; every blow of his axes and
hammers was a call to repentance, a call to them to prepare arks
too. But, since by it he could not convince the world, by it he
condemned the world, Heb. 11.7.
CHAP. VII.
In
this chapter, we have the performance of what was foretold in the foregoing
chapter, both concerning the destruction of the old world, and the salvation of
Noah; for we may be sure that no word of God will fall to the ground. There
we left Noah busy about his ark, and fuli of care to get it finished in time,
while the rest of his neighbours were laughing at him for his pains. Now here
we see what was the end thereof; the end of his care, and of their carelessness.
And this famous period of the old world gives us some idea of the state of
things, when the world that now is shall be destroyed by fire, as that was by
water: see 2 Pet. 3. 6, 7. We have, in this chapter, I. God's gracious call to
Noah, to come into the ark, (v. 1.) and to bring the creatures, that were to be
preserved alive, along with him, (v.2, 3.) in consideration of the deluge at
hand, v. 4. 11. Noah's obedience to this heavenly vision, v.5. When he was
six hundred years old, he came, with his family, into the ark, (v.6,7.) und
brought the creatures along with him, (v. 8, 9.) an account of which is repeated,
(v. 13.. .16.) to which is added, God's tender care to shut him in. III. The
coming of the threatened deluge, (v. 10.) the causes of it, (v. 11, 12.) the pre-
valency of it, v. 17..20. IV. The dreadful desolations that were made by it,
in the death of every living creature, upon earth, except those that were in thɛ
ark, v. 21..23. V. The continuance of it in full sea, before it began to ebb,
one hundred and fifty days, v. 24.
1.
ND the LORD said unto Noah, Come thou
and all thy house into the ark; for thee
have I seen righteous before me in this generation.
2. Of every clean beast thou shalt take to thee by
sevens, the male and his female: and of beasts
that are not clean by two, the male and his female.
3. Of fowls also of the air by sevens, the male and
the female; to keep seed alive upon the face of all
the earth. 4. For yet seven days, and I will cause
it to rain upon the earth forty days and forty nights;
and every living substance that I have made will I
destroy from off the face of the earth.
COUS
Here is,
I. A gracious invitation of Noah and his family into a place of
safety, now that the flood of waters was coming on, v.1.
1. The call itself is very kind, like that of a tender father to his
children, to come in doors, when he sees night or a storm coming;
Come thou, and all thy house, that small family that thou hast,
Before Christ 2349.
GENESIS, VII,
The Entrance into the Ark.
||
into the ark. Observe, (1.) Noah did not go into the ark till || better, yet he would preserve the brute creatures for man's use;
God bade him; though he knew it was designed for his place of Doth God take care for oxen? 1 Cor. 9. 9. Or, was it not rather
refuge, yet he waited for a renewed command, and had it. It is for man's sake that this care was taken? 2. Even the unclean
very comfortable to follow the calls of Providence, and to see God beasts (which were least valuable and profitable) were preserved
going before us in every step we take. (2.) God does not bid alive in the ark; for God's tender mercies are over all his works,
him go into the ark, but come into it, implying that God would and not only over those that are of the most eminence and use.
go with him, would lead him into it, accompany him in it, and in 3. Yet more of the clean were preserved than of the unclean,
due time bring him safe out of it. Note, Wherever we are, it is (1.) Because the clean were most for the service of man; and
very desirable to have the presence of God with us, for that is all therefore, in favour to him, more of them were preserved, and
in all, to the comfort of every condition. This was it that made are still propagated. Thanks be to God, there are not herds of
Noah's ark, which was a prison, to be to him, not only a refuge, lions as there are of oxen, nor flocks of tigers as there are of
but a palace. (3.) Noah had taken a great deal of pains to build sheep. (2.) Because the clean were for sacrifice to God; and
the ark, and now he was himself preserved alive in it. Note, therefore, in honour to him, more of them were preserved, three
What we do in obedience to the command of God, and in faith, couple for breed, and the odd seventh for sacrifice, ch.8.20.
we ourselves shall certainly have the comfort of, first or last. God gives us six for one in earthly things, as in the distribution
[4.] Not he only, but his house also, his wife and children, are of the days of the week, that in spiritual things we should be all
called with him into the ark. Note, It is good to belong to the for him. What is devoted to God's honour, and used in his
family of a godly man; it is safe and comfortable to dwell under service, is particularly blessed and increased.
such a shadow. One of Noah's sons was Ham, who proved after-
ward a bad man, yet he was saved in the ark; which intimates,
[1.] That wicked children often fare the better for the sake of
their godly parents. [2.] That there is a mixture of bad with
good in the best societies on earth, and we are not to think it
strange; in Noah's family there was a Ham, and in Christ's
family there was a Judas: there is no perfect purity on this side
heaven. (5.) This call to Noah was a type of the call which the
gospel gives to poor sinners. Christ is an Ark already prepared,
in whom alone we can be safe, when death and judgment come;
now the burthen of the song is, "Come, come;" the word says,
"Come;" ministers say, "Come;" the Spirit says, "Come, come
into the ark."
III. Here is notice given of the now immment approach of the
flood, v. 4. Yet seven days, and I will cause it to rain. 1.“It
shall be seven days yet, before I do it." After the 120 years were
expired, God grants them a reprieve of seven days longer, both
to shew how slow he is to anger, and that punishing work is his
strange work, and also to give them some further space for repent-
ance; but all in vain; these seven days were trifled away, after
all the rest; they continued secure and sensual until the day that
the flood came. 2. "It shall be but seven days." While Noah
told them of the judgment at a distance, they were tempted to
put off their repentance, because the vision was for a great while
to come; but now he is ordered to tell them that it is at the
door, that they have but one week more to turn them in, but one
2. The reason for this invitation is a very honourable testimony sabbath more to improve, to see if that will now, at last, awaken
to Noah's integrity; For thee have I seen righteous before me in them to consider the things that belonged to their peace, which
this generation. Observe, (1.) Those are righteous indeed that are otherwise would soon be hidden from their eyes. But it is com-
righteous before God, that have not only the form of godliness, mon for those who have been careless of their souls during the
by which they appear righteous before men, who may easily be years of their health, when they have looked upon death at a
imposed upon, but the power of it, by which they approve them-distance, to be as careless during the days, the seven days, of
selves to God, who searches the heart, and cannot be deceived in their sickness, when they see it approaching, their hearts being
men's character. (2.) God takes notice of, and is pleased with, || hardened by the deceitfulness of sin.
those that are righteous before him; Thee have I seen. In a world
of wicked people, God could see one righteous Noah; that single
grain of wheat could not be lost, no not in so great a heap of chaff.
The Lord knows them that are his. (3.) God, that is a Witness
to, will shortly be a Witness for, his people's integrity; he that
sees it, will proclaim it before angels and men, to their immortal
honour. They that obtain mercy to be righteous, shall obtain
witness that they are righteous. (4.) God is, in a special manner,
pleased with those that are good in bad times and places. Noah
was therefore illustriously righteous, because he was so in that
wicked and adulterous generation. (5.) Those that keep them-
selves pure in times of common iniquity, God will keep safe in
times of common calamity; those that partake not with others in
their sins, shall not with plagues; those
that are better than others, are, even in this life, safer than others,
and it is better with them.
II. Here are necessary orders given concerning the brute
creatures, that were to be preserved alive with Noah in the ark,
v. 2, 3. They were not capable of receiving the warning and
directions themselves, as man was, who herein is taught more than
the beasts of the earth, and made wiser than the fowls of heaven
that he is endued with the power of foresight; therefore man
is charged with the care of them: being under his dominion, they
must be under his protection; and though he could not secure
every individual, yet he must carefully preserve every species,
that no tribe, no not the least considerable, might entirely perish
out of the creation. Observe in this, 1. God's care for man, and
for his comfort and benefit; we do not find that Noah was solicitous
of himself about this matter; but God consults our happiness
more than we do ourselves. Though God saw that the old world
was very provoking, and foresaw that the new one would be little
LORD commanded him. 6. And Noah was six
5. And Noah did according unto all that the
hundred years old when the flood of waters was
upon the earth. 7. And Noah went in, and his
sons, and his wife, and his sons' wives with him,
into the ark, because of the waters of the flood.
8. Of clean beasts, and of beasts that are not clean,
and of fowls, and of every thing that creepeth
upon the earth, 9. There went in two and two
unto Noah into the ark, the male and the female,
as God had commanded Noah. 10. And it came
to pass after seven days, that the waters of the
flood were upon the earth.
Here is Noah's ready obedience to the commands that God
gave him.
1. He went into the ark, upon notice that the flood would
come after seven days, though probably as yet there appeared no
visible sign of its approach, no cloud arising that threatened it,
nothing done toward it, but all continued serene and clear; for, at
he prepared the ark by faith in the warning given, that the flood
would come, so he went into it by faith in this warning, that i
would come quickly, though he did not see that the second causes
had yet begun to work. In every step he took, he walked by faith,
and not by sense. During these seven days, it is likely, he was
settling himself and his family in the ark, and distributing the
creatures into their several apartments, which was the conclusion
:
Before Christ 2349.
GENESIS. VII.
The Denge.
!
The
become the seeds and springs of mortal diseases; so the earth had
in its bowels those waters, which, at God's command, sprang up,
and flooded it. God had, in the creation, set bars and doors tc
the waters of the sea, that they might not return to cover the earth,
(Ps. 104. 9. Job, 38.9..11.) and now he only removed thos
ancient landmarks, mounds, and fences; and the waters of the
sea returned to cover the earth, as they had done at first, ch. 1.9.
Note, All the creatures are ready to fight against sinful man, and
any of them is able to be the instrument of his ruin, if God do but
take off the restraints by which they are held in, during the day
of God's patience. 2. The windows of heaven were opened, and
the waters which were above the firmament were poured out upon
the world; those treasures which God has reserved against the
day of trouble, the day of battle and war, Job, 38. 22, 23.
rain, which ordinarily descends in drops, then came down in
streams, or spouts, as they call them in the Indies, where clouds
have been often known to burst, as they express it there, when
the rain descends in a much more violent torrent than we have
ever seen in the greatest shower. We read, Job, 26. 8. that God
binds up the waters in his thick clouds, and the cloud is not rent
under them; but now the bond was loosed, the cloud was rent,
and such rains descended as were never known before or since, in
such abundance, and of such continuance: the thick cloud was
not, as ordinarily it is, wearied with waterings, (Job, 37. 11.) that
the rain, and the divine power brought in fresh recruits. It rained,
soon and exhausted; but still the clouds returned after
without intermission or abatement, forty days and forty nights,
(v. 12.) and that upon the whole earth at once, not, as sometimes,
upon one city, and not upon another.
six days, but he was forty days in destroying it; for he is slow to
anger; but though the destruction came slowly and gradually,
yet it came effectually.
||
God made the world in
We have here,
I. The date of this great event; this is carefully recorded, for
the great certainty of the story.
*
Now learn from this, (1.) That all the creatures are at God's
1. It was in the 600th year of Noah's life, which, by computa- disposal, and that he makes what use he pleases of them, whether
tion, appears to be 1656 years from the creation. The years of for correction, or for his land, or for mercy, as Elihu speaks of the
the old world are reckoned, not by the reigns of the giants, but by rain, Job, 37. 12, 13. (2.) That God often makes that which
the lives of the patriarchs; saints are of more account with God should be for our welfare, to become a trap, Ps. 69. 22. That which
than princes: The righteous shall be had in everlasting remem. usually is a comfort and benefit to us, becomes, when God pleases,
brance. Noah was now a very old man, even as men's years went a scourge and a plague to us. Nothing is more needful or useful
then. Note, (L.) The longer we live in this world, the more we than waters, both the springs of the earth, and the showers of
ee of the miseries and calamities of it; it is therefore spoken of as heaven; and yet, now, nothing is more hurtful, nothing more
he privilege of those that die young, that their eyes shall not see destructive; every creature is to be what God makes it. (3.) That
he evil which is coming, 2 Kings, 22. 20. (2.) Sometimes God it is impossible to escape the righteous judgments of God, when
exercises his old servants with extraordinary trials of obedient they come against sinners with commission; for God can arm both
pilience. The oldest of Christ's soldiers must not promise them-heaven and earth against them; see Job, 20. 27. God can surround
selves a discharge from their warfare, till death discharge them. men with the messengers of his wrath, so that if they look upward,
Still they must gird on their harness, and not boast as though it is with horror and amazement; if they look to the earth, behold,
they had put it off. As the year of the deluge
As the year of the deluge is recorded, so, trouble and darkness, Isa. 8. 21, 22. Who then is able to stand
before God, when he is angry? (Lastly,) In this destruction of
the old world by water, God gave a specimen of the final destruc-
tion of the world that now is, by fire
tion of the world that now is, by fire; we find the apostle setting
the one of these over against the other, 2 Pet. 3. 6, 7. As there
are waters under the earth, so Etna, Vesuvius, and other volcanoes,
egan.proclaim to the world that there are subterraneous fires too; and
fire often falls from heaven, many desolations are made by light-
ning; so that when the time pre-determined comes, between these
two fires the earth and all the works therein shall be burnt up:
as the flood was brought upon the old world out of the fountains
of the great deep, and through the windows of heaven.
2. We are told that it was in the second month, the seventeenth
day of the month, which is reckoned to be about the beginning of
November: so that Noah had had a harvest just before, from
which to victual his ark.
||
of that visible sermon which he had long been prenching to his
careless neighbours, and which, one would think, might have
awakened them; but, not obtaining that desired end, it left their
blood upon their own heads.
||
2. He took all his family along with him; his wife, to be his
tompanion and comfort; (though it should seem that after this
he had no children by her;) his sons, and his sons' wives, that by
them not only his family, but the world of mankind, might be
built up.
Observe, Though men were to be reduced to so small a
number, and it would be very desirable to have the world speedily
re-peopled, yet Noah's sons were to have each of them but one
wife, which strengthens the arguments against having many wives;
for from the beginning of this new world it was not so: as, at
first, God made, so now he kept alive, but one woman for one
man; see Matth. 19. 4, 8.
3. The brute creatures readily went in with him: the same
hand that at first brought them to Adam to be named, now
brought them to Noah to be preserved; the ox now knew his
owner, and the ass his protector's crib, nay, even the wildest
Creatures flocked to it; but man was become more brutish than
the brutes themselves, and did not know, did not consider, Isa.1.3.
11. In the six hundredth year of Noah's life,
in the second month, the seventeenth day of the
month, the same day were all the fountains of the
great deep broken up, and the windows of heaven
and the windows of heaven
were opened. 12. And the rain was upon the
earth forty days and forty nights.
II. The second causes that concurred to this deluge; in the self-
same day that Noah was fixed in the ark, the inundation
Note, 1. Desolating judgments come not, till God has provided for
the security of his own people; see ch. 19. 22. I can do nothing
till thou be come thither: and we find, Rev. 7. 3. the winds are
held till the servants of God are sealed. 2. When good men are
removed, judgments are not far off; for they are taken away from
the evil to come, Isa. 57. 1. When they are called into the cham-
bers, hidden in the grave, hidden in heaven, then God is coming
out of his place to punish, Isa. 26. 20, 21.
་་
Now see what was done on that day, that fatal day to the world
of the ungodly. 1. The fountains of the great deep were broken
p. Perhaps there needed no new creation of waters; what were
already made to be, in the common course of providence, blessings
to the earth, were now, by an extraordinary act of divine power,
made the ruin of it. God has laid up the deep in store-houses,
(Ps. 33. 7.) and now he broke up those stores. As our bodies the earth after his kind, and every fowl after his
have in themselves those humours, which, when God pleases, kind, every bird of every sort. 15. And they
13. In the self-same day entered Noah, and
Shem, and Ham, and Japheth, the sons of Noah,
and Noah's wife, and the three wives of his sons
with them, into the ark; 14. They, and every
beast after his kind, and all the cattle after their
kind, and every creeping thing that creepeth upon
VOL. I.
K & L
Before Christ 2349.
GENESIS, VII.
The Deluge
PERKARA
went in unto Noah into the ark, two and two of
all flesh, wherein is the breath of life. 16. And
they that went in, went in male and female of all
flesh, as God had commanded him: and the LORD
shut him in.
17. And the flood was forty days upon the
earth; and the waters increased, and bare up the
ark, and it was lift up above the earth. 18. And
the waters prevailed, and were increased greatly
upon the earth; and the ark went upon the face
of the waters. 19. And the waters prevailed
exceedingly upon the earth; and all the high hills,
that were under the whole heaven, were covered.
20. Fifteen cubits upward did the waters prevail;
and the mountains were covered.
•
Here is repeated what was related before of Noah's entrance
into the ark, with his family and the creatures that were marked
for preservation.
I. It is thus repeated, for the honour of Noah, whose faith and
obedience herein shone so bright, by which he obtained a good
report, and who herein appeared so great a favourite of Heaven,
and so great a blessing to this earth.
We are here told,
|
If he
II. Notice is here taken of the beasts going in each after his 1. How long the flood was increasing; forty days, v. 17. The
kind, according to the phrase used in the history of the creation, profane world, which believed not that it would come, probably,
ch. 1. 21..25. to intimate, that just as many kinds as were created when it came, flattered themselves with hopes that it would soon
at first were saved now, and no more; and that this preservation abate, and never come to extremity; but still it increased, it pre-
was as a new creation; a life, remarkably protected, is, as it were,vailed. Note, (1.) When God judges, he will overcome.
a new life.
begin, he will make an end; his way is perfect both in judgment
and mercy. (2.) The gradual approaches and advances of God's
judgments, which are designed to bring sinners to repentance, are
often abused to the hardening of them in their presumption.
III. Though all enmities and hostilities between the creatures
ceased, for the present, and ravenous creatures were not only so
mild and manageable, as that the wolf and the lamb lay down
together, but so strangely altered, as that the lion did eat straw
like an ox, Isa. 11. 6, 7. yet, when this present occasion was over,
the restrains was taken off, and they were still of the same kind as
ever; for the ark did not alter their constitution. Hypocrites in
the church, that externally conform to the laws of that ark, may
yet be unchanged; and then it will appear, one time or other,
will appear, one time or other, ||
what kind they are after.
2. To what degree they increased; they rose so high, that not
only the low flat countries were deluged, but, to make sure work,
and that none might escape, the tops of the highest mountains were
overflowed, fifteen cubits, that is, seven yards and a half. So that
in vain was salvation koped for from hills or mountains, Jer. 3. 23,
None of God's creatures are so high, but his power can overtop
them; and he will make them know, that wherein they deal
IV. It is added, (and the circumstance deserves our notice,) proudly, he is above them. Perhaps the tops of the mountains
The Lord shut him in, v. 16. As Noah continued his obedience were washed down by the strength of the waters, which helped
to God, so God continued his care of Noah; and here it appeared much toward the prevailing of the waters above them; for it is
to be a very distinguishing care; for the shutting of this door set said, Job, 12. 15. He sends out the waters, and they not only
up a partition wall between him and all the world besides, God overflow, but overturn the earth. Thus the refuge of lies was swept
shut the door, 1. To secure him, and keep him safe in the ark. away, and the waters overflowed the hiding-place of those sinners,
The door must be shut very close, lest the waters should break in,|| (Isa. 28. 17.) and in vain they fly to them for safety, Rev. 6. 16.
and sink the ark, and very fast, lest any without should break it Now the mountains departed, and the hills were removed, and
down. Thus God made up Noah, as he makes up his jewels, nothing stood a man in stead but the covenant of peace, Isa. 54. 10.
Mal. 3. 17. 2. To seclude all others, and keep them for ever There is no place on earth so high as to set men out of the reach
Hitherto, the door of the ark stood open, and if any, even of God's judgments, Jer. 49. 16. Obad. 3. 4. God's hand will find
during the last seven days, had repented and believed, for aught out all his enemies, Ps. 21. 8. Observe how exactly they are
I know, they might have been welcomed into the ark; but now fathomed, (fifteen cubits,) not by Noah's plummet, but by his
the door was shut, and they were cut off from all hopes of admit-knowledge who weigheth the waters by measure, Job, 28. 25.
tance: for God shutteth, and none can open.
out.
3. What became of Noah's ark, when the waters thus increased;
it was lift up above the earth, (v. 17.) and went upon the face of
the waters, v. 18. When all other buildings were demolished
by the waters, and buried under them, the ark alone subsisted.
Observe, (1.) The waters, which brake down every thing else,
bare up the ark. That which to unbelievers is a savour of
death unto death, is to the faithful a savour of life unto life..
(2.) The more the waters increased, the higher the ark was
lifted up toward heaven. Thus sanctified afflictions are spiritual
promotions; and as troubles abound, consolations much, more
abound.
V. There is much of our gospel-duty and privilege to be seen
in Noah's preservation in the ark. The apostle makes it a type of
our baptism, that is, our Christianity, 1 Pet. 3. 20, 21. Observe,
Observe,
then, 1. It is our great duty, in obedience to the gospel-call, by a
lively faith in Christ, to come into that way of salvation which ||
God has provided for poor sinners. When Noah came into the
ark, he quitted his own house and lands; so must we quit our own
righteousness and our worldly possessions, whenever they come
into competition with Christ. Noah must, for a while, submit to ||
the confinements and inconveniencies of the ark, in order to his
preservation for a new world; so, those that come into Christ, to
be saved by him, must deny themselves, both in sufferings and
services. 2. Those that come into the ark themselves, should bring
21. And all flesh died that moved upon the
as many as they can in with them, by good instructions, by per-earth, both of fowl, and of cattle, and of beast, and
suasions, and by a good example: What knowest thou, O man,
but thou mayesi rans save thy wife, (1 Cor. 7. 16.) as Noah did his.
There is room enough in Christ for all comers. 3. Those that by
faith come into Christ, the Ark, shall by the power of God be shut
in, and kept as in a strong hold by the power of God, 1 Pet. 1.5.
God put Adam into paradise, but he did not shut him in, and so
he threw himself out; but, when he put Noah into the ark, he shut
him in, and so, when he brings a soul to Christ, he insures the
salvation it is not in our own keeping, but in the Mediator's
4. The door of mercy will shortly be shut against those
that now make light of it. Now, knock, and it shall be opened;
*
of every creeping thing that creepeth upon the
earth, and every man: 22. All in whose nostrils
was the breath of life, of all that was in the
dry land, died. 23. And every living substance
was destroyed which was upon the face of the
ground, both man, and cattle, and the creeping
things, and the fowl of the heaven; and they were
destroyed from the earth: and Noah only remained
alive, and they that were with him in the ark.
:
hand.
ut the time will come, when it shall not, Luke, 13. 25.
·
--
Before Christ 2349.
The Deluge.
GENESIS. VII, VIII.
:
!
24. And the waters prevailed upon the earth an
hundred and fifty days.
Here is,
I. The general destruction of all flesh by the waters of the
flood. Come and see the desolations which God makes in the earth,
Ps. 46. 8. and how he lays heaps upon heaps. Never did death
triumph, from its first entrance unto this day, as it did then.
Come, and see Death upon his pale horse, and hell following with
him, Rev. 6. 7, 8.
He
1. All the cattle, fowl, and creeping things, died, except the
few that were in the ark. Observe how this is repeated, All flesh
died, v.21. All in whose mostrils was the breath of life, of all that
was on the dry land, v. 22. Every living substance, v. 23. And
why so? Man only had done wickedly, and justly is God's hand
against him; but these sheep, what have they done? I answer,
(1.) We are sure God did them no wrong; he is the sovereign
Lord of all life, for he is the sole Fountain and Author of it.
that made them as he pleased, might unmake them when he
pleased; and who shall say unto him, What doest thou? May he
not do what he will with his own, which were created for his
pleasure? (2.) God did admirably serve the purposes of his own
glory by their destruction, as well as by their creation. Herein
his holiness and justice were greatly magnified; by this it appears
that he hates sin, and is highly displeased with sinners, when even
the inferior creatures, because they are the servants of man, and
part of his possession, and because they have been abused to be
the servants of sin, are destroyed with him. This makes the
judgment the more remarkable, the more dreadful, and, conse-
quently, the more expressive of God's wrath and vengeance.
The destruction of the creatures was their deliverance from the
bondage of corruption, which deliverance the whole creation now
groans after, Rom. 8. 21, 22. It was likewise an instance of
God's wisdom. As the creatures were made for man when he
was made, so they were multiplied for him when he was multi-
plied and therefore, now that mankind was reduced to so small
a number, it was fit that the beasts should proportionably be
reduced, otherwise they would have had the dominion, and would
have replenished the earth, and the remnant of mankind that was
left would have been overpowered by them. See how God con-
sidered this in another case, Exod. 23. 29. Lest the beast of the
field multiply against thee.
2. All the men, women, and children, that were in the world,
(except what were in the ark,) died. Every man, v. 21. and v. 23.
and perhaps they were as many as are now upon the face of the
earth, if not more. Now,
(1.) We may easily imagine what terror and consternation seized
on them when they saw themselves surrounded. Our Saviour
tells us, that, till the very day that the flood came, they were eating
and drinking, Luke, 17. 26, 27. they were drowned in security and
sensuality, before they were drowned in those waters; crying,
Peace, peace, to themselves; deaf and blind to all divine warnings.
In this posture death surprised them, as 1 Sam. 30. 16, 17. But
Oh what an amazement were they in then! Now they see and
feel that which they would not believe and fear, and are con-
vinced of their folly when it is too late; now they find no place
for repentance, though they seek it carefully with tears.
(2.) We may suppose that they tried all ways and means possible
for their preservation, but all in vain. Some climb to the tops of
trees or mountains, and spin out their terrors there a while. But
the flood reaches them, at last, and they are forced to die with
the more deliberation. Some, it is likely, cling to the ark, and
now hope that that may be their safety, which they had so long
made their sport. Perhaps some get to the top of the ark, and
hope to shift for themselves there; but either they perish there
for want of food, or, by a speedier dispatch, a dash of rain washes
them off that deck. Others, it may be, hoped to prevail with
Noah for admission into the ark, and pleaded old acquaintance,
Have we not eaten and drunk in thy presence? Hast thou not
taught in our streets? "Yes," might Noah say, "I have, many
1
:
·
ə time, to little purpose, I calle 1, but ye refused; ye set at now skil
all my counsel, Prov. 1.24, 25. and now it is not in my power tɛ
help you: God has shut the door, and I cannot open it." Thm
it will be at the great day. Neither climbing high in an outwaro
profession, nor claiming relation to good people, will bring men
to heaven, Matth. 7. 22.- 25. 8, 9. Those that are not found in
Christ, the Ark, are certainly undone, undone for ever; salvation
itself cannot save them. See Isa. 10. 3.
(3.) We may suppose, that some of those who perished in the
deluge had themselves assisted Noah, or were employed by him,
in the building of the ark, and yet were not so wise as by repent-
ance to secure themselves a place in it. Thus wicked ministers,
though they may have been instrumental to help others to heaven,
will themselves be thrust down to hell.
Let us now pause a while, and consider this tremendous judgment!
Let our hearts meditate terror, the terror of this destruction! Jet
us see, and say, It is a fearful thing to fall into the hands of the
living God; who can stand before him, when he is angry? Let us
sce, and say, It is an evil thing, and a bitter, to depart from God.
The sin of sinners will, without repentance, be their ruin, first or
last; if God be true, it will.
last; if God be true, it will. Though hand join in hand, yet the
wicked shall not go unpunished. The righteous God knows how
to bring a flood upon the world of the ungodly, 2 Pet. 2. 5.
Eliphaz appeals to this story, as a standing warning to a careless
world, Job, 22. 15, 16. Hast thou marked the old way, which
wicked men have trodden, which were cut down out of time, and
sent into eternity, whose foundation was overflown with the flood?
II. The special preservation of Noah and his family, v. 23.
Noah only remained alive, and they that were with him in the ark.
Observe, 1. Noah lives; when all about him were monuments of
justice, thousands falling on his right hand, and ten thousands on
his left, he was a monument of mercy; only with his eyes might he
behold and see the reward of the wicked, Ps. 91. 7, 8. In the floods
of great waters, they did not come nigh him, Ps. 32. 6. We have
reason to think, that, while the long-suffering of God waited, Noah
not only preached to, but prayed for, that wicked world, and
would have turned away the wrath; but his prayers return into
his own bosom; and are answered only in his own escape; which
is plainly referred to, Ezek. 14. 14. Noah, Daniel, and Job, shall
but deliver their own souls. A mark of honour shall be set on
intercessors. 2. He but lives. Noah remains alive, and that is
all; he is, in effect, buried alive; cooped up in a small place,
alarmed with the terrors of the descending rain, the increasing
flood, and the shrieks and outcries of his perishing beighbours--
his heart overwhelmed with melancholy thoughts of the desola-
tions made: but he comforts himself with this, that he is in the
way of duty, and in the way of deliverance. And we are taught,
Jer. 45. 4, 5. that, when desolating judgments are abroad, we must
not seek great or pleasant things to ourselves, but reckon it an
unspeakable favour, if we have our lives given us for a prey.
4
CHAP. VIII.
}
In the close of the foregoing chapter, we left the world in ruins, and the church
in straits; but, in this chapter, we have the epair of the one, and the encarge-
ment of the other. Now the scene alters, and another face of things begins te
be presented to us, and the brighter side of the cloud which there appeared so
black and dark; for though God contend long, he will not contend for ever,
nor be always uroth. We have here, I. The earth made anew, by the recess
of the waters, and the appearing of the dry land, now a second time, and both
gradual. 1. The increase of the waters is stayed, v. 1,2. 2. They begin
sensibly to abate, v. 3. 3. After sixteen days ebbing, the ark rests, v. 4.
4. After sixty days' ebbing, the tops of the zountains appeared above water,
v. 5. 5. After forty days' ebbing, and twenty days before the mountains
appeared, Noah began to send out his spies, a raven and a dove, to gain
intelligence, v. 6..12. 6. Two months after the appearing of the tops of the
mountains, the waters were gone, and the face of the earth was dry, v. 13.
though not dried so as to be fit for man till almost two months after, v. 14
II. Man placed anew upon the earth. In which, 1. Noah's discharge an
departure out of the ark, v. 15..19. 2. His sacrifice of praise, which h
offered to God upon his enlargement, v. 20. 3. God's acceptance of hi
sacrifice, and the promise he made, thereupon, not to drown the world again
v. 21, 22. And thus, at length, rercy rejoices agxinst judgment.
A'
Before Christ 2349.
The Earth becomes dry
GENESIS, VIII.
1. ND God remembered Noah, and every
living thing, and all the cattle that was with
him in the ark: and God made a wind to pass
over the earth, and the waters assuaged. 2. The
fountains also of the deep and the windows of
heaven were stopped, and the rain from heaven
was restrained; 3. And the waters returned from
off the earth continually and after the end of the
hundred and fifty days the waters were abated.
Here is,
I. An act of God's grace. God remembered Noah and every
living thing. This is an expression after the manner of men; for
not any of his creatures, Luke, 12. 6. much less any of his people,
are forgotten of God, Isa. 49. 15, 16. But,
1. The whole race of mankind, except Noah and his family, was
now extinguished, and gone into the land of forgetfulness, to be
remembered no more; so that God's remembering Noah was the
return of his mercy to mankind, of whom he would not make a
full end. It is a strange expression, Ezek. 5. 13. When I have
accomplished my fury in them, I will be comforted. The demands
of divine justice had been answered by the ruin of those sinners;
he had eased him of his adversaries, Isa. 1. 24. and now his spirit
was quieted, Zech. 6. 8. and he remembered Noah and every living
thing. He remembered mercy in wrath, Hab. 3. 2. remembered
the days of old, Isa. 63. 11. remembered the holy seed, and then
the days of old, Isa. 63. 11. remembered the holy seed, and then
remembered Noah.
1
2. Noah himself, though one that had found grace in the eyes of
the Lord, yet seemed to be forgotten in the ark, and perhaps began
to think himself so; for we do not find that God had told him how
long he should be confined, and when he should be released. Very
good men have sometimes been ready to conclude themselves for-
gotten of God, especially when their afflictions have been unusually
grievous and long. Perhaps Noah, though a great believer, yet
when he found the flood continuing so long after it might reason-
ably be presumed to have done its work, was tempted to fear lest
he that shut him in would keep him in, and began to expostulate,
How long wilt thou forget me? But, at length, God returned in
mercy to him, and that is expressed by remembering him. Note,
Those that remember God shall certainly be remembered by him,
how desolate and disconsolate soever their condition may be. He
will appoint them a set time, and remember them, Job, 14. 13.
3. With Noah, God remembered every living thing; for though
his delight is especially in the sons of men, yet he rejoices in all
his works, and hates nothing that he has made. He takes special
care not only of his people's persons, but of their possessions;
of them and all that belongs to them. He consilered the cattle
of Nineveh, Jonah, 4. 11.
•
II. An act of God's power over wind and water, neither of
which is under man's controul, but both at his bear. Observe,
1. He commanded the wind, and said to that, Go, and it went,
in order to the carrying off of the flood. God made a wind to pass
over the earth. See here, (1.) What was God's remembrance of
Noah; it was his relieving of him. Note, Those whom God
remembers, he remembers effectually, for good; he remembers us
to save us, that we may remember him to serve him. (2.) Whạt
a sovereign dominion Ġod has over the winds! He has them in
his fist, Prov. 30. 4. and brings them out of his treasure, Ps. 135.7.
He sends them when, and whither, and for what purposes, he
pleases. Even stormy winds fulfil his word, Ps. 148. 8. It should
seem, while the waters increased, there was no wind; for that
would have added to the toss of the ark; but now God sent a wind,
when it would not be troublesome. Probably, it was a north wind,
for that drives away rain. However, it was a drying wind, such a
wind as God sent to divide the Red sea before Israel, Exod. 14.21.
2. He remanded the waters, and said to them, Come, and they
raine. (1.) He took away the cause. He sealed up the springs
If those waters, the fountains of the great deep, and the windows
of heaven. Note, [1.] As God had a key to open, so he has a key
to shut up again, and to stay the progress of judgments by stopping
must bring the deliverance; to that hand therefore our eye must
the causes of them: and the same hand that brings the desolation
ever be. He that wounds is alone able to heal. See Job, 12. 14, 15.
[2.] When afflictions have done the work for which they are sent,
whether killing work or curing work, they shall be removed."
the effect ceased; not all at once, but by degrees. The waters
God's word shall not return void, Isa. 55. 10, 11.
(2.) Then
assuaged, v. 1. returned from off the earth continually, v. 3. Heb.
they were going and returning; which denotes a gradual departure.
The heat of the sun exhaled much, and perhaps the subterraneous
caverns soaked in more. Note, As the earth was not drowned
in a day, so it was not dried in a day. In the creation, it was
but one day's work to clear the earth from the waters that covered
it, and to make it dry land; nay, it was but half a day's work,
ch. 1.9, 10. But the work of creation being finished, this work
of providence was effected by the concurring influence of second
causes, yet thus enforced by the almighty power of God. God
usually works deliverance for his people gradually, that the day of
small things may not be despised, nor the day of great things
despaired of, Zech. 4. 10. See Prov. 4. 18.
4. And the ark rested in the seventh month, on
the seventeenth day of the month, upon the moun-
tains of Ararat. 5. And the waters decreased
month, on the first day of the month, were the
continually until the tenth month: in the tenth
tops of the mountains seen.
Here we have the effects and evidences of the ebbings of the
waters. 1. The ark rested. This was some satisfaction to Noah, to
feel the house he was in upon firm ground, and no longer moveable.
It rested upon a mountain, whither it was directed, not by Noah's
prudence, (he did not steer it,) but by the wise and gracious
providence of God, that it might rest the sooner. Note, God has
times and places of rest for his people after their tossings; and
many a time he provides for their seasonable and comfortable
settlement, without their own contrivance, and quite beyond their
own foresight. The ark of the church, though sometimes tossed
with tempests, and not comforted, Isa. 54. 11. yet has its rests,
Acts, 9.31. 2. The tops of the mountains were seen, like little
islands, appearing above the water. We must suppose that they
were seen by Noah and his sons; for there were none besides t
see them; it is probable that they had looked through the window
of the ark every day, like the longing mariners, after a tedious
voyage, to see if they could discover land, or as the prophet's
servant, 1 Kings, 18. 43, 44. and at length they spy ground, and
enter the day of the discovery in their journal. They felt ground
above forty days before they saw it, according to Dr. Lightfoot's
computation, whence he infers, that if the waters decreased pro
prortionably, the ark drew eleven cubits in water.
6. And it came to pass at the end of forty days,
that Noah opened the window of the ark which he
had made: 7. And he sent forth a raven, which
went forth to and fro, until the waters were dried
up from off the earth. 8. Also he sent forth a dove
from him, to see if the waters were abated from off
the face of the ground; 9. But the dove found no
rest for the sole of her foot, and she returned unto
him into the ark, for the waters were on the face
of the whole earth: then he put forth his hand, and
took her, and pulled her in unto him into the ark.
10. And, he stayed yet other seven days; and
again he sent forth the dove out of the ark;
11. And the dove came in to him in the evening;
Before Christ 2348.
The Earth becomes dry.
GENESIS, VIII.
and, lo, in her mouth was an olive-leaf pluckt off:
so Noah knew that the waters were abated from
off the earth. 12. And he stayed yet other seven
days; and sent forth the dove; which returned
not again unto him any more.
We have here an account of the spies which Noah sent forth to
bring him intelligence from abroad, a raren and a dove. Observe
here,
I. That though God had told Noah particularly when the flood
would come, even to a day, (ch.7.4.) yet he did not give him a
particular account by revelation at what times, and by what steps,
t should go away. 1. Because the knowledge of the former was
necessary to his preparing of the ark, and settling of himself in it;
but the knowledge of the latter would serve only to gratify his
curiosity, and the concealing of it from him would be the needful
exercise of his faith and patience. And, 2. He could not foresee
the flood, but by revelation; but he might, by ordinary means,
discover the decrease of it, and therefore God was pleased to leave
him to the use of them.
II. That though Noah by faith expected his enlargement, and
by patience waited for it, yet he was inquisitive concerning it, as
one that thought it long to be thus confined. Note, Desires of
release out of trouble, earnest expectations of it, and inquiries con-
cerning its advances towards us, will very well consist with the
sincerity of faith and patience. He that believes does not make
haste to run before God, but he does make haste to go forth
to meet him, Isa. 28. 16. Particularly, 1. Noah sent forth a raven
through the window of the ark, which went forth, as the Hebrew
phrase is, going forth and returning, that is, flying about, and
feeding on the carcases that floated, but returning to the ark for
rest; probably, not in it, but upon it. This gave Noah little
satisfaction; therefore, 2. He sent forth a dove, which returned
the first time with no good news, but, probably, wet and dirty;
But, the second time, she brought an olive-leaf in her bill, which
appeared to be first plucked off; a plain indication that now the
trees, the fruit-trees, began to appear above water.
-
•
Note here, (1.) That Noah sent forth the dove the second time,
even days after the first time, and the third time was after seven
days too; and, probably, the first sending of her out was seven days
after the sending forth of the raven, which intimates that it was
done on the sabbath-day, which, it should seem, Noah religiously
observed in the ark. Having kept the sabbath in a solemn assem-
bly of his little church, he then expected special blessings from
heaven, and inquired concerning them. Having directed his
prayer, he looked up, Ps. 5.3. (2.) The dove is an emblem of a
gracious soul, which, finding no rest for its foot, no solid peace
or satisfaction in this world, this deluged, defiling world, returns to
Christ as to its Ark, as to its Noah. The carnal heart, like the
raven, takes up with the world, and feeds on the carrions it finds
there; but return thou to thy rest, O my soul, to thy Noah, so the
word is, Ps.116.7. Oh that I had wings like a dove, to flee to
him! Ps. 55.6. And as Noah put forth his hand, and took the
dove, and pulled her in to him, into the ark, so Christ will gra-
ciously preserve, and help, and welcome, those that fly to him for
rest. (3.) The olive-branch, which was an emblem of peace, was
brought not by the raven, a bird of prey, nor by a gay and proud||
peacock, but by a mild, patient, humble, dove. It is a dove-like
disposition that brings into th soul earnests of rest and joy.
(4.) Some make these things an 'egory. The law was first sent
forth like the raven, but brought nu tidings of the assuaging of the
waters of God's wrath, with which the world of mankind was
deluged; therefore, in the fulness of time, God sent forth his
gospel, as the dove, in the likeness of which the Holy Spirit
descended, and this presents us with an olive-branch, and brings
in a better hope.
;
1
the month, the waters were dried up from off the
earth and Noah removed the covering of the ark,
and looked, and, behold, the face of the ground
was dry. 14. And in the second month, on the
seven and twentieth day of the month, was the
earth dried.
Here is,
13. And it came to pass in the six hundredth
and first year, in the first month, the first day off
1. The ground dry; (v. 14.) that is, all the water carried off it,
which, upon the first day of the first month, (a joyful new-year's
day it was,) Noah was himself an eye-witness of. He removed the
covering of the ark, not the whole covering, but so much as would
suffice to give him a prospect of the earth about it; and a mos!
comfortable prospect he had. For behold, behold and wonder,
the face of the ground was dry. Note, (1.) It is a great mercy to
see ground about us. Noah was more sensible of it than we are;
for mercies restored are much more affecting than mercies con-
tinued. (2.) The divine power, which now renewed the face
of the earth, can renew the face of an afflicted troubled soul,
and of a distressed persecuted church. He can make dry
ground to appear there where it seemed to have been lost and
forgotten, Ps. 18. 16.
-
2. The ground dried, (v.14.) so as to be a fit habitation for
Noah. Observe, Though Noah saw the ground dry the first day
of the first month, yet God would not suffer him to go out of the
ark till the twenty-seventh day of the second month. Perhaps
Noah, being somewhat weary of his restraint, would have quitted
the ark at first; but God, in kindness to him, ordered him to stay
so much longer. Note, God consults our benefit, rather than our
desires; for he knows what is good for us better than we do for our-
selves, and how long it is fit our restraints should continue, and
desired mercies should be delayed.
desired mercies should be delayed. We would go out of the ark
before the ground is dried; and perhaps, if the door be shut, are
ready to remove the covering, and to climb up some other way;
but we should be satisfied that God's time of shewing mercy is
certainly the best time, when the mercy is ripe for us, and we are
ready for it.
{
15. And God spake unto Noah, saying, 16. Go
forth of the ark, thou, and thy wife, and thy sons,
and thy sons' wives with thee.
with thee every living thing that is with thee, of
17. Bring forth
all flesh, both of fowl, and of cattle, and of every
creeping thing that creepeth upon the earth; that
they may breed abundantly in the earth, and be
fruitful, and multiply upon the earth. 18. And
Noah went forth, and his sons, and his wife, and
his sons' wives with him: 19. Every beast, every
creeping thing, and every fowl, and whatsoever
creepeth upon the earth, after their kinds, went
forth out of the ark.
f
Here is,
I. Noah's dismissión out of the ark, v.15..17. Observe,
1. Noah did not stir till God bade him. As he had a command to
go into the ark, (ch.7.1.) so, how tedious soever his confinement
there was, he would wait for a command to go out of it again.
Note, We must in all our ways acknowledge God, and set him
before us in all our removes.
tion, that follow God's direction, and submit to his government.
Those only go under God's protec-
Those that steadily adhere to God's word as their rule, and
are guided by his grace as their principle, and take hints from
his providence to assist them in their application of general
directions to particular cases, may in faith see him guiding
their motions in their march through this wilderness. 2. Though
God detained him long, yet at last he gave him his discharge;
for the vision is for an appointed time, and at the end it shall
Before Christ 2348.
Noah's Sacrifice,
GENESIS, VIII.
speak, it shall speak the truth, (Hab. 2. 3.) it shall not lie. 3. God
had said, Come into the ark, which intimated that God went in
with him; now he says, not, Come forth, but, Go forth, which
intimates that God, who went in with him, stood with him all the
while, till he sent him out safe; for he has said, I will not leave ||
thee. 4. Some observe, that when they were ordered into the ark, ||
the men and the women were mentioned separately, ch. 6. 18.
Thou and thy sons, and thy wife, and thy sons' wives; whence
they infer, that, during the time of mourning, they were apart, and
their wives apart, Zech. 12. 12. But now God did as it were new
marry them, sending out Noah and his wife together, and his sons
and their wives together, that they might be fruitful and multiply.
5. Noah is ordered to bring the creatures out with him; that
having taken the care of feeding them so long, and been at so
much pains about them, he might have the honour of leading them
forth by their armies, and receiving their homage.
||
II. Noah's departure when he had his dismission. As he would
not go out without leave, so he would not, out of fear or humour,
stay in when he had leave, but was in all points observant of the
heavenly vision. Though he had been now a full year and ten
days a prisoner in the ark, yet, when he found himself preserved 1. God was well pleased with the performance, v. 21. He
there, not only for a new life, but for a new world, he saw no smelled a sweet savour, or a savour of rest, from it; as is in the
reason to complain of his long confinement. Now observe, 1. Noah Hebrew. As, when he had made the world at first, on the seventh
and his family came out alive, though one of them was a wicked day he rested and was refreshed, so now, that he had new-made
Ham, whom, though he escaped the flood, God's justice could it in the sacrifice of the seventh, he rested. He was pleased with
have taken away by some other stroke. But they are all alive. Noah's pious zeal, and these hopeful beginnings of the new world,
|
Note, When families have been long continued together, and no as men are with fragrant and agreeable smells: though his offer-
breaches made upon them, it must be looked upon as a distin-ing was small, it was according to his ability, and God accepted
guishing favour, and attributed to the Lord's mercies. 2. Noah it. Having caused his anger to rest upon the world of sinners, he
brought out all the creatures that went in with him, except the here caused his love to rest upon this little remnant of believers.
raven and the dove, who, probably, were ready to meet their
mates at their coming out. Noah was able to give a very good
account of his charge; for of all that were given him he had lost
none, but was faithful to him that appointed him, pro hac vice-
on this occasion, high steward of his household.
2. Hereupon he took up a resolution never to drown the world
again. Herein he had an eye, not so much to Noah's sacrifice, as
to Christ's sacrifice of himself, which was typified and represented
by it, and which was indeed an offering of a sweet-smelling savour,
Eph. 5.2. Good security is here given, and that which may be
relied upon,
Here is,
(1.) That this judgment should never be repeated. Noah
20. And Noah builded an altar unto the LORD; might think, "To what purpose should the world be repaired,
and took of every clean beast, and of every clean when, in all probability, for the wickedness of it, it will quickly
fowl, and offered burnt-offerings on the altar.shall." It was said, ch. 6.6. It repented the Lord that he had
manner ruined
"No," says God, it never
21. And the LORD smelled a sweet savour; and the made man; now here it speaks as if it repented him that he had
LORD said in his heart, I will not again curse the destroyed man; neither m.cans a change of his mind, but both a
ground any more for man's sake; for the imagina- change of his way. It repented him concerning his servants,
tion of man's heart is evil from his youth; neither Deut. 32. 36. Two ways this resolve is expressed: [1.] I will not
will I again smite any more every thing living, as I again curse the ground, Hebrew, I will not add to curse the ground
any more. God had cursed the ground upon the first entrance of sin;
have done. 22. While the earth remaineth, seed-(ch. 3. 17.) when he had drowned it, he had added to that curse;
time and harvest, and cold and heat, and summer but now he determines not to add to it any more. [2.] Neither
will I again smite any more every living thing, that is, it was
and winter, and day and night, shall not cease.
determined, that, whatever ruin God might bring upon particular
persons, or families, or countries, he would never again destroy the
I. Noah's thankful acknowledgment of God's favour to him, in whole world, till the day shall come when time shall be no more.
completing the mercy of his deliverance, v. 20. 1. He builded an || But the reason of this resolve is very surprising, for it seems the
altar. Hitherto he had done nothing without particular instruc- same in effect with the reason given for the destruction of this world,
tions and commands from God. He had a particular call into the ch.6.5. Because the imagination of man's heart is evil from his
ark, and another out of it; but altars and sacrifices being already youth. But there is this difference; there it is said, The imagina-
of divine institution for religious worship, he did not stay for a tion of man's heart is evil continually, that is, "His actual trans-
particular command thus to express his thankfulness. Those that gressions continually cry against him;" here it is said, It is evil
have received mercy from God, should be forward in returning from his youth or childhood. It is bred in the bone, he brought it
thanks; and do it, not of constraint, but willingly. God is into the world with him, he was shapen and conceived in it. Now,
pleased with free-will offerings, and praises that wait for him. one would think, it should follow, "Therefore that guilty race shall
Noah was now turned out into a cold and desolate world, where be wholly extinguished, and I will make a full end." No:
one would have thought his first care would have been to build a fore I will no more take this severe method; for, First, He is
house for himself; but, behold, he begins with an altar for God; rather to be pitied, for it is all the effect of sin dwelling in
God, that is the First, must be first served; and he begins well that him; and it is but what might be expected from such a de-
||
begins with God. 2. He offered a sacrifice upon his altar, of generate race: he is called a transgressor from the womb, and
every clean boast, and of every clean fowl, one, the odd seventh therefore it is not strange that he deals so very treacherously,'
hat we read of, ch. 7.2,3.
Isa. 48.8. Thus God remembers that he is flesh, corrupt and sinful,
Liere observe, (1.) He offered only those that were clean; for | Ps. 78.39. Secondly, "He will be utterly ruined; for if he be
<< There-
it is not enough that we sacrifice, but we must sacrifice that which
God appoints, according to the law of sacrifice, and not a corrupt.
thing. (2.) Though his stock of cattle was so small, and that
rescued from ruin at so great sa expence of care and pains, yet
he did not grudge to give God his aues out of it. He might have
said, "Have I but seven sheep to begin the world with, and must
one of those seven be killed and burnt for sacrifice? Were it not
better to defer it till we have more plenty?" No, to prove the
sincerity of his love and gratitude, he cheerfully gives the seventh
to his God, as an acknowledgment that all was his, and owing to
him. Serving God with our little, is the way to make it more ;
and we must never think that wasted, with which God is honoured.
(3.) See here the antiquity of religion: the first thing we find done
in the new world, was an act of worship, Jer. 6. 16. We are now
to express our thankfulness, not by burnt-offerings, but by the
sacrifices of praise, and the sacrifices of righteousness, by pious
devotions, and a pious conversation.
V
II. God's gracious acceptance of Noah's thankfulness. It was
a settled rule in the patriarchal age, If thou doest well, shalt thou
not be accepted?
Noah was so. For,
7
♦
די
Before Christ 2348.
GENESIS, VIII, IX. The Blessing of Noah and his Sons
dealt with according to his deserts, one flood must succeed another | shed: for in the image of God made he man
till all be destroyed." See here, 1. That outward judgments, 7. And you, be ye fruitful, and multiply; bring
though they may terrify and restrain men, yet cannot, of them-
selves, sanctify and renew them; the grace of God must work with
forth abundantly in the earth, and multiply
therein.
those judgments. Man's nature was as sinful after the deluge as
it had been before. 2. That God's goodness takes occasion from
man's badness to magnify itself the more; his reasons of mercy
ure all drawn from himself, not from any thing in us.
48
We read, in the close of the foregoing chapter, the very kind
things which the Lord said in his heart, concerning the remnant
(2.) That the course of nature should never be discontinued, of mankind which was now left to be the seed of a new world.
v. 22. While the earth remaineth, and man upon it, there shall be Now here we have those kind things spoken to them; in general,
summer and winter, not all winter, as had been this last year; God blessed Noah and his sons, v. 1. that is, he assured them of
day and night," not all night, as probably it was while the rain his good-will to them, and his gracious intentions concerning them.
was descending. Here, [1.] It plainly intimated that this earth is This follows from what he said in his heart. Note, All God's pro-
not to remain always; it, and all the works in it, must shortly be mises of good flow from his purposes of love, and the counsels of
burnt up; and we look for new heavens and a new earth, when all his own will. See Eph. 1.11.-3.11. and compare Jer. 29. 11.
these things must be dissolved. But, [2.] As long as it does I know the thoughts that I think towards you.
|| We read, ch. 8. 20.
remain, God's providence will carefully preserve the regular suc-how Noah blessed God, by his altar and sacrifice. Now here we
cession of times and seasons, and cause each to know its place. find God blessing Noah. Note, 1. God will graciously bless (that
To this we owe it, that the world stands, and the wheel of nature is, do well for) them who sincerely bless (that is, speak well of)
keeps its track. See here how changeable the times are, and yet him. 2. Those that are truly thankful for the mercies they have
how unchangeable. First, The course of nature always changing. received, take the readiest way to have them confirmed and
As it is with the times, so it is with the events of time, they are continued to them.
subject to vicissitudes, day and night, summer and winter, counter-
changed. In heaven and hell it is not so, but on earth God hath
set the one over against the other. Secondly, Yet never changed;
it is constant in this inconstancy; these seasons have never ceased,
nor shall cease, while the sun continues such a steady measurer of ||
time, and the moon such a faithful witness in heaven. This is
God's covenant of the day and of the night, the stability of which
is mentioned for the confirming of our faith in the covenant of
grace, which is no less inviolable, Jer. 33. 20. We see God's pro-
mises to the creatures made good, and thence may infer that his
promises to all believers shall be so.
Now here we have the Magna Charta-the Great Charter of
this new kingdom of nature which was now to be erected, and
incorporated, the former charter having been forfeited and seized.
I. The grants of this charter are kind and gracious to men.
Here is,
CHAP. IX.
Both the world and the church were now again reduced to a family, the family of
Noah, of the affairs of which this chapter gives us an account, which we are
the more concerned to take cognizance of, because from this family we are all
descendants. Here is, I. The covenant of Providence settled with Noah and
his sons, v.1..11. In this covenant, 1. God promises them to take care of their
lives, so that, (1.) They should replenish the earth, v. 1,7. (2.) They should
be safe from the insults of the brute creatures, which should stand in awe of
them, v.2. (3.) They should be allowed to eat flesh for the support of their
lives; only they must not eat blood, v.3, 4. (4.) The world should never be
drowned again, v. 8..11. 2. God requires of them to take care of one another's
lives, and of their own, v.5,6. II. The seal of that covenant, namely, the
rainbow, v. 12..17. III. A particular passage of a story concerning Noah
and his sons, which occasioned some prophecies that related to after-times.
1. Noah's sin and shame, v. 20, 21. 2. Hum's impudence and impiety, n. 22.
3. The pious modesty of Shem and Japheth, v. 23. 4. The curse of Canaan,
and the blessing of Shem and Japheth, v. 24..27. IV. The age and death of
Noah, v. 28, 29.
||
1.
ND God blessed Noah and his sons, and
said unto them, Be fruitful, and multiply,
and replenish the earth. 2. And the fear of you
and the dread of you shall be upon every beast of
the earth, and upon every fowl of the air, upon all
that moveth upon the earth, and upon all the fishes
of the sea; into your hand are they delivered.
3. Every moving thing that liveth shall be meat
for you; even as the green herb have I given you
all things. 4. But flesh with the life thereof, which
is the blood thereof, shall ye not eat. 5. And
surely your blood of your lives will I require; at
the hand of every beast will I require it, and at
the hand of man; at the hand of every man's
brother will I require the life of man. 6. Whoso
shed deth man's blood, by man shall his blood be
1. A grant of lands of vast extent, and a promise of a great
increase of men to occupy and enjoy them. The first blessing is
here renewed, Be fruitful, and multiply, and replenish the earth,
v.1. and repeated, v. 7. for the race of mankind was, as it were, to
begin again. Now, (1.) God sets the whole earth before them,
tells them it is all their own, while it remains, to them and their
heirs. Note, The earth God has given to the children of men, for
a possession and habitation, Ps. 115. 16. Though it is not a
paradise, but a wilderness rather, yet it is better than we deserve.
Blessed be God, it is not hell. (2.) He gives them a blessing, by
the force and virtue of which mankind should be both multiplied
and perpetuated upon earth; so that, in a little time, ali the
habitable parts of the earth should be more or less inhabited; and
though one generation should pass away, yet another generation
should come, while the world stands, so that the stream of the
human race should be supplied with a constant succession, and run
parallel with the current of time, till both be delivered up together
into the ocean of eternity. Though death should still reign, and
the Lord would still be known by his judgments, yet the earth
should never again be dispeopled, as now it was, but still
replenished, Acts, 17. 24 .. 26.
He
2. A grant of power over the inferior creatures, v.2.
grants, (1.) A title to them. Into your hands they are delivered,
for your use and benefit. (2.) A dominion over them, without
of you shall be upon every beast. This revives a former grant,
which the title would avail little. The fear of you and the dread
ch. 1.28. only with this difference, that man in innocence ruled by
love, fallen man rules by fear. Now this grant remains in force,
and thus far we have still the benefit of it. [1] That those crea-
them either for service, or food, or both, as they are capable.
tures which are any way useful to us, are reclaimed, and we use
The horse and ox patiently submit to the bridle and yoke, and the
sheep is dumb both before the shearer, and before the butcher;
for the fear and dread of mar are upon them. [2.] Those crea-
tures that are any way hurtful to us are restrained, so that though
combine together to rise up in rebellion against man; else God
now and then man may be hurt by some of them, yet they do not
could by these destroy the world as effectually as he did by a
deluge; it is one of God's sore judgments, Ezek. 14. 21. What is
it that keeps wolves out of our towns, and lions out of our streets,
and confines them to the wilderness, but this fear and dread?
Nay, some have been tamed, James, 3.7.
3. A grant of maintenance and sul sistence, v. 3. Every moving
Before Christ 2348.
God's Covenant with Noah.
GENESIS, IX.
·
thing that liveth, shall be meat for you. Hitherto, most think, || When God requires the life of a man at the hand of him that took
man had been confined to feed only upon the products of the it away unjustly, the murderer cannot render that, and therefore
earth, fruits, herbs, and roots, and all sorts of corn and milk; so must render his own in lieu of it, which is the only way left of
was the first grant, ch. 1.29. But the flood having perhaps washed making restitution. Note, The righteous God will certainly make
away much of the virtue of the earth, and so rendered its fruits inquisition for blood, though men cannot, or do not. One time
less pleasing and less nourishing; God now enlarged the grant, or other, in this world or in the next, he will both discover con-
and allowed man to eat flesh, which perhaps man himself never cealed murders, which are hidden from man's eye, and punish
thought of, till now that God directed him to it, nor had any more avowed and justified murders, which are too great for man's
desire to, than a sheep has to suck blood like a wolf. But now hand. (2.) The magistrate must punish murderers, v.6. Whoso
man is allowed to feed upon flesh, as freely and safely as upon the sheddeth man's blood, whether upon a sudden provocation, or
green herb. Now here see, (1.) That God is a good Master, and having premeditated it, (for rash anger is heart-murder, as well
provides, not only that we may live, but that we may live com- as malice prepense, Matth. 5. 21, 22.) by man shall his blood
fortably, in his service; not for necessity only, but for delight. be shed, that is, by the magistrate, or whoever is appointed or
(2.) That every creature of God is good, and nothing to be refused, allowed to be the avenger of blood. There are those who are
1 Tim. 4.4. Afterward, some meats, that were proper enough ministers of God for this purpose, to be a protection to the inno-
for food, were prohibited by the ceremonial law; but from the cent, by being a terror to the malicious and evil-doers, and they
beginning, it seems, it was not so, and therefore it is not so under must not bear the sword in vain, Rom. 13. 14. Before the flood,
the gospel.
as it should seem by the story of Cain, God took the punishment
of murder into his own hands; but now he committed this judg-
ment to men, to masters of families at first, and afterwards to the
heads of countries, who ought to be faithful to the trust reposed
in them. Note, Wilful murder onght always to be punished with
death. It is a sin which the Lord would not pardon in a prince,
2 Kings, 24. 3, 4. and which therefore a prince should not pardon
in a subject. To this law there is a reason annexed; for in the
image of God made he man at first: man is a creature dear to his
Creator, and therefore ought to be so to us; God put honour upon
him, let us not then put contempt upon him. Such remains of
God's image are still even upon fallen man, as that he who unjustly
kills a man, defaces the image of God, and does dishonour to him.
When God allowed men to kill their beasts, yet he forbade them
to kill their slaves; for these are of a much more noble and excel-
lent nature, not only God's creatures, but his image, Jam. 3. 9.
All men have something of the image of God upon them; but
magistrates have, besides, the image of his power, and the saints
the image of his holiness, and therefore those who shed the blood
of princes or saints, incur a double guilt.
||
II. The precepts and provisos of this charter are no less kind
and gracious, and instances of God's good-will to man. The
Jewish doctors speak so often of the seven precepts of Noah, or of
the sons of Noah, which, they say, were to be observed by all
nations, that it may not be amiss to set them down. The first
against the worship of idols. The second against blasphemy, and
requiring to bless the name of God. The third against murder.
The fourth against incest and all uncleanness. The fifth against
theft and rapine. The sixth requiring the administration of justice.
The seventh against eating of flesh with the life. These the Jews
required the observation of from the proselytes of the gate. But
the precepts here given, all concern the life of man.
1. Man must not prejudice his own life by eating that food which
is unwholesome and prejudicial to his health, v.4. Flesh with the
life thereof, which is the blood thereof, that is, " raw flesh, shall ye
not eat, as the beasts of prey do." It was necessary to add this
limitation to the grant of liberty to eat flesh, lest, instead of
nourishing their bodies by it, they should destroy them. God
would hereby shew, (1.) That though they were lords of the crea-
tures, yet they were subjects to the Creator, and under the restraint
of his law. (2.) That they must not be greedy and hasty in taking
their food, but stay the preparing of it; not like Saul's soldiers,
1 Sam. 14. 32. nor riotous eaters of flesh, Prov. 23. 20. (3.) That
they must not be barbarous and cruel to the inferior creatures;
they must be lords, but not tyrants; they might kill them for their
profit, but not torment them for their pleasure; nor tear away
the member of a creature, while it was yet alive, and eat that.
(4.) That, during the continuance of the law of sacrifices, in which
the blood made atonement for the soul, Lev.17.11. (signifying that
the life of the sacrifice was accepted for the life of the sinner,)
blood must not be looked upon as a common thing, but must be
poured out before the Lord, 2 Sam. 23. 16. either upon his altar,
or upon his earth. But now, that the great and true Sacrifice
*
is
offered, the obligation of the law ceases with the reason of it.
2. Man must not take away his own life, v.5. Your blood of
your lives will I require. Our lives are not so our own, as that
we may quit them at our own pleasure, but they are God's, and
we must resign them at his pleasure; if we any way hasten our
own deaths, we are accountable to God for it.
3. The beasts must not be suffered to hurt the life of man; at
the hand of every beast will I require it. To shew how tender
God was of the life of man, though he had lately made such
destruction of lives, he will have the beast put to death that kills a
man. This was confirmed by the law of Moses, Exod. 21. 28. and
i think it would not be unsafe to observe it still. Thus God shewed
nis hatred of the sin of murder, that men might hate it the more,
and not only punish, but prevent it. And see Job, 5. 23.
4. Wilful murderers must be put to death. This is the sin which
is here designed to be restrained by the terror of punishment.
11.) God will punish murderers: at the hand of every man's
brother will I require the life of man; that is, "I will avenge
the blood of the murdered upon the murderer," 2 Chron. 24. 22.
A
8. And God spake unto Noah, and to his sons
with him, saying, 9. And I, behold, I establish
my covenant with you, and with your seed after
you; 10. And with every living creature that is
with you, of the fowl, of the cattle, and of every
beast of the earth with you; from all that go out
of the ark, to every beast of the earth. 11. And I
will establish my covenant with you; neither shall
all flesh be cut off any more by the waters of a
flood; neither shall there any more be a flood to
destroy the earth.
Here is.
of
I. The general establishment of God's covenant with this new
world, and the extent of that covenant, v. 9,10. Where observe,
1. That God is graciously pleased to deal with man in the way
a covenant; wherein God greatly magnifies his condescending
favour, and greatly encourages man's duty and obedience, as a
2. That all God's covenants with
reasonable and gainful service.
man are of his own making, }, behold, I. It is thus expressed,
both to raise our admiration, ("Behold, and wonder, that though
God be high, yet he has this respect to man,") and to confirm our
Behold, and see, I
assurances of the validity of the covenant.
make it; I that am faithful, and able to make it good." 3. That
God's covenants are established firmer than the pillars of heaven,
or the foundations of the earth, and cannot be disainulled. 4. That
God's covenants are made with the covenanters and with their
5. That those
seed: the promise is to them and their children.
may be taken into covenant with God, and receive the benefits of
"C
Before Christ 2347.
"
GEN
God's Covenant with Noon.
IX.
it, who yet are not capable of restipulating, or giving their own
consent. For this covenant is made with every living creature,
every beast of the earth.
||
•
my bow in the cloud, (v.13.) it shall be seen in the cloud, (v.14.)
that the eye may affect the heart, and confirm the faith; and it
shall be the token of the covenant; (v. 12, 13.) and I will remember
II. The particular intention of this covenant; it was designed my covenant, that the waters shall no more become a flood, v. 15.
secure the world from another deluge, v.11. There shall not Nay, as if the Eternal Mind needed a memorandum, I will look
any more be a flood. God had drowned the world once, and still upon it, that I may remember the everlasting covenant, v. 16.
it is as filthy and provoking as ever, and God foresaw the wicked-Thus here is line upon line, that we might have sure and strong
ness of it, and yet promised he would never drown it any more; for consolation, who have laid hold on this hope. 2. The rainbow
be deals not with us according to our sins. It is owing to God's appears then when the clouds are most disposed to wet, and returns
goodness and faithfulness, not to any reformation of the world, after the rain; then, when we have most reason to fear the rain
that it has not often been deluged, and that it is not deluged now. prevailing, God shews this seal of the promise, that it shall not
As the old world was ruined, to be a monument of justice, so this prevail. Thus God obviates our fears with such encouragements
world remains to this day a monument of mercy, according to
as are both suitable and seasonable. 3. The thicker the cloud, the
the oath of God, that the waters of Noah should no more return brighter the bow in the cloud. Thus, as threatening afflictions
to cover the earth, Isa. 54.9. This promise of God keeps the sea abound, encouraging consolations much more abound, 2 Cor. 1. 5.
and clouds in their decreed place, and sets them gates and bars; 4. The rainbow appears when one part of the sky is clear, which
hitherto they shall come, Job, 38. 10, 11. If the sea should flow intimates mercy remembered in the midst of wrath; and the clouds
but for a few days, as it does twice every day for a few hours, what are hemmed, as it were, with the rainbow, that it may not over-
desolation would it make! and how destructive would the clouds spread the heavens; for the bow is coloured rain, or the edges of a
be, if such showers as we have sometimes seen were continued cloud gilded. 5. The rainbow is the reflexion of the beams of the
long! But God, by flowing seas, and sweeping rains, shews what sun, which intimates, that all the glory and significancy of the seals
he could do in wrath; and yet, by preserving the earth from being of the covenant are derived from Christ the Sun of righteousness,
deluged between both, shews what he can do in mercy, and will who is also described with a rainbow about his throne, (Rev. 4. 3.)
do in truth Let us give him the glory of his mercy in promising, and a rainbow upon his head; (Rev. 10. 1.) which bespeaks, not
and truth in performing. This promise does not hinder, 1. But only his majesty, but his mediatorship. 6. The rainbow has fiery
that God may bring other wasting judgments upon mankind; for, colours in it, to siguify, that, though God will not again drown the
though he has here bound himself not to use this arrow any more, world, yet, when the mystery of God shall be finished, the world
yet he has other arrows in his quiver. 2. Not but that he
2. Not but that he may shall be consumed by fire. 7. A bow bespeaks terror, but it has
destroy particular places and countries by the inundations of the neither string nor arrow, as the bow ordained against the persecu-
sea or rivers. 3. Nor will the destruction of the world at the last tors has; (Ps.7.12, 13.) and a bow alone will do little execution:
day by fire be any breach of his promise. Sin, that drowned the it is a bow, but it is directed upward, not toward the earth; for the
old world, will burn this.
seals of the covenant were intended for confort, not to terrify.
Lastly, As God looks upon the bow, that he may remember the
covenant, so should we, that we also may be ever mindful of the
covenant, with faith and thankfulness.
12. And God said, This is the token of the
Covenant which I make between me and you and
every living creature that is with you, for perpetual
generations: 13. I do set my bow in the cloud,
and it shall be for a token of a covenant between
me and the earth. 14. And it shall come to pass,
when I bring a cloud over the earth, that the bow
shall be seen in the cloud: 15. And I will re-
member my covenant, which is between me and
you and every living creature of all flesh; and the
waters shall no more become a flood to destroy
all flesh. 16. And the bow shall be in the cloud;
and I will look upon it, that I may remember the
everlasting covenant between God and every
living creature of all flesh that is upon the earth.
17. And God said unto Noah, This is the token of
the covenant, which I have established between
me and all flesh that is upon the earth.
Articles of agreement among men are sealed, that the covenants
may be the more solemn, and the performances of the covenants
the more sure, to mutual satisfaction; God therefore, being willing
more abundantly to shew to the heirs of promise the immutability
of his councils, has confirmed his covenant by a seal, (Heb. 6. 17.)
which makes the foundations we build on stand sure, 2 Tim. 2. 19.
The seal of this covenant of nature was natural enough; it was
the rainbow, which, it is likely, was seen in the clouds before,
when second causes concurred, but was never a seal of the
nant till now that it was made so by a divine institution. Now,
concerning this seal of the covenant, observe,
1. This seal is affixed, with repeated assurances of the truth of
that promise which it was designed to be the ratification of. I set
YOL. I.
M & N
the ark, were Shem, and Ham, and Japheth:
18. And the sons of Noah, that went forth of
and Ham is the father of Canaan.
are the three sons of Noah: and of them was the
19. These
whole earth overspread. 20. And Noah began
to be an husbandman, and he planted a vineyard:
21. And he drank of the wine, and was drunken;
and he was uncovered within his tent.
Ham, the father of Canaan, saw the nakedness
of his father, and told his two brethren without.
23. And Shem and Japheth took a garment, and
laid it upon both their shoulders, and went back-
ward, and covered the nakedness of their father;
and their faces were backward, and they saw not
their father's nakedness.
22. And
W
Here is,
I. Noah's family and employment. The names of his sons are
again mentioned, (v. 18, 19.) as those from whom the whole earth
was overspread. By which it appears, that Noah, after the flood,
had no more children: all the world came from these three. Note,
God, when he pleases, can make a little one to become a thousand,
and greatly increase the latter end of those whose beginning was
small. Such are the power and efficacy of a divine blessing. The
business Noah applied himself to was that of a husbandman,
cove-Hebr. a man of the earth, that is, a man dealing in the earth, that
kept ground in his hand, and occupied it. We are all naturally
men of the earth, made of it, living on it, and hastening to :
many are sinfully so, addicted to earthly things. Noah was led,
by his calling, to trade in the fruits of the earth. He began to be
Before Christ 2347.
The Sin of Ham.
GENESIS, IX.
a husbandman; that is, some time after his departure out of the
ark, he returned to his old employment, from which he had been
diverted by the building of the ark first, and probably, afterward,
by the building of a house on dry land for himself and family.
For this good while he had been a carpenter, but now he began
again to be a husbandman. Observe, Though Noah was a great
man, and a good man, an old man, and a rich man, a man greatly
favoured by Heaven, and honoured on earth, yet he would not
live an idle life, nor think the husbandman's calling below him.
Note, Though God, by his providence, may take us off from our
callings for a time, yet, when the occasion is over, we ought, with
humility and industry, to apply ourselves to them again; and, in
the calling wherein we are called, therein faithfully to abide with
God, 1 Cor. 7.24.
told his two brethren without, (in the street, as the word is,) in a
scornful deriding manner, that his father might seem vile antc
them. It is very wrong, (1.) To make a jest of sin, (Prov. 14.9.
and to be puffed up with that for which we should rather mourn,
1 Cor. 5. 2. And, (2.) To publish the faults of any, especially ol
parents, whom it is our duty to honour. Noah was not only a
good man, but had been a good father to him; and this was
a most base disingenuous requital to him for his tenderness.
Ham is here called the father of Canaan, which intimates, that
he, who was himself a father, should have been more respectful to
him that was his father.
II. Noah's sin and shame. He planted a vineyard; and, when
he had gathered his vintage, probably he appointed a day of mirth
and feasting in his family, and had his sons and their children with
him, to rejoice with him in the increase of his house, as well as in
the increase of his vineyard; and we may suppose he prefaced his
feast with a sacrifice to the honour of God. If that was omitted,
it was just with God to leave him to himself, that he who did not
begin with God might end with the beasts; but we charitably hope
the case was different. And perhaps he appointed this feast, with
a design, at the close of it, to bless his sons, as Isaac, ch. 27. 3, 4.
That I may eat, and that my soul may bless thee. At this feast
he drank of the wine; for who planteth a vineyard, and eateth
not of the fruit of it? But he drank too liberally, more than his
head, at this age, would bear; for he was drunken. We have
reason to think he was never drunken before or after; observe
how he came now to be overtaken in this fault. It was his sin, and
a great sin, so much the worse for its being so soon after a great
deliverance; but God left him to himself, as he did Hezekiah,
(2 Chron. 32. 31.) and has left this miscarriage of his upon record,
to teach us, 1. That the fairest copy that ever mere man wrote,
since the Fall, had its blots and false strokes. It was said of Noah,
that he was perfect in his generations; (ch. 6.9.) but this shews
that it is meant of sincerity, not a sinless perfection. 2. That
sometimes those, who, with watchfulness and resolution, have, by
the grace of God, kept their integrity in the midst of temptation,
have, through security, and carelessness, and neglect of the grace
of God, been surprised into sin, when the hour of temptation has
been over.
Noah, who had kept sober in drunken company, is
now drunken in sober company. Let him that thinks he stands,
take heed. 3. That we have need to be very careful, when we
e God's good creatures plentifully, lest we use them to excess.
Christ's disciples must take heed, lest at any time their hearts be||
overcharged, Luke, 21. 34.
•
IV. The pious care of Shem and Japheth to cover their poor
father's shame, v. 23. They not only would not see it themselves,
but provided that no one else might see it; herein setting us an
example of charity, with reference to other men's sin and shame;
we must not only not say, A confederacy, with those that proclaim
it, but we must be careful to conceal it, or, however, to make the
best of it, so doing as we would be done by. 1. There is a mantle
of love to be thrown over the faults of all, 1 Pet. 4. 8. 2. Beside
that, there is a robe of reverence to be thrown over the faults of
parents and other superiors.
}
24. And Noah awoke from his wine, and knew
what his younger son had done unto him. 25. And
he said, Cursed be Canaan; a servant of servants
shall he be unto his brethren. 26. And he said,
Blessed be the LORD God of Shem; and Canaan
shall be his servant. 27. God shall enlarge Japheth,
and he shall dwell in the tents of Shem; and
Canaan shall be his servant.
+
•
Here,
I. Noah comes to himself, He awoke from his wine: sleep cured
him, and, we may suppose, so cured him, that he never relapsed
into that sin afterward. Those that sleep as Noah did should
awake as he did, and not as that drunkard, Prov. 23.35. who
says, when he awakes, I will seek it yet again.
II. The spirit of prophecy comes upon him, and, like dying
Jacob, he tells his sons what should befall them, ch. 49. 1. v. 25.
1. He pronounces a curse on Canaan the son of Ham, in whom
Ham is himself cursed, either because this son of his was now
more guilty than the rest, or because the posterity of this son was
afterward to be rooted out of their land, to make room for Israel.
And Moses here records it for the animating of Israel in the wars
of Canaan; though the Canaanites were a formidable people, yet
Now, the consequence of Noah's sin was shame. He was un- they were, of old, an accursed people, and doomed to ruin. The
covered within his tent, made naked to his shame, as Adam when particular curse is, a servant of servants, that is, the meanest and
he had eaten forbidden fruit. Yet Adam sought concealment; Noah most despicable servant, shall he be, even to his brethren. Those
is so destitute of thought and reason, that he seeks no covering. who, by birth, were his equals, shall, by conquest, be his lords.
This was a fruit of the vine that Noah did not think of. Observe This certainly points at the victories obtained by Israel over the
here the great evil of the sin of drunkenness. (1.) It discovers Canaanites, by which they were all either put to the sword, or put
men; what infirmities they have they betray when they are drunken, under tribute, (Josh. 9. 23. Judg. 1. 28, 30, 33, 35.) which happened
and what secrets they are intrusted with are then easily got out of not till about 800 years after this. Note, (1.) God often visits
them. Drunken porters keep open gates. (2.) It disgraces men, the iniquity of the fathers upon the children, especially when the
and exposes them to contempt. As it shews them, so it shames children inherit their fathers' wicked dispositions, and imitate the
them. Men say and do that, when drunken, which, when they are fathers' wicked practices, and do nothing to cut off the entail of
sober, they would blush at the thoughts of, Hab. 2.15,16.
a curse. (2.) Disgrace is justly put upon those that put disgrace
III. Ham's impudence and impiety; (v.22.) he saw the naked-upon others, especially that dishonour and grieve their own parents.
ness of his father, and told his two brethren. To see it accidentally An undutiful child, that mocks at his parents, is no more worthy
and involuntarily would not have been a crime; but, 1. He pleased to be called a son, but deserves to be made as a hired servant,
himself with the sight, as the Edomites looked upon the day of their nay, as a servant of servants, among his brethren. (3.) Though
brother, (Obad. 12.) pleased and insulting. Perhaps Ham had divine curses operate slowly, yet, first or last, they will take effect.
sometimes been himself drunken, and reproved for it by his good The Canaanites were under a curse of slavery, and yet, for a great
father, whom he was therefore pleased to see thus overcome. while, had the dominion; for a family, a people, a person, mag
Note, It is common for those who walk in false ways themselves, lie under the curse of God, and yet may long prosper in the world,
to rejoice at the false steps which they sometimes see others make. till the measure of their iniquity, like that of the Canaanites, be
But charity rejoices not in iniquity, nor can true penitents, that full. Many are marked for ruin that are not yet ripe for ruin
are sorry for their own sins, rejoice in the sins of others. 2. IIe Therefore, Let not thine heart envy sinners.
3
Before Christ 2347.
The Generations of Noah.
GENESIS, IX, X.
||
2. He entails a blessing upon Shem and Japheth.
shall, dwell in the tents of Shem, that is, "From his loins Chrisł
(1.) He blesses Shem, or rather blesses God for him, yet so shall come, and in his seed the church shall be continued." The
hat it entitles him to the greatest honour and happiness imagin-birth-right was now to be divided between Shem and Japheth,
able, v.20. Observe, [ 1.] He calls the Lord, the God of Shem; Ham being utterly discarded; in the principality they equally
and happy, thrice happy, is that people whose God is the Lord, share, Canaan shall be servant to both; the double portion is
1's. 144. 15. All blessings are included in this. This was the given to Japheth, whom God shall enlarge; but the priesthood
blessing conferred on Abraham and his seed; the God of Heaven was given to Shem, for God shall dwell in the tents of Shem: and
was not ashamed to be called their God, Heb. 11. 16. Shem is certainly we are more happy, if we have God dwelling in our tents,
sufficiently recompensed for his respect to his father by this, that than if we had there all the silver and gold in the world. It is
the Lord himself puts this honour upon him, to be his God, which better to dwell in tents with God, than in palaces without him: in
is a sufficient recompence for all our services and all our sufferings Salem, where is God's tabernacle, there is more satisfaction than
for his name. [2.] He gives to God the glory of that good work in all the isles of the Gentiles. Thirdly, They both have dominion
which Shem had done, and, instead of blessing and praising him over Canaan; Canaan shall be servant to them; so some read it.
that was the instrument, he blesses and praises God that was the When Japheth joins with Shem, Canaan falls before them both.
Author. Note, The glory of all that is, at any time, well done by When strangers become friends, enemies become servants.
ourselves or others, must be humbly and thankfully transmitted to
God, who works all our good works in us and for us.
see men's good works, we should glorify, not them, but our Father,
Matth. 5. 16. Thus David, in effect, blessed Abigail, when he
blessed God that sent her, 1 Sam. 25. 32, 33. for it is an honour and
favour to be employed for God, and used by him in doing good.
[ 3.] He foresees and foretells that God's gracious dealings with Shem
and his family would be such as would evidence to all the world
that he was the God of Shem, on which behalf thanksgivings would
by many be rendered to him. Blessed be the Lord God of Shem.
[4.] It is intimated that the church should be built up and con-
finued in the posterity of Shem; for of him came the Jews, who
were, for a great while, the only professing people God had in the
world. [5.] Some think reference is here had to Christ, who was
the Lord God that, in his human nature, should descend from the
foins of Shem; for of him, as concerning the flesh, Christ came.
6.] Canaan is particularly enslaved to him; He shall be his servant.
Note, Those that have the Lord for their God shall have as much
of the honour and power of this world as he sees good for them.
When we
(2.) He blesses Japheth, and, in him, the isles of the Gentiles,
which were peopled by his seed, v. 27. God shail enlarge Japheth,
and he shall dwell in the tents of Skem. Now,
[1.] Some make this to belong wholly to Japheth, and to bespeak
either, First, His outward prosperity, that his seed should be so
numerous, and so victorious, that they should be masters of the
tents of Shem, which was fulfilled when the people of the Jews,
tlie most eminent of Shem's race, were tributaries to the Grecians.
first, and afterward to the Romans, both of Japheth's seed. Note,
Outward prosperity is no infallible mark of the true church; the
tents of Shem are not always the tents of the conqueror. Or,
Secondly, It bespeaks the conversion of the Gentiles, and the
bringing of them into the church; and then we would read it, God
shall persuade Japheth, (for so the word signifies,) and then, being
so persuaded, he shall dwell in the tents of Shem, that is, Jews and
Gentiles shall be united together in the gospel fold; after many
of the Gentiles shall have been proselyted to the Jewish religion,
both shall be one in Christ, Eph. 2. 14, 15. And the Christian
church, mostly made up of the Gentiles, shall succeed the Jews
in the privileges of church-membership; the latter having first cast
themselves out by their unbelief, the Gentiles shall dwell in their
tents, Rom. 11. 11, &c. Note, It is God only that can bring those
is the power of God that makes the gospel of Christ effectual to
again into the church who have separated themselves from it. It
salvation, Rom.1.16. And again, are brought into
Souls the
church, not by force, but by persuasion, Ps. 110. 3. They are drawn
by the cords of a man, and persuaded by reason to be religious.
[2.] Others divide this between Japheth and Shem, Shem having
not beer directly blessed, v. 26. First, Japheth has the blessing
of earth beneath; God shall enlarge Japheth, enlarge his seed,
enlarge his border; Japheth's posterity peopled all Europé, a
great part of Asia, and perhaps America. Note, God is to be
acknowledged in all our enlargements. It is he that enlarges the
coast, and enlarges the heart. And again, Many dwell in large
tents, that do not dwell in God's tents, as Japheth did. Secondly,
Shem has the blessing of Heav n above; He shall, that is, God ||
28. And Noah lived after the flood three hundred
and fifty years. 29. And all the days of Noah
were nine hundred and fifty years: and he died.
00
||
Here see, 1. How God prolonged the life of Noah; he lived 950
years; 20 more than Adam, and but 19 less than Methuselah
this long life was a farther reward of his signal piety, and a great
blessing to the world, to which, no doubt, he continued a preacher
of righteousness, with this advantage, that now all he preached to
were his own children. 2. How God put a period to his life at
last; though he lived long, yet he died, having probably first seen
many that descended from him dead before him. Noah lived to
see two worlds, but, being an heir of the righteousness which is by
faith, when he died, he went to see a better than either.
CHAP. X.
This chapter shew's more particularly what was said in general, (ch.9. 19.)
concerning the three sons of Noah, that of them was the whole earth over.
spread; and the fruit of that blessing, (ch. 9.1,7.) replenish the earth. It
is the only certain account extant of the original of nations; and yet, perhaps,
there is no nation, but that of the Jews, that can be confident from which of
these seventy fountains (for so many there are here) it derives its streams.
Through the want of early records, the mixtures of people, the revolutions of
nations, and distance of time, the knowledge of the lineal descent of the present
inhabitants of the earth is lost; nor were any genealogies preserved, but those
of the Jews, for the sake of the Messiah; only, in this chapter, we have a
brief account, I. Of the posterity of Japheth, v.2..5. II. The posterity aj
Ham, (v. 6..20.) and, in that, particular notice taken of Nimrod, v.8..10.
III. The posterity of Shem, v.21..31.
1.
Now
TOW these are the generations of the sons
of Noah, Shem, Ham, and Japheth: and
unto them were sons born after the flood. 2. The
sous of Japheth; Gomer, and Magog, and Madai,
and Javan, and Tubal, and Meshech, and Tiras.
3. And the sons of Gomer; Ashkenaz, and Ri-
phath, and Togarmah. 4. And the sons of Javan;
Elishah, and Tarshish, Kittim, and Dodanim.
in their lands; every one after his tongue, after
5. By these were the isles of the Gentiles divided
their families, in their nations.
Moses begins with Japheth's family, either because he was the
eldest, or because his family lay remotest from Israel, and had least
concern with them, at the time when Moses wrote; and therefore
he mentions that race very briefly, hastening to give account of the
posterity of Ham, who were Israel's enemies, and of Shem, who
were Israel's ancestors: for it is the church that the scripture is
designed to be the history of, and of the nations of the world only
as they were some way or other related to Israel and interested in
the affairs of Israel. "Observe, 1. Notice is taken that the sons of
Before Christ 2347.
The Generations of Noah.
GENESIS, X.
Noah had sons born to them after the flood, to repair and rebuild
the world of mankind, which the flood had ruined. He that had
killed, now makes alive. 2. The posterity of Japheth were allotted
to the isles of the Gentiles, (v.5.) which were solemnly, by lot,
after a survey, divided among them, and probably this island of
our's among the rest; all places beyond the sea, from Judea, are
called isles, Jer. 25. 22. and this directs us to understand that
promise, Isa. 42. 4. The isles shall wait for his law, of the conversion
of the Gentiles to the faith of Christ.
pushing, Dan. 8.5. Nimrod was a mighty hunter against the
Lord, so the LXX; that is, (1.) He set up idolatry, as Jeroboam
did, for the confirming of his usurped dominion: that he might
set up a new government, he set up a new religion upon the ruin of
the primitive constitution of both: Babel was the mother of harlots.
Or, (2.) He carried on his oppression and violence, in defiance of
God himself; daring Heaven with his impieties, as if he and his
huntsmen could outbrave the Almighty, and were a match for the
Lord of hosts and all his armies: As if it were a small thing to
weary men, he thinks to weary my God also, Isa. 7. 13.
II. Nimrod was a great ruler, v. 10. The beginning of his
kingdom was Babel. Some way or other, by arts or arms, he
got into power, either chosen into it, or forcing his way to it, and
of gold, and the terror of the mighty, and bid fair to be universal.
so laid the foundations of a monarchy, which was afterward a head
It does not appear that he had any right to rule by birth; but
either his fitness for government recommended him, as some think,
to an election, or, by power and policy, he advanced gradually,
civil government, and particularly that form of it which lodges the
and into the throne. See the
sovereignty in a single person. If Nimrod and his neighbours
began, other nations soon learned to incorporate under one head
for their common safety and welfare, which, however it began,
proved so great a blessing to the world, that things were reckoned
to go ill indeed when there was no king in Israel.
of
III. Nimrod was a great builder; probably he was architect in
the building of Babel, and there he began his kingdom; but,
when his project to rule all the sons of Noah was baffled by the
confusion of tongues, out of that land he went forth into Assyria,
(so the margin reads it, v. 11.) and built Nineveh, &c. that,
having built these cities, he might command them, and rule over
them. Observe, in Nimrod, the nature of ambition. 1. It is
boundless; much would have more, and still cries, Give, give.
2. It is restless; Nimrod, when he had four cities under his com-
mand, could not be content till he had four more. 3. It is
expensive; Nimrod will rather be at the charge of rearing cities,
than not have the honour of ruling them. The spirit of building
is the common effect of a spirit of pride. 4. It is daring, and
will stick at nothing; Nimrod's name signifies rebellion, which
(if he did indeed abuse his power to the oppression of his neigh-
bours) teaches us that tyrants to men are rebels to God, and their
rebellion is as the sin of witchcraft.
6. And the sons of Ham; Cush, and Mizraim,
and Phut, and Canaan. 7. And the sons of Cush;
Seba, and Havilah, and Sabtah, and Raamah, and
Sabtecha: and the sons of Raamah; Sheba, and
Dedan. 8. And Cush begat Nimrod: he began to
be a mighty one in the earth. 9. He was a mighty
hunter before the LORD: wherefore it is said, Even
as Nimrod the mighty hunter before the LORD.
10. And the beginning of his kingdom was Babel,
and Erech, and Accad, and Calneh, in the land of
Shinar. 11. Out of that land went forth Asshur,
and builded Nineveh, and the city Rehoboth, and
Calah, 12. And Resen between Nineveh and
Calah: the same is a great city. 13. And Mizraim
begat Ludim, and Anamim, and Lehabim, and
Naphtubim, 14. And Pathrusim, and Casluhim,
(out of whom came Philistim,) and Caphtorim.
That which is observable and improvable in these verses, is, the
account here given of Nimrod, v.8..11. He is here represented
as a great man, in his day. He began to be a mighty one in the
earth; that is, whereas those that went before him were content ||
to stand upon the same level with their neighbours, and though
every man bare rule in his own house, yet no man pretended any
further; Nimrod's aspiring mind could not rest here; he was
resolved to tower above his neighbours, and not only so, but to
lord it over them. The same spirit that actuated the giants before
the flood, (who became mighty men, and men of renown, ch. 6.4.)
now revived in him; so soon was that tremendous judgment,
which the pride and tyranny of those mighty men brought upon
the world, forgotten. Note, There are some in whom ambition
and affectation of dominion seem to be bred in the bone; such
there have been, and will be, notwithstanding the wrath of God
often revealed from heaven against them. Nothing on this side
hell will humble and break the proud spirits of some men, in this,
like Lucifer, Isa. 14. 14, 15. Now,
I. Nimrod was a great hunter; this he began with, and for this
became famous, to a proverb: every great hunter is, in remem-
brance of him, called a Nimrod. 1. Some think he did good with
his hunting, served his country by ridding it of the wild beasts
which infested it, and so insinuated himself into the affections of
his neighbours, and got to be their prince: those that exercise
authority, either are, or at least would be called, benefactors,
Luke, 22. 25. 2. Others think, that, under pretence of hunting,
he gathered men under his command, in pursuit of another game
he had to play, which was to make himself master of the country,
and to bring them into subjection. He was a mighty hunter,
that is, He was a violent invader of his neighbours' rights and
properties, and a persecutor of innocent men, carrying all before
him, and endeavouring to make all his own, by force and violence.
He thought himself a mighty prince, but, before the Lord, that
is, in God's account, he was but a mighty hunter. Note, Great
conquerors are but great hunters. Alexander and Cesar would
not make such a figure in scripture history as they do in common
history; the former is represented in prophecy but as a he-goat
&
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15. And Canaan begat Sidon his first-born, and
Heth, 16. And the Jebusite, and the Amorite,
and the Girgashite, 17. And the Hivite, and the
Arkite, and the Sinite, 18. And the Arvadite, and
the Zemarite, and the Hamathite: and afterward
were the families of the Canaanites spread abroad.
19. And the border of the Canaanites was from
Sidon, as thou comest to Gerar, unto Gaza; as
thou goest unto Sodom and Gomorrah, and
Admah, and Zeboim, and even unto Lasha.
20. These are the sons of Ham, after their families,
after their tongues, in their countries, and in their
nations.
Observe here, 1. That the account of the posterity of Canaan,
of the families and nations that descended from him, and of the
land they possessed, is more particular than of any other in this
chapter, because these were the nations that were to be subdued
before Israel, and their land was, in process of time, to hecome
the holy land, Immanuel's land; and this God had an eye to, when
in the mean time, he cast the lot of that accursed devoted race ig
that spot of ground which he had spied out for his own people
this Moses takes notice of, Deut. 32.8. When the Most High di
Before Christ 2247.
GENESIS, X, XI.
The Generations of Noah.
many sons, is dignified with the title of the father of Eber, on
whose seed the blessing was entailed. Note, A family of saints is
more truly honourable than a family of nobles; Shem's holy seed
than Ham's royal seed, Jacob's twelve patriarchs than Ishmael's
twelve princes, ch. 17. 20. Goodness is true greatness.
2. He was the brother of Japheth the elder, by which it appears,
that though Shem is commonly put first, yet he was not Noah's
first-born, but Japheth was older. But why should this also be
put as part of Shem's title and description, that he was the brother
of Japheth, since that had been, in effect, said often before? And
was he not as much brother to Ham? Probably, this was intended
to signify the union of the Gentiles with the Jews in the church.
He had mentioned it as Shem's honour, that he was the father of
the Hebrews; but, lest Japheth's seed should therefore be looked
upon as for ever shut out from the church, he here reminds us that
he was the brother of Japheth, not in birth only, but in blessing,
for Japheth was to dwell in the tents of Shem. Note, (1.) Those
are brethren in the best manner, that are so by grace, and that
meet in the covenant of God, and in the communion of saints.
(2.) God, in dispensing his grace, does not go by seniority, but
the younger sometimes gets the start of the elder in coming into
the church; so the last shall be first, and the first last.
II. The reason of the name of Peleg, v. 25. because in his
21. Unto Shem also, the father of all the children
of Eber, the brother of Japheth the elder, even to
him were children born. 22. The children of
Shem; Elam, and Asshur, and Arphaxad, and
Lud, and Aram. 23. And the children of Aram;
Uz, and Hul, and Gether, and Mash. 24. And
Arphaxad begat Salah; and Salah begat Eber. days, (that is about the time of his birth, when his name was
given him,) was the earth divided among the children of men that
25. And unto Eber were born two sons: the name were to inhabit it; either, when Noah divided it by an orderly
of one was Peleg; for in his days was the earth distribution of it, as Joshua divided the land of Canaan by lot, or
divided; and his brother's name was Joktan. when, upon their refusal to comply with that division, God, in
26. And Joktan begat Almodad, and Sheleph, and justice, divided them by the confusion of tongues; whichsoever
of these was the occasion, pious Heber saw cause to perpetuate
Hazarmaveth, and Jerah, 27. And Hadoram, the remembrance of it in the name of his son; and justly may our
and Uzal, and Diklah, 28. And Obal, and sons be called by the same name, for in our days, in another
Abimael, and Sheba, 29. And Ophir, and Havi-sense, is the earth, the church, most wretchedly divided.
lah, and Jobab: all these were the sons of Joktan.
30. And their dwelling was from Mesha, as thou
goest unto Sephar, a mount of the east. 31. These
are the sons of Shem, after their families, after
their tongues, in their lands, after their nations.
32. These are the families of the sons of Noah,
after their generations, in their nations: and by
these were the nations divided in the earth. after
the flood.
rided to the nations their inheritance, he set the bounds of the
people according to the number of the children of Israel. 2. That
by this account it appears that the posterity of Canaan were both
numerous and rich, and very pleasantly seated; and yet Canaan
was under a curse, a divine curse, and not a curse causeless.
Note, Those that are under the curse of God, may yet, perhaps,
thrive and prosper greatly in this world; for we cannot know love
or hatred, the blessing or the curse, by what is before us, but by
what is within us, Eccl. 9.1. The curse of God always works
really, and always terribly: but, perhaps, it is a secret curse, a
curse to the soul, and does not work visibly; or a slow curse, and
does not work immediately; but sinners are by it reserved for,
and bound over to, a day of wrath. Canaan here has a better
land than either Shem or Japheth, and yet they have a better lot,
for they inherit the blessing.
CHAP. XI.
The old distinction between the sons of God, and the sons of men, (professors and
profane,) survived the flood, and now appeared again, when men began to
multiply: according to this distinction, we have, in this chapter, I. The
dispersion of the sons of men at Babel, v.1..9. where we have, 1. Their
presumptuous_provoking design, which was, to build a city and a tower,
v. 1..4. 2. The righteous judgment of God upon them in disappointing their
design, by confounding their language, and so scattering them, n.5..9.
II. The pedigree of the sons of God down to Abraham, v.10..26. with a
general account of his family, and removal out of his native country, v.27..32.
1.
Two things especially are observable in this account of the
posterity of Shen.
I. The description of Shem, v. 21. We have not only his
name, Shem, which signifies a name, but two titles to distinguish
I
him by.
1. He was the father of all the children of Eber: Eber was his
great-grandson; but why should he be called the father of all
his children, rather than of all Arphaxad's, or Salah's, &c.?
Probably, because Abraham and his seed, God's covenant-people,
not only descended from Heber, but from him were called
Hebrews, ch. 14. 13. Abram the Hebrew. St. Paul looked upon
it as his privilege, that he was a Hebrew of the Hebrews,
Phil. 3. 5. Eber himself, we may suppose, was a man eminent for
religion in a time of general apostacy, and a great example of piety
to his family; and the holy tongue being commonly called from
him the Hebrew, it is probable that he retained it in his family,
in the confusion of Babel, as a special token of God's favour to
him; and from him the professors of religion were called the
children of Eber; now, when the inspired penman would give
them an honourable title, he calls him the father of the Hebrews;
though, when Moses wrote this, they were a poor despised people,
bond-slaves in Egypt, yet, being God's people, it was an honour
man to be akin to them. As Ham, though he had many
sons, is disowned by being called the father of Canaan, on whose
seed the 'curse was entailed, a. 9. 22. so Shem, though he had
to a
ND the whole earth was of one language,
2. And it came to
pass, as they journeyed from the east, that they
found a plain in the land of Shinar; and they
dwelt there. 3. And they said one to another, Go
to, let us make brick, and burn them thoroughly.
And they had brick for stone, and slime had they
for mortar. 4. And they said, Go to, let us build
us a city and a tower, whose top may reach unto
heaven; and let us make us a name, lest we be
scattered abroad upon the face of the whole earth.
The close of the foregoing chapter tells us, that, by the sons of
Noah, or, among the sons of Noah, the nations were divided in
the earth after the flood, that is, were distinguished into several
tribes or colonies; and the places they had hitherto lived in to-
gether being grown too strait for them, it was either appointed by
Noah, or agreed upon among his sons, which way each several
tribe or colony should steer its course, beginning with the countries
that were next them, and designing to proceed further and further,
and to remove to a greater distance from each other, as the
increase of their several companies should require. Thus was the
matter well settled, one hundred years after the flood, about the
Before Christ 2247.
GENESIS, XI.
The Confusion of Tungues
time of Peleg's birth: but the sons of men, it should seem, were
loath to scatter into distant places; they thought, the more the
merrier, and the safer, and therefore they contrived to keep to-
gether, and were slack to go to possess the land which the Lord
God of their fathers had given them, Josh. 18. 3. thinking them-
selves wiser than either God or Noah. Now here we have,
(2.) They hoped hereby to make them a name; they would de
something to be talked of now, and to give posterity to know that
there had been such men as they in the world; rather than
die and leave no memorandum behind them, they would leave
this monument of their pride, and ambition, and folly. Note,
[1.] Affectation of honour, and a name among men, inspires with
a strange ardour for great and difficult undertakings, and often
betrays to that which is evil, and offensive to God. [2.] It is just
with God to bury those names in the dust which are raised by
sin. These Babel-builders put themselves to a great deal of
foolish expence, to make them a name; but they could not gain
even this point, for we do not find in any history the name of
so much as one of these Babel-builders; Philo Judæus says,
They engraved every one his name upon a brick, in perpetuam rei
memoriam-as a perpetual memorial; yet neither did that serve
their purpose.
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(3.) They did it to prevent their dispersion; lest we be scattered
abroad upon the face of the earth. "It was done," (says Josephus,)
"in disobedience to that command, ch. 9.1. Replenish the earth.'
God orders them to scatter; "No," say they, we will not, we
will live and die together." In order hereunto, they engage
themselves, and one another, in this vast undertaking. That they
might unite in one glorious empire, they resolve to build this city
and tower, to be the metropolis of their kingdom, and the centre
of their unity. It is probable that the hand of ambitious Nimrod
was in all this: he could not content himself with the command
of a particular colony, but aimed at universal monarchy; in order
to which, under pretence of uniting for their common safety, he
contrives to keep them in one body, that, having them all under
his eye, he might not fail to have them under his power. See
the daring presumption of these sinners: here is, [1.] A bold
opposition to God; "You shall be scattered," says God; But
we will not," say they; Woe unto him that thus strives with his
Maker. [2.] A bold competition with God. It is God's prero-
gative to be universal Monarch, Lord of all, and King of kings;
the man that aims at it, offers to step into the throne of God, who
will not give his glory to another.
I. The advantages which befriended their design of keeping
together. 1. They were all of one language, v.1. If there were
any different languages before the flood, yet Noah's only, which,
it is likely, was the same with Adam's, was preserved through the
flood, and continued after it. Now, while they all understood one
another, they would be the more likely to love one another, and
the more capable of helping one another, and the less inclinable
to separate one from another. 2. They found a very convenient
commodious place to settle in, v. 2. a plain in the land of Shinar,
a spacious plain, and able to contain them all, a fruitful plain,
and able, according as their present numbers were, to support
them all; though perhaps they had not considered what room
there would be for them when their numbers should be increased.
Note, Inviting accommodations, for the present, often prove too
strong temptations to the neglect of both duty and interest, as it
respects futurity.
II. The method they took to bind themselves to one another,
and to settle together in one body. Instead of coveting to enlarge
their borders, by a peaceable departure under the divine protection,
they contrived to fortify them, and, as those that were resolved to
wage war with heaven, they put themselves into a posture of
defence. Their unanimous resolution is, Let us build a city and
a tower. It is observable, that the first builders of cities, both in
the old world, ch. 4. 17. and in the new world here, were not
men of the best character and reputation: tents served God's
subjects to dwell in; cities were first built by those that were
rebels against him, and revolters from him. Observe here,
1. How they excited and encouraged one another to set about
this work. They said, Go to, let us make brick, v.3. and again,
v. 4. Go to, let us build us a city; by mutual excitements they
made one another more daring and resolute. Note, Great things
may be brought to pass, when the undertakers are numerous
and unanimous, and stir up one another to it. Let us learn to
provoke one another to love and to good works, as sinners stir
up and encourage one another to wicked works. See Ps. 122. 1.6.
5. And the LORD came down to see the city
and the tower which the children of men builded.
And the LORD said, Behold, the people is one,
and they have all one language; and this they begin
to do: and now nothing will be restrained from
them, which they have imagined to do. 7. Go to,
let us go down, and there confound their language,
that they may not understand one another's speech.
8. So the LORD scattered them abroad from thence
build the city. 9. Therefore is the name of it
upon the face of all the earth: and they left off to
called Babel; because the LORD did there con-
found the language of all the earth: and from
thence did the LORD scatter them abroad upon the
face of all the earth.
Isa. 2. 3, 5. Jer. 50. 5.
2. What materials they used in their building. The country
being plain, yielded neither stone nor mortar, yet that did not
discourage them from their undertaking, but they made brick to
serve instead of stone, and slime or pitch instead of mortar. See
here, (1.) What shift those will make, that are resolute in their
purposes: were we but thus zealously affected in a good thing,
we should not stop our work so often as we do, under pretence
that we want conveniencies for carrying it on. (2.) What a
difference there is between men's building and God's; when
difference there is between men's building and God's, when
men build their Babel, brick and slime are their best materials;
but, when God builds his Jerusalem, he lays even the foundations
of it with sapphires, and all its borders with pleasant stones,
Isa. 54. 11. 12. Rev. 21. 19.
3. For what ends they built. Some think they intended hereby
to secure themselves against the waters of another flood. God had
told them, indeed, he would not again drown the world; but they We have here the quashing of the project of the Babel-builders,
would trust to a tower of their own making, rather than to a pro-and the turning of the counsel of those froward men headlong, that
mise of God's making, or an ark of his appointing: if, however, God's counsel might stand, in spite of them. Here is,
they had had this in their eye, they would have chosen to build
their tower upon a mountain, rather than upon a plain; but three ||
things, it seems, they aimed at in building this tower.
I. The cognizance God took of the design that was on foot, v. 5.
The Lord came down to see the city: it is an expression after the
manner of men; he knew it as clearly and fully as men know that
(1.) It seems designed for an affront to God himself; for they which they come to the place to view. Observe, 1. Before he
would build a tower, whose top might reach to heaven, which gave judgment upon their cause, he inquired into it; for God is
bespeaks a defiance of God, or at least a rivalship with him; incontestably just and fair in all his proceedings against sin and
they will be like the Most High, or come as near him as they sinners, and condemns none unheard. 2. It is spoken of as an
can, not in holiness, but in height. They forget their place, and, act of condescension in God, to take notice even of this build
scorning to creep on the earth, resolve to climb to heaven, not lying, which the undertakers were so proud of; for he humble.
the door, or ladder, but some other way.
himself to behold the transactions, even the most considerable
•
Before Christ 2247.
The Confusion of Tongues.
GENESIS, IX.
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ones, of this lower world, Ps. 113. 6. 3. It is said to be the
tower which the children of men built; which intimates, (1.) Their
weakness and frailty as men: it was a very foolish thing for the
children of men, worms of the earth, to defy Heaven, and to pro-
voke the Lord to jealousy: Are they stronger than he? (2.) Their
sinfulness and obnoxiousness: they were the sons of Adam, so it
is in the Hebrew; nay, of that Adam, that sinful disobedient
Adam, whose children are by nature children of disobedience,
children that are corrupters. (3.) Their distinction from the
children of God, the professors of religion, from whom these
daring builders had separated themselves, and built this tower to
support and perpetuate the separation. Pious Eber is not found
among this ungodly crew; for he and his are called the children
of God, and therefore their souls come not into the secret, nor
unite themselves to the assembly, of these children of men.
II. The counsels and resolves of the Eternal God concerning
this matter; he did not come down merely as a Spectator, but as
a Judge, as a Prince, to look upon these proud men, and abase
them, Job, 40.11..14.
Observe, 1. He suffered them to proceed a good way in their
enterprise, before he put a stop to it; that they might have space
to repent, and, if they had so much consideration left, might be
ashamed of it, and weary of it, themselves; and if not, that their
disappointment might be the more shameful, and every one that
passed by might laugh at them, saying, These men began to build,
and were not able to finish; that so the works of their hands,
from which they promised themselves immortal honour, might
turn to their perpetual reproach. Note, God has wise and holy
ends in permitting the enemies of his glory to carry on their impious
projects a great way, and to prosper long in their enterprises.
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2. When they had, with much care and toil, made some con-
siderable progress in their-building, then God determined to
break their measures, and disperse them.
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1
up themselves to sin, God will stir up himself to take vengeance,
Isa. 59. 17, 18. Now observe here, [1.] The mercy of God, in
moderating the penalty, and not making that proportionable to
the offence; for he deals not with us according to our sins; he
does not say, "Let us go down now in thunder and lightning, and
consume those rebels in a moment;" or, "Let the earth open,
and swallow up them and their building, and let them go down
quick into hell, who are climbing to heaven the wrong way;" no,
only, "Let us go down, and scatter them: they deserved death,
but are only banished or transported; for the patience of God is
very great towards a provoking world. Punishments are chiefly
reserved for the future state; God's judgments on sinners in this
life, compared with those, are little more than restraints. [ [2.] The
wisdom of God, in pitching upon an effectual expedient to stay
proceedings, which was the confounding of their language, that
they might not understand one another's speech, nor could they
well join hands when their tongues were divided; so that this
would be a very proper method, both for taking them off from
their building, (for, if they could not understand one another,
they could not help one another,) as also for disposing them to
scatter; for, when they could not understand one another, they
could not employ one another. Note, God has various means,
and effectual ones, to baffle and defeat the projects of proud men
that set themselves against him, and particularly to divide them
among themselves, either by dividing their spirits, (Judges, 9. 23.)
or by dividing their tongues, as David prays, Ps. 55. 9.
III. The execution of these counsels of God, to the blasting
and defeating of the counsels of men, v. 8, 9. God made them
know whose word should stand, his or their's, as the expression is,
Jer. 44. 28. Notwithstanding their oneness and obstinacy, God
was too hard for them, and wherein they dealt proudly, he was
above them; for who ever hardened his heart against him and
prospered? Three things were done;
||
Observe, (1.) The righteousness of God, which appears in the
considerations upon which he proceeded in this resolution, v. 6.
Two things he considered, [1.] Their oneness, as a reason why
they must be scattered; "Behold, the people is one, and they
have all one language; if they continue one, much of the earth
will be left uninhabited; the power of their prince will soon be
exorbitant; wickedness and profaneness will be insufferably
rampant, for they will strengthen one another's hands in it; and,
which is worst of all, they will be an overbalance to the church,
and these children of men, if thus incorporated, will swallow up
the little remnant of God's children." Therefore it is decreed that
they must not be one. Note, Unity is policy, but it is not the
infallible mark of a true church; yet, while the builders of Babel,
though of different families, dispositions, and interests, were thus
unanimous in opposing God, what a pity it is, and what a shame,
that the builders of Zion, though united in one common Head
and Spirit, should be divided, as they are, in serving God!
But marvel not at the matter; Christ came not to send peace.
[2.] Their obstinacy; now nothing will be restrained from them;
and this is a reason why they must be crossed and thwarted in
their design: God had tried, by his commands and admonitions,
to bring them off from this project, but in vain; therefore he must
take another course with them. See here, First, The sinfulness
of sin, and the wilfulness of sinners; ever since Adam would not
be restrained from the forbidden tree, his unsanctified seed have
been impatient of restraint, and ready to rebel against it.
Secondly, See the necessity of God's judgments upon earth, to
keep the world in some order, and to tie the hands of those that
will not be checked by law.
(2.) The wisdom and mercy of God in the methods that were ||
taken for the defeating of this enterprise; (v. 7.) Go to, let us go
down, and there confound their language: this was not spoken to
the angels, as if God needed either their advice, or their assistance,
but God speaks it to himself, or the Father to the Son and Holy
Ghost; they said, Go to, let us make brick; and, Go to, let us||
build us a tower; animating one another to the attempt;
and now
God says, Go to, let us confound their languages; for, if men stir
1. Their language was confounded. God, who, when he made
man, taught him to speak, and put words into his mouth fit to
express the conceptions of his mind by, now made those builders
to forget their former language, and to speak and understaud a
new one, which yet was the same to those of the same tribe or
family, but not to others; those of one colony could converse
together, but not with those of another. Now, (1.) This was a
great miracle, and a proof of the power which God has upon the
minds and tongues of men, which he turns as the rivers of water.
(2.) This was a great judgment upon those builders; for, being
thus deprived of the knowledge of the ancient and holy tongue,
they were become incapable of communicating with the true
church, in which it was retained; and, probably, it contributed
much to their loss of the knowledge of the true God. (3.) We
all suffer by it, to this day: in all the inconveniencies we sustain
by the diversity of languages, and all the pains and trouble we
are at to learn the languages we have occasion for, we smart for
the rebellion of our ancestors at Babel. Nay, and those unhappy
controversies, which are strifes of words, and arise from our
misunderstanding of one another's language, for aught I know,
are owing to this confusion of tongues. (4.) The project of some
to frame an universal character, in order to an universal language,
how desirable soever it may seem, is yet, I think, but a vain
attempt; for it is to strive against a divine sentence, by which the
languages of the nations will be divided while the world stands.
(5.) We may here lament the loss of the universal use of the
Hebrew tongue, which, from this time, was the vulgar language
of the Hebrews only, and continued so till the captivity in Babylon,
where, even among them, it was exchanged for the Syriac.
(6.) As the confounding of tongues divided the children of men,
and scattered them abroad, so the gift of tongues, bestowed upon
the apostles, (Acts, 2.) contributed greatly to the gathering to-
gether of the children of God, which were scattered abroad, and
the uniting of them in Christ, that with one mind and mouth they
might glorify God, Rom. 15. 6.
-
2. Their building was stopped; they left off to build the city.
This was the effect of the confusion of their tongues; for it not
· Before Christ 1921.
The
The Genealogy of Abram.
GENESIS, XI.
[1.]It is wisdom to leave off
Haran.
only incapacitated them for helping one another, but, probably, || begat Terah: 25. And Nahor lived after he
struck such a damp upon their spirits, that they could not proceed, begat Terah an hundred and nineteen years, and
since they saw, in this, the hand of the Lord gone out against begat sons and daughters. 26. And Terah lived
them.
we see
God fights against. [2.] God is able to blast and bring to nought seventy years, and begat Abram, Nahor, and
all the devices and designs of Babel-builders. He sits in heaven,
and laughs at the counsels of the kings of the earth against Him
and his Anointed; and will force them to confess that there is no
wisdom nor counsel against the Lord, Prov. 21. 30. Isa. 8. 9, 10.
3. The builders were scattered abroad from thence upon the
face of the whole earth, v. 8, 9. They departed in companies,
after their families, and after their tongues, (ch. 10. 5, 20, 31.) to
the several countries and places allotted to them in the division
that had been made, which they knew before, but would not go
to take the possession of, till now, that they were forced to it.
Observe here. [1] That the very thing which they feared came
upon them; hey feared dispersion, they sought to evade it by an
act of rebellion, and by that act they brought upon themselves the
evil, with all its horrors; for we are most likely to fall into that
trouble which we seek to evade by indirect and sinful methods.
2.] That it was God's work; The Lord scattered them. God's
hand is to be acknowledged in all scattering providences; if the
family be scattered, relations scattered, churches scattered, it is
the Lord's doing. [3.] That though they were as firmly in league
with one another as could be, yet the Lord scattered them: for no
man can keep together what God will put asunder. [4.] That
thus God justly took vengeance on them for their oneness in
that presumptuous attempt to build their tower; shameful dis-
persions are the just punishment of sinful unions; Simeon and
Levi, who had been brethren in iniquity, were divided in Jacob,
ch. 49. 5, 7. Ps. 83. 3..13. [5.] That they left behind them a
perpetual memorandum of their reproach, in the name given to
the place; it was called Babel, confusion. They that aim at a
great name, commonly come off with a bad name. [6.] The
children of men were now finally scattered, and never did, nor
ever will, come all together. again, till the great day, when the
Son of man shall sit upon the throne of his glory, and all nations
shall be gathered before him, Matth. 25. 31, 32.
||
10. These are the generations of Shiem: Shem
was an hundred years old, and begat Arphaxad,
two years after the flood: 11. And Shem lived
after he begat Arphaxad five hundred years, and
begat sons and daughters. 12. And Arphaxad lived
five and thirty years, and begat Salah: 13. And
Arphaxad lived after he begat Salah four hundred
and three years, and begat sons and daughters.
14. And Salah lived thirty years, and begat Eber:
15. And Salah lived after he begat Eber four
hundred and three years, and begat sons and
daughters. 16. And Eber lived four and thirty
years, and begat Peleg: 17. And Eber lived after
he begat Peleg four hundred and thirty years, and
begat sons and daughters. 18. And Peleg lived
thirty years, and begat Reu: 19. And Peleg
lived after he begat Reu two hundred and nine
years, and begat sons and daughters. 20. And
Reu lived two and thirty years, and begat Serug:
21. And Reu lived after he begat Serug two hun-
dred and seven years, and begat sons and daughters.
22. And Serug lived thirty years, and begat Nahor:
23. And Serug lived after he begat Nahor two
hundred years, and begat sons and daughters.
24. And Nahor lived nine and twenty years, and
¡
We have here a genealogy, not an endless genealogy; for here
it ends in Abram, the friend of God, and leads further to Christ,
the promised Seed, who was the Son of Abram, and from Abram
the genealogy of Christ is reckoned (Matth. 1. 1, &c.) so that,
put ch. 5. ch. 11. and Matth. 1. together, and you have such an
entire genealogy of Jesus Christ as cannot be produced, for aught
I know, concerning any person in the world, out of his line, and
at such a distance from the fountain-head. And, laying these
three genealogies together, we shall find that twice ten, and thrice
fourteen, generations or descents, passed between the first and
second Adam, making it clear concerning Christ, not only that he
was the Son of Abraham, but the Son of man, and the Seed of the
woman. Observe here, 1. That nothing is left upon record con-
cerning those of this line, but their names and ages; the Holy
Ghost seeming to hasten through them to the story of Abram.
How little do we know of those that are gone before us in this
world, even those that lived in the same places where we live, as
we likewise know little of those that are our contemporaries, in
distant places; we have enough to do, to mind the work ot
our own day, and let God alone to require that which is past,
Eccl. 3. 15. 2. That there was an observable gradual decrease in
the years of their lives; Shem reached to 600 years, which yet
fell short of the age of the patriarchs before the flood; the three
next came short of 500; the three next did not reach to 300;
after them, we read not of any that attained to 200, but Terah ;
and, not many ages after this, Moses reckoned 70 or 80 to be che
utmost men ordinarily arrive at: when the earth began to be
replenished, men's lives began to shorten; so that the decrease is
to be imputed to the wise disposal of Providence, rather than to
any decay of nature; for the elect's sake, men's days are shortened ;
and being evil, it is well they are few, and attain not to the year i
of the lives of our fathers, ch. 47. 9. 3. That Eber, from whom
the Hebrews were denominated, was the longest-lived of any that
were born after the flood; which, perhaps, was the reward of his
singular piety, and strict adherence to the ways of God.
27. Now these are the generations of Terah:
Terah begat Abram, Nahor, and Haran; and
Haran begat Lot. 28. And Haran died before
his father Terah, in the land of his nativity, in Ur
of the Chaldees. 29. And Abram and Nahor
took them wives: the name of Abram's wife was
Sarai; and the name of Nahor's wife, Milcah, the
daughter of Haran, the father of Milcah, and the
father of Iscah. 30. But Sarai was barren; she
had no child. 31. And Terah took Abram his
son, and Lot the son of Haran his son's son, and
Sarai his daughter-in-law, his son Abram's wife;
and they went forth with them from Ur of the
Chaldees, to go into the land of Canaan; and they
came unto Haran, and dwelt there.) 32. And the
days of Terah were two hundred and five years:
and Terah died in Haran.
Here begins the story of Abram, whose name is famous, henee-
forward, in both Testaments; we have here,
I. His country; Ur of the Chaldees, that was the land of his
nativity, an idolatrous country, where even the children of Eber
}
in
Gefore Christ 1921.
GENESIS. XI, XII.
The Call of Abram.
{
themselves were degenerated. Note, Those who are, through
grace, heirs of the land of promise, ought to remember what was
the land of their nativity; what was their corrupt and sinful state
by nature; the rock out of which they were hewn
፡
call we may be somewhat helped to the knowledge of, from
Stephen's speech, Acts, 7.2. where we are told, 1. That the God
of glory appeared to him, to give him this call; appeared in such
displays of his glory, as left Abram no room to doubt the divine
authority of this call. God spake to him afterward in divers
manners; but this first time, when the correspondence was to be
settled, he appeared to him as the God of glory, and spake to him.
2. That this call was given him in Mesopotamia, before he dwelt
in Charran; therefore we rightly read it, The Lord had said unto
Abram, namely, in Ur of the Chaldees; and, in obedience to this
call, as Stephen further relates the story, v. 4. he came out of the
land of the Chaldeans, and dwelt in Charran, or Haran, about
five years, and from thence, when his father was dead, by a fresh
command, pursuant to the former, God removed him into the land
of Canaan. Some think that Haran was in Chaldea, and so was
still a part of Abram's country; or that he, having staid there five
years, began to call it his country, and to take root there, till God
let him know this was not the place he was intended for. Note,
If God loves us, and has mercy in store for us, he will not suffer
us to take up our rest any where short of Canaan, but will
graciously repeat his calls, till the good work begun be performed,
and our souls repose in God only.
II. His relations; mentioned for his sake, and because of their
interest in the following story. 1. His father was Terah, of whom
it is said, Josh. 24. 2. that he served other gods, on the other side
of the flood; so early did idolatry gain footing in the world, and
so hard is it even for those that have some good principles to swim
against the stream. Though it is said, v. 26. that when Terah was
seventy years old, he begat Abram, Nahor, and Haran, (which
seems to tell us that Abram was the eldest son of Terah, and born
in his 70th year.) yet, by comparing v. 32. which makes Terah
to die in his 205th year, with Acts, 7. 4. (where it is said that
Abram removed from Haran, when his father was dead,) and with
ch. 12.4. (where it is said that he was but 75 years old when he
removed from Haran,) it appears that he was born in the 130th
year of Terah, and, probably, was his youngest son; for, in
God's choices, the last are often first, and the first last. We
have, 2. Some account of his brethren. (1.) Nahor, out of whose
family both Isaac and Jacob had their wives. (2.) Haran, the
father of Lot, of whom it is here said, v. 28. that he died before
his father Terah. Note, Children cannot be sure that they shall
survive their parents: for death does not go by seniority, taking the
eldest first: the shadow of death is without any order, Job, 10. 22.
It is likewise said that he died in Ur of the Chaldees, before the
happy removal of the family out of that idolatrous country. Note,
It concerns us to hasten out of our natural state, lest death surprise
us in it.
3. His wife was Sarai, who, some think, was the same
with Iscah, the daughter of Haran. Abram himself says of her,
that she was the daughter of his father, but not the daughter
of his mother, ch. 20.12. She was ten years younger than
Abram.
||
In the call itself, we have a precept and a promise.
|
I. A trying precept, v. 1. Get thee out of thy country. Now,
1. By this precept he was tried whether he loved God better
than he loved his native soil and dearest friends, and whether hɩ
could willingly leave all, to go along with God. His country was
become idolatrous, his kindred and his father's house were a
constant temptation to him, and he could not continue with them
without danger of being infected by them; therefore, Get thee
out, Vade tibi-Get thee gone, with all speed, escape for
thy life, look not behind thee, ch. 19.7. Note, Those that are in
a sinful state are concerned to make all haste possible out of it.
Get out for thyself, (so some read it,) that is, for thine own good.
Note, Those who leave their sins, and turn to God, will themselves
be unspeakable gainers by the change, Prov. 9. 12. This command
which God gave to Abram, is much the same with the gospel-call
by which all the spiritual seed of faithful Abram are brought into
covenant with God. For, (1.) Natural affection must give way to
divine grace: our country is dear to us, our kindred dearer, and
our father's house dearest of all; and yet they must all be hated,
Luke, 14.26. that is, we must love them less than Christ, hate
them in comparison with him, and, whenever any of these come
in competition with him, they must be postponed, and the
preference given to the will and honour of the Lord Jesus.
(2.) Sin, and all the occasions of it, must be forsaken, and,
particularly, bad company; we must abandon all the idols of
iniquity which have been set up in our hearts, and get out of the
way of temptation, plucking out even a right eye that leads us to
sin, Matth. 5.29. willingly parting with that which is dearest to
us, when we cannot keep it without hazard of our integrity.
Those that resolve to keep the commandments of God, must quit
the society of evil doers, Ps. 119. 115. Acts, 2.40. (3.) The
world, and all our enjoyments in it, must be looked upon
with a holy indifference and contempt; we must no longer look
accordingly, sit loose to it, and live above it, get out of it in
it as our country, or home, but as our inn, and must,
affection.
III. His departure out of Ur of the Chaldees, with his father
Terah, his nephew Lot, and the rest of his family, in obedience
to the call of God, of which we shall read more, ch. 12, 1, &c.
This chapter leaves them in Haran, or Charran, a place about the
midway between Ur and Canaan, where they dwelt till Terah's
head was laid, probably because the old man was unable, through
the infirmities of age, to proceed in his journey. Many reach to
Charran, and yet fall short of Canaan; they are not far from the
kingdom of God, and yet never come thither.
||
||
CHAP. XII.
The pedigree and family of Abram we had an account of in the foregoing chapter;
here, the Holy Ghost enters upon his story; henceforward, Abram and his seed
are almost the only subject of the sacred history. In this chapter we have,
I. God's call of Abram to the land of Canaan, v.1..3. II. Abram's obe-
dience to this call, v. 4,5. His welcome to the land of Canaan, v.6,7.
IV. His journey to Egypt, with an account of what happened to him there.
Abram's flight, and faull, v.10..13. Sarai's danger, and deliverance,
v.14..20.
1.
Now
W the LORD had said unto Abram, Get
thee out of thy country, and from thy
kindred, and from thy father's house, unto a land
that I will shew thee: 2. And I will make of thee
a great nation, and I will bless thee, and make thy
name great; and thou shalt be a blessing: 3. And
I will bless them that bless thee, and curse him
that curseth thee: and in thee shall all families of
the earth be blessed.
j
We have here the call by which Abram was removed out of
the land of his nativity into the land of promise; which was
designed both to try his faith and obedience, and also to separate
him, and set him apart, for God, and for special services and
favours which were further designed. The circumstances of this
Q & P
VOL. 1.
"C â land that I will shew
2. By this precept he was tried, whether he could trust God
further than he saw him; for he must leave his own country, to
go to a land that God would shew him; he does not say, "It is
a land that I will give thee," but merely,
thee." Nor does he tell him what land it was, or what kind of
land; but he must follow God with an implicit faith, and take
God's word for it, in the general, though he had no particular
securities given him, that he should be no loser by leaving his
country, to follow God. Note, Those, that will deal with God,
must deal upon trust; we must quit the things that are seen, for
things that are not seen, and submit to the sufferings of this.
present time, in hopes of a glory that is yet to be revealed.
Before Christ 1921.
The Arrival of Abram in Canaan.
GENESIS, XII.

铲
​✅✅✅Rom. 8. 18. for it doth not yet appear what we shall be, 1 John, 3.2. || brought to the house, Luke, 19.9. When we reckon up our family
any more than it did to Abram, when God called him to a land he blessings, let us put Christ in the imprimis—the first place, as
would shew him, so teaching him to live in a continual dependence the Blessing of blessings. But how are all the families of the
upon his direction, and with his eye ever toward him.
earth blessed in Christ, when so many are strangers to him?
Answer, [1.] All that are blessed, are blessed in him, Acts, 4. 12.
[2.] All that believe, of what family soever they are, shall be
blessed in him. [3.] Some of all the families of the earth are
blessed in him. [4.] There are some blessings which all the
families of the earth are blessed with in Christ; for the gospel-
salvation is a common salvation, Jude, 3. (2.) It is a great honour
to be related to Christ; this made Abram's name great, that the
Messiah was to descend from his loins, much more than that he
should be the father of many nations. It was Abram's honour to
be his father by nature; it will be our's to be his brethren by
grace, Matth. 12.50.
II. Here is an encouraging promise, nay, it is a complication of
promises, many, and exceeding great and precious. Note, All
God's precepts are attended with promises to the obedient; when
he makes himself known to us as a Commander, he makes himself
known also as a Rewarder; if we obey the command, God will not
fail to perform the promise. Here are six promises.
|
1. I will make of thee a great nation; when God took him from
his own people, he promised to make him the head of another;
he cut him off from being the branch of a wild olive, to make
him the root of a good olive. This promise was, (1.) A great
relief to Abram's burthen; for he had now no child. Note, God
knows how to suit his favours to the wants and necessities of his
children. He that has a plaster for every sore, will provide one
for that first, that is most painful. (2.) A great trial to Abram's
faith; for his wife had been long barren, so that if he believe, it
must be against hope, and his faith must build purely upon that
power which can out of stones raise up children unto Abraham,
and make them a great nation. Note, [1.] God makes nations;
by him they are born at once, Isa. 66. 8. and he speaks to build
and plant them, Jer. 18.9. And, [2.] If a nation be made great
in wealth and power, it is God that makes it great. [3.] God can
raise great nations out of dry ground, and can make a little one
to be a thousand.
2. I will bless thee; either particularly, with the blessing of
fruitfuiness and increase, as he had blessed Adam and Noah; or
in general, • I will bless thee with all manner of blessings, both of
the upper and the nether springs: leave thy father's house, and I will
give thee a father's blessing, better than that of thy progenitors."
Note, Obedient believers shall be sure to inherit the blessing.
4. So Abram departed, as the LORD had spoken
unto him: and Lot went with him: and Abram
was seventy and five years old when he departed
out of Haran. 5. And Abram took Sarai his wife,
and Lot his brother's son, and all their substance
that they had gathered, and the souls that they
had gotten in Haran; and they went forth to go
into the land of Canaan; and into the land of
Canaan they came.
Here is,
||
I. Abram's removal out of his country; out of Ur first, and
afterward out of Haran, in compliance with the call of God; so
Abram departed; he was not disobedient to the heavenly vision,
but did as he was bidden, not conferring with flesh and blood,
Gal. 1. 15, 16. His obedience was speedy and without delay,
submissive and without dispute; for he went out, not knowing
whither he went, Heb. 11.8. but knowing whom he followed,
Thus God called him to his
and under whose direction he went.
3. I will make thy name great; by deserting his country, he lost
his name there: "Care not for that, says God, "but trust me,
and I will make thee a greater name than ever thou couldest have
ad there." Having no child, he feared he should have no name; ||
but God will make him a great nation, and so make him a great || foot, Isa. 41.2.
name. Note, (1.) God is the fountain of honour, and from him
promotion comes, 1 Sam. 2.8. (2.) The name of obedient believers
shall certainly be celebrated, and made great: the best report is
that which the elders obtained by faith, Heb. 11.2.
F
II. His age when he removed; he was seventy and five years
old, an age when he should rather have had rest and settlement;
but if God will have him to begin the world again now in his old
age, he will submit. Here is an instance of an old convert.
III. The company and cargo that he took with him.
4. Thou shalt be a blessing; that is, (1.) "Thy happiness shall
be a sample of happiness, so that those who would bless their
friends, shall only pray that God would make them like Abram ;"
as Ruth, 4.11. Note, God's dealings, with obedient believers, are
so kind and gracious, that we need not desire, for ourselves or our
friends, to be any better dealt with; that is blessedness enough.
(2.) Thy life shall be a blessing to the places where thou shalt
sojourn." Note, Good men are the blessings of their country, and
it is their unspeakable honour and happiness to be made so.
C
•
1. He took his wife, and his nephew Lot, with him; not by force
Sarai, his wife, would
and against their wills, but by persuasion.
be sure to go with him; God had joined them together, and
If Abram leave all to follow
nothing should put them asunder.
God, Sarai will leave all to follow Abram; though neither of them
knew whither. And it was a mercy to Abram to have such a
companion in his travels, a help meet for him. Note, It is very
comfortable when husband and wife agree to go together in the
way to heaven. Lot also, his kinsman, was influenced by Abram's
good example, who was perhaps his guardian after the death of his
father, and he was willing to go along with him too. Note, Those
that go to Canaan need not go alone; for though few find the
strait gate, blessed be God, some do; and it is our wisdom to go
with those with whom God is, Zech. 8. 23. wherever they go.
2. They took all their effects with them; all their substance
and moveable goods, that they had gathered. For, (1.) With
themselves they would give up their all, to be at God's disposal,
would keep back no part of the price, but venture all in one
bottom, knowing it was a good bottom. (2.) They would furnish
themselves with that which was requisite, both for the service of
God, and the supply of their family, in the country whither they
were going. To have thrown away his substance, because God
had promised to bless him, had been to tempt God, not to trust
Xpromise that crowned all the rest; for it points at the Messiah, in him. (3.) They would not be under any temptation to return,
whom all the promises are yea and amen. Note. (1.) Jesus Christ
is the great Blessing of the world, the greatest that ever the world ||
was blessed with; he is a family-blessing, by him salvation is
5. I will bless them that bless thee, and curse him that curseth
thec; this made it a kind of a league offensive and defensive |
between God and Abram. Abram heartily espoused God's cause,
and here God promises to interest himself in his; (1.) He promises
to be a Friend to his friends, to take kindnesses shewn to him as
done to himself, and to recompense them accordingly. God will
take care that none be losers, in the long run, by any service done
for his people; even a cup of cold water shall be rewarded.
(2.) He promises to appear against his enemies; there were those
that hated and cursed, even Abram himself; but, while their
causèless curses could not hurt Abram, God's righteous curse would
certainly overtake and ruin them, Numb. 24.9. This is a good
reason why we should bless them that curse us, because it is
enough that God will curse them, Ps, 38.13..15.
6. In thee shall all families of the earth be blessed; this was the
therefore not a hoof behind, that should make them
mindful of the country from which they came out.
3. They took with them the souls that they had gotten, that is,
·
Before Christ 1921.
Abram's Devotion.
GENESIS, XII.
II. How much comfort he had in the God he followed; when
he could have little satisfaction in converse with the Canaanites,
whom he found there, he had abundance of pleasure in communion
with that God who brought him thither, and did not leave him.
Communion with God is kept up by the word and by prayer, end
by these, according to the methods of that dispensation, Abram's
communion with God was kept up in the land of his pilgrimage.
(1.) The servants they had bought, which were part of their || Abram did, Heb. 11.8..14. (4.) While we are here in this
substance, but are called souls, to remind masters that their poor present state, we must be journeying, and going on still from
servants have souls, precious souls, which they ought to take care strength to strength, as having not yet attained.
of, and provide food convenient for. (2.) The proselytes they
had made, and persuaded to attend the worship of the true God,
and to go with them to Canaan: the souls which (as one of the
Rabbins expresses it) they had gathered under the wings of the
Divine Majesty. Note, Those who serve and follow God them-
selves, should do all they can to bring others to serve and follow
him too. Those souls they are said to have gained; we must
reckon ourselves true gainers, if we can but win souls to Christ.
IV. Here is their happy arrival at their journey's end. They
went forth to go into the land of Canaan, so they did before,
(ch.11.31.) and then took up short; but now they held on their
way, and, by the good hand of their God upon them, to the land
of Canaan they came; where, by a fresh revelation, they were told
that this was the land God. promised to shew them. They were
not discouraged by the difficulties they met with in their way, nor
diverted by the delights they met with; but pressed forward.
Note, 1. Those that set out for heaven, must persevere to the end,
still reaching forth to those things that are before. 2. That which
we undertake, in obedience to God's command, and a humble
attendance upon his providence, will certainly succeed, and end
with comfort at last.
||
6. And Abram passed through the land unto
the place of Sichem, unto the plain of Moreh.
And the Canaanite was then in the land. 7. And
the LORD appeared unto Abram, and said, Unto
thy seed will I give this land: and there builded
he an altar unto the LORD, who appeared unto
him. 8. And he removed from thence unto a
mountain on the east of Beth-el, and pitched his
tent, having Beth-el on the west, and Hai on the
east: and there he builded an altar unto the LORD,
and called upon the name of the LORD. 9. And
Abram journeyed, going on still toward the
south.
One would have expected, that, Abram having had such an
extraordinary call to Canaan, some great event should have
followed upon his arrival there; that he should have been
introduced with all possible marks of honour and respect, and
that the kings of Canaan should immediately have surrendered
their crowns to him, and done him homage: but, lo! he comes not
with observation, little notice is taken of him; for still God will
have him to live by faith, and to look upon Canaan, even when
he was in it, as a land of promise: therefore observe here,
1. How little comfort he had in the land he came to; for, 1. He
had it not to himself; the Canaanite was then in the land. He
found the country peopled and possessed by Canaanites, who were
likely to be but bad neighbours, and worse landlords; and, for
aught that appears, he could not have ground to pitch his tent on,
but by their permission: thus the accursed Canaanites seemed
to be in better circumstances than blessed Abram. Note, The
children of this world have commonly more of it than God's
children. 2. He had not a settlement in it. He passed through
the land, v.6. He removed to a mountain, v.8. He journeyed,
going on still, v.9. Observe here, (1.) That sometimes it is the
lot of good men to be unsettled, and obliged often to remove
their habitation. Holy David had his wanderings, his flittings,
Ps. 56.8. (2.) Our removes if this world are often into various
1
conditions.
v.8.
Abram sojourned, first in a plain, v. 6. then in a mountain,
God had set the one over against the other. (3.) All good
people must look upon themselves as strangers and sojourners in
this world, and by faith sit loose to it as a strange country. So
A
2. Abram attended on God in his instituted ordinances. He
1. God appeared to Abram; probably, in a vision, and spake
to him good words, and comfortable words, Unto thy seed will 1
give this land. Note, (1.) No place or condition of life can shut
us out from the comfort of God's gracious visits. Abram is a
sojourner, unsettled, among the Canaanites; and yet here also be
meets with him that lives and sees him. Enemies may part us
and our tents, us and our altars, but not us and our God. Nay,
(2.) With respect to those that faithfully follow God in a way of
duty, though he lead them from their friends, he will himself make
up that loss by his gracious appearances to them. (3.) God's
promises are sure and satisfying to all those who conscientiously
observe and obey his precepts: and those who, in compliance with
God's call, leave or lose any thing that is dear to them, shall be
sure of something else, abundantly better, in lieu of it. Abram had
left the land of his nativity; "Well," says God, "I will give
thee this land," Matth. 19.29. (4.) God reveals himself and his
him this land, now, to give it him: as grace is growing, so is
favours to his people by degrees; before, he had promised to shew
comfort. (5.) It is comfortable to have land of God's giving, not
by providence only, but by promise. (6.) Mercies to the children
are mercies to the parents. "I will give it, not to thee, but to
should seem, Abram understood also as a grant to himself of a
thy seed;" it is a grant in reversion, to his seed, which yet, it
better land in reversion, of which this was a type; for he looked
for a heavenly country, Heb. 11. 16.
built an altar unto the Lord, who appeared to him, and called on
the name of the Lord, v.7,8. Now consider this, (1.) As done
upon a special occasion; when God appeared to him, then and
there he built an altar, with an eye to the God who appeared to
him. Thus he returned God's visit, and kept up his correspondence
with Heaven, as one that resolved it should not fail on his side;
thus he acknowledged, with thankfulness, God's kindness to him
in making him that gracious visit and promise; and thus he testified
his confidence in, and dependence upon, the word which God had
spoken. Note, An active believer can heartily bless God for a
promise which he does not yet see the performance of, and build
an altar to the honour of God who appears to him, though he
does not yet appear for him. (2.) As his constant practice,
whithersoever he removed. As soon as Abram was got to Canaan,
though he was but a stranger and sojourner there, yet he set up,
and kept up the worship of God in his family; and wherever he
had a tent, God had an altar, and that, an altar sanctified by
prayer. For he not only minded the ceremonial part of religion,
the offering of sacrifice; but he made conscience of the natural
duty of seeking to his God, and calling on his name, that spiritual
sacrifice with which God is well-pleased; he preached concerning
the name of the Lord, that is, he instructed his family and
neighbours in the knowledge of the true God, and his holy
religion. The souls he had gotten in Haran, being discipled, must
be further taught. Note, Those that would approve themselves
the children of faithful Abram, and would inherit the blessing of
Abram, must make conscience of keeping up the solemn worship
of God, particularly in their families, according to the example of
Abram the way of family worship is a good old way, is no novel
invention, but the ancient usage of all the saints. Abram was very
rich, and had a numerous family, was now unsettled, and in the
midst of enemies; and yet, wherever he pitched his tent, he built
an altar: wherever we go, let us not fail to take our religion along
with us.
-
Before Christ 1920.
Abram's Denial of his Wife
GENESIS, XII.
10. And there was a famine in the land: and
Abram went down into Egypt, to sojourn there;
for the famine was grievous in the land. 11. And
it came to pass, when he was come near to enter
into Egypt, that he said unto Sarai his wife, Behold
now, I know that thou art a fair woman to look
upon: 12. Therefore it shall come to pass, when
the Egyptians shall see thee, that they shall say,
This is his wife: and they will kill me, but they will
save thee alive. 13. Say, I pray thee, thou art my
gister: that it may be well with me for thy sake;
and my soul shall live because of thee.
effect, to deny it, and to expose thereby both his wife and thu
Egyptians to sin. 2. That which was at the bottom of it, was a
jealous timorous fancy he had, that some of the Egyptians would
be so charmed with the beauty of Sarai, (Egypt producing few such
beauties,) that, if they should know he was her husband, they would
find some way or other to take him off, that they might marry her,
He presumes they would rather be guilty of murder than adultery;
such a heinous crime was it then accounted, and such a sacred
regard was paid to the marriage-bond: hence he infers, without
any good reason, They will hill me. Note, The fear of man
brings a snare, and many are driven to sin by the dread of death,
and yet he thus fell, through unbelief and distrust of the Divine
The Abram was most eminent for, was, faith
Providence, even after God had appeared to him twice. Alas,
•
what will become of the willows, when the cedars are thus shaken?
Here is,
I. A famine in the land of Canaan, a grievous famine; that
fruitful land was turned into barrenness, not only to punish the
iniquity of the Canaanites who dwelt therein, but to exercise the
faith of Abram who sojourned therein; and a very sore trial it was:
it tried what he would think, 1. Of God that brought him hither:
whether he would not be ready to say, with his murmuring seed,
that he was brought forth to be killed with hunger, Exod. 16.3.
Nothing short of a strong faith could keep up good thoughts
of God under such a providence. 2. Of the land of promise;
whether he would think the grant of it worth the accepting, and a
valuable consideration for the relinquishing of his own country,
when, for aught that now appeared, it was a land that ate up the
inhabitants: now he was tried, whether he could preserve an
unshaken confidence that the God who brought him to Canaan
would maintain him there, and whether he could rejoice in him
as the God of his salvation, when the fig-tree did not blossom,
flab. 3. 17, 18. Note, (1.) Strong faith is commonly exercised
with divers temptations, that it may be found to praise, and
honour, and glory, 1 Pet. 1.6,7. (2.) It pleases God sometimes
to try those, with great afflictions, who are but young beginners in
religion. (3.) It is possible for a man to be in the way of duty,
and in the way to happiness, and yet meet with great troubles and
disappointments.
A
II. Abram's remove into Egypt, upon occasion of this famine.
See how wisely God provides that there should be plenty in one
place, when there was scarcity in another, that, as members of the
great body, we may not say to one another, I have no need of you.
God's providence took care there should be a supply in Egypt, and
Abram's prudence made use of the opportunity; for we tempt
God, and do not trust him, if, in the time of distress, we use not
the means he has graciously provided for our preservation; we
must not expect needless miracles. But that which is especially
observable here, to the praise of Abram, is, that he did not offer to
return, upon
this occasion, to the country from which he came
out, nor so much as towards it. The land of his nativity lay
north-east from Canaan: and therefore, when he must, for a time,
quit Canaan, he chooses to go to Egypt, which lay south-west, the
contrary way, that he might not so much as seem to look back; ||
see Heb. 11. 15, 16. Further observe, when he went down into
Egypt, it was to sojourn there, not to dwell there. Note,
1. Though Providence, for a time, may cast us into bad places,
yet we ought to tarry there no longer than needs must; we may
sojourn there, where we may not settle. 2. A good man, while
he is on this side heaven, wherever he is, is but a sojourner.
III. A great fault which Abram was guilty of, in denying his
wife, and pretending that she was his sister. The scripture is
impartial in relating the misdeeds of the most celebrated saints,
which are recorded, not for our imitation, but for our admonition;
that he who thinks he stands, may take heed lest he fall. 1. His
fault was, dissembling his relation to Sarai, equivocating con-
cerning it, and teaching his wife, and, probably, all his attendants,
to do so too. What he said, was, in: a sense, true, (ch. 20. 12.) but
with purpose to deceive; he so concealed a further truth, as, iu
14. And it came to pass, that, when Abram
was come into Egypt, the Egyptians beheld the
woman that she was very fair. 15. The princes
also of Pharaoh saw her, and commended her
before Pharaoh: and the woman was taken into
Pharaoh's house. 16. And he entreated Abram
well for her sake: and he had sheep, and oxen, and
he-asses, and men-servants, and maid-servants, and
she-asses, and camels. 17. And the LORD plagued
Pharaoh and his house with great plagues, because
of Sarai Abram's wife. 18. And Pharaoh called
Abram, and said, What is this that thou hast done
unto me? Why didst thou not tell me that she was
thy wife? 19. Why saidst thou, She is my sister?
so I might have taken her to me to wife: now
therefore behold thy wife, take her, and go thy
way. 20. And Pharaoh commanded his men con-
cerning him: and they sent him away, and his wife,
and all that he had.
Here is,
I. The danger Sarai was in of having her chastity violated by
the king of Egypt. And, without doubt, the peril of sin is the
greatest peril we can be in. Pharaon's princes (his pimps rather)
saw her, and observing what a comely woman she was, they com-
mended her before Pharaoh; not for that which was really her
praise-her virtue and modesty, her faith and piety, (those were
no excellencies in their eyes,) but for her beauty, which they
thought too good for the embraces of a subject, and worthy the
admiration of the king; and she was presently taken into Pharaoh's
house, as Esther into the seraglio of Ahasuerus, (Esth. 2.8.) in
order to her being taken into his bed. Now we must not look
upon Sarai as standing fair for preferment, but as entering into
temptation; and the occasions of it were, her own beauty, which
is a snare to many, and Abram's equivocation, which is a sin that
commonly is an inlet to much sin. While Sarai was in this danger,
Abram fared the better for her sake; Pharaoh gave him sheep,
and oxen, &c. (v. 16.) to gain his consent with her whom they
We cannot think that Abram expected this
supposed his sister.
when he came down into Egypt, much less that he had an eye to
it when he denied his wife; but God brought good out of evil.
And thus the wealth of the sinner proves, some way or other, laid
up for the just.
II. The deliverance of Sarai from this danger. For if God did
not deliver us, many a time, by prerogative, out of those straits and
distresses which we bring ourselves into by our own sin and folly,
and which therefore we could not expect any deliverance from
by promise, we should soon be ruined, nay, we had been ruined
long before this. He deals not with us according to our deserts.
1. God chastised Pharaoh, and so prevented the progress of hi
Before Christ 1918.
Abram's Removal to Canaan.
GENESIS, XI, XIII,
sin. Note, Those are happy chastisements, that hinder us in a
sinful way, and effectually bring us to our duty, and particularly
to the duty of restoring that which we have wrongfully taken and
detained. Observe, Not Pharaoh only, but his house, was plagued;
probably, those princes especially that had commended Sarai to
Pharaoh. Note, Partners in sin are justly made partners in the
punishment. Those that serve others' lusts must expect to share
in their plagues. We are not told particularly what these plagues
were; but, doubtless, there was something in the plagues them-
selves, or some explication added to them, sufficient to convince
them that it was for Sarai's sake that they were thus plagued,
2. Pharaoh reproved Abram, and then dismissed him with
respect.
1.
(1.) The reproof was calm, but very just; What is this that
thou hast done? What an improper thing! How unbecoming a
wise and good man! Note, If those that profess religion do that
which is unfair and disingenuous, especially if they say that which
borders upon a lie, they must expect to hear of it, and have reason
to thank those that will tell them of it. We find a prophet of the
Lord justly reproved and upbraided by a heathen ship-master,
Jon. 1.6. Pharaoh reasons with him, Why didst thou not tell me
that she was thy wife? Intimating, that, if he had known that, he
that she was thy wife? Intimating, if had
would not have taken her into
Note, It is a fault, too
common among good people, to entertain suspicions of others
beyond what there is cause for. We have often found more of
virtue, honour, and conscience, in some people, than we thought
they possessed; and it ought to be a pleasure to us to be thus
disappointed, as Abram was here, who found Pharaoh to be a
better man than he expected. Charity teaches us to hope the best.
(2.) The dismission was kind, and very generous. He returned
him his wife, without offering any injury to her honour, v. 19.
Behold thy wife, take her. Note, Those that would prevent sin,
must remove the temptation, or get out of the way of it. He
also sent him away in peace, and was so far from any design to
kill him, as he apprehended, that he took particular care of him.
Note, We often perplex and insnare ourselves with fears which
soon appear to have been altogether groundless. We often fear,
where no fear is. We fear the fury of the oppressor, as though he
were ready to destory, when really there is no danger, Isa. 51. 13.
It had been more for Abram's credit and comfort, to have told
the truth at first; for, after all, honesty is the best policy. Nay, it
is said, v. 20. Pharaoh commanded his men concerning him; that
is, [1.] He charged them not to injure him in any thing. Note,
It is not enough for those in authority, that they do no hurt
themselves, but they must restrain their servants, and those about
them, from doing hurt. Or, [2.] He appointed them, when Abram
was disposed to return home, after the famine, to conduct him
safe out of the country, as his convoy. Probably, he was alarmed
by the plagues, v. 17. and inferred from them, that Abram was
a particular favourite of Heaven, and therefore, through fear of
their return, took special care he should receive no injury in his
country.
;
So far
nov 7, 1878
1
CHAP. XIII.
In this chapter, we have a further account concerning Abram. I. In general,
of his condition and behaviour in the land of promise, which was now the land
of his pilgrimage. 1. His removes, v. 1, 3, 4, 18. 2. His riches, v. 2. 3. His
devotion, v. 4, 18. II. A particular account of a quarrel that happened between
him and Lot. 1. The unhappy occasion of their strife, v. 5,6. 2. The parties
concerned in the strife, with the aggravation of it, v.7. III. The making up
of the quarrel, by the prudence of Abram, v. 8, 9. IV. Lot's departure from
Abram to the plain of Sodom, v. 10..12. V. God's appearance to Abrum, to
confirm the promise of the land of Canaan to him, v. 14..17.
Here is,
1. Abram's return out of Egypt, v. 1. He came himself, and
brought all his with him, back again to Canaan. Note, Though
there may be occasion to go sometimes into places of temptation,
yet we must hasten out of them as soon as possible. See Ruth, 1.8.
II. His wealth, v.2. He was very rich. He was very heavy, so
the Hebrew word signifies. For riches are a burthen, and they
that will be rich, do but load themselves with thick clay, Hab. 2. 6.
There is a burthen of care in getting them, fear in keeping them,
temptation in using them, guilt in abusing them, sorrow in losing
them, and a burthen of account, at last, to be given up concerning
them. Great possessions do but make men heavy and unwieldy.
Abram was not only rich in faith and good works, and in the
promises, but he was rich in cattle, and in silver and gold.
Note, 1. God, in his providence, sometimes makes good men rich
men, and teaches them how to abound, as well as how to suffer
want. 2. The riches of good men are the fruits of God's blessing.
God had said to Abram, I will bless thee; and that blessing made
him rich without sorrow, Prov. 10. 22. 3. True piety will very
well consist with great prosperity. Though it is hard for a rich
man to get to heaven, yet it is not impossible, Mark, 10.23, 24.
Abram was very rich, and yet very religious. Nay, as piety is a
friend to outward prosperity, 1 Tim. 4. 8. so outward prosperity,
if well managed, is an ornament to piety, and an opportunity of
doing so much the more good.
III. His remove to Beth-el, v. 3, 4. Thither he went, not only
Note, God has often raised up friends for his people, by making because there he had formerly had his tent, and he was willing
men know that it is at their peril if they hurt them. It is a dan- to go among his old acquaintance; but because there he had,
gerous thing to offend Christ's little ones, Matth. 18.6. To this formerly, had his altar: and, though the altar was gone, (probabiy,
passage, among others, the psalmist refers, Ps. 105.13.. 15. He he himself having taken it down, when he left the place, lest it
reproved kings for their sakes, saying, Touch not mine anointed. should be polluted by the idolatrous Canaanites,) yet he came to
Perhaps, if Pharaoh had not sent him away, he would have been the place of the altar, either to revive the remembrance of the
tempted to stay in Egypt, and to forget the land of promise.sweet communion he had had with God in that place, or, perhaps,
Note, Sometimes God makes use of the enemies of his people, to to pay the vows he had there made to God when he undertook his
convince them, and remind them, that this world is not their rest, journey into Egypt. Long afterward, God sent Jacob to this same
but that they must think of departing. Lastly, Observe a resem- place on that errand, ch. 35. 1. Go up to Beth-el, where thou vowedst
blance between this deliverance of Abram out of Egypt, and the the vow. We have need to be reminded, and should take all
deliverance of his seed thence: four hundred and thirty years occasions to remind ourselves, of our solemn vows; and perhaps
after Abram went into Egypt, on occasion of a famine, they went the place where they were made may help to bring them fresh to
thither on occasion of a famine also; he was fetched out with mind, and it may therefore do us good.
great plagues on Pharaoh, so were they; as Abram was dismissed
by Pharaoh, aud enriched with the spoil of the Egyptians, so were
they. For God's care of his people is the same yesterday, to-day,
and for ever.
IV. His devotion there. His altar was gone, so that he could
not offer sacrifice; but he called on the name of the Lord, as he
had done, ch.12.8. Note, 1. All God's people are praying
people. You may as soon find a living man without breath. as a
AND Abram went up out of Egypt, he, and
?
wife, and he and Lot
with him, into the south. 2. And Abram was very
rich in cattle, in silver, and in gold. 3. And he
rich in cattle, in silver, and in gold.
went on his journies from the south even to Beth-el,
unto the place where his tent had been at the
beginning, between Beth-el and Hai; 4. Unto the
place of the altar, which he had made there at
the first: and there Abram called on the name of
the LORD.
Before Christ 1917.
GENESIS, XIII.
Lot's Separation from Abram.
"pra" " " " "
A..
living Christian without prayer. 2. Those that would approve them- || neighbours, and to sow discord; those that do so are the devil's
selves upright with their God, must be constant and persevering in agents, and their masters' worst enemies.
the services of religion. Abram did not leave his religion behind
him in Egypt, as many do in their travels. 3. When we cannot
do what we would, we must make conscience of doing what we
can, in the acts of devotion. When we want an altar, let us not
be wanting in prayer, but, wherever we are, call on the name of
the Lord.
||
III. The aggravation of the quarrel was, that the Canaanite
and the Perizzite dwelled then in the land; this made the quarrel,
1. Very dangerous; if Abram and Lot cannot agree to feed their
flocks together, it is well if the common enemy do not come upon
them, and plunder them both. Note, the division of families and
churches often proves the ruin of them. 2. Very scandalous. No
doubt, the eyes of all the neighbours were upon them, especially
because of the singularity of their religion, and the extraordinary
sanctity they professed; and notice would soon be taken of this
quarrel, and improvement made of it, to their reproach, by the
Canaanites and Perizzites. Note, The quarrels of professors are
the reproach of profession, and give occasion, as much as any
thing, to the enemies of the Lord to blaspheme.
IV. The making up of this quarrel was very happy. It is best
to preserve the peace, that it be not broken; but the next best is,
if differences do happen, with all speed to accommodate them,
and quench the fire that is broken out. The motion for staying
this strife was made by Abram, though he was the senior and
superior relation, v. 8.
1. His petition for peace was very affectionate. Let there be no
strife, I pray thee. Abram here shews himself to be a man, (1.) Of
a cool spirit, that had the command of his passion, and knew how
to turn away wrath with a soft answer. Those that would keep
the peace must never render railing for railing. (2.) Of a con-
descending spirit; he was willing to beseech even his inferior to be
at peace, and made the first overture of reconciliation. Conquerors
reckon it their glory to give peace by power; and it is no less so to
give peace by the meekness of wisdom. Note, The people of God
should always approve themselves a peaceable people; whatever
others are for, they must be for peace.
11
I. The occasion of their quarrel was their riches. We read, v. 2.
how rich Abram was: now here we are told, v. 5. that Lot which
went with Abram was rich too; God blessed him with riches,
because he went with Abram. Note, 1. It is good being in good
company, and going with those with whom God is, Zech. 8. 23.
2. Those that are partners with God's people in their obedience
and sufferings, shall be sharers with them in their joys and com-
forts, Isa. 66. 10. Now, they both being very rich, the land was not
able to bear them, that they might dwell comfortably and peaceably
tɔgether. So that their riches may be considered, (1.) As setting
them at a distance one from another; because the place was too
strait for them, and they had not room for their stock, it was
necessary they should live asunder. Note, Every comfort in this
world has its cross attending it. Business is a comfort: but it has
this inconvenience in it, that it allows us not the society of those
we love, so often, nor so long, as we could wish. (2.) As setting
them at variance one with another. Note, Riches are often an
occasion of strife and contention among relations and neighbours. ||
This is one of those foolish and hurtful lusts which they that will
be rich fall into, 1 Tim. 6.9. Riches not only afford matter for
contention, and are the things most commonly striven about; but
they also stir up a spirit of contention, by making people proud
and covetous. Meum et tuum-Mine and thine, are the great
make-bates of the world. Poverty and travail, wants and wan-
derings, could not separate between Abram and Lot; but riches
did it. Friends are soon lost; but God is a friend from whose
love neither the height of prosperity, nor the depth of adversity,
shall separate us.
2. His plea for peace was very cogent. (1.) "Let there be no
strife between me and thee. Let the Canaanites and Perizzites
contend about trifles; but let not thee and me fall out, who know
better things, and look for a better country." Note, Professors of
Ye
religion should, of all others, be careful to avoid contention.
shall not be so, Luke, 22. 26. We have no such custom, 1 Cor. 11.16.
"Let there be no strife between me and thee, who have lived to-
gether and loved one another so long." Note, The remembrance
of old friendships should quickly put an end to new quarrels which
at any time happen. (2.) Let it be remembered that we are brethren,
Heb. We are men brethren; a double argument. [1.] We are men ;
and
and, as men, we are mortal creatures, we may die to-morrow,
are concerned to be found in peace; we are rational creatures, and
We are men, and not brutes, men,
should be ruled by reason.
and not children; we are sociable creatures, let us be so to the
uttermost. [2.] We are brethren. Men of the same nature, of
the same kindred and family, of the same religion; companions in
obedience, companions in patience. Note, The consideration of
our relation to each other, as brethren, should always prevail to
moderate our passions, and either to prevent, or put an end to, our
contentions. Brethren should love as brethren.
TAG
3. His proposal for peace was very fair. Many who profess to
be for peace, yet will do nothing towards it; but Abram hereby
approved himself a real friend to peace, that he proposed an un-
exceptionable expedient for the preserving of it, v. 9. Is not the
whole land before thee? As if he had said, "Why should we quarrel
for room, while there is room enough for us both?" (1.) He con-
cludes that they must part, and is very desirous that they should
part friends. Separate thyself, I pray thee, from me. What could
be expressed more affectionately? He does not expel him, and force
him away, but advises that he should separate himself. Nor does
he charge him to depart, but humbly desires him to withdraw.
Note, Those that have power to command, yet, sometimes, for
love-sake, and peace-sake, should rather beseech, as Paul Philemon,
v. 8, 9. When the great God condescends to beseech us, we may well
afford to beseech one another, to be reconciled, 2 Cor. 5.20. (2.) He
offers him a sufficient share of the land they were in. Though
God had promised Abram to give this land to his seed, ch.12.7.
II. The immediate instruments of the quarrel were their servants.
The strife began between the herdmen of Abram's cattle and the
herdmen of Lot's cattle, v.7. They strove, it is probable, which
should have the better pasture, or the better water; and both
interested their masters in the quarrel. Note, Bad servants often
make a great deal of mischief in families, by their pride and
pascion, their lying, slandering, and tale-bearing. It is a very
wicked thing for servants to do ill offices between relations and
:
5. And Lot also, which went with Abram, had
flocks, and herds, and tents. 6. And the land
was not able to bear them, that they night dwell
together for their substance was great, so that
they could not dwell together. 7. And there was a
strife between the herdmen of Abram's cattle and
the herdmen of Lot's cattle: and the Canaanite
and the Perizzite dwelled then in the land.) 8. And
Abram said unto Lot, Let there be no strife, I
pray thee, between me and thee, and between my
herdmen and thy herdmen; for we be brethren.
9. Is not the whole land before thee? separate
thyself, I pray thee, from me: if thou wilt take
the left hand, then I will go to the right; or if
thou depart to the right hand, then I will go to
the left.
We have here an unhappy falling out between Abram and Lot,
who had hitherto been inseparable companions; (see v. 1. and
ch. 12.4.) but now parted.
7
t
Before Christ 1917.
Lot's Removal to Sodom,
GENESIS, XIII.
*
and it does not appear that ever any such promise was made to || sinners, yet some are greater sinners than others; the men of Sodem
Lot, which Abram might have insisted on, to the total exclusion of were sinners of the first magnitude, sinners before the Lord, that is,
Lot; yet he allows him to come in partner with him, and tenders | impudent daring sinners; they were so, to a proverb; hence we read
an equal share to one that had not an equal right, and will not of those that declare their sin as Sodom, they hide it not, Isa. 3.9.
So
make God's promise to patronize his quarrel, nor, under the pro-2. That some sinners are the worse for living in a good land.
tection of that, put any hardship upon his kinsman. (3.) He gives the Sodomites were; for this was the iniquity of Sodom, pride,
him his choice, and offers to take up with his leavings; If thoufulness of bread, and abundance of idleness; and all these were
wilt take the left hand, I will go to the right. There was all the supported by the great plenty their country afforded, Ezek. 16. 49.
3. That God often
reason in the world that Abram should choose first; yet he recedes Thus the prosperity of fools destroys them.
from his right. Note, It is a noble conquest to be willing to yield gives great plenty to great sinners. Filthy Sodomites dwell in a
for peace-sake; it is the conquest of ourselves, and our own pride city, a fruitful plain, while faithful Abram and his pious family
and passion, Matth. 5.39, 40. It is not only the punctilios of dwell in tents upon the barren mountains. 4. When wickedness
honour. but even interest itself, that, in many cases, must be come to the height, ruin is not far off. Abounding sins are sure
sacrificed to peace.
presages of approaching judgments. Now Lot's coming to dwell
among the Sodomites may be considered, (1.) As a great mercy
to them, and a likely means of bringing them to repentance: for
now they had a prophet among them, and a preacher of righte
everyousness; if they had hearkened to him, they might have been
reformed, and the ruin prevented. Note, God sends preachers,
before he sends destroyers; for he is not willing that any should
perish. (2.) As a great affliction to Lot, who was not only grieved
to see their wickedness, (2 Pet. 2.7, 8.) but was molested and per-
secuted by them, because he would not do as they did. Note, It
has often been the vexatious lot of good men, to live among wicked
neighbours, to sojourn in Mesech, (Ps. 120. 5.) and it cannot but
be the more grievous, if, as Lot here, they have brought it upon
themselves by an unadvised choice.
10. And Lot lifted up his eyes, and beheld all
the plain of Jordan, that it was well-watered
where, before the LORD destroyed Sodom and Go-
morrah, even as the garden of the LORD, like the
land of Egypt, as thou comest unto Zoar. 11. Then
Lot chose him all the plain of Jordan; and Lot
journeyed east: and they separated themselves the
one from the other. 12. Abram dwelled in the
land of Canaan, and Lot dwelled in the cities of
the plain, and pitched his tent toward Sodom.
13. But the men of Sodom were wicked, and sinners
before the LORD exceedingly.
14. And the LORD said unto Abram, after that
Lot was separated from him, Lift up now thine
eyes, and look from the place where thou art
northward, and southward, and eastward, and
15. For all the land which thou seest,
westward:
to thee will I give it, and to thy seed for ever.
16. And I will make thy seed as the dust of the
earth: so that if a man can number the dust of
the earth, then shall thy seed also be numbered.
17. Arise, walk through the land in the length of it
and in the breadth of it; for I will give it unto thee.
18. Then Abram removed his tent, and came and
dwelt in the plain of Mamre, which is in Hebron,
and built there an altar unto the LORD.
We have here the choice that Lot made when he parted from
Abram; upon this occasion, one would have expected, 1. That he
should have expressed an unwillingness to part from Abram, and
that, at least, he should have done it with reluctancy. 2. That he
should have been so civil as to have remitted the choice back again
to Abram. But we find not any instance of deference or respect
to his uncle, in the whole management. Abram having offered
him the choice, without compliment he accepted it, and made his
election. Passion and selfishness make men rude. Now, in the
choice which Lot made, we may observe,
We have here an account of the gracious visit which God made
to Abram, to confirm the promise to him and his. Observe,
I. How much he had an eye to the goodness of the land. He
beheld all the plain of Jordan, the flat country in which Sodom
stood, that it was admirably well watered every where, (and per-
haps the strife had been about water, which made him particularly
fond of that convenience,) and so Lot chose him all that plain,
v. 10, 11. That valley, which was like the garden of Eden itself,
now yielded him a most pleasant prospect; it was, in his eye,
beautiful for situation, the joy of the whole earth; and therefore I. When it was that God renewed and ratified the promise; after
he doubted not that it would yield him a comfortable settlement, ||that Lot was separated from him, that is, 1. After the quarrel was
and that in such a fruitful soil he should certainly thrive, and over; for those are best prepared for the visits of divine grace,
grow very rich; and this was all he looked at. But what came of whose spirits are calm and sedate, and not ruffled with any passion.
it? Why, the next news we hear of him, is, that he is in the briers 2. After Abram's humble self-denying condescensions to Lot for
among them, he and his carried captive; while he lived among the preserving of peace; it was then that God came to him with
them, he vexed his righteous soul with their conversation, and this token of his favour. Note, God will abundantly make up, in
never had a good day with them, till, at last, God fired the town spiritual peace, what we lose for the preserving of neighbourly
over his head, and forced him to the mountain for safety, who peace. When Abram had willingly offered Lot one half of his
chose the plain for wealth and pleasure. Note, Sensual choices right, God came, and confirmed the whole to him. 3. After he
are sinful choices, and seldom speed well. Those who, in choosing had lost the comfortable society of his kinsman, by whose departure
relations, callings, dwellings, or settlements, are guided and go-his hands were weakened, and his heart saddened, then God came
verned by the lusts of the flesh, the lusts of the eye, or the pride of to him with these good words, and comfortable words. Note,
life, and consult not the interests of their souls and their religion, Communion with God may, at any time, serve to make up the
cannot expect God's presence with them, nor his blessing upon want of conversation with our friends; when our relations are
them, but are commonly disappointed even in that which they separated from us, yet God is not. 4. After Lot had chosen that
principally aimed at, and miss of that which they promised them-pleasant fruitful vale, and was gone to take possession of it; lest
selves satisfaction in. In all our choices, this principle should Abram should be tempted to envy him, and to repent that he had
over-rule us, That that is best for us, which is best for our souls. given him the choice, God comes to him, and assures him that
11. How little he considered the badness of th: inhabitants. But what he had should remain to him and his heirs for ever; so that
the men of Sodom were wicked, v. 13. Note: 1. Though all are though Lot, perhaps, had the better land, yet Abram had the
Before Christ 1913.
Lot taken Captive.
GENESIS, XIII, XIV.
better title; Lot had the paradise, such as it was, but Abram had
the promise; and the event soon made it appear, that, however it
seemed now, Abram had really the better part. See Job, 22. 20.
God owned Abram after his strife with Lot, as the churches did
Paul after his strife with Barnabas, Acts, 15. 39, 40.
1.
II. The promises themselves which God now comforted and
enriched Abram with. Two things he assures him of; a good
land, and a numerous issue to enjoy it.
sense.
ND it came to pass in the days of Amraphel
king of Shinar, Arioch king of Ellasar,
1. Here is the grant of a good land, a land famous above all Chedorlaomer king of Elam, and Tidal king of
lands, for it was to be the holy land, and Immanuel's land; this nations; 2. That these made war with Bera king
is the land here spoken of. (1.) God here shews Abram the land, of Sodom, and with Birsha king of Gomorrah,
as he had promised, (ch. 12.1.) and afterward he shewed it to Shinab king of Admah, and Shemeber king of
Moses from the top of Pisgah. Lot had lifted up his eyes, and
beheld the plain of Jordan, (v. 10.) and he was gone to enjoy what Zeboiim, and the king of Bela, which is Zoar.
he saw: "Come," says God to Abram, "now lift up thou thine 3. All these were joined together in the vale of
eyes, and look, and see thine own." Note, That which God has to Siddim, which is the salt sea.
shew us, is infinitely better and more desirable than any thing they served Chedorlaomer, and in the thirteenth
4. Twelve years
that the world has to to our view. The prospects of an eye
of faith are much more rich and beautiful than those of an eye of year they rebelled. 5. And in the fourteenth year
Those for whom the heavenly Canaan is designed in the came Chedorlaomer, and the kings that were with
other world, have sometimes, by faith, a comfortable prospect of it him, and smote the Rephaims in Ashteroth Kar-
in their present state; for we look at the things that are not seen, naim, and the Zuzims in Ham, and the Emims
as real, though distant. (2.) He secures this land to him and his
seed for ever; (v. 15.) To thee will I give it: and again, (v. 17.) 7 in Shaveh Kiriathaim,
I
6. And the Horites in
will give it unto thee; every repetition of the promise is a ratifica- their mount Seir, unto El-paran, which is by the
tion of it. To thee and thy seed, not to Lot and his seed; they wilderness. 7. And, they returned, and came to
were not to have their inheritance in this and
Providence so ordered it, that he should be separated from Abram
first, and then the grant should be confirmed to him and his seed;
thus God often brings good out of evil, and makes men's sins and
follies subservient to his own wise and holy counsels. To thee and
thy seed; to thee, to sojourn in as a stranger; to thy seed, to dwell
and rule in as proprietors. To thee, that is, to thy seed. The
granting it to him and his for ever, intimates that it was typical of
the heavenly Canaan, which is given to the spiritual seed of Abram
for ever, Heb. 11.14. (3.) He gives him livery and seisin of it,
though it was a reversion, v. 17. “ Arise, walk through the land.
Enter and take possession, survey the parcels, and it will appear
better than upon a distant prospect." is more
Note, God willing
abundantly to shew to the heirs of promise the immutability of his
covenant, and the inestimable worth of covenant-blessings. Go,
walk about Zion, Ps. 48.12.
En-mishpat, which is Kadesh, and smote all the
country of Amalekites, and also the Amorites,
that dwelt in Hazezon-tamar. 8. And there went
out the king of Sodom, and the king of Gomorrah,
and the king of Admah, and the king of Zeboiim,
and the king of Bela; (the same is Zoar;) and they
joined battle with them in the vale of Siddim;
9. With Chedorlaomer the king of Elam, and with
Tidal king of nations, and Amraphel king of Shinar,
and Arioch king of Ellasar; four kings with five.
10. And the vale of Siddim was full of slime-pits:
and the kings of Sodom and Gomorrah fled, and
fell there; and they that remained fled to the
mountain. 11. And they took all the goods of
Sodom and Gomorrah, and all their victuals, and
went their way. 12. And they took Lot, Abram's
brother's son, who dwelt in Sodom, and his goods,
and departed.
2. Here is the promise of a numerous issue to replenish this
good land, so that it should never be lost, for want of heirs, v. 16.
I will make they seed as the dust of the earth that is, "They shall
increase incredibly, and, take them all together, they shall be such
a great multitude as no man can number." They were so in
Solomon's time, 1 Kings, 4. 20. Judah and Israel were many as
the sand which is by the sea in multitude. This God here gives
him the promise of. Note, The same God that provides the
inheritance provides the heirs. He that has prepared the holy
land, prepares the holy seed; he that gives glory, gives grace to
make meet for glory.
Lastly, We are told what Abram did, when God had thus con-
firmed the promise to him, v. 12. 1. He removed his tent. God
bid him walk through the land, that is, do not think of fixing in
it, but expect to be always unsettled, and walking through it to a
better Canaan :" in compliance with God's will herein, he removes
his tent, conforming himself to the condition of a pilgrim. 2. He
builded there an aliar, in token of his thankfulness to God for the
kind visit he had made him. Note, When God meets us with
gracious promises, he expects that we should attend him with our
humble praises.
A
the conquerors, v.13..16. IV. Abram's return from that expedition, (v. 17.)
with an account of what passed, 1. Between him and the king of Salem,
v. 18..20. 2. Between him and the king of Sodem, v. 21..24. So that here
we have that promise to Abram, in part, fulfilled, that God would make his
nanie great.
CHAP. XIV.
We have four things in the story of this chapter. I. A war with the king of
Sodom and his allies, v. 1..11. II. The captivity of Lot in that war, v. 12.
III. Abram's rescue of Lot from that captivity, with the victory he obtained over
We have here an account of the first war that ever we read of
in scripture, which (though the wars of the nations make the
greatest figure in history) we had not had the record of, if Abraz
and Lot had not been concerned in it. Now, concerning this war,
we may observe,
I. The parties engaged in it. The invaders were four kings; two
of them no less than kings of Shinar and Elam, that is, Chaldea
and Persia; yet, probably, not the sovereign princes of those great
kingdoms in their own persons, but either officers under them, or
rather the heads and leaders of some colonies which came out of
those great nations, and settled themselves near Sodom, but retained
the names of the countries from which they had their original.
The invaded were the kings of five cities that lay near together in
the plain of Jordan; Sodom, Gomorrah, Admah, Zeboiim, and
Zoar. Four of them are named, but not the fifth, the king of
Bela; either because he was much more mean and inconsiderable,
or because he was much more wicked and inglorious, than the
rest, and worthy to be forgetten. [o Ե
II. The occasion of this war was, the revolt of the five kings
from under the government of Chedorlaomer. Twelve years they
Before Christ 1913.
Lot taken Captive, and rescued,
GENESIS, XIV.
+
J
served him. Small joy they had of their fruitful land, while thus
hey were tributaries to a foreign power, and could not call what
they had their own. Rich countries are a desirable prey, and idle
luxurious countries are an easy prey, to growing greatness. The
Sodomites were the posterity of Canaan, whom Noah had pro-
rounced a servant to Shem, from whom Elam descended; thus
Don did that prophecy begin to be fulfilled. In the 13th year,
eginning to be weary of their subjection, they rebelled, denied
their tribute, and attempted to shake off the yoke, and retrieve
their ancient liberties. In the 14th year, after some pause and
preparation, Chedorlaomer, in conjunction with his allies, set him-
self to chastise the rebels, to reduce the revolters; and, since he
could not have it otherwise, to fetch his tribute from them upon
the point of his sword. Note, Pride, covetousness, and ambition,
are the lusts from which wars and fighting come. To those in-
satiable idols the blood of thousands has been sacrificed.
II. The progress and success of the war. The four kings laid
the neighbouring countries waste, and enriched themselves with
the spoil of them, v. 5..7. upon the alarm of which, it had been
the wisdom of the king of Sodom to submit, and desire conditions
of peace; for how could he grapple with an enemy thus flushed
with victory? But he would rather venture the utmost extremity
than yield, and it sped accordingly; Quos Deus destruct, eos
dementat―Those whom God means to destroy, he delivers up to
infatuation.
1. The forces of the king of Sodom and his allies were routed;
and, it should seem, many of them perished in the slime-pits, who
had escaped the sword, v. 10. In all places, we are surrounded
with deaths of various kinds, especially in the field of battle.
2. The cities were plundered, v. 11. All the goods of Sodom,
nd particularly their stores and provisions of victuals, were carried
off by the conquerors.
Note, When men abuse the gifts of a
Dountiful Providence, to gluttony and excess, it is just with God,
and his usual way, by some judgment or other, to strip them of
that which they have so abused, Hos. 2.8,9.
3. Lot was carried captive, v. 12. They took Lot among the
rest, and his goods. Now Lot may here be considered, (1.) As
sharing with his neighbours in this common calamity. Though he
was himself a righteous man, and (which here is expressly noticed)
Abram's brother's son, yet he was involved with the rest in this
trouble. Note, [1.] All things come alike to all, Eccl. 9.2. The
best of men cannot promise themselves to be exempted from the
greatest troubles in this life; neither our own piety, nor our rela-
tion to those that are the favourites of Heaven, will be our security,
when God's judgments are abroad. [2.] Many an honest man
fares the worse for his wicked neighbours; it is therefore our
wisdom to separate ourselves, or, at least, to distinguish ourselves,
from them, 2 Cor. 6.17. and so deliver ourselves, Rev. 18. 4.
(2.) As smarting for the foolish choice he made of a settlement
here: this is plainly intimated here, when it is said, They took
Abram's brother's son, who dwelt in Sodom. So near a relation of
Abram should have been a companion and disciple of Abram, and
should have abode by his tents; but if he choose to dwell in
Sodom, he must thank himself, if he share in Sodom's calamities.
Note, When we go out of the way of our duty, we put ourselves
from under God's protection, and cannot expect that the choices
which are made by our lusts should issue to our comfort. Par-
ticular mention is made of their taking Lot's goods, those goods
which had occasioned his contest with Abram, and his separation
from him. Note, It is just with God to deprive us of those
enjoyments by which we have suffered ourselves to be deprived of
our enjoyment of him.
く
​J
brother was taken captive, he armed his trained
servants, born in his own house, three hundred and
15. And he
eighteen, and pursued them unto Dan.
divided himself against them, he and his servants,
by night, and smote them, and pursued them unto
Hobah, which is on the left hand of Damascus.
16. And he brought back all the goods, and also
brought again his brother Lot, and his goods, and
the women also, and the people.
13. And there came one that had escaped, and
told Abram the Hebrew; for he dwelt in the plain
of Mamre the Amorite, brother of Eshcol, and
brother of Aner: and these were confederate with
Abram. 14. And when Abram heard that his
VOL. 1.
Q & R
We have here an account of the only military action we ever find
Abram engaged in; and this he was prompted to, not by his
avarice or ambition, but purely by a principle of charity; it was not
to enrich himself, but to help his friend. Never was any military
expedition undertaken, prosecuted, and finished, more honourably
than this of Abram's. Here is,
I. The tidings brought him of his kinsman's distress. Providence
so ordered it, that he now sojourned not far off, that he might be
a very present help. 1. He is here called Abram the Hebrew, that
is, the son and followed of Heber, in whose family the profession
of the true religion was kept up in that degenerate age. Abram
herein acted like a Hebrew-in a manner not unworthy the name
and character of a religious professor. 2. The tidings were brought
by one that had escaped with his life for a prey. Probably, he
was a Sodomite, and as bad as the worst of them; yet, knowing
Abram's relation to Lot, and concern for him, he implores his
help, and hopes to speed, for Lot's sake. Note, The worst of men,
in the day of their trouble, will be glad to claim acquaintance with
those that are wise and good, and so get an interest in them. The
rich man, in hell, called Abram Father; and the foolish virgins
make court to the wise for a share of their oil.
·
II. The preparations he made for this expedition. The cause
was plainly good, his call to engage in it was clear; and therefore,
with all speed, he armed his trained servants, born in his house, to
the number of three hundred and eighteen. A great family, but a
small army, about as many as Gideon's that routed the Midianites,
Judg. 7.7. He drew out his trained servants, or his catechised
servants, not only instructed in the art of war, which was then far
short of the perfection which later and worse ages have improved
it to, but instructed in the principles of religion; for Abram com-
manded his household to keep the way of the Lord. This shews
that Abram was, 1. A great man, who had so many servants
depending upon him, and employed by him; which was not only
his strength and honour, but gave him a great opportunity of doing
good, which is all that is truly valuable and desirable in great
places and great estates. 2. A good man, who not only served
God himself, but instructed all about him in the service of God.
Note, Those that have great families, have not only many bodies,
but many souls, beside their own, to take care of, and provide for.
Those that would be found the followers of Abram, must see that
their servants be catechised servants. 3. A wise man; for though
he was a man of peace, yet he disciplined his servants for war, not
knowing what occasion he might have, some time or other, so to
employ them. Note, Though our holy religion teaches us to be
for peace, yet it does not forbid us to provide for war.
III. His allies and confederates in this expedition. He prevailed
with his neighbours, Aner, Eshcol, and Mamre, (with whom he
kept up a fair correspondence,) to go along with him. It was his
prudence thus to strengthen his own troops with their auxiliary
forces; and, probably, they saw themselves concerned, in interest,
to act, as they could, against this formidable power, lest their own
turn should be next. Note, 1. It is our wisdom and duty to behave
ourselves so respectfully and obligingly towards all men, as that,
whenever there is occasion, they may be willing and ready to do
of distress, ought to make use of men's help, as Providence offers
us a kindness. 2. Those who depend on God's help, yet, in tîmes
it; else they tempt God.
Before Christ 1913.
GENESIS, xiv. Abram's Interview with Melchizedek.
Abram of the most high God, possessor of heaven
and earth: 20. And blessed be the most high God,
which hath delivered thine enemies into thy hand.
And he gave him tithes of all.
IV. His courage and conduct were very remarkable. 1. There [ 19. And he blessed him, and said, Blessed be
was a great de 1 of bravery in the enterprise itself, considering the
disadvantages he lay under. What could one family of husband-
men and shepherds do against the armies of four princes, who
now came fresh from blood and victory? It was not a vanquish-
ed, but a victorious army, that he was to pursue; nor was he
constrained by necessity to this daring attempt, but moved to it
by generosity; so that, all things considered, it was, for aught I
know, as great an instance of true courage as ever Alexander or
Cæsar was celebrated for. Note, Religion tends to make men, not
cowardly, but truly valiant. The righteous is bold as a lion. The
true Christian is the true hero. 2. There was a great deal of
policy in the management of it. Abram was no stranger to the
stratagems of war; he divided himself, as Gideon did his little
army, Judg.7.16. that he might come upon the enemy from
several quarters at once, and so make his few seem a great many;
he made his attack by night, that he might surprise them. Note,
Honest policy is a good friend both to our safety, and to our use-
fulness. The serpent's head (provided it be nothing akin to the
old serpent) may well become a good Christian's body, especially
if it have a dove's eye in it, Matth.10.16.
V. His success was very considerable, v. 15, 16. He defeated
his enemies, and rescued his friends; and we do not find that he
sustained any loss. Note, Those that venture in a good cause, with
a good heart, are under the special protection of a good God, and
have reason to hope for a good issue. Again, It is all one with
the Lord to save by many or by few, 1 Sam. 14.6. Observe,
1. He rescued his kinsman; twice here he is called his brother
Lot; the remembrance of the relation that was between them, both
by nature and grace, made him forget the little quarrel that had
been between them, in which Lot had by no means acted well
towards Abram. Justly might Abram have upbraided Lot with
his folly in quarrelling with him, and removing from him, and
have told him that he was well enough served, he might have
known when he was well of: but, in the charitable breast of pious
Abram, it is all forgiven and forgotten; and he takes this oppor-
tunity to give a real proof of the sincerity of his reconciliation.
Note, (1.) We ought to be ready, whenever it is in the power of
our hands, to succour and relieve those that are in distress, espe-
cially our relations and friends. A brother is born for adversity,
Prov. 17.17. A friend in need is a friend indeed. (2.) Though
others have been wanting in their duty to us, yet we must not
therefore deny our duty to them. Some have said that they can
more easily forgive their enemies than their friends: but we shall
see ourselves obliged to forgive both, if we consider, not only that
our God, when we were enemies, reconciled us, but also that
he passeth by the transgression of the remnant of his heritage,
Mic. 7. 18.
||
||
2. He rescued the rest of the captives, for Lot's sake; though
they were strangers to him, and such as he was under no obliga-
tion to at all; nay, though they were Sodomites, sinners before the
Lord exceedingly, and though, probably, he might have recovered
Lot alone by ransom; yet he brought back all the women, and the
people, and their goods, v. 16. Note, As we have opportunity,
we must do good to all men. Our charity must be extensive, as
opportunity offers itself. Wherever God gives life, we must not
grudge the help we can give to support it. God does good to the
ust and unjust, and so must we, Matth. 5. 45. This victory, which
Abram obtained over the kings, the prophet seems to refer to,
Isa. 41.2. Who raised up the righteous man from the east, and
made him rule over kings? And some suggest, that as, before, he
had a title to this land by grant, so, now, by conquest.
This paragraph begins with the mention of the respect which the
king of Sodom paid to Abram, at his return from the slaughter of
the kings; but, before a particular account is given of that, the story
of Melchizedek is briefly related. Concerning whom, observe,
1. Who he was. He was king of Salem, and priest of the most
high God; and other glorious things are said of him, Heb. 7.1,
&c. 1. The rabbins, and most of our rabbinical writers, conclude
that Melchizedek was Shem the son of Noah, who was king and
priest to those that descended from him, according to the patri-
archal model. But this is not at all probable; for why should his
name be changed? And how came he to settle in Canaan?
2. Many Christian writers have thought that this was an appearance
of the Son of God himself, our Lord Jesus, known to Abram, at
this time, by this name, as, afterward, Hagar called him by another
name, ch. 16. 3.
name, ch. 16.3. He appeared to him as a righteous king, own-
ing a righteous cause, and giving peace. It is hard to think that
any mere man should be said to be without father, without mother,
and without descent, having neither beginning of days, nor end of
life, Heb.7.3. It is witnessed of Melchizedek, that he liveth,
and that he abideth a priest continually, v. 3, 8. nay, v. 13, 14. the
apostle makes him, of whom these things are spoken, to be our
Lord, who sprang out of Judah. It is likewise hard to think tha
any mere man should, at this time, be greater than Abram in the
things of God, and that Christ should be a priest after the order
of any mere man, and that any human priesthood should so far
excel that of Aaron, as it is certain that Melchizedek's did. 3. The
most received opinion is, that Melchizedek was a Canaanite prince,
that reigned in Salem, and kept up the true religion there; but, il
so, why he should occur here only in all the story of Abram, why
Abram should have altars of his own, and not attend the altars
of his neighbour Melchizedek, who was greater than he, seems
unaccountable. Mr. Gregory of Oxford tells us, that the Arabie
Catena, which he builds much upon the authority of, gives this
account of Melchizedek: That he was the son of Heraclim, the
son of Peleg, the son of Eber, and that his mother's name was
Salathiel, the daughter of Gomer, the son of Japheth, the son of
Noah.
II. What he did. 1. He brought forth bread and wine, for
the refreshment of Abram and his soldiers, and in congratulation
of their victory. This he did as a king, teaching us to do good,
and to communicate, and to be given to hospitality, according to
our ability; and representing the spiritual provisions of strength
and comfort which Christ has laid up for us in the covenant of
grace for our refreshment, when we are wearied with our spiritual
conflicts. 2. As priest of the most high God, he blessed Abram,
which we may suppose a greater refreshment to Abram than his
bread and wine were. Thus God, having raised up his son Jesus,
has sent him to bless us, as one having authority; and those whom
he blesses are blessed indeed. Christ went to heaven when he
was blessing his disciples, Luke, 24.51. for that is it which he ever
lives to do.
III. What he said, v. 19, 20. Two things were said by him,
1. He blessed Abram from God, v. 19. Blessed be Abram, blessed
of the most high God. Observe the titles he here gives to God,
which are very glorious: (1.) The most high God, which bespeaks
his absolute perfections in himself, and his sovereign dominion over
all the creatures; he is King of kings. Note, It will greatly help
both our faith and our reverence in prayer, to eye God as the most
high God, and to call him so. (2.) Possessor of heaven and earth,
that is, rightful Owner, and sovereign Lord, of all the creatures;
because he made them. This bespeaks him a great God, and
greatly to be praised, Ps. 24. 1. and them a happy people who have
Jan interest in his favour and love. 2. He blessed God for Alesan,
17. And the king of Sodom went out to meet him
after his return from the slaughter of Chedorlaomer,
and of the kings that were with him, at the valley
of Shaveh, which is the king's dale. 18. And Mel-
chizedek king of Salem brought forth bread and
wine: and he was the priest of the most high God.
▸
Before Christ 1913.
Abram's Disinterestedness.
GENESIS
XIV.
.20. and blessed be the most high God. Note, (1.) In all our
prayers, we must praise God, and join Hallelujahs with all our
Hosannahs. These are the spiritual sacrifices we must offer up
daily, and upon particular occasions. (2.) God, as the most high
God, must have the glory of all our victories, Exod. 17. 15.
1 Sam.7.10, 12. Judg. 5.1, 2. 2 Chron. 20. 21. In them he shews
himself higher than our enemies, Exod. 18.11. and higher than
we; for without him we could do nothing. (3.) We ought to give
thanks for others' mercies, as for our own; triumphing with them
that triumph. (4.) Jesus Christ, our great High Priest, is the
Mediator both of our prayers and praises, and not only offers up
our's, but his own for us. See Luke, 10.21.
IV. What was done to him. Abram gave him tithes of all, that
is, of the spoils, Heb.7.4. This may be looked upon, 1. As a
gratuity presented to Melchizedek, by way of return for his tokens
of respect. Note, They that receive kindness should shew kind-
ness. Gratitude is one of nature's laws. 2. As an offering vowed
and dedicated to the most high God, and therefore put into the
hands of Melchizedek his priest. Note, (1.) When we have
received some signal mercy from God, it is very fit that we should
express our thankfulness by some special act of pious charity. God
must alw have his dues out of our substance; especially when,
by any particular providence, he has either preserved or increased
it to us. (2.) That the tenth of our increase is a very fit proportion
to be set apart for the honour of God, and the service of his sanc-
tuary. (3.) That Jesus Christ, our great Melchizedek, is to have
homage done him, and to be humbly acknowledged by every one.
of us as our King and Priest; and not only the tithe of all, but all
we have, must be surrendered and given up to him.
ays
21. And the king of Sodom said unto Abram,
Give me the persons, and take the goods to thyself.
22. And Abram said to the king of Sodom, I have
lift up mine hand unto the LORD, the most high
God, the possessor of heaven and earth, 23. That
I will not take from a thread even to a shoe-latchet,
and that I will not take any thing that is thine,
lest thou shouldest say, I have made Abram rich:
24. Save only that which the young men have
eaten, and the portion of the men which went with
me, Aner, Eshcol, and Mamre; let them take
their portion.
:
We have here an account of what passed between Abram and
the king of Sodom, who succeeded him that fell in the battle,
v. 10. and thought himself obliged to do this honour to Abram, in
return for the good services he had done him.
Here is,
any of his. Note, A lively faith enables a man to look upon the
wealth of this world with a holy contempt, 1 John, 5.4. What
are all the ornaments and delights of sense to one that has God
and heaven ever in his eye? He resolves even to a thread and a
shoe-latchet; for a tender conscience fears offending in a small
I
&
I. The king of Sodom's grateful offer to Abram, v.21. Give
Give
me the soul, and take thou the substance: so the Hebrew reads it.
Here he fairly begs the persons, but as freely bestows the goods
on Abram. Note, 1. Where a right is dubious and divided, it is
wisdom to compound the matter, by mutual concessions, rather than
to contend. The king of Sodom had an original right both to the
persons and to the goods, and it would bear a debate whether
Abram's acquired right by rescue would supersede his title, and
extinguish it; but, to prevent all quarrels, the king of Sodom
makes this fair proposal. 2. Gratitude teaches us to recompense
to the utmost of our power those that have undergone fatigues,
run hazards, and been at expence, for our service and benefit.
Who goes a warfare at his own charges? 1 Cor. 9.7. Soldiers
purchase their pay dearer than any labourers, and are well worthy
of it, because they expose their lives.
II. Abram's generous refusal of this offer. He not only resigned
the persons to him, who, being delivered out of the hand of their
enemies, ought to have served Abram, but he restored all the
goods too. He would not take from a thread to a shoe-latchet, not
The least thing that bad ever belonged to the king of Sodom, or
matter.
v. 22.
Now, 1. Abram ratifies this resolution with a solemn oath.
have lift up my hand to the Lord, that I will not take any thing,
Here observe, (1.) The titles he gives to God, The most
high God, the Possessor of heaven and earth, the same that Mel-
chizedek had just now used, v.19. Note, It is good to learn of
others how to order our speech concerning God, and to imitate
those who speak well in divine things. This improvement we are
to make of the conversation of devout good men, we must learn to
speak after them. (2.) The ceremony used in this oath, I have
lift up hand. In religious swearing we appeal to God's knowledge
of our truth and sincerity, and imprecate his wrath if we swear
falsely; the lifting up of the hand is very significant and ex-
pressive of both. (3.) The matter of the oath, namely, that he
would not take any reward from the king of Sodom, was lawful,
but what he was not antecedently obliged to. [1.] Probably,
Abram vowed, before he went to the battle, that if God would
give him success, he would, for the glory of God, and the credit
of his profession, so far deny himself and his own right, as to take
nothing of the spoils to himself. Note, The vows we have made,
when we are in pursuit of a mercy, must be carefully and conscien-
tiously kept when we have obtained the mercy, though they were
made against our interest. A citizen of Zion, if he has zworn,
whether it be to God or man, though it prove to his own hurt, yet
he changeth not, Ps. 15.4. Or, [2.] Perhaps Abram, now when
he saw cause to refuse the offer made him, at the same time con-
firmed his refusal with this oath, to prevent further importunity.
debar ourselves of that which is our undoubted right, as St. Paul,
Note, First, There may be good reason sometimes why we should
1 Cor. 8.13.-9.12. Secondly, That strong resolutions are of
good use to put by the force of temptations.
2. He backs his refusal with a good reason. Lest thou shouldest
say, I have made Abram rich; which would reflect reproach,
the promise and covenant of God, as if
1.) Upon the promise and covenant of God, as if they would
not have enriched Abram without the spoils of Sodom. And,
(2.) Upon the piety and charity of Abram, as if all he had in his
eye, when he undertook that hazardous expedition, was to enrich
himself. Note, [1.] We must be very careful that we give not
occasion to others to say things which they ought not. [2.] The
people of God must, for their credit's sake, take heed of doing any
thing that looks mean or mercenary, or that savours of covetous-
ness and self-seeking. Probably, Abram knew the king of Sodom
to be a proud and scornful man, and one that would, though most
unreasonably, be apt to turn such a thing as this to his reproach
afterward; when we have to do with such men, we have need to
act with particular caution.
3. He limits his refusal with a double proviso, v. 24. In making
vows, we ought carefully to insert the necessary exceptions, that we
may not afterward say before the angel, It was an error, Eccl. 5. 6,
Abram here excepts, (1.) The food of his soldiers; they were
worthy of their meat while they trod out the.corn. This would
give no colour to the king of Sodom to say that he had enriched
Abram. (2.) The shares of his allies and confederates. Let them
take their portion. Note, Those who are strict in restraining their
own liberty, yet ought not to impose those restraints upon the
liberties of others, nor to judge of them accordingly; we must not
make ourselves the standard to measure others by. A good man
will deny himself that liberty which he will not deny another,
contrary to the practice of the Pharisees, Matth. 23.4. There
was not the same reason why Aner, Eshcol, and Mamre, should
quit their right, that there was why Abram should. They did
not make the profession that he made, nor were they, as he was,
under the obligation of a vow; they had not the hopes that Abram
had of a portion in the other world, and therefore, by all means,
Ich therr take their portion of this.
Before Christ 1913.
God's Covenant with Abram.
GENESIS, XV.
•
CHAP. XV.
In this chapter, we have a solemn treaty between God and Abram, concerning a
covenant that was to be established between them. In the former chapter,
we had Abram in the field with kings, here in the mount with God; and
though there he looked great, yet, methinks, here he looks much greater; that
honour hove the great men of the world, but this honour have all the saints.
The covenant to be settled between God and Abram, was a covenant of promises;
accordingly, here is, I. A general assurance of God's kindness and good-will
to Abram, v. 1. II. A particular declaration of the purposes of his love_con-
cerning him, in two things: 1. That he would give him a numerous issue,
v.2..6. 2. That he would give him Canaan for an inheritance, v.7..21.
Either an estate without an heir, or an heir without an estate, would but have
been a half comfort to Abram. But God ensures both to and
made these two, the promised seed, and the promised land, comforts indeed to
this great believer, was, that they were both typical of those two invaluable
Christ and so, we reason to think, Abram eyed
;
them.
1.
FTER things
these the word of the LORD
came unto Abram in a vision, saying, Fear
not, Abram: I am thy shield, and thy exceeding
great reward.
shall be no loser by it. Note, [1.] The rewards of believing
obedience and self-denial are exceeding great, 1 Cor. 7. 9.
[2.] God himself is the chosen and promised felicity of holy souls;
chosen in this world, promised in a better. He is the portion of
their inheritance, and their cup.
2. And Abram said, Lord GOD, what wilt thou
give me, seeing I go childless, and the steward of
my house is this Eliezer of Damascus? 3. And
Abram said, Behold, to me thou has given
seed: and, lo, one born in my house is mine heir.
4. And, behold, the word of the LORD came unio
him, saying, This shall not be thine heir; but he
ro
that shall come forth out of thine own bowels
shall be
brought
thine heir. 5. And he him forth
abroad, and said, Look now toward heaven, and
And he said unto him, So shall thy seed be. 6. And
tell the stars, if thou be able to number them.
he believed in the LORD; and he counted it to him
for righteousness.
Observe here,
I. The time when God made this treaty with Abram: After these
things. 1. After that famous act of generous charity which Abram
had done, in rescuing his friends and neighbours out of distress,
and that, not for price nor reward; after that, God made him this
gracious visit.. Note, Those that shew favour to men, shall find
favour with God. 2. After that victory which he had obtained
over four kings: lest Abram should be too much elevated and
pleased with that, God comes to him, to tell him he had better
things in store for him. Note, A believing converse with spiritual
blessings is an excellent means to keep us from being too much
caken up with temporal enjoyments. The gifts of common provi-
dence are not comparable to those of covenant-love.
II. The manner in which God conversed with Abram; The word
of the Lord came unto Abram, that is, God manifested himself and
his will to Abram in a vision; which supposes Abram awake, and
some visible appearance of the Shechinah, or some sensible token
of the presence of the divine glory. Note, The methods of divine
revelation are adapted to our state in a world of sense.
||
III. The gracious assurance God gave him of his favour to him.
1. He called him by name, Abram, which was a great honour to
him, and made his name great, and was also a great encourage-
ment and assistance to his faith. Note, God's good word then
does us good, when it is spoken by his Spirit to us in particular,
and brought to our hearts. The word says, Ho, every one, Isa. 55.1.
the Spirit says, Ho, such a one. 2. He cautioned him against
being disquieted and confounded; Fear not, Abram. Abram
might fear lest the four kings he had routed should rally again, and
fall upon him to his ruin; "No," says God, "Fear not. Fear not
their revenges, nor thy neighbours' envy; I will take care of thee."
Note, (1.) Where there is great faith, yet there may be many
fears, 2 Cor.7.5. (2.) God takes cognizance of his people's
fears, though ever so secret, and knows their souls, Ps.31.7.
(3.) It is the will of God that his people should not give way to
prevailing fears, whatever happens. Let the sinners in Zion be
afraid, but fear not, Abram. 3. He assured him of safety and
happiness; that he should for ever be, (1.) As safe as God himself ||
could keep him; I am thy Shield, or, somewhat more emphati-
cally, I am a Shield to thee, present with thee, actually caring for
thee. See 1 Chron. 17.24. Not only the God of Israel, but a
God to Israel. Note, The consideration of this, that God himself ||
is, and will be, a Shield to his people, to secure them from all
destructive evils, and a Shield ready to them, and a Shield round
about them, should be sufficient to silence all their perplexing
tormenting fears. (2.) As happy as God himself could make him;
I will be thy exceeding great Reward; not only thy Rewarder, but
thy Reward. Abram had generously refused the rewards which the
king of Sodom offered him, and here God comes, and tells trim tie
We have here the assurance given to Abram of a numerous off-
spring which should descend from him. In which, observe,
||
I. Abram's repeated complaint, v.2, 3. This was that which
gave occasion to this promise. The great affliction, that sat heavy
upon Abram, was the want of a child; and the complaint of this
he here pours out before the Lord, and shews before him his trouble,
Ps. 142. 2. Note, Though we must never complain of God, yet
we have leave to complain to him, and to be large and particular
in the statement of our grievances; and it is some ease to a
burthened spirit, to open its case to a faithful and compassionate
friend; such a friend God is, whose ear is always open. Now his
complaint is four-fold.
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1. That he had no child, v.3. Behold, to me thou hast given
no seed; not only no son, but no seed; if he had had a daughter,
from her the promised Messiah might have come, who was to be
the seed of the woman; but he had neither son nor daughter. He
seems to lay an emphasis on that, to me. His neighbours were
full of children, his servants had children born in his house; "But
to me," he complains,
to me," he complains, "thou hast given none;" and yet God had
told him he should be a favourite above all. Note, (1.) Those
that are written childless, must see God writing them so. (2.) God
often withholds those temporal comforts from his own children,
which he gives plentifully to others that are strangers to him.
2. That he was never likely to have any; intimated in that, I
go, or, "I am going, childless, going into years, going down the
hill apace; nay, I am going out of the world, going the way of all
the earth. I die childless." So the LXX. "I leave the world,
and leave no child behind me.”
3. That his servants were, for the present, and were likely to be
While he lived, the steward of his house
to him, instead of sons.
was Eliezer of Damascus; to him he committed the care of his
family and estate, who might be faithful, but only as a servant,
When he died, one born in his house would be his
not as a son.
heir, and would bear rule over all that for which he had laboured,
Eccl. 2. 18, 19, 21. God had already told him that he would make
of him a great nation, ch.12.2. and his seed as the dust of t.e
earth, ch. 13.16. but he had left him in doubt whether it should
be his seed begotten, or his seed adopted, by a son of his loins, or
only a son of his house. "Now, Lord," says Abram, "if it be
only an adopted son, it must be one of my servants, which will
reflect disgrace upon the promised Seed, that is to descend from
him." Note, While promised mercies are delayed, our unbelief
and impatience are apt to conclude them denied.
4. That the want of a son was so great a trouble to him, that it
"Lord, what will
took away the comfort of all his enjoyments.
Now
thou give me? All is nothing to me, if I have not a son."
Before Christ 1913.
God's Covenant with Abram.
GENESIS, XV.
(1.) If we suppose that Abram looked no further than a temporal || Gal.3.6.) for Abram was so justified, while he was yet uncir-
comfort, this complaint was culpable. God had, by his providence, cumcised. If Abram, that was so rich in good works, was not
given him some good things, and more by his promise; and yet justified by them, but by his faith, much less can we, that are so
Abram makes no account of them, because he has not a son. It poor in them. This faith, which was imputed to Abram for
id very ill become the father of the faithful to say, What wilt righteousness, had lately struggled with unbelief, (v.2.) and,
thou give me, seeing I go childless? immediately after God had coming off a conqueror, it was thus crowned, thus honoured.
said, I am thy shield, and thy exceeding great reward. Note, Note, A fiducial, practical, acceptance of, and dependence upon,
Those do not rightly value the advantages of their covenant- God's promise of grace and glory, in and through Christ, is that
relation to God, and interest in him, who do not think it sufficient which, according to the tenor of the new covenant, gives us a
to balance the want of any creature-comfort whatever. But, right to all the blessings contained in that promise. All believers
(2.) If we suppose that Abram, herein, had an eye to the are justified as Abram was, and it was his faith that was counted
Promised Seed, the importunity of his desire was very com- to him for righteousness.
mendable; all was nothing to him, if he had not the earnest
of that great blessing, and an assurance of his relation to the
Messiah, of which God had already encouraged him to maintain
"C
the expectation. He has wealth, and victory, and honour; but,
while he is kept in the dark about the main matter, it is all
nothing to him. Note, Till we have some comfortable evidence
of our interest in Christ and the new covenant, we should not
rest satisfied with any thing else.
and the other, I
but what will this avail me, if I go Christless?" Yet thus far
the complaint was culpable, that there was some diffidence of the
promise at the bottom of it, and a weariness of waiting God's
time. Note, True believers sometimes find it hard to reconcile
God's promises and his providences, when they seem to disagree.
II. God's gracious answer to this complaint. To the first part
of the complaint, (v. 2.) God gave no immediate answer, because
there was something of fretfulness in it; but when he renewed
his address somewhat more calmly, (v. 3.) God answered him
graciously. Note, If we continue instant in prayer, and yet pray
with a humble submission to the divine will, we shall not seek in
wain. 1. God gave him an express promise of a son, v. 4. This,
that is born in thy house, shall not be thine heir, as thou fearest,
but one that shall come forth out of thine own bowels shall be thine
heir. Note, (1.) God makes heirs; he says, "This shall not, and
this shall;" whatever men devise and design, in settling their
estates, God's counsel shall stand. (2.) God is often better to us
than our own fears, and gives the mercy we had long despaired
of. 2. To affect him the more with surprise, he took him out, and
shewed him the stars, (this vision being early in the morning ||
before day,) and then tells him, So shall thy seed be, v.5.
(1.) So numerous; the stars seem innumerable to a common eye:
Abram feared he should have no child at all, but God tells him
that the descendants from his loins should be so many as not to
be numbered. (2.) So illustrious, resembling the stars in splen-
dour: for to them pertained the glory, Rom. 9. 4. Abram's seed,
according to his flesh, were like the dust of the earth, (ch.13.16.)
but his spiritual seed are like the stars of heaven, not only numerous,
but glorious, and very precious.
||
I. God declares his purpose concerning it, v. 7. Observe here,
Abram made no complaint in this matter, as he had done for the
want of a child. Note, Those that are sure of an interest in the
Promised Seed, will see no reason to doubt of a title to the pro-
mised land. If Christ is our's, heaven is our's. Observe, again,
When he believed the former promise, (v. 6.) then God explained
and ratified this to him. Note, To him that has (improves what
he has) more shall be given. Three things God here reminds
Abram of, for his encouragement concerning the promise of this
good land.
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I
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7. And he said unto him, I am the LORD that
brought thee out of Ur of the Chaldees, to give
thee this land to inherit it. 8. And he said, Lord
GOD, whereby shall I know that I shall inherit it?
9. And he said unto him, Take me an heifer of
three years old, and a she-goat of three years old,
and a ram of three years old, and a turtle-dove,
and a young pigeon. 10. And he took unto him
all these, and divided them in the midst, and laid
each piece one against another: but the birds
divided he not. 11. And when the fowls came
down upon the carcases, Abram drove them away.
We have here the assurance given to Abram, of the land of
Canaan for an inheritance.
1. What God is in himself: I am the Lord Jehovah; and there-
fore, (1.) "I may give it thee, for I am sovereign Lord of all, and
have a right to dispose of the whole earth." (2.) "I can give it
thee, whatever opposition may be made, though by the sons of
Anak." God never promises more than he is able to perform, as
men often do. (3.) “I will make good my promise to thee;"
Jehovah is not a man that he should lie.
||
2. What he had done for Abram: he had brought him out of
III. Abram's firm belief of the promise God now made him, Ur of the Chaldees, out of the fire of the Chaldees, so some, that
and God's favourable acceptance of his faith, v.6. 1. He believed || is, (1.) From their idolatries: for the Chaldeans worshipped the
in the Lord, that is, he believed the truth of that promise which fire: or, (2.) From their persecutions. The Jewish writers have a
God had now made him, resting upon the irresistible power, || tradition, that Abram was cast into a fiery furnace for refusing to
and the inviolable faithfulness, of him that made it; Hath he worship idols, and was miraculously delivered. It is rather a
spoken, and shall he not make it good? Note, Those who would place of that name. Thence God brought him by an effectual
have the comfort of the promises, must mix faith with the pro- call; brought him with a gracious violence; snatched him as a
mises. See how the apostle magnifies this faith of Abram, and brand out of the burning. This was, [1.] A special mercy; "I
makes it a standing example, Rom. 4.19..21. He was not weak brought thee, and left others, thousands, to perish there;" God
in faith; he staggered not at the promise; he was strong in faith; called him alone, Isa. 51.2. [2.] A spiritual mercy; a mercy to his
he was fully persuaded. The Lord work such a faith in every one soul, a deliverance from sin, and its fatal consequences. If God save
of us! Some think that his believing in the Lord, respected, not || our souls, we shall want nothing that is good for us. [3.] A fresh
only the Lord promising, but the Lord promised, the Lord Jesus, mercy; lately bestowed, and therefore should the mercy be affect-
the Mediator of the new covenant. He believed in him, that is, ing; as that in the preface to the commandments, I am the Lord
received and embraced the divine revelation concerning him, and that brought thee out of Egypt lately. [4.] A foundation mercy;
joiced to see his day, though at so great a distance, John, 8. 56. || the beginning of mercy, peculiar mercy to Abram, and therefore
. God counted it to him for righteousness; that is, upon the a pledge of further mercy, Isa. 66.9. Observe how God speaks
score of this, he was accepted of God, and, as the rest of the of it as that which he gloried in, I am the Lord that brought thee
patriarchs, by faith he obtained witness that he was righteous, out. He glories in it as an act both of power and grace; compare
Heb. 11.4. This is urged in the New Testament, to prove that we Isa. 29. 22. where he glories in it, long afterward. Thus saith the
Lre justified by faith, without the works of the law; (Rom. 4.3. || Lord who redeemed Abram, redeemed him from sin
1
God's Covenant with Abram.
Before Christ 1913.
GENESIS, XV.
..
•
3. What he intended to do yet further for him; "I brought
thee hither, on purpose to give thee this land to inherit it, not
only to possess it, but to possess it as an inheritance, which is the
sweetest and surest title." Note, (1.) The providence of God has
secret but gracious designs in all its various dispensations toward
good people; we cannot conceive the projects of Providence, till
the event shews them in all their mercy and glory. (2.) The
great thing God designs in all his dealings with his people, is,
to bring them safe to heaven. They are chosen to salvation,
(2 Thess. 2.13.) called to the kingdom, (1 Thess. 2. 12.) begotten
to the inheritance, (1 Pet. 1.3, 4.) and by all made meet for it,
Col. 1. 12, 13. 2 Cor. 4. 17.
I
We have here a full and particular discovery made to Abram of
God's purposes concerning his seed. Observe,
II. Abram desires a sign, v.8. Whereby shall I know that
shall inherit it? This did not proceed from distrust of God's
power, or promise, as that of Zecharias; but he desired this,
1. For the strengthening and confirming of his own faith; he
believed, (v. 6.) but here he prays, Lord, help me against my
unbelief. Now he believed, but he desired a sign to be treasured
up against an hour of temptation, not knowing how his faith
might, by some event or other, be shocked and tried. Note, We I. The time when God came to him with this discovery; when
all need, and should desire, helps from heaven for the confirming the sun was going down, or declining, about the time of the even-
of our faith, and should improve sacraments, which are instituteding oblation, 1 Kings, 18. 36. Dan. 9. 21. Early in the morning,
signs for that purpose.
See Judg. 6.36..40. 2 Kings, 20.8..10. before day, while the stars were yet to be seen, God had given
Isa. 7. 11,12. 2. For the ratifying of the promise of his pos-him orders concerning the sacrifices, (v. 5.) and we may suppose it
erity, that they also might be brought to believe it. Note, Those was, at least, his morning's work to prepare them and set them in
that are satisfied themselves, should desire that others also might order; when he had done this, he abode by them, praying and
be satisfied, of the truth of God's promises. John sent his dis-waiting till towards evening. Note, God often keeps his people
ciples to Christ, not so much for his own satisfaction as for their's, long in expectation of the comforts he designs them, for the
Matth. 11.2, 3. Canaan was a type of heaven. Note, It is a very confirmation of their faith: but though the answers of prayer.
desirable thing to know that we shall inherit the heavenly Canaan, and the performance of promises, come slowly, yet they come
that is, to be confirmed in our belief of the truth of that happi- surely; at evening time it shall be light.
ness, and to have the evidences of our title to it more and more
cleared up to us.
II. The preparatives for this discovery; 1. A deep sleep fell upon
Abram, not a common sleep through weariness or carelessness, but
III. God directs Abram to make preparations for a sacrifice, a divine ecstacy, like that which the Lord God caused to fall upon
intending by that to give him a sign, and Abram makes preparation Adam, (ch. 2. 21.) that being hereby wholly taken off from the
accordingly, v.9..11. Take me an heifer, &c. Perhaps Abram view of things sensible, he might be wholly taken up with the
expected some extraordinary sign from heaven; but God gives contemplation of things spiritual. The doors of the body were
him a sign upon a sacrifice. Note, Those that would receive the locked up, that the soul might be private and retired, and might
assurances of God's favour, and would have their faith confirmed, act the more freely, and like itself. 2. With this sleep, a horror of
must attend instituted ordinances, and expect to meet with God in great darkness fell upon him; a sudden change! But, just before,
them. Observe, 1. God aypointed that each of the beasts used we had him solacing himself in the comforts of God's covenant,
for this service should be three years old, because then they were and in communion with him: and here a horror of great darkness
at their full growth and strength. God must be served with the falls upon him. Note, The children of light do not always walk
best we have, for he is the Best. 2. We do not read that God in the light, but sometimes clouds and darkness are round about
gave Abram particular directions how to manage these beasts them. This great darkness, which brought horror with it, was
and fowls, knowing that he was so well versed in the law and designed, (1.) To strike an awe upon the spirit of Abram, and
custom of sacrifices, that he needed not any particular directions; to possess him with a holy reverence, that the familiarity, which.
or, perhaps, instructions were given him, which he carefully God was pleased to admit him to, might not breed contempt.
observed, though they are not recorded: at least, it was intimated Note, Holy fear prepares the soul for holy joy; the spirit of
to him, that they must be prepared for the solemnity of ratifying bondage makes way for the spirit of adoption. God wounds
a covenant; and he well knew the manner of preparing them. first, and then heals; humbles first, and then lifts up, Isa. 6. 5, 6.
3. Abram took as God appointed him, though as yet he knew (2.) To be a specimen of the methods of God's dealings with his
not how these things should become a sign to him. This was not seed; they must first be in the horror and darkness of Egyptian
the first instance of Abram's implicit obedience. He divided the slavery, and then enter with joy into the good land; and therefore
beasts in the midst, according to the ceremony used in confirming he must have the foretaste of their sufferings, before he had the
covenants, (Jer. 34. 18, 19.) where it is said, They cut the calf in foresight of their happiness. (3.) To be an indication of the nature
twain, and passed between the parts. 4. Abram having prepared of that covenant of peculiarity which God was now about to make
according to God's appointment, now set himself to wait for the with Abram. The Old Testament dispensation, which was founded
sign God might give him by these, like the prophet upon his on that covenant, was a dispensation, [1.] Of darkness and ob-
watch-tower, Hab. 2.1. While God's appearing to own his scurity, 2 Cor. 3. 13. [2.] Of dread and horror, Heb. 12. 18, &c.
sacrifice was deferred, Abram continued waiting, and his expecta- III. The prediction itself; several things are here foretold.
tions were raised by those delays; when the fowls came down upon 1. The suffering state of Abram's seed for a long time, v. 13.
the carcases to prey upon them, as common and neglected things, Let not Abram flatter himself with the hopes of nothing but
Abram drove them away, (v.11.) believing that the vision would, honour and prosperity in his family: no, he must know of a
at the end, speak, and not lie. Note, A very watchful eye must surety, that which he was loath to believe, that the promised seed
be kept upon our spiritual sacrifices, that nothing be suffered to should be a persecuted seed. Note, (1.) God sends the worst
prey upon them, and render them unfit for God's acceptance.first; we must first suffer, and then reign. (2.) He lets us knoW
When vain thoughts, like these fowls, come down upon our sacri- the worst before it comes, that, when it comes, it may not be a
fices, we must drive them away, and not suffer them to lodge surprise to us, John, 16.4. Now we have here, [ 1.] The particulars
within us, but attend on God without distraction.
of their sufferings. First, They shall be strangers so they were,
12. And when the sun was going down, a deep
sleep fell upon Abram; and, lo, an horror of great
darkness fell upon him. 13. And he said unto
Abram, Know of a surety that thy seed shall be a
stranger in a land that is not their's, and shall
serve them; and they shall afflict them four hun-
dred years; 14. And also that nation, whom they
shall serve, will I judge: and afterward shall they
come out with great substance. 15. And thou
buried in a good old age. 16. But in the fourth
shalt go to thy father's in peace; thou shalt be
generation they shall come hither again; for the
iniquity of the Amorites is not yet full.
嗨
​Before Christ 1913.
GENESIS, XV.
God's Covenant with Abram.
||
first în Canaan, Ps. 105. 12. and afterward in Egypt: before they | the measure of their sins is not yet full. The wicked live, become
were lords of their own land, they were strangers in a strange land. old, and are mighty in power, while God is laying up
their iniquity
The inconveniencies of an unsettled state make a happy settlement for their children, Job, 21.7, 19. See Matth. 23.32. Deut. 32. 34.
the more welcome. Thus the heirs of heaven are, first, strangers 5. Abram's peaceful quiet death and burial, before these things
on earth, a land that is not their's. Secondly, They shall be ser- should come to pass, v. 15. As he should not live to see that good
vants: so they were to the Egyptians, Exod. 1. 13. See how that land in the possession of his family, but must die as he lived, a
which was the doom of the Canaanites, ch. 9. 25. proves the distress stranger in it; so, to balance that, he should not live to see the
of Abram's seed; they are made to serve, but with this difference, troubles that should come upon his seed, much less to share in
the Canaanites serve under a curse, the Hebrews under a blessing; them. This is promised to Josiah, 2 Kings, 22. 23. Note, Good
and the upright shall have dominion in the morning, Ps. 49. 14. men are sometimes greatly favoured by being taken away from the(
Thirdly, They shall be sufferers. Those whom they serve shall evil to come, Isa. 57.1. Let this satisfy Abram, that, for his part,
afflict them; see Exod.1.11. Note, Those that are blessed and (1.) He shall go to his fathers in peace. Note, [1.] Even the
beloved of God, are often sorely afflicted by wicked men; and God friends and favourites of Heaven are not exempted from the stroke
foresees it, and takes cognizance of it. [2.] The continuance of of death; Are we greater than our father Abram which is dead?
their sufferings; four hundred years. This persecution began with John, 8.53. [2.] Good men die willingly; they are not fetched,
mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, they are not forced, but they go; their soul is not required, as his,
who was born after the spirit, ch. 21.9. Gal.4.29. It continued Luke, 12. 20. but cheerfully resigned: they would not live always.
in loathing; for it was an abomination to the Egyptians to eat bread [3.] At death we go to our fathers, to all our fathers that are gone
with the Hebrews, ch. 43.32. and it came, at last, to murder, the before us to the state of the dead, Job,21.32,33. to our godly fathers
basest of murders, that of their new-born children; so that, more that are gone before us to the state of the blessed, Heb. 12. 23.
or less, it continued 400 years, though, in extremity, not so many. The former thought helps to take off the terror of death, the latter
This was a long time, but a limited time.
puts comfort into it. [4.] Whenever a godly man dies, he dies in
peace. If the way be piety, the end is peace, Ps. 37. 37. Out-
ward peace, to the last, is promised to Abram; peace and truth in
his days, whatever should come after, 2 Kings, 20. 19. Peace with
God, and everlasting peace, are sure to all the seed. (2.) He shall
be buried in a good old age. Perhaps mention is made of his burial
here, where the land of Canaan is promised him, because a burying
place was the first possession he had in it. He shall not only die
in peace, but die in honour, die, and be buried decently; not only
die in peace, but die in season, Job, 5. 25, 26. Note, [1.] Old
age is a blessing; it is promised in the fifth commandment; it
is pleasing to nature; and a great opportunity to usefulness;
[2.] Especially if it be a good old age: their's may be called a
good old age, First, That are old and healthful, not loaded with
such distempers as make them weary of life; Secondly, That are
old and holy, old disciples, Acts, 21.16. whose hoary head is
found in the way of righteousness, Prov. 16.31. old and useful,
old and exemplary for godliness; their's is indeed a good old age.
||
2. The judgment of the enemies of Abram's seed, v. 14. That
nation whom they shall serve, even the Egyptians, will I judge.
This points at the plagues of Egypt, by which God not only con-
strained the Egyptians to release Israel, but punished them for all
the hardships they had put upon them. Note, (1.) Though God
may suffer persecutors and oppressors to trample upon his people
a great while, yet he will certainly reckon with them at last; for his
day is coming, Ps. 37. 12, 13. (2.) The punishment of persecutors
is the judging of them; it is a righteous thing with God, and a
particular act of justice, to recompense tribulations to those that
trouble his people. The judging of the church's enemies is God's
work. I will judge: God can do it, for he is the Lord; he will
do it, for he is his people's God, and he has said, Vengeance is
mine, I will repay. To him therefore we must leave it, to be
done in his way and time.
3. The deliverance of Abram's seed out of Egypt; that great
event is here foretold, Afterward, shall they come out with great
substance. It is here promised, (1.) That they should be enlarged;
afterward, they shall come out, that is, either, after they have
been afflicted 400 years, when the days of their servitude are
fulfilled, then they may expect deliverance; or, after the Egyp-
tians are judged and plagued. Note, The destruction of oppres-
sors is the redemption of the oppressed; they will not let God's
people go, till they are forced to it. (2.) That they should be
enriched; they shell come out with great substance: this was
fulfilled, Exod. 12. 35, 36. God took care they should have, not
only a good land to go to, but a good stock to bring with them.
4. Their happy settlement in Canaan, v. 16. They shall not
only come out of Egypt, but they shall come hither again, hither
to the land of Canaan, wherein thou now art. The discontinuance
of their possession shall be no defeasance of their right; we must
not reckon those comforts lost for ever that are intermitted for a
time: The reason why they must not have the land of promise.
in possession till the fourth generation, is, because the iniquity of
the Amorites was not yet full. Israel cannot be possessed of
Canaan, till the Amorites be dispossessed; and they are not yet
ripe for ruin. The righteous God has determined that they shall
not be cut off, till they have persisted in sin so long, and arrived at
such a pitch of wickedness, that there may appear some equitable
proportion between their sin and their ruin; and therefore till it
come to that, the seed of Abram must be kept out of possession.
Note, (1.) The measure of sin fills gradually: those that continue
impenitent in wicked ways are treasuring up unto themselves
wrath. (2.) Some people's measure of sin fills slowly. The
Sodemites, who were sinners before the Lord exceedingly, soon
filled their measure; so did the Jews, who were in profession near
to God; but the iniquity of the Amorites was long in the filling up.
(9.) That this is the reason of the prosperity of wicked people;
17. And it came to pass, that, when the sun went
down, and it was dark, behold a smoking furnace,
and a burning lamp that passed between those
pieces. 18. In the same day the LORD made a
covenant with Abram, saying, Unto thy seed have
I given this land, from the river of Egypt unto the
great river, the river Euphrates: 19. The Kenites,
and the Kennizzites, and the Kadmonites, 20. And
the Hittites, and the Perizzites, and the Rephaims,
21. And the Amorites, and the Canaanites, and
the Girgashites, and the Jebusites.
Here is,
1. The covenant ratified, v.17. the sign which Abram desired
was given at length, when the sun was gone down, so that it was
dark; for that was a dark dispensation.
1. The smoking furnace signified the affliction of his seed in
Egypt; they were then in the iron furnace, Deut. 4. 20. the fur-
nace of affliction, Isa. 48. 10. labouring in the very fire. They were
there in the smoke, their eyes darkened, that they could not see to
the end of their troubles, and they at a loss to conceive what God
would do with them; clouds and darkness were round about them.
2. The burning lamp denotes comfort in this affliction; and this
God shewed Abram, at the same time that he shewed him the
smoking furnace. (1.) Light denotes deliverance out of the
furnace; their salvation was as a lamp that burneth, Isa. 62.1.
When God came down to deliver them, he appeared in a bush
that burned, and was not consumed, Exod.3.2. (2.) The lamp
:
Before Christ 1911.
Abram, Sarai, and Hagar,
GENESIS, XV, XVI.
denotes direction in the smoke; God's word was their lamp; this | whose name was Hagar. 2. And Sarai said untr
word to Abram was so, it was a light shining in a dark place; Abram, Behold now, the LORD hath restrained
perhaps this burning lamp prefigured the pillar of cloud and
fire, which led them out of Egypt, in which God was. (3.) The me from bearing: I pray thee, go in unto my
burning lamp denotes the destruction of their enemies who kept maid; it may be that I may obtain children by
them so long in the furnace: see Zech.12.6. The same cloud || her. And Abram hearkened to the voice of
that enlightened the Israelites troubled and burned the Egyptians. Sarai. 3. And
3. The passing of these between the pieces, was the confirming of her maid the Egyptian, after Abram had dwelt
3. And Sarai Abram's wife took Haga.
ten years in the land of Canaan, and gave her to
her husband Abram to be his wife.
the covenant God now made with him, that he might have strong
consolation, being fully persuaded that what God promised he
would certainly perform. It is probable that this furnace and
lamp, which passed between the pieces, burned and consumed
them, and so completed the sacrifice, and testified God's accept-
ance of it, as of Gideon's, Judg. 6. 21. Manoah's, Judg. 13. 19, 20.
and Solomon's, 2 Chron. 7. 1. so it intimates, (1.) That God's
covenants with mau are made by sacrifice, Ps. 50. 5. by Christ,
the great Sacrifice: no agreement without atonement. (2.) God's
acceptance of our spiritual sacrifices, is a token for good, and an
earrest of further favours: see Judg. 13. 23. And by this we may
know that he accepts our sacrifices, if he kindle in our souls
a holy fire of pious and devout affections.in them.
II. The covenant repealed and explained, v.18. In that same
day, that day never to be forgotten, the Lord made a covenant with
Abram, that is, gave a promise to Abram, saying, Unto thy seed
have I given this land. Here is, 1. A rehearsal of the grant: he
had said before, To thy seed will I give this land, ch.12.7.-13.15.
But here he says, I have given it; that is, (1.) I have given the
promise of it, the charter is sealed and delivered, and cannot be
disannulled. Note, God's promises are God's gifts, and are so to
be accounted of. (2.) The possession is as sure, in due time, as if
it were now actually delivered to them: what God has promised,
is as sure as if it were already done; hence it is said, He that be-
lieves hath everlasting life, John, 3. 36. for he shall as surely go to
heaven as if he were there already. 2. A recital of the particulars
granted, such as is usual in the grants of lands. He specifies
the boundaries of the land intended hereby to be granted, v. 18.
And then, for the greater certainty, as is usual in such cases, he
mentions in whose tenure and occupation these lands now were.
Then several nations or tribes are here spoken of, v. 19..21.
that must be cast out, to make room for the seed of Abram.
They were not possessed of all these countries when God brought
them into Canaan. The bounds are fixed much narrower,
Numb. 34. 2, 3, &c. But, (1.) In David's time and Solomon's their
jurisdiction extended to the utmost of these limits, 2 Chron. 9. 26.
(2.) It was their own fault that they were not zooner and longer in
possession of all these territories. They forfeited their right by
their sins, and by their own sloth and cowardice kept themselves
out of possession. 3. The land granted is here described in
its utmost extent, because it was to be a type of the heavenly
inheritance, where there is room enough: in our Father's house
are many mansions. The present occupants are named, because
their number and strength, and long prescription, should be no
hindrance to the accomplishment of this promise in its season,
and to magnify God's love to Abram and his seed, in giving to
that one nation the possession of many nations: so precious were
they in his sight, and so honourable, Isa. 43. 4.
4
"
We have here the marriage of Abram to Hagar, who was his
secondary wife; herein, though some excuse may be made for
him, he cannot be justified; for from the beginning it was not so ;
and when it was so, it seems to have proceeded from an irregular
desire to build up their families for the speedier peopling of the
world and the church: it must not be so now. Christ has reduced
this matter to the first institution, and makes the marriage union
to be between one man and one woman only.
Now,
CHAP. XVI.
Hogar is the person mostly concerned in the story of this chapter, an obscure
Egyptian woman, whose name and story we had never heard of, if Providence
had not brought her into the family of Abram. Probably, she was one of
those maid-servants which the king of Egypt, among other gifts, bestowed
upon Abram, ch. 12. 16. Concerning her, we have four things in this chapter;
I. Her marriage to Abram her master, v.1..3. II. Her misbehaviour toward ||
Sarai her mistress, v.4..6. III. Her discourse with an angel that met her
in her flight, v.7..14. IV. Her delivery of a son, v. 15, 16.
I. The maker of this match (would one think it?) was Sarai
herself: she said to Abram, I pray thee go in unto my maid, v.2.
Note, 1. It is the policy of Satan to tempt us by our nearest and
dearest relations, or those friends that we have an opinion of and
an affection for. The temptation is most dangerous, when it is
sent by a hand that is least expected: it is our wisdom therefore to
consider, not so much who speaks, as what is spoken. 2. God's
commands consult our comfort and honour, much better than our
own contrivances do. It had been much more for Sarai's interest,
that Abram should have kept to the rule of God's law, than that
he should have been guided by her foolish projects; but we often
do ill for ourselves.
II. The inducement to it was Sarai's barrenness.
||
1. Sarai bare Abram no children; she was very fir, ch. 12. 14,
she was an agreeable dutiful wife, and a sharer with him in
his large possessions; and yet written childless. Note, (1.) God
dispenses his gifts variously, loading us with benefits, but not
overloading us: some cross or other is appointed to be an allay
to great enjoyments. (2.) The mercy of children is often given
to the poor, and denied to the rich; given to the wicked, and
denied to good people; though the rich have most to leave them,
and good people would take most care of their education: God
does herein as it has pleased him.
2. She owned God's providence in this affliction; the Lord hath
restrained me from bearing. Note, (1.) As where children are,
it is God that gives them, ch. 33.5. so where they are wanted,
it is he that withholds them, ch. 30. 2. This evil is of the Lord.
(2.) It becomes us to acknowledge this, that we may bear it, and
improve it, as an affliction of his ordering for wise and holy ends.
3. She used this as an argument with Abram to marry his
maid; and he was prevailed with by this argument to do it.
Note, (1.) When our hearts are too much set upon any creature-
comfort, we are easily put upon the use of indirect methods for the
obtaining of it: inordinate desires commonly produce irregular
endeavours; if our wishes be not kept in a submission to God's
providence, our pursuits will scarcely be kept under the restraints
of his precepts. (2.) It is for want of a firm dependence upor
God's promise, and a patient waiting for God's time, that we go
out of the way of our duty to catch at expected mercy; He that
believes does not make haste.
4. Abram's compliance with Sarai's proposal, we have reason
to think, was from an earnest desire of the Promised Seed, on
whom the covenant should be entailed. God had told him that
his heir should be a son of his body, but had not yet told him that
it should be a son by Sarai; therefore he thought, "Why rot by
TOW Sarai Abram's wife bare him no children:ations may have very fair pretences, and be coloured with that
Hagar: since Sarai herself proposed it?" Note, (1.) Foul tempt-
and she had an hand-maid, an Egyptian, which is very plausible. (2.) Fleshly wisdom, as it anticipat..
W Sara Abram's wife bareid, an Egyptian,
1. NOW
I
Before Christ 1911.
GENESIS, XVI.
Abram, Sarai, and Hagar,
God's time of mercy, so it puts us out of God's way. (3.) This || return soft answers to hard accusations; husbands and wives
would be happily prevented, if we would ask counsel of God by particularly should agree, and endeavour not to be both angry
the word and by prayer, before we attempt that which is important together: yielding pacifies great offences; see Prov. 15. 1.
md suspicious: herein Abram was wanting; he married with-
out God's consent. This persuasion came not of him that called
him.
2. Sarai's passion will be revenged upon Hagar; she dealt
hardly with her, not only confining her to her usual place and
work, as a servant, but probably, making her to serve with rigour.
Note, God takes notice of, and is displeased with, the hardships
which harsh masters unreasonably put upon their servants: they
ought to forbear threatening, with Job's thought, Did not he that
made me, make him? Job, 31. 15.
4. And he went in unto Hagar, and she con-
ceived: and when she saw that she had conceived,
her mistress was despised in her eyes. 5. And
Sarai said unto Abram, My wrong be upon thee:
I have given my maid into thy bosom; and when
she saw that she had conceived, I was despised in
her eyes: the LORD judge between me and thee.
6. But Abram said unto Sarai, Behold, thy maid
is in thy hand; do to her as it pleaseth thee.
when Sarai dealt hardly with her, she fled from
her face.
And
We have here the immediate bad consequences of Abram's
unhappy marriage to Hagar; a deal of mischief it made quickly:
when we do not well, both sin and trouble lie at the door; and we
may thank ourselves for the guilt and grief that follow us, when
we go out of the way of our duty. See it in this story.
I. Sarai is despised, and thereby provoked and put into a pas-
sion, v. 4. Hagar no sooner perceives herself with child by her
master, than she looks scornfully upon her mistress, upbraids her
perhaps with her barrenness, insults over her, to make her to fret,
as 1 Sam. 1.6. and boasts of the prospect she had of bringing an
heir to Abram, to that good land and to the promise; now she
thinks herself a better woman than Sarai, more favoured by
Heaven, and likely to be better beloved by Abram; and therefore
she will not take it as she has done. Note, 1. Mean and servile
spirits, when favoured and advanced, either by God or man, are
apt to grow haughty and insolent, and to forget their place and
original. See Prov. 29.21.-30.21..23. It is a hard thing to
bear honour aright. 2. We justly suffer by those whom we have
sinfully indulged, and it is a righteous thing with God, to make
those instruments of our trouble, whom we have made instruments
of our sin, and to insnare us in our own evil counsels; this stone
will return upon him that rolleth it.
II. Abram is clamoured upon, and cannot be easy while Sarai is
out of humour; she accosts him violently, and very unjustly,
charges him with the injury, (v. 5.) My wrong be upon thee; with
a most unreasonable jealousy, suspecting that he countenanced
Hagar's insolence; and, as one not willing to hear what Abram had
to say for the rectifying of the mistake, and the clearing of himself,
she rashly appeals to God in the case, The Lord judge between me
and thee; as if Abram had refused to right her. Thus does Sarai,
in her passion, speak as one of the foolish women speaketh. Note,
1. It is an absurdity, which passionate people are often guilty of,
to quarrel with others for that which they themselves must bear
the blame of Sarai could not but own that she had given her
maid to Abram, and yet she cries out, My wrong be upon thee,
when she should have said, What a fool was I to do so! That is
never said wisely, which pride and anger have the inditing of;
when passion is upon the throne, reason is out of doors, and is
neither heard nor spoken. 2. Those are not always in the right,
who are most loud and forward in appealing to God; rash and
bold imprecations are commonly evidences of guilt and a bad cause.
III. Hagar is afflicted and driven from the house, v. 6. Observe,
1. Abram's meekness resigns the matter of the maid-servant to
Sarai, whose proper province it was to rule that part of the family;
thy maid is in thy hand: though she was his wife, he would not
countenance or protect her in any thing that was disrespectful to
Sarai, for whom he still retained the same affection that ever he
had. Note, Those who would keep up peace and love, must
s & T
VOL. I.
3. Hagar's pride cannot bear it, her high spirit is become
impatient of rebuke; she fled from her face; she not only avoided
her wrath for the present, as David did Saul's, but she totally
deserted her service, and ran away from the house, forgetting,
(1.) What wrong she hereby did to her mistress, whose servant
she was, and to her master, whose wife she was. Note, Pride will
hardly be restrained by any bonds of duty, no, not by many.
(2.) That she herself had first given the provocation, by despising
her mistress. Note, Those that suffer for their faults, ought to
bear it patiently, 1 Pet. 2. 20.
7. And the angel of the LORD found her by a
fountain of water in the wilderness, by the foun-
tain in the way to Shur. 8. And he said, Hagar,
Sarai's maid, whence camest thou? and whither
of my mistress Sarai.
wilt thou go? And she said, I flee from the face
9. And the angel of the
LORD said unto her, Return to thy mistress, and
submit thyself under her hands.
Here is the first mention we have in scripture of an angel's
appearance. Hagar was a type of the law, which was given by
the disposition of angels; but the world to come is not put in sɛb-
jection to them, Heb. 2.5.
Observe,
I. How the angel arrested her in her flight, v.7. It should
seem, she was making toward her own country; for she was in the
way to Shur, which lay toward Egypt. It were well if our
afflictions would make us think of our home, the better country.
But Hagar was now out of her place, and out of the way of her
duty, and going further astray, when the angel found her. Note,
1. It is a great mercy to be stopped in a sinful way, either by con-
science or by providence. God suffers those that are out of the
way, to wander a while, that when they see their folly, and what
a loss they have brought themselves to, they may be the better
disposed to return. Hagar was not stopped till she was in the
wilderness, and had sat down weary enough, and glad of clear
water to refresh herself with: God brings us into a wilderness, and
there meets us, Hos. 2. 14.
II. How he examined her, v.8. He called her Hagar, Sarai's
||maid, 1. As a check to her pride: though she was Abram's wife,
and, as such, was obliged to return, yet he calls her Sarai's maid,
to humble her. Note, Though civility teaches us to call others
by their highest titles, yet humility and wisdom teach us to call
ourselves by the lowest. 2. As a rebuke to her flight: Sarai's
maid ought to be in Sarai's tent, and not wandering in the wilder-
ness, and sauntering by a fountain of water. Note, It is good for
us often to call to mind what our place and relation are. See
Eccl. 10.4.
Now, (1.) The questions the angel put to her, were proper and
very pertinent. [1.] "Whence camest thou? Consider that thou
art running away, both from the duty thou wast bound to, and
the privileges thou wast blessed with, in Abram's tent." Note, It
is a great advantage to live in a religious family, which those ought
to consider who have that advantage, yet, upon every slight induce
ment, are forward to quit it. [2] "Whither wilt thou go?
Thou art running thyself into sin, in Egypt," (if she return to
that people, she will return to their gods,) "and into danger, in
the wilderness" through which she must travel, Deut. 8. 15. Note,
Before Christ 1911.
GENESIS, XVI.
The Promise concerning Ishmae.
as well as prayers. This speaks comfort to the afflicted, that God
not only sees what their afflictions are, but hears what they say.
(2.) That seasonable succours, in a day of affliction, ought always
to be remembered with thankfulness to God. Such a time, in
such a strait, the Lord heard the voice of my affliction, and helped
me. See Deut. 26.7. Ps. 31. 22.
3. He promises her a numerous offspring, v. 10. I will multiply
thy seed exceedingly, Hebr. Multiplying, I will multiply it, that
is, multiply it in every age, so as to perpetuate it. It is supposed
that the Turks at this day descend from Ishmael; and they are a
great people. This was in pursuance of the promise made to
Abram, ch. 13. 16. I will make thy seed as the dust of the earth.
Note, Many that are children of godly parents, have, for their
sakes, a very large share of outward common blessings, though,
like Ishmael, they are not taken into covenant: many are multi-
plied that are not sanctified.
4. He gives a character of the child she should bear, which, how-
ever it may seem to us, perhaps was not very disagreeable to her,
v.12. He will be a wild man; a wild ass of a man, so the word
is; rude and bold, and fearing no man; untamed, untractable,
living at large, and impatient of service and restraint. Note, The
children of the bond-woman, who are out of covenant with God,
are, as they were born, like the wild ass's colt; it is grace that
10. And the angel of the LORD said unto her, reclaims men, civilizes them, and makes them wise, and good for
I will multiply thy seed exceedingly, that it shall something. It is foretold, (1.) That he should live in strife, and
not be numbered for multitude. 11. And the in a state of war; his hund against every man, that is his sin; and
angel of the LORD said unto her, Behold, thou art every man's hand against him, that is his punishment. Note,
Those that have turbulent spirits have commonly troublesome
with child, and shalt bear a son, and shalt call his lives; they that are provoking, vexatious, and injurious to others,
name Ishmael; because the LORD hath heard thy must expect to be repaid in their own coin. He that has his hand
affliction. 12. And he will be a wild man; his and tongue against every man, shall have every man's hand and
hand will be against every man, and every man's tongue against him; and he has no reason to complain of it. And
yet, (2.) That he should live in safety, and hold his own against
hand against him; and he shall dwell in the pre-all the world; he shall dwell in the presence of all his brethren
sence of all his brethren. 13. And she called the though threatened and insulted by all his neighbours, yet he shall
name of the LORD that spake unto her, Thou God keep his ground, and, for Abram's sake, more than his own, shall
seest me: for she said, Have I also here looked be able to make his part good with them: accordingly we read,
ch.25.18. that he died, as he lived, in the presence of all his
after him that seeth me? 14. Wherefore the well brethren. Note, Many that are much exposed by their own
was called Beer-lahai-roi; behold, it is between imprudence, yet are strangely preserved by the Divine Providences
Kadesh and Bered.
so much better is God to them than they deserve, who not only
forfeit their lives by sin, but hazard them.
II. Hagar's pious reflection upon this gracious appearance of
God to her, v. 13, 14. Observe in what she said,
Those who are forsaking God and their duty would do well to
remember, not only whence they are fallen, but whither they are
falling. See Jer. 2.18. What hast thou to do (with Hagar) in
the way of Egypt? John, 6. 68.
(2.) Her answer was honest, and a fair confession; I flee from
the face of my mistress. In which, [1.] She acknowledges her
fault in fleeing from her mistress, and yet, [2.] excuses it, that it
was from the face, or displeasure, of her mistress. Note, Children
and servants must be treated with mildness and gentleness, lest we
provoke them to take any irregular courses, and so become acces-
sary to their sin, which will condemn us, though it will not justify
them.
•
VARN
(3.) How he sent her back, with suitable and compassionate
counsel, v. 9. “Return to thy mistress, and submit thyself under
her hand. Go home, and humble thyself for what thou hast
done amiss, and beg pardon, and resolve for the future to behave
thyself better." He makes no question but she would be welcome,
though it does not appear that Abram sent after her. Note, Those
that are gone away from their place and duty, when they are con-
vinced of their error, must hasten their return and reformation,
how mortifying soever it may be.
We may suppose that the angel having given Hagar that good
counsel, (v.9.) to return to her mistress, she immediately promised
to do so, and was setting her face homeward; and then the ange!
went on to encourage her with an assurance of the mercy God had ||
in store for her and her seed: for God will meet those with mercy
that are returning to their duty: I said, I will confess, and thou
forgavest, Ps. 32. 5.
Here is,
I. A prediction concerning her posterity, given her for her com-
fort in her present distress. Notice is taken of her condition ; ||
Behold, thon art with child; and therefore this is not a fit place
for thee to be in. Note, It is a great comfort to women with
child to think that they are under the particular cognizance and
care of the Divine Providence. God graciously considers that
case, and suits supports to it.
Now, 1. The angel assures her of a safe delivery, and that of a
son, which Abram desired. This fright and ramble of her's might
have destroyed her hope of an offspring; but God dealt not with
her according to her folly; Thou shalt bear a son: she was saved
in child-bearing, not only by providence, but by promise.
2. He names her child, which was an honour both to her and
it; call hini Ishmael, God will hear; and the reason is, because
the Lord has heard; he has, and therefore he will. Note, The
experience we have had of God's seasonable kindness to us in
distress, should encourage us to hope for the like help in the like
exigencies, Ps. 10. 17. He has heard thy affliction. Note,
(1.) Even there where there is little cry of devotion, the God of
pity sometimer graciously hears the cry of affliction: tears speak
.
་
1. Her awful adoration of God's omniscience and providence,
with application of it to herself; she called the name of the Lord
that spake unto her, that is, thus she made confession of his name,
this she said to his praise, Thou God seest me: this should be with
her his name for ever, and this his memorial, by which she will
know him and remember him while she lives; Thou God seest me.
Note, (1.) The God with whom we have to do is a seeing God,
an all-seeing God. God is (as the ancients expressed it) all eye.
(2.) We ought to acknowledge this with application to ourselves.
He that sees all sees me, as David, Ps. 139.1. O God, thou hast
searched me and known me. (3.) A believing regard to God, as a
God that sees us, will be of great use to us in our returns to him.
It is a proper word for a penitent: [1.] "Thou seest my sin and
folly:" I have sinned before thee, says the prodigal: in thy sight,
says David. [2.] "Thou seest my sorrow and affliction;" that
Hagar especially refers to: when we have brought ourselves into
distress by our own foily, yet God has not forsaken us. [3.] Thou
seest the sincerity and seriousness of my return and repentance.
Thou seest my secret mournings for sin, and secret motions toward
thee." [4.] "Thou seest me, if in any instance I depart from
thee," Ps. 44. 20, 21. This thought should always restrain us
from sin, and excite us to duty; Thou God seest mě.
2. Her humble admiration of God's favour to her: "Have 1
here also looked after him that seeth me? Have I here seen the bach
parts of him that seeth me? So it might be read, for the word is
auch the same with that, Fxod. 33.23. She saw not face to face-
C:C.
Before Christ 1898.
The Covenant with Abram renewed.
GENESIS, XVI, XVII.
but as through a glass darkly, 1 Cor. 13. 12. Probably, she knew
not who it was that talked with her, till he was departing, as
Judges, 6. 21, 22.—13.21. and then she looked after him, with a
reflection like that of the two disciples, Luke, 24. 31, 32. Or,
Have I seen him that sees me? Note, (1.) The communion which
holy souls have with God, consists in their having an eye of faith
toward him, as a God that has an eye of favour toward them.
The intercourse is kept up by the eye. (2.) The privilege of our
communion with God, is to be looked upon with wonder and
admiration, considering what we are, who are admitted to this
favour.
"Have I? I that am so mean, I that am so vile?
2 Sam.7.18. This privilege is thus to be looked upon, consider-
ing the place where we are thus favoured; "here also? Not
only in Abram's tent, and at his altar, but here also, in this
wilderness? Here, where I never expected it, where I was out of
the
Some make
of my duty? Lord how is it?" John, 14. 22.
the answer to this question to be negative, and so look upon it as
a penitent reflection: "Have I here also, in my distress and
affliction, looked after God? No, I was as careless and unmindful
of him as ever I used to be; and yet he has thus visited and
regarded me:" for God often prevents us with his favours, and is
found of those that seek him not, Isa. 65.1.
way
||
III. The name which this gave to the place, v. 14. Beer-
lahai-roi, The well of him that lives and sees me. It is probable
that Hagar put this name upon it; and it was retained long after,
in perpetuam rei memoriam-a lasting memorial of this event.
This was the place, where the God of glory manifested the special
cognizance and care he took of a poor woman in distress. Note,
1. He that is all-seeing, is ever-living; he lives, and sees us.
2. Those that are graciously admitted into communion with God,
and receive seasonable comforts from him, should tell others what ||
he has done for their souls, that they also may be encouraged to
seek him, and trust in him. 3. God's gracious manifestations of
himself to us, are to be had in everlasting remembrance by us, and
should never be forgotten.
should have a son by Sarai, and, in token of that, her name was changed,
0.15,10. This promise Abram received, v. 17. And his request for Ishmael
(v. 18.) was answered, abundantly to his satisfaction, v. 19..22. III. The
circumcision of Abram and his family, according to God's appointment,
v.22..27.
15. And Hagar bare Abram a son: and Abram
called his son's name, which Hagar bare, Ishmael.
16. And Abram was fourscore and six years old,
when Hagar bare Ishmael to Abram.
AND when Abram was ninety years old and
nine, the LORD appeared to Abram, and
said unto him, I am the Almighty God; walk before
me, and be thou perfect. 2. And I will make my
Covenant between me and thee, and will multiply
thee exceedingly. 3. Aud Abram fell on his face:
and God talked with him, saying,-
Here is,
I. The time when God made Abram this gracious visit; when he
was ninety-nine years old, full thirteen years after the birth of
Ishmael. 1. So long, it should seem, God's extraordinary appear-
ances to Abram were intermitted; and all the communion he had
with God was only in the usual way of ordinances and providences.
Note, There are some special comforts which are not the daily
bread, no not of the best saints, but they are favoured with them
now and then. On this side heaven, they have convenient food,
but not a continual feast. 2. So long the promise of Isaac was
deferred. (1.) Perhaps to correct Abram's over-hasty marrying
of Hagar. Note, The comforts we sinfully anticipate, are justly
delayed. (2.) That Abram and Sarai being so far stricken in age,
God's power, in this matter, might be the more magnified, and
their faith the more tried. See Deut. 32. 36. John, 11. 6,
(3.) That a child so long waited for, might be an Isaac, a son¸
indeed, Isa. 54.1.
15.
II. The way in which God made this covenant with him; The
Lord appeared to Abram, in the Shechinah, some visible display
of God's immediate glorious presence with him. Note, God first
makes himself known to us, and gives us a sight of him by faith,
and then takes us into his covenant.
III. The posture Abram put himself into upon this occasion,
He fell on his face while God talked with him, v.3. Either,
1. As one overcome by the brightness of the divine glory, and
unable to bear the sight of it, though he had seen it several times
before: Daniel and John did likewise, though they were also
It is here taken for granted, though not expressly recorded, that acquainted with the visions of the Almighty, Dan. 8.17.-10. 9, 15.
Hagar did as the angel commanded her, returned to her mistress, Rev. 1. 17. Or, 2. As one ashamed of himself, and blushing to
and submitted herself; and then, in the fulness of time, she brought think of the honours done to one so unworthy: he looks upon him-
forth her son. Note, Those who obey divine precepts, shall have self with humility, and upon God with reverence, and, in token of
the comfort of divine promises. This was the son of the bond-both, falls on his face, putting himself into a posture of adoration.
woman that was born after the flesh, Gal.4. 23. representing the Note, (1.) God graciously condescends to talk with those whom he
unbelieving Jews, v. 25. Note, 1. Many who can call Abraham takes into his covenant and communion with himself. He talks
father, yet are born after the flesh, Matth. 3.9. 2. The carnal with them by his word, Prov. 6. 22. He talks with them by his
seed in the church are sooner brought forth than the spiritual. Spirit, John, 14. 26. This honour have all his saints. (2.) Those
It is an easier thing to persuade men to assume the form of godli- that are admitted into fellowship with God, are, and must be, very
ness, than to submit to the power of godliness.
humble and very reverent in their approaches to him. If we say
we have fellowship with him, and the familiarity breeds contempt,
we deceive ourselves. (3.) Those that would receive comfort from
God, must set themselves to give glory to God, and to worship at
his footstool.
CHAP. XVII.
This chapter, contains articles of agreement covenanted and concluded upon
between the great Jehovah, the Father of mercies, on the one part, and pious
Abram, the father of the faithful, on the other part. Abram is therefore
called the friend of God, not only because he was the man of his council, 1. What we may expect to find God to us; I am the Almighty
but because he was the man of his covenant; both these secrets were with God; by this name he chose to make himself known to Abram,
him: mention was made of this covenant, (ch. 15. 18.) but here it is particularly rather than by his name Jehovah, Exod. 6.3. He used it to
drawn up, and put into the form of a covenant, that Abram might have strong
consclation. Here is, 1. The circumstances of the making of this covenant, the Jacob, ch.35.11. They called him by this name, ch. 28.3.-
time and manner, v. 1. and the posture Abram was in, v. 3. 11. The covenant 43.14.-48.3. It is the name of God that is mostly used through-
itself. In the general scope of it, v. 1. And afterward, in the particular out the book of Job, at least thirty times in the discourses of that
instances. 1. That he should be the father of many nations, (v.4, 6.) and in book. After Moses, Jehovah is more frequently used, and this
token of that, his name was changed, v.5. 2. That God would be a God to
him and his seed, and would give them the land of Canaan, v.7, 8. And the very rarely; I am El-shaddai; it bespeaks the almighty power of
seal of this part of the covenant was circumcision, v.9..14. S. That he || God, either, (1.) As an avenger, from The laid waste, so
IV. The general scope and summary of the covenant, laid down
as the foundation on which all the rest was built; it is no other.
than the covenant of grace, still made with all believers in Jesus
Christ, v. 1. Observe here,
Before Christ 1898.
The Covenant with Abram renewed.
GENESIS, XVII.
some; and they think God took this title from the destruction of || syllable of his name cut off, because it was the same with the first
the old world. This is countenanced by Isa. 13.6. and Joel, 1. 15. syllable of that sacred name, Jer. 22. 28. Believers are named
Or, (2.) As a benefactor, V for UN who, and sufficient. He from Christ, Eph. 3. 15. 2. To encourage and confirm the faith
is a God that is enough; or, as our old English translation reads of Abraham; while he was childless, perhaps even his own name
it here very significantly, I am God all-sufficient. Note, The was sometimes an occasion of grief to him: why should he be
God with whom we have to do is a God that is enough. [1.] He called a high father, who was not a father at all? But now that
is enough in himself; he is self-sufficient; he has every thing, and God had promised him a numerous issue, and had given him a
he needs not any thing. [2.] He is enough to us, if we be in name which signified so much, that name was his joy. Note,
It is th
covenant with him: we have all in him, and we have enough in God calls things that are not, as though they were.
him; enough to satisfy our most enlarged desires, enough to supply Apostle's observation upon this very thing, Rom. 4. 17. he called
the defect of every thing else, and to secure to us a happiness for Abraham the father of a multitude, because he should prove to be
our immortal souls: see Ps. 16. 5, 6.-73.25.
so in due time, though as yet he had but one child.
||
|
2. What God requires that we be to him; the covenant is mutual,
Walk before me, and be thou perfect, that is, upright and sincere;
for herein the covenant of grace is well ordered, that sincerity is
our gospel perfection. Observe, (1.) That to be religious, is to
walk before God in our integrity; it is to set God always before us,
and to think, and speak, and act, in every thing, as those that are
always under his eye. It is to have a constant regard to his word
as our rule, and to his glory as our end, in all our actions, and to
be continually in his fear. is to be inward with him, in all the
duties of religious worship, for in them particularly we walk before
God, 1 Sam. 2.30. and to be entire for him, in all holy conversa-
tion. I know no religion but sincerity. (2.) That upright walking
with God is the condition of our interest in his all-sufficiency:
If we neglect him, or dissemble with him, we forfeit the benefit
and comfort of our relation to him. (3.) A continual regard to
God's all-sufficiency will have a great influence upon our upright
walking with him.
4. As for me, behold, my covenant is with thee,
and thou shalt be a father of many nations. 5. Nei-
ther shall thy name any more be called Abram;
but thy name shall be Abraham; for a father of
many nations have I made thee. 6. And I will
make thee exceeding fruitful, and I will make
nations of thee, and kings shall come out of thee.
7. And I will establish my covenant between
me and thee and thy seed after thee in their gene-
rations for an everlasting covenant, to be a God
unto thee, and to thy seed after thee. 8. And I will
give unto thee, and to thy seed after thee, the land
wherein thou art a stranger, all the land of Canaan,
for an everlasting possession; and I will be their
God. 9. And God said unto Abraham, Thou shalt
keep my covenant therefore, thou, and thy seed
after thee in their generations. 10. This is my
Covenant, which ye shall keep, between me and
you and thy seed after thee; every man child
11. And
among you shall be circumcised. 11.
shall
ye
circumcise the flesh of your fore-skin; and it shall
be a token of the covenant betwixt me and you.
12. And he that is eight days old shall be circu
cised among you, every man child in your
generations, he that is born in the house, or
bought with money of any stranger, which is not
of thy seed. 13. He that is born in thy house, and
he that is bought with thy money, must needs be
circumcised: and my covenant shall be in your
flesh for an everlasting covenant. 14. And the
uncircumcised man child, whose flesh of his fore-
skin is not circumcised, that soul shall be cut off
from his people; he hath broken my covenant.
The promise here is introduced with solemnity: "As for me,"
says the great God, "behold, behold and admire it, behold and
be assured of it, my covenant is with thee;" as before, v. 2. I will
make my covenant. Note, The covenant of grace is a covenant of
God's own making; this he glories in, (as for me,) and so may
we.
Now here,
I. It is promised to Abram, that he should be a father of many
nations: that is, 1. That his seed after the flesh should be very
numerous, both in Isaac and Ishmael, and in the sons of Keturah;
something extraordinary is doubtless included in this promise, and
we may suppose that the event answered to it, and that there
have been, and are, more of the children of men descended from
Abraham, than from any one man at an equal distance with him
from Noah, the common root. 2. That all believers, in every age,||
should be looked upon as his spiritual seed, and that he should be
called, not only the friend of God, but the father of the faithful.
In this sense, the. Apostle directs us to understand this promise,
Rom.4.16,17. He is the father of those in every nation, that by
faith enter into covenant with God, and (as the Jewish writers
express it) are gathered under the wings of the divine Majesty.
II. In token of this, his name was changed from Abram, a high
father, to Abraham, the father of a multitude. This was, 1. To
put an honour upon him; it is spoken of as the glory of the church,
that she shall be called by a new name, which the mouth of the
Lord shall name, Isa. 62.2. Princes dignified their favourites by
conferring new titles upon them; thus was Abraham dignified by
him that is indeed the Fountain of honour: all believers have a
Some think it added to the honour of
new name, Rev. 2.17.
Abraham's new name, that a letter of the name Jehovah was
inserted into it, as it was a disgrace to Jeconiah to have the first |
·
1
Here is,
1. The continuance of the covenant: intimated in three things.
1. It is established; not to be altered or revoked: it is fixed, it is
ratified, it is made as firm as the divine power and truth can make
2. It is entailed; it is a covenant, not with Abraham only,
it.
(then it would die with him,) but with his seed after him, not
3. It is ever-
only his seed after the flesh, but his spiritual seed.
lasting in the evangelical sense and meaning of it. The covenant
of grace is everlasting; it is from everlasting in the counsels of it,
and to everlasting in the consequences of it; and the external
administration of it is transmitted with the seal of it to the seed of
believers, and the internal administration of it by the Spirit to
Christ's seed in every age.
II. The contents of the covenant; it is a covenant of promises,
exceeding great and precious promises. Here are two, which
indeed, are all-sufficient. 1. That God would be their God, v. 7, &
All the privileges of the covenant, all its joys, and all its hopes
are summed up in this: a man needs desire no more than this t
What God is himself, that he will be to hi:
make him happy.
people; his wisdom their's, to guide and counsel them; hi
power their's, to protect and support them; his goodness theirs
What faithful worshippers cal
to supply and comfort them.
expect from the God they serve, believers shall find in God as their a
This is enough, yet not all. 2. That Canaan should be their ever
¿
Before Christ 1898.
God's Covenant with Abraham renewed.
GENESIS, XVII.
lasting possession, v. 8. God had before promised this land to || come under this ordinance, God would surely reckon with them.
Abraham, and his seed, ch. 15. 18. But here, where it is pro- | If they cut not off the flesh of their fore-skin, God would cut
mised for an everlasting possession, surely it must be looked upon them off from their people. It is a dangerous thing to make light
4
as a type of heaven's happiness, that everlasting rest which re- || of divine institutions, and to live in the neglect of them.
mains for the people of God, Heb. 4. 9. This is that better
country to which Abraham had an eye, and the grant of which
was that which answered to the vast extent and compass of that
promise, that God would be to them a God; so that if God had
not prepared and designed this, he would have been ashamed to
be called their God, Heb. 11. 16. As the land of Canaan was
secured to the seed of Abraham, according to the flesh, so heaven
is secured to all his spiritual seed, by a covenant, and for a pos-
session, truly everlasting. The offer of this eternal life is made in
the word, and confirmed by the sacraments, to all that are under
the external administration of the covenant; and the earnest of it
is given to all believers, Eph. 1. 14. Canaan is here said to be
the land wherein Abraham was a stranger; and Canaan is a land
to which we are strangers, for it does not yet appear what we
shall be.
15. And God said unto Abraham, As for
Sarai, thy wife, thou shalt not call her name Sarai,
16. And I will bless
but Sarah shall her name be.
her, and give thee a son also of her: yea, I will
bless her, and she shall be a mother of nations;
17. Then Abra-
kings of people shall be of her.
ham fell upon his face, and laughed, and said in
his heart, Shall a child be born unto him that is an
hundred years old? And shall Sarah, that is ninety
years old, bear?
18. And Abraham said unto
God, O that Ishmael might live before thee! 19.
And God said, Sarah thy wife shall bear thee a son
indeed; and thou shalt call his name Isaac; and
I will establish my covenant with him for an ever-
lasting covenant, and with his seed after him. 20.
And as for Ishmael, I have heard thee; behold, I
have blessed him, and will make him fruitful, and
will multiply him exceedingly: twelve princes
shall he beget, and I will make him a great nation.
21. But my covenant will I establish with Isaac,
which Sarah shall bear unto thee at this set time
in the next year. 22. And he left off talking with
him, and God went up from Abraham.
III. The token of the covenant, and that is circumcision, for the
sake of which the covenant is itself called the covenant of cir-
cumcision, Acts 7. 8. It is here said to be the covenant which
Abraham and his seed must keep, as a copy or counterpart, v. 9,
10. It is called a sign and seal, Rom. 4. 11. for it was, 1. A con-
firmation to Abraham and his seed, of those promises which were
God's part of the covenant, assuring them that they should be
fulfilled; that in due time Canaan should be theirs: and the con-
tinuance of this ordinance, after Canaan was theirs, intimates
that that promise looked further, to another Canaan, which they
must still be in expectation of: see Heb. 4. 8. 2. An obligation
upon Abraham and his seed, to that duty which was their part of
the covenant; not only to the duty of accepting the covenant and
consenting to it, and the putting away of the corruption of the
flesh, (which were more immediately and primarily signified by
circumcision,) but, in general, to the observation of all God's
commands, as they should at any time hereafter be intimated and
made known to them; for circumcision. made men debtors to do
the whole law, Gal. 5. 3. They who will have God to be to them
a God, must consent and resolve to be to him a people.
Here is,
I. The promise made to Abram of a son by Sarai, that son
in whom the promise made to him should be fulfilled, that he
should be the father of many nations; for she also shall be a mother
of nations, and kings of people shall be of her, v. 16. Note, 1.
God reveals the purposes of his good-will to his people by degrees.
God had told Abraham, long before, that he should have a son,
2. The
but never till now, that he should have a son by Sarai.
blessing of the Lord makes fruitful, and adds no sorrow with, it,
no such sorrow as was in Hagar's case. "I will bless her with
the blessing of fruitfulness, and then thou shalt have a son of her.”
3. Civil government and order are a great blessing to the church.
It is promised, not only that people, but kings of people, should be
of her; not a headless rout, but a well-modelled, well-governed
society.
Now, (1.) Circumcision was a bloody ordinance; for all things
by the law were purged with blood, Heb. 9. 22. See Exod.
24. 8. But the blood of Christ being shed, all bloody ordinances
are now abolished; circumcision therefore gives way to baptism.
(2.) It was peculiar to the males; though the women also were
included in the covenant, for the man is the head of the woman.
In our kingdom, the oath of allegiance is required only from men:
some think that the blood of the males only was shed in circumci-
sion, because respect was had in it to Jesus Christ, and his blood.
(3.) It was the flesh of the fore-skin that was to be cut off, because
it is by ordinary generation that sin is propagated, and with an eye
to the Promised Seed, who was to come from the loins of Abra- II. The ratification of this promise was the change of Sarai's
ham. Christ having not yet offered himself for us, God would||name into Sarah, v. 15. the same letter added to her name that
have man to enter into covenant by the offering of some part of was to Abraham's, and for the same reasons. Sarai signifies my
his own body, and no part could be better spared. It is a secret princess, as if her honour were confined to one family only; Sa-
part of the body; for the true circumcision is that of the heart:rah signifies a princess, namely, of multitudes; or, signifying that
this honour God put upon an uncomely part, 1 Cor. 12. 23, 24. from her should come the Messiah, the Prince, even the Prince
(4.) The ordinance was to be administered to children when they of the kings of the earth.
were eight days old, and not sooner; that they might gather some III. Abraham's joyful, thankful entertainment of this gra-
strength to be able to undergo the pain of it, and that at least one cious promise, v. 17. Upon this occasion, he expressed, 1. Great
sabbath might pass over them. (5.) The children of the stran-humility; he fell on his face. Note, The more honours and fa-
gers, of whom the master of the family was the true domestic vours God confers upon us, the lower we should be in our own
owner, were to be circumcised, v. 12, 13. which looked favourably eyes, and the more reverent and submissive before God. 2. Great I
upon the Gentiles, who should, in due time, be brought into joy; he laughed, it was a laughter of delight, not of distrust.
the family of Abraham, by faith: see Gal. 3. 14. (6.) The re- Note, Even the promises of a holy God, as well as his perform-
ligious observance of this institution was required, under a veryances, are the joys of holy souls; there is the joy of faith, as
severe penalty, v. 14. The contempt of circumcision was a con- well as the joy of fruition. Now it was that Abraham rejoiced
tempt of the covenant; if the parents did not circumcise their to see Christ's day; now he saw it, and was glad, John 8. 56.
children, it was at their peril, as in the case of Moses, Exod. 4. for as he saw heaven in the promise of Canaan, so he saw Christ.
24, 25. With respect to those that were not circumcised in in the promise of Isaac. 3. Great admiration; Shall a child be
their infancy, if, when they grew up, they did not themselves || born to him that is an 100 years old? He does not here speak
S
▼
Before Christ 1898. GENESIS, XVII, XXVIII.
of it as at all doubtful, (for we are sure that he staggered not at the
promise, Rom. 4. 20.) but as very wonderful, and that which
could not be effected but by the almighty power of God, and as
very kind, and a favour which was the more affecting and obliging
for this, that it was extremely surprising, Ps. 126. 1, 2.
IV. Abraham's prayer for Ishmael, v. 18. Oh that Ishmael might
live before thee! This he speaks, not as desiring that Ishmael
might be preferred before the son he should have by Sarah; but
dreading lest he should be abandoned and forsaken of God, he
puts up this petition on his behalf. Now that God is talking with
him, he thinks he has a very fair opportunity to speak a good word
for Ishmael, and he will not let it slip. Note, 1. Though we ought
not to prescribe to God, yet he gives us leave, in prayer, to be
humbly free with him, and particular in making known our
requests, Phil. 4. 6. Whatever is the matter of our care and fear
should be spread before God in prayer. 2. It is the duty of
parents to pray for their children, for all their children, as Job,
who offered burnt-offerings, according to the number of them all,
Job, 1. 5. Abraham would not have it thought, when God
promised him a son by Sarah, which he so much desired, that
then his son by Hagar was forgotten; no, still he bears him upon ||
his heart, and shews a concern for him. The prospect of further
favours must not make us unmindful of former favours. 3. The
giat thing we should desire of God for our children, is, that
they may live before him, that is, that they may be kept in
covenant with him, and may have grace to walk before him in
their uprightness; spiritual blessings are the best blessings, and
which we should be most earnest with God for, both for ourselves,
and others. Those live well that live before God.
V. God's answer to his prayer; and it is an answer of peace;
Abraham could not say that he sought God's face in vain.
*
1. Common blessings are secured to Ishmael, v. 20. As for
Ishmael, whom thou art in so much care about, I have heard thee;
he shall find favour for thy sake; I have blessed him, that is, I
have many blessings in store for him. (1.) His posterity shall
be numerous; I will multiply him exceedingly, more than his
neighbours: this is the fruit of the blessing, as that, ch. 1. 28.
(2.) They shall be considerable; twelve princes shall he beget:
we may charitably hope that spiritual blessings also were bestowed
upon him, though the visible church was not brought out of his
loins, and the covenant was not lodged in his family. Note,
Great plenty of outward good things is often given to those
children of godly parents, who are born after the flesh, for their
parents' sake.
Circumcision of Abraham and his Household,
23. And Abraham took Ishmael bis son, and all
that were born in his house, and all that were
bought with his money, every male among the
men of Abraham's house; and circumcised the
flesh of their fore-skin in the self-same day, as
God had said unto him. 24. And Abraham was
ninety years old and nine, when he was circum-
cised in the flesh of his fore-skin. 25. And
Ishmael his son was thirteen years old when he
was circumcised in the flesh of his fore-skin.
26. In the self-same day was Abraham circum-
cised, and Ishmael his son. 27. And all the men
of his house, born in the house, and bought with
money of the stranger, were circumcised with
him.
·
2. Covenant-blessings are reserved for Isaac, and appropriated
to him, v. 19, 21. If Abraham, in his prayer for Ishmael, meant
that he would have the covenant made with him; and the Pro-
mised Seed to come from him; then, God did not answer him
in the letter, but in that sense which was equivalent, nay, which
was every way better. (I.) God repeats to him the promise of a
son by Sarah; she shall bear thee a son indeed. Note, [1.] Even
true believers need to have God's promises doubled and repeated
to them, that they may have strong consolation, Heb. 6. 18.
[2.] Children of the promise are children indeed. (2.) He names
that child, calls him Isaac, Laughter; because Abraham rejoiced
in spirit when this son was promised him. Note, If God's pro-
mises be our joy, his mercies promised shall in due time be our
exceeding joy. Christ will be Laughter to them that look for him;
they that now rejoice in hope, shall shortly rejoice in having that
which they hope for: this is laughter that is not mad. (3.) He
entails the covenant upon that child; I will establish my covenant
with him. Note, God takes whom he pleases into covenant
with himself, according to the good pleasure of his will see
Rom. 9. 8, 18. Thus was the covenant settled between God and || 1.
Abraham, with its several limitations and remainders, and then
the covenant ended; God left off talking with him, and the
vision disappeared, God went up from Abraham. Note, our
communion with God here is broken and interrupted; in heaven
it will be a continual and everlasting feast.
We have here Abraham's obedience to the law of circumcision;
he himself, and all his family, were circumcised; so receiving the
token of the covenant, and distinguishing themselves from other
families that had no part nor lot in the matter. . It was an
1.
implicit obedience; he did as God said unto him, and did not
ask why or wherefore. God's will was not only a law to him, but
a reason; he did it because God bid him. 2. It was a speedy
obedience; in the self-same day, v. 23, 26. Sincere obedience
is not dilatory, Ps. 119. 60. While the command is yet sounding
in our ears, and the sense of duty is fresh, it is good to apply
ourselves to it immediately, lest we deceive ourselves by putting
it off to a more convenient season. 3. It was an universal obe-
dience; he did not circumcise his family, and excuse himself, but
set them an example; nor did he take the comfort of the seal of
the covenant to himself only, but desired tliat all might share with
him in it; this is a good example to masters of families; they
and their houses must serve the Lord. Though God's covenant
was not established with Ishmael, yet he was circumcised; for
children of believing parents, as such, have a right to the privi
leges of the visible church, and the seals of the covenant, whatever
they may prove afterward; Ishmael is blessed, and therefore
circumcised. 4. Abraham did this, though much might be
objected against it: though circumcision was painful; though to
grown men it was shameful; though, while they were sore and
unfit for action, their enemies might take advantage against them,
as Simeon and Levi did against the Shechemites; though Abraham
was ninety-nine years old, and had been justified and accepted
of God long since; though so strange a thing done religiously,
might be turned to his reproach by the Canaanite and the Perizzite
that dwelt then in the land; yet God's command was sufficient
to answer these, and a thousand such objections; what God
requires, we must do, not conferring with flesh and blood.
vid
•
CHAP. XVIII.
We have an account in this chapter of another interview between God and
Abraham, probably, within a few days after the former, as a reward of his
cheerful obedience to the law of circumcision. Here is, I. The kind visit,
which God made him, and the kind entertainment which he gave to that visit,
v.1..8. II. The matters discoursed of between them. 1. The purposes
God's love concerning Sarah, v.9..15. 2. The purposes of God's wrath
concerning Sodom. 1.) The discovery God made to Abraham of his design
to destroy Sodom, v. 16..22. (2.) The intercession Abraham made for
Sodom, v. 23..33.
A
ND the LORD appeared unto him in the
plains of Mamre: and he sat in the tent-
door in the heat of the day; 2. And he lift up his
eyes and looked, and, lo, three men stood by him:
and when he saw them, he ran to meet them from
Before Christ 1898.
Abraham's Interview with the Angel.
GENESIS, XVIII.
ground, 3. And said, My Lord, if now I have
found favour in thy sight, pass not away, I pray
thee, from thy servant: 4. Let a little water, I
pray you, be fetched, and wash your feet, and rest
yourselves under the tree: 5. And I will fetch a
morsel of bread, and comfort ye your hearts; after
that, ye shall pass on: for therefore are ye come
to your servant. And they said, So do, as thou
hast said. 6. And Abraham hastened into the
tent unto Sarah, and said, Make ready quickly
three measures of fine meal, knead it, and make
cakes upon the hearth. 7. And Abraham ran
unto the herd, and fetched a calf tender and good,
and gave it unto a young man; and he hasted to
dress it. 8. And he took butter, and milk, and
the calf which he had dressed, and set it before
them; and he stood by them under the tree, and
they did eat.
the tent door, and bowed himself toward the (2.) Those that would have communion with God, must earnestly
3. His entertainment, though it was very free, yet it was plain and
desire it, and pray for it. God is a Guest worth entreating.
homely, and there was nothing in it of the gaiety and niceness of
these times. His dining-room was an arbour under a tree; no
rich table-linen, no side-board set with plate; his feast was a
joint or two of veal, and some cakes baked on the hearth, and both
hastily dressed up; here were no dainties, no varieties, no forced-
meats, no sweet-meats, but good plain wholesome food, though
Note,
Abraham was very rich, and his guests very honourable.
We ought not to be curious in our diet: let us be thankful for
food convenient, though it be homely and common; and not be
desirous of dainties, for they are deceitful meat to those that love
them and set their hearts upon them. 4. He and his wife were both
of them very attentive, and busy, in accommodating their guests
with the best they had. Sarah herself is cook and baker; Abraham
it not below him to wait at table, that he might shew how heartily
runs to fetch the calf, brings out the milk and butter, and thinks
welcome his guests were. Note, (1.) Those that have real merit,
need not take state upon them. (2.) Hearty friendship will stoop
Christ himself has taught us to wash one
to any thing but sin.
another's feet, in humble love. They that thus abase themselves
shall be exalted. Here Abraham's faith shewed itself in good
works; and so must our's, else it is dead, Jam. 2. 21, 26. The
father of the faithful was famous for charity, and generosity, and
good house-keeping; and we must learn of him to do good and
communicate. Job did not eat his morsel alone, Job, 31. 17.
This appearance of God to Abraham seems to have had in it
more of freedom and familiarity, and less of grandeur and ma-
jesty, than those we have hitherto read of; and therefore more
resembles that great visit, which, in the fulness of time, the Son
of God was to make to the world; when the Word would be made
flesh, and appear as one of us. Observe here,
I. How Abraham expected strangers, and how richly his ex-
pectations were answered; v. 1. He sat in the tent-door, in the
heat of the day; not so much to repose or divert himself, as to
seek an opportunity of doing good, by giving entertainment to
strangers and travellers, there being perhaps no inns to accommo-
date them. Note, 1. We are likely to have the most comfort of
those good works that we are most free and forward to. 2. God
graciously visits those in whom he has first raised the expectation
9. And they said unto him, Where is Sarah thy
wife? And he said, Behold, in the tent. 10. And
he said, I will certainly return unto thee according
to the time of life; and, lo, Sarah thy wife shall
And Sarah heard it in the tent-door,
have a son.
which was behind him. 11. Now Abraham and
Sarah were old and well-stricken in age; and it
ceased to be with Sarah after the manner of
12. Therefore Sarah laughed
laughed within
of him, and manifests himself to those that wait for him. When women.
Abraham was thus sitting, he saw three men coming toward him. herself, saying, after I am waxed old shall I have
These three men were three spiritual heavenly beings, now as-pleasure, my lord being old also? 13. And the
suming human bodies, that they might be visible to Abraham, and LORD said unto Abraham, Wherefore did Sarah
conversable with him. Some think that they were all created
laugh, saying, Shall I of a surety bear a child,
which am old? 14. Is any thing too hard for the
LORD? At the time appointed I will return unto
thee, according to the time of life, and Sarah
15. Then Sarah denied, saying,
shall have a son.
angels, others, that one of them was the Son of God, the Angel of
the covenant, whom Abraham distinguished from the rest, v. 3.
and who is called Jehovah, v. 13. The apostle improves this, for
the encouragement of hospitality, Heb. 13.2. Those that have
been forward to entertain strangers, have entertained angels, to
their unspeakable honour and satisfaction. Where, upon a prudent
and impartial judgment, we see no cause to suspect ill, charity
teaches us to hope well, and to shew kindness accordingly it is
better to feed five drones, or wasps, than to starve one bee.
I laughed not; for she was afraid. And he said,
Nay; but thou didst laugh.
II. How Abraham entertained those strangers, and how kindly
his entertainment was accepted. The Holy Ghost takes particular
notice of the very free and affectionate welcome which Abraham
gave to the strangers. 1. He was complaisant and respectful to
them; forgetting his age, he ran to meet them in the most obliging
manner, and bowed himself toward the ground, though as yet he I. Care is taken that Sarah should be within hearing. She
knew nothing of them, but that they appeared graceful respect- must conceive by faith, and therefore the promise must be made
able men. Note, Religion does not destroy, but improves, good to her, Heb. 11.11. It was the modest usage of that time, that
'panners, and teaches us to honour all men. Decent civility is a the women did not sit at meat with men, at least, not with
reat ornament to piety. 2. He was very earnest and impor- strangers, but confined themselves to their own apartments; there-
unate for their stay, and took it as a great favour, v.3, 4. Note, fore Sarah is here out of sight; but she must not be out of hearing.
(1.) It becomes those whom God has blessed with plenty, to be The angels inquire, v.9. Where is Sarah thy wife? By naming
liberal and open-hearted in their entertainments, according to her, they gave intimation enough to Abraham, that though they
their ability, and (not in compliment, but cordially) to bid their seemed strangers, yet they very well knew him and his family; by
friends welcome: we should take a pleasure in shewing kindness inquiring after her, they shewed a friendly kind concern for the
to any; for both God and man love a cheerful giver. Who family and relations of one whom they found respectful to them.
would eat the bread of him that has an evil eye? Prov. 23. 6, 7. || It is a piece of common civility, which ought to proceed from
These heavenly guests, (being sent to confirm the promise lately
made to Abraham, that he should have a son by Sarah,) while
they are receiving Abraham's kind entertainment, thus return his
kindness; he receives angels, and has angels' reward: a gracious
message from Heaven, Matth. 10. 41.
Before Christ 1898.
GENESIS, XVIII. Abraham's Interview with the Angels.

a principle of Christian love, and then it is sanctified. And by
speaking of her, (she over-hearing it,) they drew her to listen to
what was further to be said. Where is Sarah thy wife? say the
angels; Behold, in the tent, said Abraham. Where should she
be else? There she is in her place, as she uses to be, and is now
within call. Note, 1. The daughters of Sarah must learn of her,
to be chaste, keepers at home, Titus, 2. 5. There is nothing got
by gadding. 2. Those are most likely to receive comfort from
God and his promises, that are in their place, and in the way of
their duty, Luke, 2.8.
II. The promise is then renewed and ratified, that she should
have a son, v. 10. "I will certainly return unto thee, and visit
thee, next time, with the performance, as now I do, with the
promise." God will return to those that bid him welcome, that
entertain his visits: "I will return thy kindness, Sarah thy wife
shall have a son;" it is repeated again, v. 14. Thus the promises
of the Messiah were often repeated in the Old Testament, for the
strengthening of the faith of God's people. We are slow of heart
to believe, and therefore have need of line upon line to the same
purport. This is that word of promise which the apostle quotes,
Rom. 9.9. as that, by the virtue of which Isaac was born. Note,
1. The same blessings which others have from common providence,
believers have from the promise, which makes them very sweet,
and very sure. 2. The spiritual seed of Abraham owe their life,
and joy, and hope, and all, to the promise. They are born by
the word of God, 1 Pet. 1. 23.
his promise, as Luke, 1. 18. Here is a question asked, which is
enough to answer all the cavil of flesh and blood; Is any thing.
too hard for the Lord? Heb. too wonderful, that is, [1.] Is any
thing so secret as to escape his cognizance? No, not Sarah's
laughing, though it was only within herself. Or, [2.] Is any thing
so difficult as to exceed his power? No, not the giving of a child
to Sarah in her old age.
V. Sarah foolishly endeavours to conceal her fault, v. 15. She
denied, saying, I did not laugh; thinking nobody could disprove
her: she told this lie, because she was afraid; but it was in vain
to attempt concealing it from an all-seeing eye; she was told, to
her shame, Thou didst laugh. Now, 1. There seems to be in
Sarah a retraction of her distrust. Now that she perceived, by
laying circumstances together, that it was a divine promise which
had been made concerning her, she renounces all doubting dis-
trustful thoughts about it. But, 2. There was withal a sinful
attempt to cover a sin with a lie. It is a shame to do amiss, but a
greater shame to deny it; for thereby we add iniquity to our
iniquity. Fear of a rebuke often betrays us into this snare. See
Isa. 57. 11. Whom hast thou feared, that thou hast lied? But we
deceive ourselves, if we think to impose upon God; he can, and
will, bring truth to light, to our shame. He that covers his sin
cannot prosper; for the day is coming which will discover it.
I
16. And the men rose up from thence, and looked
toward Sodom: and Abraham went with them to
III. Sarah thinks this too good news to be true, and therefore
cannot as yet find in her heart to believe it, v. 12. Sarah laughed
cannot as yet find in her heart to believe it, v. 12. Sarah laughed
within herself. It was not a pleasing laughter of faith, like
Abraham's, ch. 17. 17. but it was a laughter of doubting and
mistrust. Note, The same thing may be done from very different
principles, which God only can judge of, who knows the heart.
The great objection which Sarah could not get over, was her age.
"I am waxed old, and past child-bearing in the course of nature;
especially having been hitherto barren; and (which magnifies the
difficulty) My lord is old also." Observe here, 1. Sarah calls
Abraham her lord; it was the only good word in this saying, and
the Holy Ghost takes notice of it to her honour, and recommends
it to the imitation of all Christian wives, 1 Pet. 3. 6. Sarah
obeyed Abraham, calling him lord, in token of respect and sub-
jection. Thus must the wife reverence her husband, Eph. 5. 33.
And thus must we be apt to take notice of what is spoken decently
and well, to the honour of them that speak it, though it may be
mixed with that which is amiss, over which we should cast a mantle
of love. 2. Human improbability often sets up in contradiction
to the divine promise. The objections of sense are very apt to
stumble and puzzle the weak faith even of true believers. It is
I
hard to cleave to the First Cause, when second causes frown.
3. Even there, where there is true faith, yet there are often
sore conflicts with unbelief; Sarah could say, Lord, I believe,
(Heb. 11. 11.) and yet must say, Lord, help my unbelief.
v. 13, 14.
The messengers from heaven had now dispatched one part of
their business, which was an errand of grace to Abraham and
Sarah, and which they delivered first; but now they have before
IV. The angel reproves the indecent expressions of her distrust, them work of another nature: Sodom is to be destroyed, and
Observe, 1. Though Sarah was most kindly and they must do it, ch. 19. 13. Note, As with the Lord there is
generously entertaining these angels, yet, when she did amiss, mercy, so he is the God to whom vengeance belongs. Pursuant
they reproved her for it, as Christ reproved Martha in her own to their commission, we here find, 1. That they looked toward
house, Luke, 10. 40, 41. If our friends be kind to us, we must Sodom, v. 16. they set their faces against it in wrath as God is
not therefore be so unkind to them as to suffer sin upon them. said to look unto the host of the Egyptians, Exod. 14. 24. Note,
2. God gave this reproof to Sarah by Abraham her husband; to Though God has long seemed to connive at sinners, from which
him he said, Why did Sarah langh? Perhaps he had not told her they have inferred that the Lord does not see, does not regard;
of the promise that had been given him soms time before to this yet, when the day of his wrath comes, he will look toward
purport; if he had communicated it to her, with its ratifications, them. 2. That they went toward Sodom, v. 22. and accordingly,
she would hardly have been so surprised at it now. Or, Abraham we find two of them at Sodom, ch. 19.1. Whether the third
was told of it, that he might tell her of it; mutual reproof, when was the LORD, before whom Abraham yet stood, and to whom
there is occasion for it, is one of the duties of that relation. he drew near, v. 23. as, most think, or whether the third left
3. The reproof itself is plain, and backed with a good reason. them before they came to Sodom, and the LORD before whom
Wherefore did Sarah laugh? Note, (1.) It is good to inquire into Abraham stood, was the Shechinah, or that appearance of the Di-
the reason of our laughter, that it may not be the laughter of the vine Glory which Abraham had formerly seen and conversed with,
fool, Eccl. 7. 6. "Wherefore did I laugh?" (2:) Our unbelief is uncertain. However, we have here, (1.) The honour Abraham
and distrust are a great offence to the God of heaven. He justly did to his guests; he went with them to bring them on the way, as
takes it ill, to have the objections of sense set up in contradiction to || one that was loath to part with such good company, and was desi.
bring them on the way. 17. And the LORD said,
Shall I hide from Abraham that thing which I do;
18. Seeing that Abraham shall surely become a great
and mighty nation, and all the nations of the earth
shall be blessed in him? 19. For I know him, that
he will command his children and his household
after him, and they shall keep the way of the Lord,
to do justice and judgment that the LORD may
bring upon Abraham that which he hath spoken of
him. 20. And the LORD said, Because the cry of
Sodom and Gomorrah is great, and because their
sin is very grievous; 21. I will go down now, and
see whether they have done altogether according
to the cry of it, which is come unto me; and if
not, I will know. 22. And the men turned their
faces from thence, and went toward Sodom: but
Abraham stood yet before the LORD.
•
Before Christ 1898.
Abraham's Interview with Goa.
GENESIS, XVIII.
rous to pay his utmost respects to them. This is a piece of
civility, proper to be shewed to our friends; but it must be done
as the apostle directs, (3 John, 6.) after a godly sort. (2.) The
honour they did to him; for those that honour God, he will
honour; God communicated to Abraham his purpose to destroy
Sodom, and not only so, but entered into a free conference with
him about it. Having taken him, more closely than before, into
covenant with himself, ch. 17. he here admits him into more
intimate communion with himself than ever, as the man of his
counsel. Observe here,
!
·
of those that were under his charge. Note, To him that hath
Those that make a
shall be given, Matth. 13. 12.—25. 29.
good use of their knowledge shall know more.
II. God's friendly talk with Abraham; in which he makes
known to him his purpose concerning Sodom, and allows him a
1. He tells him
liberty of application to him about that matter.
of the evidence there was against Sodom, v. 20.
The cry of
Sodom is great. Note, Some sins, and the sins of some sinners,
cry aloud to Heaven for vengeance. The iniquity of Sodom was
crying iniquity, that is, it was so very provoking, that it even
urged God to punish. 2. The inquiry he would make upon this
evidence, v.21. I will go down now and see. Not as if there
were any thing concerning which God is in doubt, or in the dark;
but he is pleased thus to express himself after the manner of men,
(1.) To shew the incontestable equity of all his judicial proceed-
Men are apt to suggest that his way is not equal; but let
them know that his judgments are the result of an eternal counsel,
and are never rash or sudden resolves. He never punishes upon
report, or common fame, or the information of others, but upon
his own certain and infallible knowledge. (2.) To give example
to magistrates, and those in authority, with the utmost care and
diligence to inquire into the merits of a cause, before they give
judgment upon it. (3.) Perhaps the decree is here spoken of as
not yet peremptory, that room and encouragement might be given
to Abraham to make intercession for them. Thus God looked if
there were any to intercede, Isa. 59. 16.
I. God's friendly thoughts concerning Abraham, (v. 17..19.)
where we have his resolution to make known to Abraham his
purpose concerning Sodom, with the reasons of it. If Abraham
had not brought them on their way, perhaps he had not been thus
favoured; but he that loves to walk with wise men, shall be wise,
Prov. 13. 20. See how God is pleased to argue with himself;ings.
Shall I hide from Abraham (or, as some read it, Am I concealing
from Abraham) that thing which I do? "Can I go about such a
thing, and not tell Abraham?" Thus does God, in his counsels,
*express himself, after the manner of men, with deliberation. But
why must Abraham be of the cabinet council? The Jews suggest,
that, because God had granted the land of Canaan to Abraham
and his seed, therefore he would not destroy those cities which
were a part of that land, without his knowledge and consent.
But God here gives two other reasons.
1. Abraham must know, for he is a friend and a favourite, and
one that God has a particular kindness for, and great things in
store for. He is to become a great nation; and not only so, but
in the Messiah, which is to come from his loins, All nations of the
earth shall be blessed. Note, The secret of the Lord is with them
that fear him, Ps. 25. 14. Prov. 3. 32. Those that by faith live
a life of communion with God, cannot but know more of his
mind than other people, though not with a prophetical, yet with
a prudential, practical, knowledge. They have a better insight
than others into what is present, (Hos. 14. 9. Ps. 107. 43.) and
a better foresight of what is to come, at least, so much as suffices
for their conduct and for their comfort.
3. Abraham must know, for he will teach his household, v. 19.
I know Abraham very well, that he will command his children and
his household after him.
Consider this, (1.) As a very bright part of Abraham's character
and example. He not only prayed with his family, but he taught
them as a man of knowledge, nay, he commanded them as a man
in authority, and was prophet and king, as well as priest, in his
own house. Observe, [1.] God having made the covenant with
him and his seed, and his household being circumcised, pursuant
to that, he was very careful to teach and rule them well. Those
that expect family-blessings must make conscience of family-
duty. If our children be the Lord's, they must be nursed for
him; if they wear his livery, they must be trained up in his
work. [2.1 Abraham not only took care of his children, but of
his household; his servants were catechised servants. Masters of
families should instruct, and inspect the manners of, all under their
roof. The poorest servants have precious souls that must be looked
after. [3.] Abraham made it his care and business to promote
practical religion in his family. He did not fill their heads with
matters of nice speculation, or doubtful disputation; but he taught
them to keep the way of the Lord, and to do judgment and justice,
that is, to be serious and devout in the
honest in their dealings with all men. [4.] Abraham, herein,
had an eye to posterity, and was in care not only that his house-shall be twenty found there. And he said, I will
hold with him, but that his household after him, should keep the not destroy it for twenty's sake. 32. And he said,
way of the Lord; that religion might flourish in his family, when Oh let not the LORD be angry, and I will speak
he was in his grave. [5.] His doing this, was the fulfilling of the
conditions of the promises which God had made him. Those only yet but this once: Peradventure ten shall be
can expect the benefit of the promises, that make conscience of found there. And he said, I will not destroy it
their duty.
for ten's sake. 33. And the LORD went his way,
as soon as he had left communing with Abraham:
and Abraham returned unto his place.
(2.) We may consider this as the reason why God would make
known to him his purpose concerning Sodom, because he was
communicative of his knowledge, and improved it for the benefit
VOL. I.
U & X
23. And Abraham drew near, and said, Wilt
thou also destroy the righteous with the wicked?
24. Peradventure there be fifty righteous within
the city: wilt thou also destroy and not spare
the place for the fifty righteous that are therein?
25. That be far from thee to do after this manner,
to slay the righteous with the wicked: and that
from thee:Shall not the Judge of all the earth do
the righteous should be as the wicked, that be far
right?) 26. And the LORD said, If I find in Sodom
fifty righteous within the city, then I will spare
all the place for their sakes. 27. And Abraham
answered and said, Behold now, I have taken upon
me to speak unto the LORD, which am but dust and
ashes: 28. Peradventure there shall lack five of
the fifty righteous: wilt thou destroy all the city
for lack of five? And he said, If I find there forty
and five, I will not destroy it. 29. And he spake
unto him yet again, and said, Peradventure there
shall be forty found there. And he said, I will not
do it for forty's sake. 30. And he said unto him,
Oh let not the LORD be angry, and I will speak:
Peradventure there shall thirty be found there.
And he said, I will not do it, if I find thirty there.
31. And he said, Behold now, I have taken upon
me to speak unto the LORD: Peradventure there
Before Christ 1993.
GENESIS, XVIII, XIX. Abraham's Intercession for Sodom.
Communion with God is kept up by the word and by prayer. In || but dust and ashes, mean and vile, before God; despicable, frail,
the word, God speaks to us; in prayer, we speak to him. God had and dying. [2.] Whenever we draw near to God, it becomes us
spoken to Abraham his purposes concerning Sodom; now, from reverently to acknowledge the vast distance that there is between
thence, Abraham takes occasion to speak to God on Sodom's behalf. us and God. He is the Lord of glory, we are worms of the
Note, God's word then does us good, when it furnishes us with earth. [3.] The access we have to the throne of grace, and the
matter for prayer, and excites us to it. When God has spoken to freedom of speech allowed us, are just matter of humble wonder,
us, we must consider what we have to say to him upon it.
2 Sam. 7. 18. (2.) An awful dread of God's displeasure. Oh let
Observe,
not the Lord be angry, v. 30. and again, v. 32. Note, [1.] The
importunity which believers use, in their addresses to God, is such,
that, if they were dealing with a man like themselves, they could
not but fear that he would be angry with them. But he with whom
we have to do is God, and not man; and, however he may seem,
is not really, angry with the prayers of the upright, (Ps. 80.4.) for
they are his delight, (Prov. 15.8.) and he is pleased when he is
wrestled with. [2.] That, even when we receive special tokens of
the divine favour, we ought to be jealous over ourselves, lest we
make ourselves obnoxious to the divine displeasure; and therefore
we must bring the Mediator with us in the arms of our faith, to
atone for the iniquity of our holy things.
3. Here is great charity. (1.) A charitable opinion of Sodom's
character: as bad as it was, he thought there were several good
people in it. It becomes us to hope the best of the worst places.
Of the two, it is better to err in that extreme. (2.) A charitable.
desire of Sodom's welfare: he used all his interest at the throne of
grace for mercy for them. We never find him thus earnest in
pleading with God for himself and his family, as here for Sodom.
4. Here are great boldness, and believing confidence. (1.) He
took the liberty to pitch upon a certain number of righteous ones
which he supposed might be in Sodom. Suppose there be fifty,
v. 24. (2.) He drew upon God's concessions, again and again.
As God granted much, he still begged more, with the hope of
gaining his point. (3.) He brought the terms as low as he could
for shame, (having prevailed for mercy, if there were but ten
righteous ones in five cities,) and perhaps so low, that he con-
cluded they would have been spared.
III. The particular graces eminent in this prayer.
IV. The success of the prayer., He that thus wrestled, prevailed
wonderfully; as a prince, he had power with God: it was but to
ask and have. 1. God's general good-will appears in this, that he
1. Here is great faith; and it is the prayer of faith that is the consented to spare the wicked for the sake of the righteous. Sec
prevailing prayer.
His faith pleads with God, orders the cause, how swift God is to shew mercy; he even seeks a reason for it.
and fills his mouth with arguments. He acts faith especially upon See what great blessings good people are to any place, and how
the righteousness of God, and is very confident, (1.) That God will little those befriend themselves, that hate and persecute them.
not destroy the righteous with the wicked, v. 23. No, that be far 2. His particular favour to Abraham appeared in this, that he dia
from thee, v.25. We must never entertain any thought that de-not leave off granting, till Abraham left off asking. Such is the
rogates from the honour of God's righteousness. See Rom. 3. 5, 6. power of prayer. Why then did Abraham leave off asking, when
Note, [1.] The righteous are mingled with the wicked in this world. he had prevailed so far as to get the place spared, if there were
Among the best there are, commonly, some bad, and among the but ten righteous in it? Either, (1.) Because he owned that they
worst some good. Even in Sodom, one Lot. [2.] Though the deserved to perish, if there were not so many; as the dresser of
righteous be among the wicked, yet the righteous God will not, the vineyard, who consented that the barren tree should be cut
certainly he will not, destroy the righteous with the wicked. Though down, if one year's trial more did not make it fruitful, Luke, 13.9.
in this world they may be involved in the same common calamities, || Or, (2.) Because God restrained his spirit from asking any further.
yet, in the great day, a distinction will be made. (2.) That the When God has determined the ruin of a place, he forbids it to be
righteous shall not be as the wicked, v. 25. Though they may prayed for, Jer. 7. 16.-11. 14.-14. 11.
Common
suffer with them, yet they do not suffer like them.
1. The
Lastly, Here is the breaking up of the conference, v. 33.
calamities are quite another thing to the righteous, than what they Lord went his way. The visions of God must not be constant in this
are to the wicked, Isa. 27.7. (3.) That the Judge of all the earth world, where it is by faith only that we are to set God before us.
will do right; undoubtedly he will, because he is the Judge of God did not go away, till Abraham had said all he had to say; for
all the earth; it is the apostle's argument, Rom. 3. 5, 6. Note, he is never weary of hearing prayer, Isa. 59. 1. 2. Abraham
[1.] God is the Judge of all the earth; he gives charge to all, takes returned unto his place, not puffed up with the honour done him,
cognizance of all, and will pass sentence upon all. [2.] That God nor by these extraordinary interviews taken off from the ordinary
Almighty never did, nor ever will do, any wrong to any of the course of duty; he returned to his place, to observe what the
creatures, either by withholding that which is right, or by exacting event would be; and it proved that his prayer was heard, and
more than is right, Job, 34. 10, 11.
yet Sodom not spared, because there were not ten righteous in it.
We cannot expect too little from man, nor too much from God.
CHAP. XIX.
2. Here is great humility. (1.) A deep sense of his own un-
worthiness, v. 27. Behold now, I have taken upon me to speak
unto the Lord, who am but dust and ashes; and again, v. 31. he
speaks as one amazed at his own boldness, and the liberty God
graciously allowed him, considering God's greatness, he is The contents of this chapter we have, 2 Pet. 2. 6. 8. where we find that
the Lord; and his own meanness, but dust and ashes. Note,
1.The greatest of men, the most considerable and deserving, are
•
God, turning the cities of Sodom and Gomorrah into ashes, condemned
thein with an overthrow, and delivered inst Lct. It is the histeru of Fa
I. The solemnity of Abraham's address to God on this occasion,
v. 23. Abraham drew near. The expression intimates, 1. A holy
concern; he engaged his heart to approach to God, Jer. 30. 21.
"Shall Sodom be destroyed, and I not speak one good word for
it?" 2. A holy confidence; he drew near with an assurance of
faith, drew near as a prince, Job, 31. 37. Note, When we address
ourselves to the duty of prayer, we ought to remember that we
are drawing near to God, that we may be filled with a reverence
of him, Lev. 10. 3.
||
||
II. The general scope of this prayer. It is the first solemn
prayer we have upon record in the Bible: and it is a prayer for
the sparing of Sodom. Abraham, no doubt, greatly abhorred the
wickedness of Sodom, he would not have lived among them, as
Lot did, if they would have given him the best estate in their
country; and yet he prayed earnestly for them. Note, Though
sin is to be hated, sinners are to be pitied and prayed for. God
delights not in their death, nor should we desire, but deprecate,
the woeful day. 1. He begins with a prayer that the righteous
among them might be spared, and not involved in the common
calamity; having an eye particularly to just Lot, whose disin-
genuous carriage toward him he had long since forgiven and
forgotten; witness his friendly zeal to rescue him before by his
sword, and now by his prayers. 2. He improves this into a
petition, that all might be spared for the sake of the righteous
that were among them, God himself countenancing this request,
and in effect putting him upon it, by his answer to his first address,
v.26. Note, We must pray, not only for ourselves, but for others
also; for we are members of the same body, at least, of the
same body of mankind. All we are brethren.

Before Christ 1898.
The Assault on the House of Lot.
GENESIS, XIX.
3
11
of safety, v. 12..23. IV. Mercy having rejoiced therein, justice shews itself
committing incest with his two daughters, v. 30..38.
dom's ruin, and Lot's rescue from that ruin. We read, ch. 18. of God's said unto him, Where are the men which came in
coming to take a view of the present state of Sodom; what its wickedness was,
and what righteous persons there were in it: now here we have the result of to thee this night? bring them out unto us, that
that inquiry. I. It was found, upon trial, that Lot was very good, v. 1..3.
we may know them. 6. And Lot went out at
and it did not appear that there was one more of the same character. II. It
was found that the Sodomites were very wicked, and vile, v.4..11. III. Spe- the door unto them, and shu; the door after him,
vial care was therefore taken for the securing of Lot, and his family, in a place 7. And said, I pray you, brethren, do not so
in the ruin of Sodom, and the death of Lot's wife, v. 24..26. with a general wickedly. 8. Behold now, I have two daughters
repetition of the story, v. 27..29. V. A foul sin that Lot was guilty of, in which have not known man; let me, I pray you,
bring them out unto you, and do ye to them as is
good in your eyes: only unto these men do no-
thing; for therefore came they under the shadow
of my roof. 9. And they said, Stand back. And
they said again, This one fellow came in to sojourn,
and he will needs be a judge: now will we deal
worse with thee, than with them.
And they
pressed sore upon the man, even Lot, and came
near to break the door. 10. But the men put
forth their hand, and pulled Lot into the house to
them, and shut to the door. 11. And they smote
the men that were at the door of the house with
blindness, both small and great: so that they
wearied themselves to find the door.
ND there came two angels to Sodom at
even; and Lot sat in the gate of Sodom:
and Lot seeing them rose up to meet them; and
he bowed himsel with his face toward the ground;
2. And he said, Behold now, my lords, turn in,
pray you, into your servant's house, and tarry all
night, and wash your feet; and ye shall rise up
early, and go on your ways. And they said, Nay;
but we will abide in the street all night. 3. And
he pressed upon them greatly; and they turned in
unto him, and entered into his house; and he made
them a feast, and did bake unleavened bread, and
they did eat.
1.
A
These angels, it is likely, were two of the three that had just
before been with Abraham; the two created angels that were sent
to execute God's purpose concerning Sodom. Observe here,
:
❤
I. There was but one good man in Sodom, and these heavenly
messengers soon found him out. Wherever we are, we should
inquire out those of the place that live in the fear of God, and
should choose to associate ourselves with them; Matth. 10. 11.
Inquire who is worthy, and there abide. Those of the same country,
when they are in a foreign country, love to be together.
|
II. Lot sufficiently distinguished himself from the rest of his
neighbours, at this time, which plainly set a mark upon him. He
that did not act like the rest, must not fare like the rest. 1. Lot
sat in the gate of Sodom at even; when the rest, it is likely, were
tippling and drinking, he sat alone, waiting for an opportunity to
do good. 2. He was extremely respectful to men whose mien and
aspect were sober and serious, though they did not come in state.
He bowed himself to the ground, when he met them, as if, upon
the first view, he discerned something divine in them. 3. He ||
was hospitable, and very free and generous in his invitations and
entertainments. He courted these strangers to his house, and to
the best accommodations he had, and gave them all the evidences
that he could of his sincerity: for, (1.) When the angels, to try
whether he were hearty in the invitation, declined the acceptance
of it, at first, (which is the common usage of modesty, and no
reproach at all to truth and honesty,) their refusal did but make
him more importunate; for he pressed upon them greatly, v. 3.
Partly, because he would by no means have them to expose them-
selves to the inconveniencies and perils of lodging in the street of
Sodom; and partly, because he was desirous of their company and
He had not seen two such honest faces in Sodom this
great while Note, Those that live in bad places should know
how to value the society of those that are wise and good, and
earnestly desire it. (2.) When the angels accepted his invitation,
he treated them nobly; he made a feast for them, and thought
it well bestowed on such guests. Note, Good people should be ||
(with prudence) generous people.
||
converse.
Now, it appeared, beyond contradiction, that the cry of Sodom
was no louder than there was cause for. This night's work was
enough to fill the measure. For we find here,
I. That they were all wicked, v.4. Wickedness was grown
universal, and they were unanimous in any vile design. Here
were old and young, and all from every quarter, engaged in this
riot; the old were not past it, and the young were soon come up
to it; either they had no magistrates to keep the peace, and
protect the peaceable, or their magistrates were themselves
aiding and abetting. Note, When the disease of sin is become
epidemical, it is fatal to any place, Isa. 1. 5..7.
4. But before they lay down, the men of the
city, even the men of Sodom, compassed the house
round, both old and young, all the people from
every quarter: 5. And they called unto Lot, and
II. That they were arrived at the highest pitch of wickedness;
they were sinners before the Lord exceedingly, ch. 13. 13. for,
1. It was the most unnatural and abominable wickedness that
they were now set upon, a sin that still bears their name, and
is called Sodomy. They were carried headlong by those vile
affections, (Rom. 1. 26, 27.) which are worse than brutish, and
the eternal reproach of the human nature, and which cannot be
thought of without horror by those that have the least spark of
virtue, and any remains of natural light and conscience. Note,
Those that allow themselves in unnatural uncleanness, are marked
for the vengeance of eternal fire. See Jude, 7.
2. They were not ashamed to own it, and to prosecute their
design by force and arms. The practice had been bad enough,
if it had been carried on by intrigue and wheedling; but they
proclaim war with virtue, and bid open defiance to it. Hence
daring sinners are said to declare their sin as Sodom, Isa. 3. 9.
Note, Those that are become impudent in sin, generally prove
impenitent in sin; and it will be their ruin. Those have hard
hearts indeed, that sin with a high hand, Jer. 6. 15.
3. When Lot interposed, with all the mildness imaginable, to
check the rage and fury.of their lust, they were most insolently
rude and abusive to him. He ventured himself among them, v. 6.
He spoke civilly to them, called them brethren, v.7. and begged
of them not to do so wickedly; and, being greatly disturbed
at their vile attempt, unadvisedly and unjustifiably offered to
prostitute his two daughters to them, v.8. It is true, of two
evils we must choose the less; but of two sins we must choose
neither, nor ever do evil, that good may come of it. He reasoned
his house which his guests were entitled to; but you had as good
with them, pleaded the laws of hospitality, and the protection of
offer reason to a roaring lion and a raging bear, as to these head-
1
Before Christ 1898.
Lot urged to quit Sodom.
GENESIS, XIX.
strong sinners, who were governed only by lust and passion. Lot's ||
arguing with them does but exasperate them; and, to complete
their wickedness, and fill up the measure of it, they fall foul upon
him. (1.) They ridicule him, charge him with the absurdity of
pretending to be a magistrate, when he was not so much as a free-
man of their city, v. 9. Note, It is common for reprovers to be
unjustly upbraided as usurpers; and, while offering the kindness
of a friend, to be charged with assuming the authority of a judge:
as if a man might not speak reason, without taking too much upon
him. (2.) They threaten him, and lay violent hands upon him;
and the good man is in danger of being pulled in pieces by this
outrageous rabble. Note, [1.] Those that hate to be reformed,
hate those that reprove them, though with ever so much tender-
ness. Presumptuous sinners do by their consciences as the
Sodomites did by Lot, baffle their checks, stifle their accusations,
press hard upon them, till they have seared them, and quite stopped
their mouths, and so made themselves ripe for ruin. [2.] Abuses
offered to God's messengers, and to faithful reprovers, soon fill the
measure of a people's wickedness, and bring destruction without
remedy. See Prov. 29. 1. and 2 Chron. 36. 16. If reproofs re-
medy not, there is no remedy. See 2 Chron. 25. 16.
III. That nothing less than the power of an angel could save a
good man out of their wicked hands. It was now past dispute
what Sodom's character was, and what course must be taken with
it; and therefore the angels immediately give a specimen of what
they further intended.
1. They rescue Lot, v.10. Note, (1.) He that watereth, shall
be watered also himself. Lot was solicitous to protect them, and
now they take effectual care for his safety, in return for his kind-
ness. (2.) Angels are employed for the special preservation of
those that expose themselves to danger by well-doing. The saints,
at death, are pulled like Lot into a house of perfect safety, and
the door shut for ever against those that pursue them.
2. They chastise the insolence of the Sodomites, v. 11. They
smote them with blindness. This was designed, (1.) To put an
end to their attempt, and disable them to pursue it. Justly were
they struck blind, who had been deaf to reason. Violent per-
secutors are often infatuated, so that they cannot push on their
malicious designs against God's messengers, Job, 5. 14, 15. Yet
these Sodomites, after they were struck blind, continued seeking
the door, to break it down, till they were tired. No judgments
will, of themselves, change the corrupt natures and purposes of
magicians, This is the
(2.) It was to be an
When God, in a way
condition is already
wicked men. If their minds had not been blinded as well as
their bodies, they would have said, as the
finger of God, and would have submitted.
earnest of their utter ruin, the next day.
of righteous judgment, blinds men, their
desperate, Rom. 11. 8, 9.
II. He is directed to give notice to his friends and relations, that
they, if they would, might be saved with him, v. 12. "Hast thou
here any besides, that thou art concerned for? If thou hast, go
tell them what is coming." Now this implies, 1. The command
of a great duty, which was, to do all he could for the salvation of
those about him, to snatch them as brands out of the fire. Note,
Those who through grace are themselves delivered out of a sinful
state, should do what they can for the deliverance of others,
especially their relations. 2. The offer of great favour. They
do not ask whether he knew any righteous ones in the city fit to
be spared; no, they knew there were none; but they ask what
relations he had there; that, whether righteous or unrighteous,
they might be saved with him: Note, Bad people often fare the
better in this world for the sake of their good relations. It is
good being akin to a godly man.
03
III. He applies himself accordingly to his sons-in-law, v. 14.
Observe, 1. The fair warning that Lot gave them. Up, get you out
of this place. The manner of expression is startling and quickening.
It was no time to trifle, when the destruction was just at the door.
They had not forty days to turn them in, as the Ninevites had.
Now, or never, they must make their escape. At midnight, this
cry was made. Such as this is our call to the unconverted, to turn
and live. 2. The slight they put upon this warning, He seemed to
them as one that mocked. They thought, perhaps, that the assault
which the Sodomites had just now made upon his house had
disturbed his head, and put him into such a fright, that he knew
not what he said; or they thought that he was not in earnest with
them. They who lived a merry life, and made a jest of every thing,
made a jest of that, and so they perished in the overthrow. Thus,
many, who are warned of the misery and danger they are in by sin,
make a light matter of it, and think their ministers do but jest with
them; such will perish with their blood upon their own heads.
15. And when the morning arose, then the
angels hastened Lot, saying, Arise, take thy wife,
and thy two daughters, which are here; lest thou
be consumed in the iniquity of the city. 16. And
while he lingered, the men laid hold upon his hand,
and upon the hand of his wife, and upon the hand
of his two daughters; the LORD being merciful
unto him: and they brought him forth, and set him
without the city. 17. And it came to pass, when
they had brought them forth abroad, that he said,
Escape for thy life; Took not behind thee, neither
stay thou in all the plain; escape to the mountain,
lest thou be consumed. 18. And Lot said unto
them, Oh, not so, my Lord. 19. Behold now, thy
servant hath found grace in thy sight, and thou
hast magnified thy mercy, which thou hast shewed
unto me in saving my life; and I cannot escape to
the mountain, lest some evil take me, and I die:
20. Behold now, this city is near to flee unto, and
12. And the men said unto Lot, Hast thou bere
12. And the men said unto Lot, Hast thou here
any besides? son-in-law, and thy sons, and thy
daughters, and whatsoever thou hast in the city,
bring them out of this place: 13. For we will
destroy this place, because the cry of them is waxen
great before the face of the LORD; and the LORD
hath sent us to destroy it. 14. And Lot wet out, it is a little one: oh, let me escape thither, (is it
and spake unto his sons-in-law, which married his not a little one?) and my soul shall live. 21. And
daughters, and said, Up, get you out of this place; he said unto him, See, I have accepted thee
for the LORD will destroy this city. But he seemed concerning this thing also, that I will not over-
throw this city, for the which thou hast spoken.
22. Haste thee, escape thither; for I cannot do
any thing till thou be come thither. Therefore the
name of the city was called Zoar. 23. The sun
was risen upon the earth when Lot entered into
Zoar,
as one that mocked unto his sons-in-law.
We have here the preparation for Lot's deliverance.
1. Notice is given him of the approach of Sodom's ruin, v. 13.
We will destroy this place. Note, The holy angels are ministers
of God's wrath for the destruction of sinners, as well as of his
mercy for the preservation and deliverance of his people. In this
sense, the good angels become evil angels, Ps. 70. 49.
¦
Before Christ 1913.
GENESIS, XIX. The Destruction of Sodom and Gomorrah.
Here is,
I. The rescue of Lot out of Sodom. Though there were not ten
righteous men in Sodom, for whose sakes it might be spared, yet
that one righteous one that was among them delivered his own
soul, Ezek. 14.14. Early in the morning, his own guests, in
kindness to him, turned him out of doors, and his family with
him, v. 15. His daughters that were married perished with their
unbelieving husbands, but those that continued with him were
preserved with him. Observe,
24. Then the LORD rained upon Sodom and upon
Gomorrah brimstone and fire from the LORD out
of heaven; 25. And he overthrew those cities, and
all the plain, and all the inhabitants of the cities,
and that which grew upon the ground.
1. With what a gracious violence Lot was brought out of Sodom,
v. 16. It seems, though he did not make a jest of the warning
given, as his sons-in-law did, yet he lingered, he trifled, he did not
make so much haste as the case required. Thus many that are
under some convictions about the misery of their spiritual state, and
the necessity of a change, yet defer that needful work, and foolishly
linger. Lot did so, and it might have been fatal to him, if the
angels had not laid hold on his hand, and brought him forth, and
saved him with fear, Jude, 23. Herein it is said, The Lord was
Herein it is said, The Lord was
merciful to him; otherwise, he might justly have left him to perish,
since he was so loath to depart. Note, (1.) The salvation of the most
righteous men must be attributed to God's mercy, not to their own
merit. We are saved by grace. (2.) God's power also must be
acknowledged in the bringing of souls out of a sinful state. If God
had not brought us forth, we had never come forth. (3.) If God
had not been merciful to us, our lingering had been our ruin.
2. With what a gracious vehemence he was urged to make the
best of his way, when he was brought forth, v.17. (1.) He must
still apprehend himself in danger of being consumed, and be
quickened, by the law of self-preservation, to flee for his life. Note,
A holy fear and trembling are found necessary to the working out
of our salvation. (2.) He must therefore mind his business with
the utmost care and diligence. He must not hanker after Sodom,
Look not behind thee; he must not loiter by the way, Stay not in
all the plain, for it would all be made one dead sea; he must not
take up short of the place of refuge appointed him, Escape to the
mountain. Such as these are the commands given to those who,
through grace, are delivered out of a sinful state and condition.
[1.] Return not to sin and Satan, for that is looking back to
Sodom. [2.] Rest not in self and the world, for that is staying in
the plain. And, [3.] Reach toward Christ and heaven, for that is
escaping to the mountain, short of which we must not take up.
II. The fixing of a place of refuge for him. The mountain was
first appointed for him to flee to; but,
||
1. He begged, for a city of refuge, one of the five that lay
together, called Bela, ch. 14. 2, 18..20. It was Lot's weakness to
think a city of his own choosing safer than the mountain of God's
appointing. And he argued against himself, when he pleaded,
Thou hast magnified thy mercy in saving my life, and I cannot
escape to the mountain; for, could not He, that had plucked him out
of Sodom, when he lingered, carry him safe to the mountain, though
he began to tire? Could not He, that had saved him from greater
evils, save him from the lesser? He insists much, in his petition,
upon the smallness of the place. It is a little one, is it not?
Therefore, it was to be hoped, not so bad as the rest. This gave
a new name to the place; it was called Zoar, a little one. Inter-
cessions for little ones are worthy to be remembered.
•
2. God granted him his request, though there was much infirmity
in it, v. 21, 22. See what favour God shewed to a true saint, though
weak. (1.) Zoar was spared, to gratify him. Though his interces-
sion for it was not, as Abraham's for Sodom, from a principle of
generous charity, but merely from self-interest, yet God granted
him his request, to shew how much the fervent prayer of a righteous
man avails. (2.) Sodom's ruin was suspended till he was safe. I
cannot do any thing till thou be come thither. Note, The very
presence of good men in a place helps to keep off judgments. See
what care God takes for the preservation of his people. The winds
are held till God's servants are sealed, Rev. 7.3. Ezek. 9.4.
Lastly, It is taken notice of that the sun was risen when Lot
entered into Zoar; for, when a good man comes into a place, he
brings light along with him, or should do.
Then, when Lot was got safe into Zoar, then this ruin came;
for good men are taken away from the evil to come. Then,
when the sun was risen bright and clear, promising a fair day,
then this storm arose, to shew that it was not from natural causes.
Concerning this destruction, observe,
1. That God was the immediate Author of it. It was destruction
from the Almighty, The Lord rained,—from the Lord, v. 24. that
is, God from himself, by his own immediate power, and not in the
common course of nature. Or, God the Son from God the Father;
for the Father has committed all judgment to the Son. Note, He
that is the Saviour, will be the Destroyer of those that reject the
salvation.
2. That it was a strange punishment, Job, 31.3. Never was the
like, before or since. Hell was rained from heaven upon them.
Fire and brimstone, and a horrible tempest, was the portion of
their cup, Ps. 11.6. not a flash of lightning, which is destructive
enough, when God gives it commission, but a shower of lightning.
Brimstone was scattered upon their habitation, Job, 18. 15. and
then the fire soon fastened upon them. God could have drowned
them, as he did the old world; but he would shew that he has
many arrows in his quiver, fire as well as water.
3. That it was a judgment that laid all waste; it overthrew the
cities, and destroyed all the inhabitants of them, the plain, and
all that grew upon the ground, v. 25. It was an utter ruin, end
irreparable; that fruitful valley remains to this day a great lake,
or dead sea; it is called the Salt sea, Numb. 34. 12. Travellers
say that it is about thirty miles long, and ten miles broad; it has
no living creature in it; it is not moved by the wind; the smell of
it is offensive; things do not easily sink in it. The Greeks call it
Asphaltites, from a sort of pitch which it casts up. Jordan falls
into it, and is lost there.
4. That it was a punishment that answered to their sin. Burning
lusts against nature were justly punished with this preternatural
burning. They that went after strange flesh, were destroyed by
strange fire, Jude, 7. They persecuted the angels with their rabble,
and made Lot afraid; and now God persecuted them with his
tempest, and made them afraid with his storm, Ps. 83.15.
5. That it was designed for a standing revelation of the wrath of
God against sin and sinners, in all ages: it is, accordingly, often
referred to in the scripture, and made a pattern of the ruin of
Israel, Deut. 29. 23. of Babylon, Isa. 13. 19. of Edom, Jer. 49. 18.
of Moab and Ammon, Zeph.2.9. Nay, it was typical of the ven-
geance of eternal fire, Jude, 7. and the ruin of all that live ungodly,
2 Pet. 2. 6. especially that despise the gospel, Matth. 10. 15. It
is in allusion to this destruction that the place of the damned is
often represented by a lake that burns, as Sodom did, with fire
and brimstone. Let us learn from it, (1.) The evil of sin, and
the hurtful nature of it. Iniquity tends to ruin. (2.) The terrors
of the Lord. See what a fearful thing it is to fall into the hands
of the living God!
26. But his wife looked back from behind him,
and she became a pillar of salt.
This also is written for our admonition; our Saviour refers to it,
Luke, 17.32. Remember Lot's wife. As, by the example of Sodom,
the wicked are warned to turn from their wickedness, so, by the
example of Lot's wife, the righteous are warned not to turn from
their righteousness. See Ezek. 3. 18, 20. We have here,
1. The sin of Lot's wife: she looked back from behind him. This
seemed a small thing, but we are sure, by the punishment of it,
that it was a great sin, and exceeding sinful. (1.) She disobeyed
an express command, and so sinned after the similitude of Adam's
MUSTANGLES VÍDE
SANA
Before Christ 1913.
GENESIS, XIX.
The Punishment of Lot's Wife.
ransgression, which ruined us aft. (2.) Unbelief was at the
bottom of it; she questioned whether Sodom would be destroyed,
and thought she still might have been safe in it. (3.) She looked
back upon her neighbours, whom she had left behind, with more
concern than was fit, now that their day of grace was over, and
Divine Justice was glorifying itself in their ruin. See Isa. 66. 24.
(4.) Probably she hankered after her house and goods in Sodom,
and was loath to leave them. Christ intimates this to be her sin,
Luke, 17.31,32. she too much regarded her stuff. (5.) Her
looking back bespoke an inclination to go back; and therefore our
Saviour uses it as a warning against apostacy from our Christian
profession. We have all renounced the world and the flesh, and
have set our faces heaven-ward; we are in the plain, upon our
probation, and it is at our peril if we return into the interests we
profess to have abandoned. Drawing back is to perdition, and
looking back is towards it. Let us therefore fear, Heb.4.1.
2. The punishment of Lot's wife, for this sin. She was struck
dead in the place; yet her body did not fall down, but stood fixed
and erect, like a pillar or monument, not liable to waste or decay,
as human bodies exposed to the air are, but metamorphosed into
a metallic substance, which would last perpetually. Come, behold
the goodness and severity of God, Rom. 11. 22. toward Lot, that
went forward, goodness; toward his wife, that looked back, severity.
Though she was nearly related to a righteous man, though better
than her neighbours, and though a monument of distinguishing
mercy, in her deliverance out of Sodom, yet God did not connive
at her disobedience; for great privileges will not secure us from
the wrath of God, if we do not carefully and faithfully improve
them. This pillar of salt should season us. Since it is such
a dangerous thing to look back, let us always press forward,
Phil. 3. 13, 14.
2. Here is God's favourable regard to Abraham, v. 29, As,
before, when Abraham prayed for Ishmael, God heard him for
Isaac; so, now, when he prayed for Sodom, he heard him for
Lot. He remembered Abraham, and, for his sake, sent Lot out
of the overthrow. Note, (1.) God will certainly give an answer
of peace to the prayer of faith, in his own way and time; though,
for a while, it seem to be forgotten, yet, sooner or later, it will
appear to be remembered. (2.) The relations and friends of godly
people fare the better for their interest in God, and intercessions
with him; it was out of respect to Abraham that Lot was rescued:
perhaps this word encouraged Moses, long afterward, to pray,
Exod. 32.13. Lord, remember Abraham; and see Isa. 63.11.
27. And Abraham gat up early in the morning
to the place where he stood before the LORD
28. And he looked toward Sodom and Gomorrah,
and toward all the land of the plain, and beheld,
and, lo, the smoke of the country went up as the
smoke of a furnace. 29. And it came to pass,
when God destroyed the cities of the plain, that
God remembered Abraham, and sent Lot out of
the midst of the overthrow, when he overthrew
the cities in the which Lot dwelt.
Our communion with God consists in our gracious regard to
him, and his gracious regard to us; we have here, therefore, the
communion that was between God and Abraham, in the event
concerning Sodom, as, before, in the consultation concerning it;
for communion with God is to be kept up in providences as well
as in ordinances.
fonzale
1. Here is Abraham's pious regard to God in this event, in two
things; (1.) A careful expectation of the event, v. 27. He gat up
early, to look toward Sodom; and, to intimate that his design
herein was to see what became of his prayers, he went to the very
place where he had stood before the Lord, and set himself thege,
as upon his watch-tower, Hab. 2.1. Note, When we have prayed,
we must look after our prayers, and observe the success of them;
we must direct our prayer as a letter, and then look up for an
answer; direct our prayer as an arrow, and then look up to see
whether it reach the mark, Ps. 5.3. Our inquiries after news
must be in expectation of an answer to our prayers. (2.) An
awful observation of it; he looked toward Sodom, (v. 28.) not as
Lot's wife did, tacitly reflecting upon the divine severity, but
humbly adoring it, and acquiescing in it. Thus the saints, when
they see the smoke of Babylon's torment rising up for ever,. (like ||
Sodom's here,) will say again and again, Alleluia, Rev. 19.3.
Those that have, in the day of grace, most earnestly interceded
for sinners, will, in the day of judgment, bé content to see them
perish, and will glorify God in it.
30. And Lot went up out of Zoar, and dwelt in
the mountain, and his two daughters with him;
for he feared to dwell in Zoar: and he dwelt in a
cave, he and his two daughters. 31. And the
first-born said unto the younger, Our father is
old, and there is not a man in the earth to come
in unto us after the manner of all the earth.
32. Come, let us make our father drink wine, and
we will lie with him, that we may preserve seed
of our father. 33. And they made their father
drink wine that night: and the first-born went in,
and lay with her father; and he perceived not
when she lay down, nor when she arose. 34. And
it came to pass on the morrow, that the first-born
said unto the younger, Behold, I lay yesternight
with my father: let us make him drink wine this
night also; and go thou in, and lie with him, that
we may preserve seed of our father. 35. And
they made their father drink wine that night also:
and the younger arose, and lay with him; and he
perceived not when she lay down, nor when she
arose. 36. Thus were both the daughters of Lot
with child by their father. 37. And the first-
born bare a son, and called his name Moab: the
same is the father of the Moabites unto this day.
38. And the younger, she also bare a son, and
called his name Ben-ammi: the same is the father
of the children of Ammon unto this day.
Here is,
I. The great trouble and distress that Lot was brought into,
after his deliverance, v. 30. 1. He was frightened out of Zoar,
durst not dwell there; either because he was conscious to himself
that it was a refuge of his own choosing, and that therein he
had foolishly prescribed to God, and therefore he could not but
distrust his safety in it; or because he found it as wicked as
Sodom, and therefore concluded it could not long survive it; or,
perhaps, he observed the rise and increase of those waters, which,
after the conflagration, perhaps from Jordan, began to overflow
the plain, and which, mixing with the ruins, by degrees made the
Dead sea; in those waters, he concluded, Zoar must needs perish,
(though it had escaped the fire,) because it stood upon the same
flat. Note, Settlements and shelters of our own choosing, and
in which we do not follow God, commonly prove uneasy to us.
2. He was forced to betake himself to the mountain, and to take
up with a cave for his habitation there.Methinks it was strange
that he did not return to Abraham, and put himself under s
protection, to whom he had once and again owed his safety: Lut
the truth is, there are some good men that are not wise enough
Before Christ 1898.
GENESIS, XIX, XX.
Lot's Disgrace.
I
to know what is best for themselves. Observe, (1.) He was row
glad to go to the mountain, the place which God had appointed
for his shelter. Note, It is well if disappointment in our way
drive us, at last, to God's way. (2.)He that, a while ago, could
not find room enough for himself and his stock in the whole land,
but must justle with Abraham, and get as far from him as he
could, is now confined to a hole in a hill, where he has scarcely
room to turn him, and there he is solitary and trembling. Note,
It is just with God to reduce those to poverty and restramt who
have abused their liberty and plenty. See also, in Lot, what those
bring themselves to, at last, that forsake the communion of saints
for secular advantages; they will be beaten with their own rod.
II. The great sin that Lot and his daughters were guilty of,
when they were in this desolate place. It is a sad story.
1. His daughters laid a very wicked plot to bring him to sin;
and their's was, doubtless, the greater guilt. They contrived,
under pretence of cheering up the spirits of their father, in his
present condition, to make him drunk, and then to lie with him,
v. 31, 32. (1.) Some think that their pretence was plausible;
their father had no sons, they had no husbands, nor knew they
where to have any of the holy seed; or, if they had children by
others, their father's name would not be preserved in them; some
think that they had the Messiah in their eye, who, they hoped,
might descend from their father; for he came from Terah's elder
son, was separated from the rest of Shem's posterity, as well as
Abraham, and was now signally delivered out of Sodom. Their
mother and the rest of the family were gone; they might not
marry with the cursed Canaanites; and therefore they supposed
that the end they aimed at, and the extremity they were brought to,
would excuse the irregularity. Thus the learned Monsieur Allix.
Note, Good intentions are often abused to patronize bad actions.
But, (2.) Whatever their pretence was, it is certain that their
project was very wicked and vile, and an impudent affront to the
very light and law of nature. Note, [1.] The sight of God's most
tremendous judgments upon sinners, will not, of itself, without
the grace of God, restrain evil hearts from evil practices: one
would wonder how the fire of lust could possibly kindle upon
them, who had so lately been the eye-witnesses of Sodom's
flames. [2.] Solitude has its temptations, as well as company,
and particularly to uncleanness. When Joseph was alone with
his mistress, he was in danger, ch. 39. 11. Relations that dwell
together, especially if solitary, have need carefully to watch even
against the least evil thought of this kind, lest Satan get an
advantage.
1.
of his own daughters; we must dread a snare wherever we are,
and be always upon our guard.
In the close, we have an account of the birth of the two sons,
or grandsons, (call them which you will,) of Lot-Moab and
Ammon, the fathers of two nations, neighbours to Israel, and
which we often read of in the Old Testament; both together are
called the children of Lot, Ps. 83.8. Note, Though prosperous
births may attend incestuous conceptions, yet they are so far from
justifying them, that they rather perpetuate the reproach of them,
and entail infamy upon posterity; yet be tribe of Judah, of which
our Lord sprang, descended from such a birth, and Ruth, a
Moabitess, has a name in his genealogy, Matth.1.3, 5.
2. Lot himself, by his own folly and unwariness, was wretchedly
overcome, and suffered himself so far to be imposed upon by his
own children, as, two nights together, to be drunk, and to commit
incest, v. 33, &c. Lord, what is man! What are the best of
men, when God leaves them to themselves! See here, (1.) The
peril of security; Lot, who not only kept himself sober and chaste
in Sodom, but was a constant mourner for the wickedness of the
place, and a witness against it, is yet, in the mountain, where he
was alone, and, as he thought, quite out of the way of temptation,
thus shamefully overtaken; let him, therefore, that thinks he
stands, stands high, and stands firm, take heed, lest he fall. No
mountain, on this side the holy hill above, can set us out of the
reach of Satan's fiery darts. (2.) The peril of drunkenness; it
is not only a great sin itself, but it is the inlet of many sins; it
may prove the inlet of the worst and most unnatural sins, which
may be a perpetual wound and dishonour. Excellently does
Mr. Herbert describe it;
"He that is drunken may his mother kill,
Big with his sister."
Lastly, Observe, that, after this, we never read any more of
Lot, nor what became of him; no doubt he repented of his sin,
and was pardoned; but, from the silence of the scripture con-
cerning him henceforward, we may learn, that drunkenness, as it
makes men forgetful, so it makes them forgotten; and many a
name, which otherwise might have been remembered with respect,
is buried by it in contempt and oblivion.
CHAP. XX.
We are here returning to the story of Abraham; yet that part of it which is her e
recorded is not to his honour. The fairest marbles have their flaws, and, whie
there are spots in the moon, we must not expect any thing spotless under it.
The scripture, it should be remarked, is impartial in relating the blemishes
eren of its most celebrated characters. We have here, I. Abraham's sin
in denying his wife, and Abimelech's sin thereupon in taking her, v.1,2.
II. God's discourse with Abimelech in a dream, upon this occasion, wherein
he shews him his error, (v. 3.) accepts his plea, (v.4..6.) and directs him to
make restitution, v.7. III. Abimelech's discourse with Abraham, wherein
he chides him for the cheat he had put upon him, (v.8..10.) and Abraham
excuses it as well as he can, v.11..13. IV. The good issue of the story, in
which Abimelech restores Abraham his wife, (v. 14..16.) and Abra iam, by
prayer, prevails with God for the removal of the judgment Abimelech was
under, v. 17, 18.
ND Abraham journeyed from thence toward
Kadesh and Shur, and sojourned in Gerar. 2. And
the south country, and dwelled between
Abraham said of Sarah his wife, She is my sister:
and Abimelech king of Gerar sent, and took Sarah.
Here is,
1. Abraham's remove from Mamre, where he had lived near
twenty years, into the courtry of the Philistines, v. 1. He sojourned
in Gerar. We are not told upon what occasion he removed,
whether terrified by the destruction of Sodom, or because the
country round was, for the present, prejudiced by it; or, as some
of the Jewish writers say, because he was grieved at Lot's incest
with his daughters, and the reproach which the Canaanites cast
upon him and his religion, for his kinsman's sake: doubtless there
was some good cause for his removal. Note, (1.) In a world
where we are strangers and pilgrims, we cannot expect to be
always in the same place.
No always in the same place. (2.) Wherever we are, we must look
upon ourselves but as sojourners.
2. His sin in denying his wife, as before, ch. 12. 13. which was
not only in itself such an equivocation as bordered upon a lie, and
which, if admitted as lawful, would be the ruin of human converse,
and an inlet to all falsehood, but was also an exposing of the
chastity and honour of his wife, which he ought to have been the
protector of. But, beside this, it had here a two-fold aggravation,
(1.) That he had been guilty of the same sin before, and had been
reproved for it, and convinced of the folly of the suggestion which
induced him to it; yet he returns to it. Note, It is possible that
good man may not only fall into sin, but relapse into the same
sin, through the surprise and strength of temptation, and the
infirmity of the flesh. Let backsliders repent, then, but not
despair, Jer. 3. 22. (2.) That Sarah, as it should seem, was now
with child of the promised seed, or, at least, in expectation of being
A man may do that without reluctance, when he is drunken,
which, when he is sober, he could not think of without horror.a
(3.) The peril of temptation from our dearest relations and friends,
whom we love and esteem, and expect kindness from. Lot, whose
temperance and chastity were impregnable against the batteries of
foreign force, was surprised into sin and shame by the base treachery
Before Christ 1898.
Abraham's Denial of his Wife.
GENESIS, XX.
1
so quickly, according to the word of God; he ought, therefore,
to have taken particular care of her now, as Judg. 13. 4.
3. The peril that Sarah was brought into by this means; The
hing of Gerar sent, and took her to his house, in order to the
taking of her to his bed. Note, The sin of one often occasions the
sin of others; he that breaks the hedge of God's commandments,
opens a gap to he knows not how many; the beginning of sin is
as the letting forth of water.
3. But God came to Abimelech in a dream by
night, and said to him, Behold, thou art but a
dead man, for the woman which thou hast taken;
for she is a man's wife. 4. But Abimelech had
not come near her: and he said, LORD, wilt thou
slay also a righteous nation? 5. Said he not unto
me, She is my sister? and she, even she herself,
said, He is my brother: in the integrity of my
heart and innocency of my hands have I done
this. 6. And God said unto him in a dream, Yea,
I know that thou didst this in the integrity of thy
heart; for I also withheld thee from sinning
against me: therefore suffered I thee not to touch
her. 7. Now therefore restore the man his wife;
for he is a prophet, and he shall pray for thee,
and thou shalt live: and if thou restore her not.
know thou that thou shalt surely die, thou, and
all that are thine.
8. Therefore Abimelech rose early in the morn-
It appears, by this, that God revealed himself by dreams, (which
evidenced themselves to be divine and supernatural,) not only to
his servants, the prophets, but even to those who were out of the
pale of the church and covenant; but then, usually, it was withing, and called all his servants, and told all these
some regard to God's own people, as, in Pharaoh's dream, to things in their ears: and the men were sore afraid.
Joseph, in Nebuchadnezzar's, to Daniel, and here, in Abimelech's, 9. Then Abimelech called Abraham, and said
to Abraham and Sarah, for he reproved this king for their sake, unto him, What hast thou done unto us? and
what have I offended thee, that thou hast brought
on me, and on my kingdom, a great sin? thou
hast done deeds unto me that ought not to be
done. 10. Aud Abimelech said unto Abraham,
What sawest thou, that thou hast done this thing?
Ps. 105. 14, 15.
I. God gives him notice of his danger, (v. 3.) his danger of sin,
telling him that the woman was a man's wife, so that, if he take
ber, he wrongs her husband; his danger of death for this sin,
Thou art a dead man; and God's saying so of a man makes him
Note, Every wilful sinner ought to be told that he is a dead
man; as the condemned malefactor, and the patient whose disease
£0.
is mortal, are said to be so. If thou art a bad man, certainly
thou art a dead man.
II. He pleads ignorance, (v. 4, 5.) that Abraham and Sarah had
agreed to impose upon him, and not to let him know that they
were any more than brother and sister. See what confidence a
man may have toward God, when his heart condemns him not,
1 John, 3.21. If our consciences witness to our integrity, and
that, however we may have been cheated into a snare, we have
not, knowingly and wittingly, sinned against God, it will be our
rejoicing in the day of evil. He pleads with God, as Abraham
had done, ch. 18.23. Wilt thou slay a righteous nation? Not
such a nation as Sodom, which was indeed justly destroyed, but
a nation which, in this matter, was innocent.
wrong, Abraham from suffering wrong, and Sarah from both.
Note, (1.) There is a great deal of sin devised and designed that
is never executed. As bad as things are in the world, they are not
so bad as the devil and wicked men would have them. (2.) It is
God that restrains men from doing the ill they would do; it is not
from him that there is sin, but it is from him that there is not
more sin, either by his influence upon men's minds, checking
their inclination to sin, or, by his providence, taking away the
opportunity to sin. (3.) It is a great mercy to be hindered from
instrument, 1 Sam. 25. 32, 33.
committing sin; of this God must have the glory, whoever is the
3. He charges him to make restitution, v.7. Now therefore, now
that thou art better informed, restore the man his wife. Note,
did wrong, that will not excuse us, if we knowingly persist in it,
Ignorance will excuse no longer than it continues; if we ignorantly
Lev. 5.3..5. The reasons why he must be just and kind to
Abraham, are, (1.) Because he is a prophet; near and dear to
God, for whom God does, in a particular manner, concern himself.
them as done to himself. (2.) Being a prophet, he shall pray for
God highly resents the injuries done to his prophets, and takes
thee; that is a prophet's reward, and a good reward it is. It is
intimated that there was great efficacy in the prayers of a prophet,
that stand in need of them, and should make, at least, this return
and that good men should be ready to help those with their prayers
for the kindnesses that are done them. Abraham was accessary
to Abimelech's trouble, and therefore was obliged, in justice, to
pray for him. (3.) It is at thy peril, if thou do not restore her;
know thou that thou shalt surely die. Note, He that does wrong,
whoever he is, prince or peasant, shall certainly receive for the
wrong which he
repent restitution,
Col. 3.25. No injustice can be made passable with God, no not
by Cæsar's image stamped upon it.
III. God gives a very full answer to what he had said.
1. He allows his plea, and admits that what he did he did in
the integrity of his heart, v. 6. Yea, I know it. Note, It is matter
of comfort to those that are honest, that God knows their honesty,
and will acknowledge it, though perhaps men, that are prejudiced
against them, either cannot be convinced of it, or will not own
that they are.
2. He lets him know that he was kept from proceeding in the
sin, merely by the good hand of God upon him. I withheld thee
from sinning against me. Abimelech was hereby kept from doing||
1
And Abraham said, Because I thought, Surely
the fear of God is not in this place; and they will
slay me for my wife's sake. 12. And yet indeed
she is my sister; she is the daughter of my father,
but not the daughter of my mother; and she
became my wife. 13. And it came to pass, when
God caused me to wander from my father's house,
that I said unto her, This is thy kindness which
thou shalt shew unto me; at every place whither
we shall come, say of me, He is my brother.
Abimelech, being thus warned of God in a dream, takes the
warning, and, as one truly afraid of sin, and its consequences, he
rises early, to pursue the directions given him.
I. He has a caution for his servants; (v.8.) Abraham himself
could not be more careful than he was to command his household
in this matter. Note, Those whom God has convinced of sin and
danger, ought to tell others what God has done for their souls, that
they also may be awakened, and brought to a like holy fear.
II. He has a chiding for Abraham. Observe,
1. The serious reproof which Abimelech gave to Abraham,
Before Christ 1897.
i
GENESIS, XX, XXI,
Abimelech's kind Behaviour to Abraham
v. 9, 10. His reasoning with Abraham upon this occasion was || Sarah the blessing of children so long, to punish them for this
strong, and yet very mild. Nothing could be said better; he does sinful compact which they had made, to deny one another; if they
not reproach him, nor insult over him; does not say, "Is this will not own their marriage, why should God own it? But we may
your profession? I see, though you will not swear, you will lie. suppose, that, after this reproof which Abimelech gave them, they
If these be prophets, I will beg to be freed from the sight of them;" agreed never to do so again, and then presently we read, ch. 21.1, 2,
but he fairly represents the injury Abraham had done him, and that Sarah conceived.
calmly signifies his resentment of it. (1.) He calls that sin, which
he now found he had been in danger of, a great sin. Note, Even
the light of nature teaches men that the sin of adultery is a very
great sin be it observed, to the shame of many who call them-
selves Christians, and yet make a light matter of it. (2.) He looks
upon it, that both himself and his kingdom would have been ex-
posed to the wrath of God, if he had been guilty of that sin, though
ignorantly. Note, The sins of kings often prove the plagues of
kingdoms; rulers should therefore, for their people's sake, dread
sin. (3.) He charges Abraham with doing that which was not
justifiable, in disowning his marriage; this he speaks of justly; and
yet tenderly; he does not call him a liar and cheat; but tells him
he had done deeds that ought not to be done. Note, Equivocation
and dissimulation, however they may be palliated, are very bad
things, and by no means to be admitted in any case. (4.) He takes
it as a very great injury to himself and his family, that Abraham
had thus exposed them to sin; "What have I offended thee? If I
had been thy worst enemy, thou couldest not have done me a worse
turn, nor taken a more effectual course to be avenged on me."
Note, We ought to reckon that those do us the greatest unkind-
ness in the world, that any ways tempt or expose us to sin, though
they may pretend friendship, and offer that which is grateful enough
to the corrupt nature. (5.) He challenges him to assign a cause
for his suspecting them as a dangerous people for an honest man
to live among, v. 10. “What sawest thou, that thou hast done this
thing? What reason hadst thou to think, that, if we had known
her to be thy wife, thou wouldest have been exposed to any danger
by it?" Note, A suspicion of our goodness is justly reckoned a
greater affront than a slight upon our greatness.
14. And Abimelech took sheep, and oxen, and
men-servants, and women-servants, and gave them
unto Abraham, and restored him Sarah his wife.
15. And Abimelech said, Behold, my land is before
thee: dwell where it pleaseth thee. 16. And unto
Sarah he said, Behold, I have given thy brother a
thousand pieces of silver: behold, he is to thee a
covering of the eyes, unto all that are with thee,
and with all other: thus she was reproved. 17. So
Abraham prayed, unto God and God healed
Abimelech, and his wife, and his maid-servants;
and they bare children. 18. For the LORD had
fast closed up all the wombs of the house of Abi-
melech, because of Sarah Abraham's wife.
7
Here is,
1. The kindness of a prince, which Abimelech shewed to Abra-
ham. See how unjust Abraham's jealousies were; he fancied, that,
if they knew that Sarah was his wife, they would kill him; but,
instead of that, when they did know, they were kind to him,
frightened at least to be so by the divine rebukes they were under.
(1.) He gives him his royal licence to dwell where he pleased in his
country; courting his stay, because he saw that God was with him,
v. 15. (2.) He gives him his royal gifts, v. 14. sheep and oxen, and,
v.16. a thousand pieces of silver. This he gave when he restored
Sarah, either, [1.] By way of satisfaction for the wrong he had
offered to do, in taking her to his house; when the Philistines
restored the ark, being plagued for detaining it, they sent a pre-
sent with it. The law appointed, that, when restitution was made,
something should be added to it, Lev. 6.5. Or, [2.] To engage
Abraham's prayers for him; not as if prayers should be bought
and sold; but those, whose spiritual things we reap of, we should
endeavour to be kind to, 1 Cor. 9. 11. Note, It is our wisdom to
get and keep an interest with those that have an interest in heaven;
and to make those our friends who are the friends of God. (3.) He
gives to Sarah good instruction, tells her that her husband (her
brother, he calls him, to upbraid her with calling him so) must be
to her for a covering of the eyes, that is, she must look at no
other, nor desire to be looked at by any other. Note, Yoke-
fellows must be to each other for a covering of the eyes. The
marriage-covenant is a covenant with the eyes, like Jon's, ch. 31. 1.
2. The kindness of a prophet, which Abraham shewed to Abime-
lech; he prayed for him, v. 17, 18. This honour God would put
upon Abraham, that though Abimelech had restored Sarah, yet the
judgment he was under should be removed upon the prayer of
Abraham, and not before. Thus God healed Miriam, when Moses,
whom she had most affronted, prayed for her, Numb. 12. 13. and
was reconciled to Job's friends, when Job, whom they had grieved,
prayed for them, (Job, 42.8..10.) and so did, as it were, give it
under his hand that he was reconciled to them.
Note, The
prayers of good men may be a kindness to great men, and ought
to be valued.
2. The poor excuse that Abraham made for himself.
(1.) He pleaded the bad opinion he had of the place, v.11. He
thought within himself, (though he could not give any good rea-
son for his thinking so,) "Surely the fear of God is not in this place,
and then they will slay me." [1.] Little good is to be expected
there, where no fear of God is: see Ps. 36.1. [2.] There are
many places and persons that have more of the fear of God in
them than we think they have: perhaps they are not called by
our dividing name, they do not wear our badges, they do not tie
themselves to that which we have an opinion of; and therefore we
conclude they have not the fear of God in their hearts, which is very
injurious both to Christ and Christians, and makes us obnoxious
to God's judgment, Matth. 7. 1. [ 3.] Uncharitableness and cen-
soriousness are sins that are the cause of many other sins. When
men have once persuaded themselves concerning such and such,
that they have not the fear of God, they think that will justify
them in the most unjust and unchristian practices toward them.
Men would not do ill, if they did not first think ill.
(2.) He excused it from the guilt of a downright lie, by making
it out, that, in a sense, she was his sister, v. 12. Some think she
was own sister to Lou, who is called his brother Lot, ch.14. 16. ||
though he was his nephew; so Sarah is called his sister. But they
to whom he said, She is my sister, understood that she was so his
sister, as not to be capable of being his wife; so that it was an
equivocation, with an intent to deceive.
(3.) He clears himself from the imputation of an affront designed
to Abimelech in it, by alleging that it had been his practice before,
according to an agreement between him and his wife, when they
first became sojourners, v. 13. "When God caused me to wander
from my father's house, then we settled this matter." Note,
[1.] God is to be acknowledged in all our wanderings. [2.] Those
that travel abroad, and converse much with strangers, as they have
need of the wisdom of the serpent, so it is requisite that that wis-
•
1.
doin be ever tempered with the innocence of the dove. It may, 1 AND the LORD visited Sarah as he had said,
for aught I suggested, that God denied to Abraham
VOL. I.
Y & Z
CHAP. XXI.
In this chapter, we have, I. Isaac, the child of promise, born into Abrahem's
family, v.1..8. H. Ishmael, the son of the bond-u oman, cast out of it,
v.9..21. III. Abraham's league with his neighbous Abimelech, v.22. 82.
IV. His devotion to his God, v. 33.
Before Christ 1897.
GENESIS, XXI.
The Birth of Isaac.'
spoken. 2. For Sarah conceived, and bare Abra- was, not only the son, but the heir of, was to be the joy of all the
ham a son in his old age, at the set time of which saints in all ages, and that which would fill their mouths with
laughter. 2. He circumcised him, v. 4. The covenant being esta-
God had spoken to him. 3. And Abraham called blished with him, the seal of the covenant was administered to him;
the name of his son that was born unto him, whom and though a bloody ordinance, and he a darling, yet it must not
Sarah bare to him, Isaac. 4. And Abraham cir- be omitted, no, nor deferred beyond the eighth day. God had
cumcised his son Isaac being eight days old, as kept time in performing the promise, and therefore Abraham must
keep time in obeying the precept.
God had commanded him. 5. And Abraham was
an hundred years old, when his son Isaac was born
unto him. 6. And Sarah said, God hath made me
to laugh, so that all that hear will laugh with me.
7. And she said, Who would have said unto Abra-
ham, that Sarah should have given children suck?
for I have born him a son in his old age. 8. And
the child grew, and was weaned: and Abraham
made a great feast the same day that Isaac was
III. The impressions which this mercy made upon Sarah.
1. It filled her with joy, v.6. "God has made me to laugh; he
has given me both cause to rejoice, and a heart to rejoice." Thus
the mother of our Lord, Luke, 1. 46, 47. Note, (1.) God bestows
service: and, whatever is the matter of, our joy, God must be
mercies upon his people to encourage their joy in his work and
acknowledged as the Author of it, unless it be the laughter of the
fool. (2.) When mercies have been long deferred, they are the
more welcome when they come. (3.) It adds to the comfort of any
They that hear me, will laugh with me: for laughing is catching.
mercy, to have our friends rejoice with us in it. See Luke, 1.58.
Others would rejoice in this instance of God's power and good-
ness, and be encouraged to trust in him. See Ps. 119.74.
weaned.
2. It filled her with wonder, v.7. Observe here, (1.) What it
was she thought so wonderful, that Sarah should give children
suck, that she should not only bear a child, but be so strong and
hearty at that age as to give it suck. Note, Mothers, if they be
able, ought to be nurses to their own children. Sarah was a per-
son of quality; was aged; nursing might be thought prejudicial
either to herself, or to the child, or to both; she had choice of
nurses, no doubt, in her own family; and yet she would do her duty
in this matter; and her daughters the good wives are, while they
thus do well, 1 Pet. 3. 5, 6. See Lam. 4.3. (2.) How she expressed
her wonder, "Who would have said it? The thing was so highly
improbable, so near to impossible, that if any one but God had
said it, we could not have believed it." Note, God's favours to his
covenant-people are such as surpass both their own and others'
thoughts and expectations; who could imagine that God should
so much for those that deserve so little, nay, for those that de-
terve so ill? See Eph. 3. 20. 2 Sam. 7. 18, 19. Who would have
said that God should send his Sou to die for us, his Spirit to
sanctify us, his angels to attend us? Who would have said that
such great sins should be pardoned, such mean services accepted,
and such worthless worms taken into covenant and communion
with the great and holy God?
IV. A short account of Isaac's infancy, v.8. The child grew;
special notice is taken of this, though a thing of course, to intimate
that the children of the promise are growing children. See
Luke, 1.80.-2.40. They that are born of God, shall increase
more and more with the increase of God, Col. 2. 19. He grew so
as not always to need milk, but was able to bear strong meat, and
And then it was that
then he was weaned. See Heb. 5. 13, 14.
Abraham made a great feast for his friends and neighbours, in
He made this feast,
thankfulness to God for his mercy to him.
not on the day that Isaac was born, that would have been too
great a disturbance to Sarah; nor on the day that he was circum-
cised, that would have been too great a diversion from the ordi-
nance; but on the day that he was weaned, because God's blessing
upon the nursing of children, and the preservation of them through
the perils of the infant-age, are signal instances of the care and
tenderness of the Divine Providence, which ought to be acknow-
ledged, to its praise. See Ps. 22. 9, 10. Hos. 11. 1, 2.
||
Long looked for comes at last. The vision concerning the pro-
mised seed is for an appointed time, and now, at the end, it speaks,
and does not lie; few under the Old Testament were brought into
the world with such expectation as Isaac was; not for the sake
of any great personal eminence at which he was to arrive, but
because he was to be, in this very thing, a type of Christ, that
Seed which the holy God so long promised, and holy men so long
expected. In this account of the first days of Isaac, we may
observe,
||
I. The fulfilling of God's promise in the conception and birth
of Isaac, v. 1, 2. Note, God's providences look best and brightest ||
when they are compared with his word, and when we observe how
God, in them all, acts as he has said, as he has spoken. 1. Isaac
was born according to the promise. The Lord visited Sarah in
mercy, as he had said. Note, No word of God shall fall to the
ground; for he is faithful that has promised, and God's faithful-do
ness is the stay and support of his people's faith. He was born at
the set time at which God had spoken to him, v. 2. Note, God is
always punctual to his time; though his promised mercies come
not at the time we set, they will certainly come at the time that
He sets, and that is the best time. 2. He was born by virtue of
the promise; Surah by faith received strength to conceire,
Heb. 11.11. God therefore, by promise, gave that strength. It
was not by the power of common providence, but by the power of
a special promise, that Isaac was born. A sentence of death was,
as it were, passed upon the second causes; Abraham was old, and
Sarah old, and both as good as dead; and then the word of God
took place. Note, True believers, by virtue of God's promises,
are enabled to do that which is above the power of human nature,
for by them they partake of a divine nature, 2 Pet. 1. 4.
II. Abraham's obedience to God's precept concerning Isaac.
1. He named him, as God commanded him, v. 3. God directed
him to name him for a memorial, Isaac, laughter; and Abraham,
whose office it was, gave him that name, though he might have
designed him some other name of a more pompous signification.
Note, It is fit that the luxuriancy of human invention should
always yield to the sovereignty and plainness of divine institution;
yet there was good reason for the name. (1.) When Abraham ||
received the promise of him, he laughed for joy, ch. 17. 17. Note,
When the sun of comfort is risen upon the soul, it is good to
remember how welcome the dawning of the day was, and with
what exultation we embraced the promise. (2.) When Sarah
received the promise, she laughed with distrust and diffidence.
Note, When God gives us the mercies we began to despair of, we
ought to remember with sorrow and shame our sinful distrusts of
God's power and promise, when we were in pursuit of them.
(3.) Isaac was himself, afterward, laughed at by Ishmael, v.9.
and perhaps his name bid him expect it. Note, God's favourites
ase of the world's laughing-stocks. (4.) The promise which he
►
9. And Sarah saw the son of Hagar the Egyp-
mocking.
tian, which she had born unto Abraham,
10. Wherefore she said unto Abraham, Cast out
this bond-woman and her son: for the son of this
bond-woman shall not be heir with my son, even
with Isaac. 11. And the thing was very grievous
12. And
in Abraham's sight, because of his son.
Before Christ 1892.
GENESIS, XXI.
Hagar and Ishmael expelled.
matter before him in a true light, and shews him, 1. That the
casting out of Ishmael was necessary to the establishment of Isaac
in the rights and privileges of the covenant. In Isaac shall thy
seed be called: both Christ and the church must descend from
Abraham through the loins of Isaac; this is the entail of the pro-
mise upon Isaac, and is quoted by the apostle, (Rom.9.7.) to
shew that not all who came from Abraham's loins were the heirs
of Abraham's covenant. Isaac, the promised son, must be the
father of the promised seed; therefore, "Away with Ishmael,
send him far enough, lest he corrupt the manners, or attempt to
invade the rights, of Isaac." It will be his security to have his
rival banished. The covenant-seed of Abraham must be a pecu-
liar people, a people by themselves, from the very first distinguished,
not mingled with those that were out of covenant, for this reason,
Ishmael must be separated. Abraham was called alone, and so
must Isaac be. See Isa. 51.2. It is probable that Sarah little
thought of this, (John, 11.51.) but God took what she said, and
2. That the
turned it into an oracle, as afterward, ch. 27. 10.
He shall be
casting out of Ishmael should not be his ruin, v. 13.
We are not sure that it was his
a nation, because he is thy seed.
eternal ruin; it is presumption to say that all those who are left
out of the external dispensation of God's covenant, are therefore
excluded from all his mercies: those may be saved who are not
thus honoured. However, we are sure it was not his temporal
ruin. Though he was chased out of the church, he was not chased
out of the world. I will make him a nation. Note, (1.) Nations
are of God's making; he founds them, he forms them, he fixes
them. (2.) Many are full of the blessings of God's providence,
that are strangers to the blessings of his covenant. (3.) The
children of this world often fare the better, as to outward things,
for their relation to the children of God.
||
God said unto Abraham, Let it not be grievous
in thy sight because of the iad, and because of
thy bond-woman; in all that Sarah hath said unto
thee, hearken unto her voice; for in Isaac shall
thy seed be called. 13. And also of the son of
the bond-woman will I make a nation, because he
is thy seed.
The casting out of Ishmael is here considered of, and resolved on.
I. Ishmael himself gave the occasion, by some affronts he gave to
Isaac his little brother; some think, on the day that Abraham made
the feast, for joy that Isaac was safely weaned, which, the Jews
say, was not till he was three years old; others say, five. Sarah
herself was an eye-witness of the abuse; she saw the son of the
Egyptian mocking, v.9. mocking Isaac, no doubt, for it is said, with
reference to this, Gal.4. 29. that he that was born after the flesh
persecuted him that was born after the Spirit. Ishmael is here called
the son of the Egyptian, because, as some think, the 400 years'
affliction of the seed of Abraham by the Egyptians began now, and
was to be dated from hence, ch. 15.13. She saw him playing with
Isaac, so the Seventy, and, in play, mocking him. Ishmael was four-
teen years older than Isaac; and when children are together, the
elder should be careful and tender of the younger: but it argued a
ery base and sordid disposition in Ishmael, to be abusive to a child
hat was no way a match for him. Note, 1. God takes notice of
what children say and do in their play: and will reckon with them,
if they say or do amiss, though their parents do not. 2. Mocking
is a great sin, and very provoking to God. 3. There is a rooted
remaining enmity in the seed of the serpent against the Seed of the
woman. The children of promise must expect to be mocked.
This is persecution which they that live godly must count upon.
4. None are rejected and cast out from God, but those who have
first deserved it; Ishmael is continued in Abraham's family, till he
becomes a disturbance, grief, and scandal, to it.
II. Sarah made the motion, v. 10. Cast out this bond-woman.
This seems to be spoken in some heat, yet it is quoted, Gal. 4.30.
as if it had been spoken by a spirit of prophecy; and it is the
sentence passed on all hypocrites and carnal people, though they
have a place and name in the visible church; all that are born
after the flesh and not born again, that rest in the law and reject
the gospel-promise, shall certainly be cast out. It is made to
point particularly at the rejection of the unbelieving Jews, who,
though they were the seed of Abraham, yet, because they submitted
not to the gospel-covenant, were unchurched and disfranchised:
and that which, above any thing, provoked God to cast them off,
was, their mocking and persecuting of the gospel-church, God's
Isaac, in its infancy, 1 Thess. 2. 16. There are
are familiarly conversant with the children of God in this world,
and yet shall not partake with them in the inheritance of sons.
Ishmael might be Isaac's play-fellow and school-fellow, yet not
his fellow-heir.
•
14. And Abraham rose up early in the morning,
and took bread, and a bottle of water, and
it unto Hagar, putting it on her shoulder, and the
gave
child, and sent her away: and she departed,
and wandered in the wilderness of Beer-sheba.
15. And the water was spent in the bottle, and she
16. And
cast the child under oue of the shrubs.
she went, and sat her down over against him a
good way off, as it were a bow-shot: for she said,
Let me not see the death of the child. And she
sat over against him, and lift up her voice, and
wept. 17. And God heard the voice of the lad;
and the angel of God called to Hagar out of
heaven, and said unto her, What aileth thee,
Hagar? fear not; for God hath heard the voice
of the lad where he is. 18. Arise, lift up the lad,
and hold him in thine hand; for I will make him
a great nation. 19. And God opened her eyes,
and she saw a well of water; and she went, and
filled the bottle with water, and gave the lad drink.
20. And God was with the lad; and he grew, and
dwelt in the wilderness, and became an archer.
III. Abraham was averse to it, v.11. The thing was very
grievous in Abraham's sight. 1. It grieved him that Ishmael had
given such a provocation. Note, Children ought to consider, that
the more their parents love them, the more they are grieved at
their misconduct, and particularly their quarrels among themselves.
2. It grieved him that Sarah insisted upon such a punishment.
Might it not suffice to correct him? would nothing less serve
than to expel him?" Note, Even the needful extremities which21. And he dwelt in the wilderness of Paran: and
must be used with wicked and incorrigible children, are very his mother took him a wife out of the land of
grievous to tender parents, who cannot thus afflict willingly. Egypt.
**
IV. God determined it, v. 12, 13. We may well suppose Abra-
ham to be greatly agitated about this matter; loath to displease
Sarah, and yet loath to expel Ishmael; in this difficulty, God tells
him what his will was, and then he is satisfied. Note, A good
man desires no more in doubtful cases than to know his duty, and
what God would have him do; and when he is clear in that, he
is, or should be, easy. To make Abraham so, God sets this
Here is,
I. The casting out of the boud-woman and her son from the
family of Abraham, v. 14. Abraham's obedience to the divine
command in this matter was speedy; early in the morning, we
may suppose immediately after he had, in the night's visions, re-
ceived orders to do this. It was also submissive; it was contrary
:
Before Christ 1892.
GENESIS, XXI.
God's Mercy to Hagar and Ishmael
to his judgment, at least, to his own inclination, to do it; yet as
soon as he perceives that it is the mind of God, he makes no ob-
jections, but silently does as he is bidden, as one trained up to an
implicit obedience. In sending them away without any attend-
ants, on foot, and slenderly provided for, it is probable that he
observed the directions given him. If Hagar and Ishmael had
conducted themselves well in Abraham's family, they might have
continued there; but they threw themselves out by their own pride
and insolence, which were thus justly chastised. Note, By abusing
our privileges, we forfeit them. Those that know not when they
are well off in such a desirable place as Abraham's family, deserve
to be cashiered, and to be made to know the worth of mercies by
the want of them.
one he was, ch. 16.12. They that are born after the flesh, take
up with the wilderness of this world, while the children of the
promise aim at the heavenly Canaan, and cannot be at rest till
they are there. Observe, 1. He had some tokens of God's pre-
sence, God was with the lad; his outward prosperity was owing
to this. 2. By trade he was an archer, which intimates that craft
was his excellency, and sport his business; rejected Esau was a
cunning hunter. 3. He matched among his mother's relations;
she took him a wife out of Egypt; as great an archer as he was,
he did not think he took his aim well in the business of marriage,
if he proceeded without his mother's advice and consent.
II. Their wandering in the wilderness, missing their way to the
place Abraham designed them for a settlement.
1. They were reduced to great distress there; their provisions
were spent, and Ishmael was siek; he that used to be full fed in
Abraham's house, where he waxed fat and kicked, now fainted and
sunk, when he was brought to short allowance. Hagar is in tears,
and sufficiently mortified; now she wishes for the crumbs she had
wasted, and made light of, at her master's table; like one under
the power of the spirit of bondage, she despairs of relief, counts
upon nothing but the death of the child, (v. 15, 16.) though God
had told her, before he was born, that he should live to be a man,
a great man. We are apt to forget former promises, when present
providences seem to contradict them; for we live by sense.
lech and Phichol the chief captain of his host
22. And it came to pass at that time, that Abime-
spake unto Abraham, saying, God is with thee in
all that thou doest: 23. Now therefore swear unto
me here by God, that thou wilt not deal falsely with
me, nor with my son, nor with my son's son: but
according to the kindness that I have done unto
thee, thou shalt do unto me, and to the land wherein
thou hast sojourned. 24. And Abraham said, I will
because of a well of water, which Abimelech's
swear. 25. And Abraham reproved Abimelech,
2. In this distress God graciously appeared for their relief; he servants had violently taken away. 26. And Abi-
heard the voice of the lad, v. 17. We read not of a word he said; melech said, I wot not who hath done this thing:
but his sighs, and groans, and calamitous state, cried loud in the neither didst thou tell me, neither yet heard I of it
ears of mercy. An angel was sent to comfort Hagar, and it was
not the first time that she had met with God's comforts in a wil- but to-day. 27. And Abraham took sheep and
deruess; she had thankfully acknowledged the former kind visit oxen, and gave them unto Abimelech; and both
which God made her in such a case, ch. 16. 13. and therefore God of them made a covenant. 28. And Abraham
now visited her again with seasonable succours. (1.) The angel
assures her of the cognizance God took of her distress; God has
heard the voice of the lad where he is, though he is in a wilder-
Bess: for wherever we are, there is a way open heaven-ward;
therefore lift up the lad, and hold him in thy hand, v. 18. Note,
God's readiness to help us, when we are in trouble, must not
slacken, but quicken, our endeavours to help ourselves. (2.) He
repeats the promise concerning her son, that he should be a great
nation, as a reason why she should bestir herself to help him.
Note, It should engage our care and pains about children and
young people, to consider that we know not what God has designed
them for, nor what great use Providence may make of them.
(3.) He directs her to a present supply, v. 19. he opened her eyes,
which were swollen, and almost blinded, with weeping; and then
she saw a well of water. Note, Many that have reason enough to
De comforted, go mourning from day to day, because they do not
see the reason they have for comfort. There is a well of water by
them in the covenant of grace, but they are not aware of it; they
have not the benefit of it, till the same God that opened their eyes
to see their wound, opens them to see their remedy, John, 16. 6, 7.
Now the apostle tells us, that those things concerning Hagar and
Ishmael are aλŋyopspeva, Gal. 4. 24. they are to be allegorized;
this, then, will serve to illustrate the folly of those, [1.] Who, like
the unbelieving Jews, seek for righteousness by the law and the
carual ordinances of it, and not by the promise made in Christ,
thereby running themselves into a wilderness of want and despair.
Their comforts are soon exhausted, and if God save them not by
his special prerogative, and by a miracle of mercy open their eyes,
and undeceive them, they are undone. [2.] Their folly also, who
seek for satisfaction and happiness in the world and the things of
it. Those that forsake the comforts of the covenant and commu-
nion with God, and choose their portion in this earth, take up
with a bottle of water, poor and slender provision, and that soon
opent; they wander endlessly in pursuit of satisfaction, and, at
length, sit down short of it.
We have here an account of the treaty between Abimelech and
Abraham, in which appears the accomplishment of that promise,
ch. 12. 2. that God would make his name great. His friendship is
valued, is courted, though a stranger, though a tenant at will to the
Canaanites and Perizzites.
I. The league is proposed by Abimelech, and Phichol his prime.
minister of state, and general of his army. 1. The inducement to it
was God's favour to Abraham, v. 22. “God is with thee in all thou
doest, and we cannot but take notice of it.” Note, (1.) God, in
his providence, sometimes shews his people such tokens for good,
that their neighbours cannot but take notice of it, Ps. 86. 17.
Their affairs do so visibly prosper, and they have such remarkable
success in their undertakings, that a confession is extorted from
all about them, of God's presence with them. (2.) It is good
being in favour with those that are in favour with God, and having
an interest in them that have an interest in heaven, Zech.8.23.
We will go with you, for we have heard that God is with
you. We
do well for ourselves, if we have fellowship with those that have
fellowship with God, 1 John, 1. 3. 2. The tenor of it was, in ge-
III. The settlement of Ishmael, at last, in the wilderness of neral, that there should be a firm and constant friendship between
Paran, v. 20, 21. a wild place, fittest for a wild man; and such an the two families, which should not upon any account be vi lated.
||
set seven ewe-lambs of the flock by themselves.
29. And Abimelech said unto Abraham, What
mean these seven ewe-lambs which thou hast set
by themselves? 30. And he said, For these seven
ewe-lambs shalt thou take of my hand, that they
may be a witness unto me, that I have digged this
well. 31. Wherefore he called that place Beer-
sheba; because there they sware both of them.
32. Thus they made a covenant at Beer-sheba :
then Abimelech rose up, and Phichol the chief
captain of his host, and they returned into the
land of the Philistines.
"
*
Before Christ 1872.
GENESIS, XXI, XXII. Abraham's Covenant with Abimelech.
•
This bond of friendship must be strenghtened by the bond of an his oratory or house of prayer. Christ prayed in a garden, on a
oath, in which the true God was appealed to, both as a Witness mountain. (1.) Abraham kept up public worship, to which, pro-
of their sincerity, and an Avenger, in case either side were bably, his neighbours resorted, that they might join with him.
treacherous, v. 23. Observe, (1.) He desires the entail of this Note, Good men should not only retain their goodness wherever
league upon his posterity, and the extent of it to his people. He they go, but do all they can to propagate it, and make others good.
would have his son, and his son's son, and his land likewise, to (2.) In calling on the Lord, we must eye him as the everlasting
have the benefit of it. Good men should secure an alliance and God, the God of the world; so some. Though God had made
communion with the favourites of heaven, not for themselves only, himself known to Abraham as his God in particular, and in cove-
but for their's also. (2.) He reminds Abraham of the fair treat-nant with him, yet he forgets not to give glory to him as the Lord
ment he had found among them; according to the kindness I have of all: the everlasting God, who was before all worlds, and will be
See Isa. 40.28.
done unto thee. As those that have received kindness must return when time and days shall be no more.
it, so those that have shewed kindness may expect it.
II. It is consented to by Abraham, with a particular clause in-
serted about a well. In Abraham's part of this transaction, 1. He
was ready to enter into this league with Abimelech, finding him
to be a man of honour and conscience, and that had the fear of
God before his eyes, v. 24. I will swear. Note, (1.) Religion does
not make men morose and unconversable; I am sure it ought not:
we must not, under colour of shunning bad company, be sour to all
company, and jealous of every body. (2.) An honest mind does
not startle at giving assurances; if Abraham say that he will be
true to Abimelech, he is not afraid to swear it; an oath is for con-
firmation. 2. He prudently settled the matter concerning a well,
which Abimelech's servants had quarrelled with Abraham about. 1.
Wells of water, it seems, were choice goods in that country thanks
be to God that they are not so scarce in our's. (1.) Abraham
mildly told Abimelech of it, v. 25. Note, If our brother trespass
against us, we must, with the meekness of wisdom, tell him his
fault, that the matter may be fairly accommodated, and an end
made of it, Matth. 18.15. (2.) He acquiesced in Abimelech's
of himself in this v. 26. I wot not
done this thing. Many are suspected of injustice and unkindness,
that are perfectly innocent, which we ought to be glad to be con-
vinced of the faults of servants must not be imputed to their
masters, unless they know of them, and justify them; and no more
can be expected from an honest man, than that he be ready to do
right as soon as he knows that he has done wrong. (3.) He took
care to have his title to the well cleared and confirmed, to prevent
any disputes or quarrels for the future, v. 30. It is justice, as well
as wisdom, to do thus, in prepetuam rei memoriam-that the cir-
cumstance may be perpetually remembered. 3. He made a very
handsome present to Abimelech, v. 27. It was not any thing curious
or fine that he presented to him, but that which was valuable and
useful, sheep and oxen, in gratitude for Abimelech's kindness to him,
and in token of hearty friendship between them: the interchanging
of kind offices is the improving of love; that which was mine is my
friend's. 4. He ratified the covenant by an oath, and registered it
by giving a new name to the place, v. 31. Beer-sheba, the well of
the oath, in remembrance of the covenant they sware to, that they
might be ever mindful of it; or, the well of seven, in remembrance
of the seven lambs given to Abimelech, as a consideration for his
confirming Abraham's title to that well. Note, Bargains made
must be remembered, that we may make them good, and may not
break our word through oversight.
•
33. And Abraham planted a grove in Beer-sheba,
and called there on the name of the LORD, the
everlasting God. 34. And Abraham sojourned in
the Philistines' land many days.
CHAP. XXII.
We have here that fumous story of Abraham's offering up his son Isaac, that is,
his offering to offer him, which was justly looked upon as one of the wonders of
the church. Here is, I. The strange command which God gave to Abraham
concerning it, v. 1, 2. II. Abraham's strange obedience to this command,
v.3..10. III. The strange issue of this trial. 1. The sacrificing of Isaac
was countermanded, v.11,12. 2. Another sacrifice was provided, v. 13,14.
3. The covenant was renewed with Abraham, hereupon, v. 15..19. Lastly, An
account of some of Abraham's relations, v. 20..24.
2. There he made not only a constant practice, but an open
profession of his religion. There he called on the name of the Lord,
the everlasting God, probably, in the grove he planted, which was
ND it came to pass after these things, that
God did tempt Abraham, and said unto
him, Abraham: And he said, Behold here I am.
2. And he said, Take now thy son, thine only son
Isaac, whom thou lovest, and get thee into the
land of Moriah; and offer him there for a burnt-
offering upon one of the mountains which I will
tell thee of.
QARİS
Here is the trial of Abraham's faith, whether it continued so strong,
so vigorous, so victorious, after a long settlement in communion
with God, as it was at first, when by it he left his country: then,
it was made to appear that he loved God better than his father:
now, that he loved him better than his son. Observe here,
I. The time when Abraham was thus tried ; (v. 1.) after these
things; after all the other exercises he had had, all the hardships
and difficulties he had gone through: now, perhaps, he was beginning
to think the storms were all blown over; but, after all, this encounter
comes, which is sharper than any yet. Note, Many former trials
will not supersede, or secure us from further trials; we have not
yet put off the harness, 1 Kings, 20. 11. See Ps. 30. 6, 7.
II. The Author of the trial; God tempted him, not to draw him
to sin, so Satan tempts: if Abraham had sacrificed Isaac, he had
not sinned; his orders would have justified him, and borne him
out; God tempted him, to discover his graces, how strong they
were, that they might be found to praise, and honour, and glory,
1 Pet. 1.7. Thus God tempted Job, that he might appear not
only a good man, but a great man. God did tempt Abraham; he
did lift up Abraham, so some read it; as a scholar that improves
well, is lifted up when he is put into a higher form. Note,
Strong faith is often exercised with strong trials, and put upon
hard services.
Observe, 1. Abraham, being got into a good neighbourhood,
knew when he was well off, and continued a great while there:his
there he planted a grove for a shade to his tent, or, perhaps, an
orchard for fruit-trees; and there, though we cannot say he settled,
for God would have him, while he lived, to be a strange and a
pilgrim; yet he sojourned many days, as many as would consist
with his character, as Abraham the Hebrew, or passenger.
III. The trial itself; God appeared to him as he had formerly
done, called him by name, Abraham, that name which had been
given him in ratification of the promise. Abraham, like a good
servant, readily answered, "Here am I; what says my Lord unto
servant?" Probably, he expected some renewed promise like
those, ch. 15. 1. and 17.1. But, to his great amazement, that
which God has to say to him, is, in short, Abraham, go, kill thy
son; and this command is given him in such aggravating language,
as makes the temptation abundantly more grievous. When God
speaks, Abraham, no doubt, takes notice of every word, and listeus
attentively to it; and every word here is a sword in his bones;
the trial is steeled with trying phrases. Is it any pleasure to
the Almighty that he should afflict? No, it is not yet when
Before Christ 1872.
GENESIS, XXII, Abraham and Isaac on Mount Morrah.
Abraham's faith is to be tried, God seems to take pleasure in the forbids murder, under a severe penalty, ch. 9. 5, 6. Now can the
aggravation of the trial, v. 2. Observe,
unchangeable God contradict himself? He that hates robbery for.
1. The person to be offered; (1.) Take thy son, not thy bullocks | burnt-offering, (Isa. 61. 8.) cannot delight in murder for it.
and thy lambs; how willingly would Abraham have parted with 2. How would it consist with natural affection to his own son?
them by thousands to redeem Isaac! No, I will take no bullock || It would be not only murder, but the worst of murders. Cannot
out of thy house, Ps. 50. 9. "I must have thy son: not thy servant, Abraham be obedient, but he must be unnatural? If God insist
no, not the steward of thine house, that shall not serve the turn; upon a human sacrifice, is there none but Isaac to be the offering:
I must have thy son." Jephthah, in pursuance of a vow, offered and none but Abraham to be the offerer? Must the father of the
a daughter; but Abraham must offer his son, in whom the family faithful be the monster of all fathers?
was to be built up. "Lord, let it be an adopted son;" No,
(2.) “ Thine only son; thine only son by Sarah." Ishmael was
lately cast out to the grief of Abraham; and now Isaac only was
left, and must he go too? Yes, (3.) "Take Isaac, him, by name,
thy laughter, that son indeed," ch. 17. 19. not, "Send for Ishmael
back, and offer him; no, it must be Isaac;" "But, Lord, I love
Isaac, he is to me as my own soul; Ishmael is not, and wilt thou
take Isaac also? All this is against me:" Yes, (4.) That son whom
thou lovest. It was a trial of Abraham's love to God, and there-
fore it must be in a beloved son, and that string must be touched
most upon in the Hebrew it is expressed more emphatically, and,"
I think, might very well be read thus, Take now that son of thine,
that only one of thine, whom thou lovest, that Isaac. God's com-
mand must over-rule all these considerations.
||
3. God gave him no reason for it. When Ishmael was to be
cast out, a just cause was assigned, which satisfied Abraham; but
here Isaac must die, and Abraham must kill him, and neither the
one nor the other must know on what account. If Isaac had been
to die a martyr for the truth, or his life had been the ransom of
some other life more precious, it had been another matter; or if
he had died as a criminal, a rebel against God or his parents, as
in the case of the idolater, (Deut. 13.8,9.) or the stubborn son,
(Deut. 21. 18, 19.) it might have passed as a sacrifice to justice;
but the case is not so: he is a dutiful, obedient, hopeful, son;
Lord, what profit is there in his blood?"
4. How would this consist with the promise? Was it not said.
that in Isaac shall thy seed be called? But what comes of that
seed, if this pregnant bud be broken off so soon?
5. How should he ever look Sarah in the face again? With
what face can he return to her and his family, with the blood of
Isaac sprinkled on his garments, and staining all his raiment?
Surely a bloody husband hast thou been unto me, would Sarah
say, as Exod. 4.25, 26. and it would be likely to alienate her
affections for ever both from him and from his God.
6. What would the Egyptians say, and the Canaanites and
Perizzites which dwelt then in the land? It would be an eternal
reproach to Abraham, and to his altars.
"Welcome nature, if
this be grace." These, and many the like objections might have
been made; but he was infallibly assured that it was indeed a
command of God, and not a delusion; and that was sufficient to
but obeyed; we must not consult with flesh and blood about them,
answer them all. Note, God's commands must not be disputed,
(Gal. 1, 15, 16.) but with gracious obstinacy persist in our obedience
to them.
•
nify it, and to shew that he was guided by prudence, and governed
II. The several steps of this obedience: all which help to mag-
by faith, in the whole transaction.
2. The place; in the land of Moriah, three days' journey off;
so that he might have time to consider it, and, if he did it, might
do it deliberately, that it might be a service the more reasonable,
and the more honourable.
3. The manner; offer him for a burnt-offering; he must not
only kill his son, but kill him as a sacrifice, kill him devoutly, kill
him by rule, kill him with all that pomp and ceremony, with all
that sedateness and composure of mind, with which he used to
offer his burnt-offerings.
3. And Abraham rose up early in the morning,
and saddled his ass, and took two of his young men
with him, and Isaac his son, and clave the wood for
the burnt-offering, and rose up, and went unto the
place of which God had told him. 4. Then on
the third day Abraham lifted up his eyes, and saw
the place afar off. 5. And Abraham said unto his
young men, Abide ye here with the ass; and I
and the lad will go yonder and worship, and come
again to you. 6. And Abraham took the wood
6. And Abraham took the wood
of the burnt-offering, and laid it upon Isaac his
son; and he took the fire in his hand, and a knife;
and they went both of them together. 7. And
Isaac spake unto Abraham his father, and said,
My father and he said, Here am I, my son. And
he said, Behold the fire and the wood: but where
is the lamb for a burnt-offering? 8. And Abra-
ham said, My son, God will provide himself a lamb
for a burnt offering: so they went both of them
together. 9. And they came to the place which
God had told him of; and Abraham built an altar
there, and laid the wood in order, and bound Isaac
his son, and laid him on the altar upon the wood.
10. And Abraham stretched forth his hand, and
took the knife to slay his son.
4
We have here Abraham's obedience to this severe command:
Being tried, he offered up Isaac, Heb. 11. 17. Observe,
I. The difficulties which he brake through in this act of obe-
dience; much might have been objected against it. As,
1. It seemed directly against an antecedent law of God, which
1. He rises early, v. 3. Probably, the command was given in
the visions of the night, and early the next morning he set him-
self about the execution of it, did not delay, did not demur, did
not take time to deliberate; for the command was peremptory,
and would not admit a debate. Note, Those that do the will of
God heartily, will do it speedily; while we delay, time is lost, and
the heart hardened.
been a Gibeonite, it should seem, with his own hands he cleaves
2. He gets things ready for a sacrifice, and as if he himself had
the wood for the burnt-offering, that that might not be to seek
when the sacrifice was to be offered; spiritual sacrifices must be
thus prepared for.
is a journey which she must know nothing of, lest she prevent it.
3. It is very probable that he said nothing of it to Sarah; this
There is so much in our own hearts to hinder our progress in
duty, that we have need, as much as may be, to keep out of the
way of other hindrances.
for the sacrifice, which God had promised by some sign to direct
4. He carefully looked about him, to discover the place appointed
him to. Probably the direction was given by an appearance of
the Divine Glory in the place, some pillar of fire reaching from
heaven to earth, visible at a distance, and to which he pointed,
when he said, (v. 5.) " We will go yonder, where you see the light,
and worship." .
י
5. He left his servants at some distance off, (v. 5.) lest they
should have interposed, and created him some disturbance in his
strange oblation; for Isaac was, no doubt, the darling of the whole
family. Thus, when Christ was entering upon his agony in the
Before Christ 1872.
GENESIS, XXII.
Abraham and Isaac on Mount Moriah.
garden, he took only three of his disciples with him, and left the fulness of time, was to be offered up, must be bound, and therefore
a sacrifice be bound. The great Sacrifice, which, in the
•
traction.
||
rest at the garden door. Note, It is our wisdom and duty, when
we are going to worship God, to lay aside all those thoughts and so must Isaac. But with what heart could tender Abraham tie those
cares which may divert us from the service, leave them at the guiltless hands, that perhaps had often been lifted up to ask his
bottom of the hill, that we may attend on the Lord without dis-blessing, and stretched out to embrace him, and were now the more
straitly bound with the cords of love and duty! However, it must
be done. Having bound him, he lays him upon the altar, and his
hand upon the head of his sacrifice; and now, we may suppose,
with floods of tears, he gives and takes the final farewell of a
parting kiss, perhaps he takes another for Sarah, from her dying
son. This being done, he resolutely forgets the bowels of a father,
and puts on the awful gravity of a sacrificer; with a fixed heart,
and an eye lifted up to heaven, he takes the knife, and stretches
out his hand to give the fatal cut to Isaac's throat. Be astonished,
O heavens, at this; and wonder, O earth! Here is an act of faith
and obedience, which deserves to be a spectacle to God, angels,
and men. Abraham's darling, Sarah's laughter, the church's hope,
the heir of promse, lies ready to bleed and die by his own father's
hand, who never shrinks at the doing of it. Now this obedience
of Abraham, in offering up Isaac, is a lively representation,
(1.) Of the love of God to us, in delivering up his only begotten
Son to suffer and die for us, as a sacrifice; it pleased the Lord
himself to bruise him. See Isa. 53. 10. Zech.13.7. Abraham
was obliged, both in duty and gratitude, to part with Isaac, and
parted with him to a friend; but God was under no obligations to
us, for we were enemies. ( (2.) Of our duty to God, in return of
that love; we must tread in the steps of this faith of Abraham.
God, by his word, calls us to part with all for Christ; all our sins,
though they have been as a right hand, or a right eye, or an
Isaac; all those things that are competitors and rivals with Christ
for the sovereignity of the heart; (Luke, 14.26.) and we must
cheerfully let them all go. God, by his providence, which is truly
the voice of God, calls us to part with an Isaac sometimes, and
we must do it with a cheerful resignation and submission to his
holy will. 1 Sam. 3. 18.
A
6. He obliged Isaac to carry the wood, (both to try his obedience
in a lesser matter first, and that he might typify Christ, who
carried his own cross, John, 19.17.) while he himself, though he
knew what he did, with a steady and undaunted resolution, carried
the fatal knife and fire, v. 6. Note, Those that through grace are
resolved upon the substance of any service or suffering for God,
must overlook the little circumstances which make it doubly diffi-
cult to flesh and blood.
7. Without any ruffle or disorder, he talks it over with Isaac,
as if it had been but a common sacrifice that he was going to offer,
v. 7,8. (1.) It was a very affecting question that Isaac asked him,
as they were going together: My father, said Isaac; it was a melting
word, which, one would think, should strike deeper in the breast
of Abraham than his knife could in the breast of Isaac. He
might have said, or thought at least, "Call me not thy father,
who am now to be thy murderer; can a father be so barbarous,
so perfectly lost to all the tenderness of a father?" Yet he keeps
his temper, and keeps his countenance, to admiration; he calmly
waits for his son's question, and this is it, Behold, the fire and the
wood, but where is the lamb? See how expert Isaac was in the law
and custom of sacrifices: this it is to be well catechised. This is,
[1.] A trying question to Abraham. How could he endure to think
that Isaac is himself the lamb? So it is, but Abraham, as yet,
dares not tell him so; where God knows the faith to be armour of
proof, he will laugh at the trial of the innocent, Job, 9.23. [2.] It
is a teaching question to us all; that when we are going to worship
God, we should seriously consider whether we have every thing
ready, especially the Lamb for a burnt-offering; behold, the fire
is ready, that is, the Spirit's assistance, and God's acceptance;
the wood is ready, the instituted ordinances designed to kindle our
affections, (which indeed, without the Spirit, are but like wood
without fire, but the Spirit works by them,) all things are now
ready; but where is the lamb? Where is the heart? Is that ready
to be offered up to God, to ascend to him as a burnt-offering?
(2.) It was a very prudent answer which Abraham gave him, v.8.
My son, God will provide himself a lamb. This was the language,
either, [1.] Of his obedience; "We must offer the lamb which
God has appointed now to be offered;" thus giving him this
general rule of submission to the divine will, to prepare him for
the application of it to himself very quickly. Or, [2.] Of his
faith; whether he meant. it so or not, this proved to be the
meaning of it; a sacrifice was provided instead of Isaac. Thus,
First, Christ, the great Sacrifice of atonement, was of God's pro-
viding; when none in heaven or earth could have found a lamb
for that burnt-offering, God himself found the ransom, Ps. 89. 20.
Secondly, All our sacrifices of acknowledgment are of God's
providing too. It is he that prepares the heart, Ps. 10. 17. The
broken and contrite spirit is a sacrifice of God, Ps. 51.17. of his
providing.
·
8. With the same resolution and composedness of mind, after
many thoughts of heart, he applies himself to the completing
of this sacrifice, v. 9, 10. He goes on with a holy wilfulness, after
many a weary step, and with a heavy heart he arrives, at length,
at the fatal place, builds the altar, an altar of earth, we may
suppose, the saddest that ever he built, (and he had built many an
one,) lays the wood in order for Isaac's funeral pile, and now tells
him the amazing news; Isaac, thou art the lamb which God has
provided." Isaac, for aught that appears, is as willing as Abraham;
we do pot find that he made any objection against it, any petition
for his life, that he attempted to make his escape, much less that
he struggled with his aged father, or made any resistance: Abraham
does it, God will have it done, and Isaac has learned to submit to
both: Abraham, no doubt, comforted him with the same hopes
with which he himself by faith was comforted. Yet it is necce
"C
11. And the angel of the LORD called unto him
out of heaven, and said, Abraham, Abraham: and
he said, Here am I. 12. And he said, Lay not thine
hand upon the lad, neither do thou any thing unto
him: for now I know that thou fearest God, seeing
thou hast not with-held thy son, thine only son,
from me. 13. And Abraham lifted up his eyes,
and looked, and behold behind him a ram caught
in a thicket by his horns: and Abraham went and
took the ram, and offered him up for a burnt-offering
in the stead of his son. 14. And Abraham called
the name of that place Jehovah-jireh: as it is said
to this day, In the mount of the LORD it shall be
seen.
Hitherto this story has been very melancholy, and seems to
hasten towards a most tragical period; but here the sky, of a
sudden, clears up, the sun breaks out, a bright and pleasant scene
opens; the same hand that had wounded and cast down, here heals
and lifts up; for though he cause grief, he will have compassion.
The angel of the Lord, that is, God himself, the eternal Word, ihe
Angel of the covenant, who was to be the great Redeemer and
Comforter, he interposed, and gave a happy issue to this trial.
I. Isaac is rescued, v. 11, 12. The command to offer him was
intended only for trial, and it appeared, upon trial, that Abraham
did indeed love God better than he loved Isaac, the end of the
command was answered; and therefore the order is countermanded,
without any reflection at all upon the unchangeableness of the divine.
councils: Lay not thine hand upon the lad. Note, 1. Our creature
comforts are then most likely to be continued to us, when we are
most willing to resign them up to God's will. 2. God's time to
Before Christ 1872.
Abraham's Blessing Confirmed
GENFSIS, Xxu.
help and relieve his people, is, when they are brought to the
greatest extremity. The more imminent the danger is, and the
nearer to be put in execution, the more wonderful, and the more
welcome is the deliverance.
||
II. Abraham is not only approved, but applauded. He obtains
an honourable testimony, that he is righteous. Now I know that
thon fearest God: God knew it before, but now Abraham had
given a most memorable evidence of it. He needed do no more;
what he had done was sufficient to prove the religious regard he
had to God and his authority. Note, 1. When God, by his pro-
vidence, hinders the performance of our sincere intentions in his
services, he graciously accepts the will for the deed, and the honest
endeavour, though it come short of finishing. 2. The best evidence of
our fearing God, is, our being willing to serve and honour him with
that which is dearest to us, and to part with all to him, or for him.
III. Another sacrifice is provided instead of Isaac, v. 13. Now
that the altar was built, and the wood laid in order, it was necessary
that something should be offered. For, 1. God must be acknow-
ledged with thankfulness for the deliverance of Isaac; and the
sooner the better, when here is an altar ready. 2. Abraham's words
must be made good, God will provide himself a lamb. God will
not disappoint those expectations of his people, which are of his
own raising; but, according to their faith, it is to them. Thou shalt
decree a thing, and it shall be established. 3. Reference must be
had to the promised Messiah, the blessed Seed. (1.) Christ was
sacrificed in our stead, as this ram instead of Isaac, and his death
was our discharge; "Here am I, (said he) let these go their way."
(2.) Though that blessed seed was lately promised, and now
typified by Isaac, yet the offering of him up should be suspended
till the latter end of the world: and, in the mean time, the sacrifice
of beasts should be accepted, as this ram was, as a pledge of that
expiation which should one day be made by that great Sacrifice.
And it is observable, that the temple, the place of sacrifice, was
afterward built upon this mount Moriah, (2 Chron. 3.1.) and
mount Calvary, where Christ was crucified, was not far off.
IV. A new name was given to that place, to the honour of God,
and for the encouragement of all believers, to the end of the world,
cheerfully to trust in God in the way of obedience; Jehovah-jireh,
The Lord will provide, v. 14. probably, alluding to what he had
said, v.8. God will provide himself a lamb. It was not owing to
any contrivance of Abraham, nor was it in answer to his prayer,
though he was a distinguished intercessor; but it was purely
the Lord's doing. Let it be recorded for generations to come,
1. That the Lord will see; he will always have his eye upon his
people, in their straits and distresses, that he may come in with
seasonable succour in the critical juncture. 2. That he will be
seen, be seen in the mount, in the greatest perplexities of his
people; he will not only manifest, but magnify, his wisdom,
power, and goodness, in their deliverance; where God sees and
provides, he should be seen and praised: and, perhaps, it may
refer to God manifest in the flash.
Abraham's obedience was graciously accepted, but that was not
all; here we have it recompensed, abundantly recompensed, before
he stirred from the place; probably, while the ram he had sacrificed
was yet burning, God sent him this gracious message, renewed
and ratified his covenant with him. All covenants were made by
sacrifice, so was this by the typical sacrifices of Isaac and the ram
very high expressions of God's favour to Abraham are employed
in this confirmation of the covenant with him, expressions exceed
ing any he had yet been blessed with. Note, Extraordinary
services shall be crowned with extraordinary honours and comforts;
and favours in the promise, though not yet performed, ought to be
accounted real and valuable recompences.
15. And the angel of the LORD called unto
Abraham out of heaven the second time, 16. And
said, By myself have I sworr., saith the LORD, for
because thou hast done this thing, and hast not
withheld thy son, thine only son: 17. That in
blessing I will bless thee, and in multiplying I will
multiply thy seed as the stars of the heaven, and
as the sand which is upon the sea-shore; and thy
seed shall possess the gate of his enemies; 18. And
in thy seed shall all the nations of the earth be
blessed; because thou hast obeyed my voice.
19. So Abraham returned unto his young men,
and they rose up and went together to Beer-sheba;
and Abraham dwelt at Beer-sheba.
1. God is pleased to make mention of Abraham's obedience as
the consideration of the covenant; and he speaks of it with an
encomium, v. 1. Because thou hast done this thing, and hast not
withheld thy son, thy only son; he lays a strong emphasis upon
that, and v. 18. praises it as an act of obedience; in it thou hast
obeyed my voice, and to obey is better than sacrifice. Not that
this was a proportionable consideration; but God graciously put
this honour upon that by which Abraham had honoured God.
II. God now confirmed the promise with an oath. It was said
and sealed before; but now, it is sworn. By myself have I sworn;
for he could swear by no greater, Heb. 6.13. Thus he interposed
himself by an oath, as the apostle expresses it there, v. 17. he did
(to speak with reverence) even pawn his own life and being upon it,
As I live: that by all those immutable things, in which it was
impossible for God to lie, he and his might have strong consolation.
Note, If we exercise faith, God will encourage it. Improve the
promises, and God will ratify them.
ઃઃ
III. The particular promise here renewed is that of a numerous
offspring, v. 17. Multiplying I will multiply thee. Note, Those
that are willing to part with any thing for God shall have it made
up to them with unspeakable advantage. Abraham has but one
son, and is willing to part with that one, in obedience to God:
'Well," said God, "thou shalt be recompensed with thousands
and millions." What a figure does the seed of Abraham make in
history! How numerous, how illustrious, were his known descend-
ants, who, to this day, triumph in this, that they have Abraham
to their father! Thus he receives a thousand-fold in this life,
Matth. 19.29.
IV. The promise, doubtless, points at the Messiah, and the grace
of the gospel. This is the oath sworn to our father Abraham,
which Zecharias refers to, Luke, 1.73, &c. And so here is a
promise, 1. Of the great blessing of the Spirit; In blessing I will
bless thee, namely, with that best of blessings, the gift of the Holy
Ghost; the promise of the Spirit was that blessing of Abraham which
was to come upon the Gentiles through Jesus Christ, Gal. 3. 14.
2. Of the increase of the church; that believers, his spiritual seed,
should be as many as the stars of heaven. 3. Of spiritual victories;
Thy seed shall possess the gate of his enemies. Believers, by their
faith, overcome the world, and triumph over all the powers of
darkness, and are more than conquerors. Probably, Zecharias
refers to this part of the oath, Luke, 1. 74. That we being delivered
the crown of all, is the last promise, 4. Of the incarnation of Christ.
out of the hand of our enemies might serve him without fear. But
In thy Seed, one particular person that shall descend from thee,
(for he speaks not of many, but of one, as the apostle observes,
Gal. 3.16.) shall all the nations of the earth be blessed, or shall
bless themselves, as the phrase is, Isa. 65. 16. In him all may be
happy if they will, and all that belong to him shall be so, and
shall think themselves so. Christ is the great Blessing of the
world. Abraham was ready to give up his son for a sacrifice to
the honour of God, and on that occasion God promised to give
his Son a sacrifice for the salvation of man.
އ
20. And it came to pass after these things, that
it was told Abraham, saying, Behold, Milcab, she
hath also born children unto thy brother Nahor;
21. Huz his first-born, and Buz his brother, and
Before Christ 1872.
The Death and Burial of Sarah.
GENESIS, XXII, XXIII
Kemuel the father of Aram, 22. And Chesed, him, 6. Hear us, my lord; thou art a mighty
and Hazo, and Pildash, and Jidlaph, and Bethuel. priuce among us: in the choice of our supulchres
23. And Bethuel begat Rebekah; these eight Milcah bury thy dead; none of us shall withhold from thee
did bear to Nahor, Abraham's brother. 24. And his sepulchre, but that thou mayest bury thy dead.
his concubine, whose name was Reumah, she 7. And Abraham stood up, and bowed himself to
bare also Tebah, and Gaham, and Thahash, and the people of the land, even to the children of Heth.
Maachah.
8. And he communed with them, saying, If it be
your mind that I should bury my dead out of my
sight; hear me, and entreat for me to Ephron the
son of Zohar, 9. That he may give me the cave
of Machpelah, which he hath, which is in the end
of his field; for as much money as it is worth he
shall give it me for a possession of a burying-place
amongst you. 10. And Ephron dwelt among the
children of Heth: and Ephron the Hittite answered
Abraham in the audience of the children of Heth,
even of all that went in at the gate of his city,
saying, 11. Nay, my lord, hear me: the field
give I thee; and the cave that is therein, I give it
thee; in the presence of the sons of my people give
I it thee: bury thy dead. 12. And Abraham
bowed down himself before the people of the land.
13. And he spake unto Ephron in the audience of
the people of the land, saying, But if thou wilt give
it, I pray thee, hear me: I will give thee money
for the field; take it of me, and I will bury my
dead there, 14. And Ephron answered Abraham,
saying unto him, 15. My lord, hearken unto me:
the land is worth four hundred shekels of silver;
what is that betwixt me and thee? bury therefore
thy dead.
This is recorded here, 1. To shew, that, though Abraham saw
his own family highly dignified with peculiar privileges, admitted
into covenant, and blessed with the entail of the promise; yet he
did not look with contempt and disdain upon his relations, but
was glad to hear of the increase and prosperity of their families.
2. To make way for the following story of the marriage of Isaac to
Rebekah, a daughter of this family.
CHAP. XXIII.
Here is, I. Abraham a mourner for the death of Sarah, v. 1,2. II. Abraham
II. Abraham
a purchaser of a burying-place for Sarah. 1. The purchase humbly proposed
by Abraham, v.3, 4. 2. Fairly treated of, and agreed to, with a great deal
of mutual civility and respect, v.5..15. 3. The purchase-money paid, v. 16.
4. The premises conveyed and secured to Abraham, v. 17, 18, 20. 5. Sarah's
funeral, 19.
1..
ND Sarah was an hundred and seven and
twenty years old; these were the years of
the life of Sarah. 2. And Sarah died in Kirjath-
arba; the same is Hebron in the land of Canaan:
and Abraham came to mourn for Sarah, and to
weep for her.
·
We have here, 1. Sarah's age, v. 1. Almost forty years before,
she had called herself old, ch. 18. 12. Old people will die never
the sooner, but may die the better, for reckoning themselves old.
2. Her death, v. 2. The longest liver must die at last. Abraham
and Sarah had lived comfortably together many years; but death
parts those whom nothing else could part. The special friends
and favourites of heaven are not exempted from the stroke of death.
She died in the land of Canaan, where she had been above sixty
years a sojourner. 3. Abraham's mourning for her; and he was a
true mourner. He did not only perform the ceremonies of mourn-
ing, according to the custom of those times, as the mourners that
go about the streets; but he did sincerely lament the great loss he
had of a good wife, and gave proof of the constancy of his affection
to her to the last. Two words are used; he came both to mourn
and to weep. His sorrow was not counterfeit, but real. He came 1. The convenient diversion which this affair gave, for the pre-
to her tent, and sat down by the corpse, there to pay the tribute sent, to Abraham's grief; he stood up from before his dead. Those
of his tears, that his eye might affect his heart, and that he might that find themselves in danger of over-grieving for their dead
pay the greater respect to the memory of her that was gone. relations, and are entering into that temptation, must take heed
Note, It is not only lawful, but it is a duty, to lament the death of poring upon their loss, and of sitting alone and melancholy.
of our near relations, both in compliance with the providence of There must be a time of standing up from before their dead, and
God, who thus calls to weeping and mourning, and in honour to ceasing to mourn. For, thanks be to God, our happiness is not
those to whom honour is due. Tears are a tribute due to our de-bound up in the life of any creature. Care of the funeral may
ceased friends; when the body is sown, it must be watered; but be improved to divert grief for the death, as here, at first, when
we must not sorrow as those that have no hope; for we have a it is most in danger of tyrannising. Weeping must not hinder
good hope, through grace, both concerning them and concerning sowing.
ourselves.
3. And Abraham stood up from before his dead,
and spake unto the sons of Heth, saying, 4. I am
a stranger and a sojourner with you: give me a
possession of a burying-place with you, that I may
bury my dead out of my sight. 5. And the
children of Heth answered Abraham, saying unto
VOL, I.
2 A & 2 B
Here is,
I. The humble request which Abraham made to his neighbours
the Hittites, for a burying-place among them, v.3, 4.
It was
strange he had this to do now; but we are to impute it rather to
God's providence than to his improvidence, as appears, Acts,7. 5.
where it is said, God gave him no inheritance in Canaan. It were
well, if all those who take care to provide burying-places for their
bodies after death, were as careful to provide a resting-place for
their souls. Observe here,
2. The argument he used with the children of Heth; which
was this, "I am a stranger and a sojourner with you, therefore I
burying-place." This was one occasion which Abraham took tr
am unprovided, and must become a humble suitor to you for a
confess that he was a stranger and a pilgrim upon earth; he
was not ashamed to own it thus publicly, Heb. 11.13. Note,
The death of our relations should effectually remind us that we
are not at home in this world. When they are gone, say, "We
are going."
3. His uneasiness, till this affair was settled, intimated in that.
Before Christ 1872.
The Death and Burial of Sarah
GENESIS, XXIII.
||
word, that I may bury my dead out of my sight. Note, Death will || thee? He would rather oblige his friend than have so much money
make those unpleasant to our sight, who, while they lived, were in his pocket. Herein Ephron discovers, 1. A great contempt of
the desire of our eyes. The countenance that was fresh and lively worldly wealth. "What is that between me and thee? It is a
Decomes pale and ghastly, and fit to be removed into the land of small matter, not worth speaking of." Many a one would have
darkness. While she was in his sight, it renewed his grief, which said, "It is a deal of money, it will go far in a child's portion :'
he would prevent.
but Ephron says,
"What is that?" Note, It is an excellent thing
for people to have low and mean thoughts of this world and the
wealth of it; it is that which is not, and in the abundance of
which a man's life does not consist, Luke, 12. 15. 2. Great cour-
tesy and obligingness to his friend and neighbour. Ephron was
not jealous of Abraham as a foreigner and an inmate, nor envious
at him as a man likely to thrive and grow rich; he bore him no
ill-will for his singularity in religion, but was much kinder to
him than most people now-a-days are to their own brothers.
What is that between me and thee? Note, No little thing should
occasion demurs and differences between true friends. When we
are tempted to be hot in resenting affronts, high in demanding
our rights, or hard in denying a kindness, we should answer the
temptation with this question, "What is that between me and my
friend?"
II. The generous offer which the children of Heth made to him,
v.5, 6. They compliment him, 1. With a title of respect; Thou |
art a prince of God among us. So the word is, not only great,
but good. He called himself a stranger and a sojourner; they
call him a great prince; for those that humble themselves shall
be exalted. God had promised to make Abraham's name great.
2. With a tender of the best of their burying-places. Note, Even
the light of nature teaches us to be civil and respectful towards all,
though they be strangers and sojourners. The noble generosity
of these Canaanites shames and condemns the closeness, and
selfishness, and ill-humour, of many that call themselves Israelites.
Observe, These Canaanites would be glad to mingle their dust
with Abraham's, and to have their last end like his.
III. The particular proposal which Abraham made to them,
v.7..9. He returns them his thanks for their kind offer, with
all possible decency and respect; though a great man, an old
man, and now a mourner, yet he stands up, and bows himself
16. And Abraham hearkened unto Ephron; and
humbly before them, v. 7. Note, Religion teaches good manners; Abraham weighed to Ephron the silver, which he
and those abuse it, that place it in rudeness and clownishness.had named in the audience of the sons of Heth,
He then pitches upon the place he thought most convenient, four hundred shekels of silver, current money with
namely, the cave of Machpelah, which, probably, lay near him,
and had not yet been used for a burying-place. The present
owner was Ephron; Abraham cannot pretend to any interest in
him, but he desires that they would improve their's with him, to
get the purchase of that cave, and the field in which it was
Note, A moderate desire to obtain that which is convenient
for us, by fair and honest means, is not such a coveting of that
which is our neighbour's, as is forbidden in the tenth command-
ment.
❤
IV. The present which Ephron made to Abraham of his field,
v. 10, 11. The field give I thee. Abraham thought he must be
entreated to sell it; but, upon the first mention of it, without
entreaty, he freely gives it. Some men have more generosity
than they are thought to have. Abraham, no doubt, had taken all
occasions to oblige his neighbours, and do them any service that
lay in his power; and now they return his kindness: for he that
watereth, shall be watered also himself. Note, If those that profess
religion, adorn their profession by eminent civility and serviceable-
ness to all, they shall find it will redound to their own comfort and
advantage, as well as to the glory of God.
V. Abraham's modest and sincere refusal to Ephron's kind offer,
v. 12, 13.
Abundance of thanks he returns him for it, v. 12.
makes his obeisance to him before the people of the land, that they
might respect Ephron the more, for the respect they saw Abraham
give him, 1 Sam. 15.30. but resolves to give him money for the
field, even the full value of it. It was not in pride that Abraham
refused the gift, because he scorned to be beholden to Ephron;
but, 1. In justice. Abraham was rich in silver and gold, ch.13.2.
and was able to pay for the field, and therefore would not take
advantage of Ephron's generosity. Note, Honesty, as well as
honour, forbids us to sponge upon our neighbours, and to impose
upon those that are free. Job reflected upon it with comfort, when
he was poor, that he had not eaten the fruits of his land without
money, Job, 31.39. 2. In prudence, He would pay for it, lest
Ephron, when this good humour was over, should upbraid him
with it, and say, I have made Abraham rich, ch. 14.23. Or, lest
the next heir should question Abraham's title, (because that grant
was made without any consideration,) and claim back the field.
Thus David afterward refused Araunah's offer, 2 Sam. 24. 24. We
know not what affronts we may hereafter receive from those that
are now most kind and generous.
+
VI. The price of the land ascertained by Ephron, but not
insisted on, v. 14,15. The land is worth 400 shekels of silver,
about 50 pounds of our money; but what is that between me and
the merchant. 17. And the field of Ephron, which
was in Machpelah, which was before Mamre, the
field, and the cave which was therein, and all the
trees that were in the field, that were in all the
borders round about, were made sure. 18. Unto
Abraham for a possession, in the presence of the
children of Heth, before all that went in at the
gate of his city. 19. And after this, Abraham
buried Sarah his wife in the cave of the field of
Machpelah, before Mamre: the same is Hebron
in the land of Canaan. 20. And the field, and the
cave that is therein, were made sure unto Abraham
for a possession of a burying-place by the sons of
Heth.
We have here the conclusion of the treaty between Abraham
and Ephron about the burying-place. The bargain was publicly
made before all the neighbours, in the presence and audience of
the sons of Heth, v. 16, 17. Note, Prudence, as well as justice,
directs us to be fair and open, and above board, in our dealings;
fraudulent contracts hate the light, and choose to be clandestine;
but they that design honestly in their bargains, care not who are
witnesses to them. Our law countenances sales made in market-
overt, and by deed enrolled. ·
I. Abraham, without fraud, covin, or further delay, pays the
money: v. 16. he pays it readily, without hesitation; pays it in
full, without diminution; and pays it by weight, current money
with the merchant, without deceit. See how anciently money
was used for the help of commerce; and see how honestly money
should be paid where it is due. Observe, Though all the land of
Canaan was Abraham's by promise, yet the time of his possessing
being not come, what he had now occasion for, he bought and
paid for. Note, Dominion is not founded in grace. The saints'
title to an eternal inheritance does not entitle them to the possessions
of this world, nor justify them in doing wrong.
II. Ephron honestly and fairly makes him a good title to the
land, v. 17, 18, 20. The field, with all its appurtenances, is
conveyed to Abraham and his heirs for ever, in open court, (not ·
by writing, it does not appear that writing was then used,) by
such a public solemn declaration before witnesses as was sufficient
Before Christ 1857.
GENESIS, XXIII, XXIV. The Journey of Abraham's Servant.
·
to pass it. Note, As that which is bought must be honestly paid
for, so that which is sold must be honestly delivered and secured.
III. Abraham, thereupon, takes possession, and buries Sarah in
the cave or vault, (whether framed by nature or art is not certain,)
which was in the purchased field. It is probable that Abraham
had buried servants out of his family, since he came to Canaan, but
the graves of the common people (2 Kings, 23.6.) might suffice for
them; now that Sarah was dead, a peculiar place must be found
for her remains. It is worth noting, 1. That a burying-place was
the first spot of ground Abraham was possessed of in Canaan.
Note, When we are entering into the world, it is good to think of
our going out of it; for as soon as we are born we begin to die.
2. That it was the only piece of land he was ever possessed of,
though it was all his own in reversion. Those that have least of
this earth find a grave in it. Abraham provided, not cities, as
Abraham provided, not cities, as
Cain and Nimrod, but a sepulchre, (1.) To be a constant memo-
randum of death to himself and his posterity, that he and they
might learn to die daily. This sepulchre is said to be at the end
of the field, v. 9. for, whatever our possessions are, there is a
sepulchre at the end of them. (2.) To be a token of his belief and
expectation of the resurrection; for why should such care be taken
of the body, if it be thrown away for ever, and must not rise
again? Abraham, in this, said plainly that he sought a better
country, that is, a heavenly. Abraham is content to be still
flitting, while he lives, but secures a place where, when he dies,
his flesh may rest in hope.
+
this land; he shall send his angel before thee, and
thou shalt take a wife unto my son from thence.
8. And if the woman will not be willing to follow
thee, then thou shalt be clear from this my oath:
only bring not my son thither again. 9. And the
servant put his hand under the thigh of Abraham
his master, and sware to him concerning that matter.
CHAP. XXIV.
Marriages and funerals are the changes of families, and the common news among
the inhabitants of the villages. In the foregoing chapter, we had Abraham
burying his wife, here we have him marrying his son. These stories concerning
his family, with their minute circumstances, are largely related, while the
histories of the kingdoms of the world then in being, with their revolutions, are
buried in silence; for the Lord knows them that are his. The subjoining of
Isaac's t.arriage to Sarah's funeral (with a particular reference to it, v. 67.)
shew's us, that, as one generation passes away, another generation comes;
and thus the entail both of the human nature, and of the covenant, is preserved,
Here is, I. Abraham's care about the of his son, and the
gave to his servant about it, v.1..9. II. His servant's journey into Abraham's
country, to seek a wife for his young master among his own relations,
III. The kind providence which brought him acquainted with
Rebekah, whose father was Isaac's cousin-german, v. 15..28. IV. The treaty
of marriage with her relations, v. 29..49. V. Their consent obtaineď,
v.50..60. VI. The happy meeting and marriage between Isaac and Rebelcah,
v.61..67.
v.10..14.
ND Abraham was old, and well stricken in
A
age; and the LORD had blessed Abraham
in all things. 2. And Abraham said unto his eldest
servant of his house, that ruled over all that he had,
Put, I pray thee, thy hand under my thigh: 3.And
I will make thee swear by the LORD, the God of
heaven, and the God of the earth, that thou shalt
not take a wife unto my son of the daughters of the
Canaanites, among whom I dwell: 4. But thou
shalt go unto my country, and to my kindred, and
take a wife unto my son Isaac. 5. And the servant
said unto him, Peradventure the woman will not
be willing to follow me, unto this land: must I
needs bring thy son again unto the land from
whence thou camest? 6. And Abraham said unto
him, Beware thou that thou bring not my son
thither again. 7. The LORD God of heaven, which
took me from my father's house, and from the land
of my kindred, and which spake unto me, and that
sware unto me, saying, Unto thy seed will I give
1
See how much
Three things we may observe here concerning Abraham.
I. The care he took of a good son, to get him married, well
married. It was high time to think of it now, for Isaac was about
forty years old, and it had been customary with his ancestors to
marry at thirty, or sooner, ch. 11. 14, 18, 22, 24. Abraham be-
lieved the promise of the building up of his family, and thereforc
did not make haste; not more haste than good speed. Two
considerations moved him to think of it now, (v.1.) 1. That he
himself was likely to leave the world quickly, for he was old, and
well-stricken in age, and it would be a satisfaction to him to see
his son settled, before he died: and, 2. That he had a good estate
to leave behind him, for the Lord had blessed him in all things:
and the blessing of the Lord, that makes rich.
religion and piety befriend outward prosperity. Now Abraham's
pious care concerning his son, was, (1.) That he should not marry
with a daughter of Canaan, but with one of his kindred; because
he saw by observation that the Canaanites were degenerating into
great wickedness, and knew by revelation that they were designed
for ruin; and, therefore, he would not marry his son among them,
lest they should be either a snare to his soul, or, at least, a blot to
his nanie. (2.) That yet he should not leave the land of Canaan,
to go himself among his kindred, nor even for the purpose of
choosing a wife, lest he should be tempted to settle there. This
caution is given, v. 6. and repeated, v.8. " Bring not my son
thither again, whatever comes of it. Let him rather want a wife
than expose himself to that temptation." Note, Parents, in dis-
posing of their children, should carefully consult the welfare of
their souls, and their furtherance in the way to heaven. Those
who through grace have escaped the corruption that is in the world
through lust, and have brought up their children accordingly,
should take heed of doing any thing by which they may be again
entangled therein, and overcome, 2 Pet. 2. 20.
Beware that you
bring them not thither again, Heb. 11.15.
The matter is settled
II. The charge he gave to a good servant; probably, Eliezer of
Damascus, one whose conduct, fidelity, and affection to him and
his family, he had long experience of. He trusted him with this
great affair, and not Isaac himself; because he would not have
Isaac go at all into that country, but marry there by proxy; and
between the master and the servant with a great deal of care and
no proxy so fit as this steward of his house.
solemnity. 1. The servant must be bound by an oath to do his
utmost to get a wife for Isaac, from among his relations, v.2..4.
Abraham swears him to it, both for his own satisfaction, and for
this matter. Thus God swears his servants to their work, that,
the engagement of his servant to all possible care and diligence in
having sworn, they may perform it. Honour is here done to the
eternal God; for he it is that is sworn by, to whom alone those
appeals ought to be made. And some think honour is done to the
covenant of circumcision, by the ceremony here used of putting
his hand under his thigh. Note, Swearing, being an ordinance,
not peculiar to the church, but common to mankind, is to be per-
formed by such signs as are the appointments and common usages
clear of this oath, if, when he had done his utmost, he could not
of our for the sworn. 2. He must be
prevail. This proviso the servant prudently inserted, v. 5. putting
the case, that the woman would not follow him; and Abraham
allowed the exception, v.8. Note, Oaths are to be taken with
great caution, and the matter sworn to should be rightly under-
stood and limited, because it is a snare to devour that which is
holy, and, after vows, to make the inquiry which should have been
made before.
Before Christ 1857.
The Journey of Abraham's Servati.
GENESIS, XXIV.
III. The confidence he put in a good God, who, he doubts not, that the man took a golden ear-ring of half a shekel
will give his servant success in this undertaking, v. 7. He reniem-weight, and two bracelets for her hands of ten
bers that God had wonderfully out of the land
nativity, by the effectual call of his grace; and therefore doubts shekels weight of gold; 23. And said, Whose
not but he will succeed him in his care not to bring his son thither daughter art thou? tell me, I pray thee: is there
again. He remembers also the promise God had made and con- room in thy father's house for us to lodge in?
firmed to him, that he would give Canaan to his seed; and thence 24. And she said unto him, I am the daughter of
infers that God would own him in his endeavour to match his son,
Bethuel, the son of Milcah, which she bare unto
Nahor. 25. She said moreover unto him, We have
both straw and provender enough, and room to
lodge in. 26. And the man bowed down his head,
and worshipped the LORD. 27. And he said,
Blessed be the LORD God of my master Abraham,
who hath not left destitute my master of his mercy
and his truth: I being in the way, the LORD led
me to the house of my master's brethren. 28. And
the damsel ran, and told them of her mother's
house these things.
not among those devoted nations, but to one that was fit to be the
mother of such a seed. "Fear not, therefore, he shall send his
angel before thee to make thy way prosperous." Note, 1. Those
that carefully keep in the way of duty, and govern themselves by
the principles of their religion in their designs and undertakings,
have good reason to expect prosperity and success in them. God
will cause that to issue in our comfort, in which we sincerely aim
at his glory. 2. God's promises, and our own experiences, are
sufficient to encourage our dependence upon God, and our expec-
tations from him, in all the affairs of this life. 3. God's angels are
ministering spirits, sent forth, not only for the protection, but for
the guidance, of the heirs of promise, Heb. 1. 14. "He shall send
his angel before thee, and then thou wilt speed well."
and though he is not named, yet much is here recorded, to his
Abraham's servant now begins to make a figure in this story;
honour, and for an example to all servants, who shall be honoured,
if, by faithfully serving God and their masters, they adorn the
doctrine of Christ. Compare Prov. 27. 18. with Titus, 2. 10. for
servant that makes conscience of the duty of his place, and does it
there is no respect of persons with God, Col. 3. 24, 25. A good
in the fear of God, though he make not a figure in the world, nor
have praise of men, yet shall be owned and accepted of God, and
have praise of him. Observe here,
1. How faithful Abraham's servant approved himself to his
!
;
10. And the servant took ten camels of the camels
of his master, and departed; for all the goods of his
master were in his hand: and he arose, and went to
Mesopotamia, unto the city of Nahor. 11. And he
made his camels to kneel down without the city by
a well of water, at the time of the evening, even the
time that women go out to draw water. 12. And
he said, O LORD God of my master Abraham, I
pray thee, send me good speed this day, and shew master. Having received his charge, with all expedition he took his
kindness unto my master Abraham. 13. Behold, I journey, putting himself into an equipage fit for his negotiation,
stand here by the well of water; and the daughters v. 10. and he had all the goods of his master, that is, a schedule
of the men of the city come out to draw water: or particular account of them, in his hand, to shew to those with
14. And let it come to pass, that the damsel to master's honour. Isaac being a type of Christ, some make this
whom he was to
from first to last, he consulted his
whom I shall say, Let down thy pitcher, I pray thee, fetching of a wife for him to signify the espousing of the church,
that I may drink; and she shall say, Drink, and I by the agency of his servants the ministers. The church is the
will give thy camels drink also: let the same be she bride, the Lamb's wife, Rev. 21.9. Christ is the Bridegroom, and
that thou hast appointed for thy servant Isaac; and it is to persuade souls to consent to him, 2 Cor. 11.2. The spouse
ministers the friends of the Bridegroom, (John, 3. 20.) whose work
thereby shall I know that thou hast shewed kind-of Christ must not be of the Canaanites, but of his own kindred,
ness unto my master. 15. And it came to pass, born again from above. Ministers, like Abraham's servant, must
before he had done speaking, that, behold, Rebekah lay out themselves with the utmost wisdom and care to serve their
came out, who was born to Bethuel, son of Milcah, master's interest herein.
the wife of Nahor, Abraham's brother, with her
pitcher upon her shoulder. 15. And the damsel was
very fair to look upon, a virgin, neither had any man
known her: and she went down to the well, and
filled her pitcher, and came up. 17. And the servant
ran to meet her, and said, Let me, I pray thee,
drink a little water of thy pitcher. 18. And she
said, Drink, my lord: and she hasted, and let down
her pitcher upon her hand, and gave him drink.
19. And when she had done giving him drink, she
said, I will draw water for thy camels also, until
they have done drinking. 20. And she hasted,
and emptied her pitcher into the trough, and ran
again unto the well to draw water, and drew for of good parents, so the servants of good masters, have peculiar
all his camels. 21. And the man, wondering at encouragement in the prayers they offer to God for prosperity and
her, held his peace, to wit whether the LORD had success. (3.) He proposes a sign, v. 14. not by it to limit God,
or with a design to proceed no further, if he were not gratified in
made his journey prosperous or not. 22. And it it; but it is a prayer, [1.] That God would provide a good wife
came to pass, as the camels had done drinking, for his young master; and that was a good prayer. He knew that
II. How devoutly he acknowledged God in this affair, like one
of that happy household which Abraham had commanded to keep
the way of the Lord, &c. ch. 18. 19. He arrived early in the
evening (after many days' journeying) at the place he designed for,
and reposed himself by a well of water, to consider how he might
manage his business for the best. And,
1. He acknowledged, God by a particular prayer, v. 12..14.
wherein, (1.) He petitions for prosperity and good success in this
affair; Send me good speed, this day. Note, We have leave to be
particular in recommending our affairs to the conduct and care of
the Divine Providence. Those that would have good speed must
pray for it, this day, in this affair; thus we must, in all our ways,
acknowledge God, Prov. 3. 6. And if we thus look up to God in
every undertaking which we are in care about, we shall have the
comfort of having done our duty, whatever the issue be. (2.) He
pleads God's covenant with his master Abraham; O God of my
master Abraham, shew kindness to him. Note, As the children
+
C
Before Christ 1857.
The Journey of Abraham's Servant
GENESIS, XXIV.
a prudent wife is from the Lord, (Prov. 19.14.) and therefore that [[3.] Upon inquiry, he found to his great satisfaction, that she was
for this he will be inquired of. He desires that his master's wife a near relation to his master, and that the family she was of was
might be a humble and industrious woman, bred up to care and considerable, and able to give him entertainment, v. 23..25.
labour, and willing to put her hand to any work that was to be Note, Providence sometimes wonderfully directs those that by
done; and that she might be of a courteous disposition, and faith and prayer seek direction from heaven in the choice of
charitable to strangers. When he came to seek a wife for his suitable yoke-fellows: happy marriages those are likely to be that
master, he did not go to the playhouse or the park, and pray that are made in the fear of God; and those, we are sure, are made in
he might meet one there, but to the well of water, expecting to heaven.
find one there well-employed. [2.] That he would please to make
his way, in this matter, plain and clear before him, by the
concurrence of minute circumstances in his favour. Note, First,
It is the comfort, as well as the belief, of a good man, that
God's providence extends itself to the smallest occurrences, and
admirably serves its own purposes by them. Our times are in
God's hand; not only events themselves, but the times of them.
Secondly, It is our wisdom, in all our affairs, to follow Providence;
and folly to force it. Thirdly, It is very desirable, and that
which we may lawfully pray for, while in the general we set God's
will before us as our rule, that he will, by hints of providence,||
direct us in the way of our duty, and give us indications what his
mind is. Thus he guides his people with his eye, (Ps. 32.8.) and
leads them in a plain path, Ps. 27.11.
||
||
2. God owned him by a particular providence. He decreed the
thing, and it was established to him, Job, 22. 28. According to
his faith, so was it unto him. The answer to this prayer was,
(1.) Speedy, before he had made an end of speaking, v. 15. as it
Is written, (Isa. 65. 24.) While they are yet speaking, I will hear.
Though we are backward to pray, God is forward to hear prayer.
(2.) Satisfactory: the first that came to draw water, was, and did,
in every thing, according to his own heart. [1.] She was so well
qualified, that in all respects she answered the characters he wished
for in the woman that was to be his master's wife, handsome and
healthful, humble and industrious, very courteous and obliging
to a stranger, and having all the marks of a good disposition:
when she came to the well, (v. 16.) she went down, and filled her
pitcher, and came up to go home with it; she did not stand to
gaze upon the strange man and his camels, but minded her
business, and would not have been diverted from it but by an
opportunity of doing good; she did not curiously or confidently
enter into discourse with him, but modestly answered him with all
the decorum that became her sex. What a degenerate age do we
live in, in which appear all the instances of pride, luxury, and
laziness, the reverse of Rebekah's character, whose daughters few
are. Those instances of goodness, which were then in honour, are
now in contempt. [2.] Providence so ordered it, that she did that
which exactly answered to his sign, and was wonderfully the
counter-part of his proposal; she not only gave him drink, but,
which was more than could have been expected, she offered
her service to give his camels drink, which was the very sign he
proposed.
3. Abraham's servant acknowledges God in a particular thanks-
giving. He first paid his respects to Rebekah, in gratitude for
her civility, (v. 22.) obliging her with such ornaments and attire as
a maid, especially a bride, cannot forget, (Jer. 2. 32.) which yet,
we should think, ill-suited the pitcher of water; but the ear-rings
and bracelets, she sometimes wore, did not make her think berself
above the labours of a virtuous woman, (Prov. 31.13.) who works
willingly with her hands; nor the services of a child, who, while
under age, differs nothing from a servant, Gal.4.1. Having
done this, he turns his wonder (v. 21.) into worshipping, v. 26. 27.
Blessed be the Lord God of my master Abraham. Observe here,
(1.) He had prayed for good speed, (v. 12.) and now, that he had
sped well, he gives thanks. Note, What we win by prayer, we
must wear with praise; for mercies, in answer to prayer, lay us
under particular obligations. (2.) He had as yet but a comfortable
prospect of mercy, and was not certain what the issue might prove;
yet he gives thanks. Note, When God's favours are coming
towards us, we must meet them with our praises. (3.) He blesses
God for success, when he was negotiating for his master. Note,
We should be thankful for our friends' mercies, as for our own.
(4.) He gives thanks, that, being in the way, at a loss what
course to steer, the Lord had led him. Note, In doubtful cases,
it is very comfortable to see God leading us, as he led Israe
in the wilderness by the pillar of cloud and fire. (5.) He thinks
himself very happy, and owns God in it, that he was led to the
house of his master's brethren, those of them that were come out
of Ur of the Chaldees, though they were not come to Canaan, but
remained in Haran. They were not idolaters, but worshippers of
the true God, and inclinable to the religion of Abraham's family.
Note, God is to be acknowledged in providing suitable yoke-
fellows, especially such as are agreeable in religion. (6.) He
acknowledges that God, herein, had not left his master destitute
of his mercy and truth. God had promised to build up Abraham's
family, yet it seemed destitute of the benefit of that promise; but
now, Providence is working toward the accomplishment of it.
Nole, [1.] God's faithful ones, how destitute soever they may be
of worldly comforts, shall never be left destitute of God's mercy
and truth; for God's mercy is an inexhaustible fountain, and his
truth an inviolable foundation. [2.] It adds much to the comfort
of any blessing, to see in it the continuance of God's mercy and
truth.
+
Note, First, God, in his providence, does sometimes wonderfully
own the prayer of faith, and gratify the innocent desires of his
of his care, and may encourage them at all times to seek to him,
and trust in him: yet we must take heed of being over-bold in
prescribing to God, lest the event should weaken our faith, rather
than strengthen it. Secondly, It is good to take all opportunities
of shewing a humble, courteous, charitable disposition, because,
!
some time or other, it may turn more to our honour and benefit
than we think of; some hereby have entertained angels, and
Rebekah hereby, quite beyond her expectation at this time, was
brought into the line of Christ and the covenant. Thirdly, There
may be a great deal of obliging kindness in that which costs
but little our Saviour has promised a reward for a cup of cold
water, like this here, Matth. 10.42. Fourthly, The concurrence
of providences, and their minute circumstances, for the furtherance
of our success in any business, ought to be particularly observed,
with wonder and thankfulness, to the glory of God; the man
wondered, v. 21. We have been wanting to ourselves, both in
duty and in comfort, by neglecting to observe Providence.
3
29. And Rebekah had a brother, and his name
was Laban : and Laban ran out unto the man, unto
the well. 30. And it came to pass, when he saw
the ear-ring and bracelets upon his sister's hands,
and when he heard the words of Rebekah his
sister, saying, Thus spake the man unto me; that
he came unto the man; and, behold, he stood by
the camels at the well. 31. And he said, Come
in, thou blessed of the LORD; wherefore standest
thou without? for I have prepared the house, and
room for the camels. 32. And the man came into
room for the camels.
the house: and he ungirded his camels, and gave
straw and provender for the camels, and water to
wash his feet, and the men's feet that were with him,
33. And there was set meat before him to eat: but
he said, I will not eat, until I have told mine
Before Christ 1857.
The Journey of Abraham's Servant.
GENESIS, XXIV.
errand. And he said, Speak on. 34. And he wife, as the LORD hath spoken. 52. And it came
said, I am Abraham's servant. 35. And the LORD to pass, that, when Abraham's servant heard their
hath blessed my master greatly; and he is become words, he worshipped the LORD, bowing himself
great: and he hath given him flocks, and herds, to the earth. 53. And the servant brought forth
and silver, and gold, and men-servants, and maid-jewels of silver, and jewels of gold, and raiment,
servants, and camels, and asses. 36. And Sarah and gave them to Rebekah: he gave also to her
my master's wife bare a son to my master when brother and to her mother precious things.
she was old: and unto him hath he given all that
he hath. 37. And my master made me swear,
saying, Thou shalt not take a wife to my son of
the daughters of the Canaanites, in whose land
I dwell: 38. But thou shalt go unto my father's
house, and to my kindred, and take a wife unto
my son. 39. And I said unto my master, Per-
adventure the woman will not follow me. 40. And
he said unto me, The LORD, before whom I walk,
will send his angel with thee, and prosper thy
way; and thou shalt take a wife for my son of my
kindred, and of my father's house: 41. Then shalt
thou be clear from this my oath, when thon comest
to my kindred; and if they give not thee one,
thou shalt be clear from my oath. 42. And I
came this day unto the well, and said, O LORD
God of my master Abraham, if now thou do
prosper my way which I go: 43. Behold, I stand
by the well of water; and it shall come to pass,
that when the virgin cometh forth to draw water,
and I say to her, Give me, I pray thee, a little
water of thy pitcher to drink; 44. And she say
to me, Both drink thou, and I will also draw for
ny camels: let the same be the woman whom the
LORD hath appointed out for my master's son.
45. And before I had done speaking in mine heart,
behold, Rebekah came forth with her pitcher on
her shoulder; and she went down unto the well,
and drew water: and I said unto her, Let me
drink, I pray thee. 46. And she made haste, and
let down her pitcher from her shoulder, and said,
Drink, and I will give thy camels drink also:
so I drank, and she made the camels drink also.court he makes to them for their consent respecting Rebekah.
47. And I asked her, and said, Whose daughter Observe, 1. How intent he was upon his business; though he was
art thou? And she said, The daughter of Bethuel, till he had told his errand, v.33. Note, The doing of our
come off a journey, and come to a good house, he would not eat
Nahor's son, whom Milcah bare unto him: and I work, and the fulfilling of our trusts, either for God or man
put the ear-ring upon her face, and the bracelets should be preferred by us before our necessary food: it was our
upon her hands. 48. And I bowed down my Saviour's meat and drink, John, 4. 34. 2. How ingenious he was
head, and worshipped the LORD, and blessed the in the management of it: he approved himself, in this matter, both
a prudent man, and a man of integrity, faithful to his master by
LORD God of my master Abraham, which had whom he was trusted, and just to those with whom he now treated.
led me in the right way to take my master's (1.) He gives a short account of the state of his master's family,
brother's daughter unto his son. 49. And now if v.34..36. He was welcome before, but we may suppose him
ye will deal kindly and truly with my master, tell doubly welcome, when he said, I am Abraham's servant;
Abraham's name, no doubt, was well-known among them, and
me; and if not, tell me; that I may turn to the respected, and we may suppose them not altogether ignorant of his
right hand or to the left. 50. Then Laban and state, for Abraham knew theirs, ch. 22.20..24. Two things
Bethuel answered and said, The thing proceedeth he suggests, to recommend his proposal. [1.] That his master
from the LORD: we cannot speak unto thee bad Abraham, through the blessing of God, had a very good estate;
or good. 51. Behold, Rebekah is before thee, and, [2.] That he had settled it all upon Isaac, for whom he was
take her, and go, and let her be thy master's son's
Rebekah's relations. Her brother Laban went to invite and
I. The very kind reception given to Abraham's servant by
Rebekah's relations. Her brother Laban went to invite and
conduct him in, but not till he saw the car-ring, and bracelets
upon his sister's hands, v.30. "Oh," thinks Laban, "here is a
man that there is something to be got by, a man that is rich and
generous; we will be sure to give him welcome!" We know so
that he would not have been so free of his entertainment, if he
much of Laban's character, by the following story, as to think
had not hoped to be well paid for it, as he was, v. 53. Note, A
man's gift maketh room for him; (Prov. 18. 16.) which way soever
it turneth, it prospereth, Prov. 17.8. 1. The invitation was kind;
.31. Come in, thou blessed of the Lord. They saw he was rich,
and therefore pronounced him blessed of the Lord; or, perhaps,
because they heard from Rebekah, (v. 28.) of the gracious words
which proceeded out of his mouth, they concluded him a good
man, and, therefore, blessed of the Lord. Note, Those that are
It is good owning those
blessed of God should be welcome to us.
whom God owns. 2. The entertainment was kind; v.32, 33. Both
the house and stable were well-furnished, and Abraham's servant
was invited to the free use of both. Particular care was taken
of the camels; for a good man regardeth the life of his beast,
Prov. 12.10. If the ox knows his owner to serve him, the owner
J
should know his ox to provide for him that which is fitting for him.
·
II. The full account which he gave them of his errand, and the
now a suitor.
(2.) He tells them the charge his master had given him, to
We have here the making up of the marriage between Isaac
and Rebekah; it is related very largely and particularly, even to
the minute circumstances, which, we should think, might have
been spared, while other things of great moment and mystery (as
the story of Melchizedek) are related in few words. Thus God
conceals that which is curious from the wise and prudent, reveals
to babes that which is common and level to their capacity,
(Matth.11.25.) and rules and saves the world by the foolishness
of preaching, 1 Cor. 1.21. Thus also we are directed to take
notice of God's providence in the little common occurrences of
human life, and in them also to exercise our own prudence and
of philosophers and statesmen, but to make us all wise and
other graces; for the scripture was not intended only for the uso
virtuous in the conduct of ourselves and families.
Here is,
Before Christ 1857.
GENESIS, XXIV. The Journey of Abraham's Servant
fetch a wife for his son from among his kindred, with the reason || her mother, and brother, with many precious things: both to give
of it, v. 37, 38. Thus he insinuates a pleasing hint, that though a real proof of his master's riches and generosity, and in gratitude
Abraham was removed to a country at so great a distance, yet he for their civility to him, and furthes to ingratiate himself with
still retained the remembrance of, and a respect for, his relations them.
that he had left behind. The highest degrees of divine affection
must not divest us of natural affection. He likewise obviates an
objection, That if Isaac were deserving, he need not send so far
off for a wife: why did he not marry nearer home? "For a good
reason;" (says he;) "my master's son must not match with a
Canaanite." He further recommends his proposal, [1.] From the
faith his master had, that it would succeed, v. 40. Abraham took
encouragement from the testimony of his conscience, that he
walked before God in a regular course of holy living, and thence
inferred that God would prosper him; probably, he refers to that
covenant which God had made with him, ch.17.1. I am God
all-sufficient, walk before me. Therefore, (says he,) the God
before whom I walk, will send his angel. Note, While we make
conscience of our part of the covenant, we may take the comfort
of God's part of it; and we should learn to apply general promises
to particular cases, as there is occasion. [2.] From the care he
himself had taken to preserve their liberty of giving or refusing
their consent, as they should see cause, without incurring the guilt
of perjury, v.39..41. which shewed him, in general, to be a
cautious man, and particularly careful that their consent might
not be forced, but be either free or not at all.
(3.) He relates to them the wonderful concurrence of provi-
dences, to countenance and further the proposal, plainly shewing
the finger of God in it. [1.] He tells them how he had prayed
for direction by a sign, v.42..44. Note, It is good dealing with
those who by prayer take God along with them in their dealings.
[2.] How God had answered his prayer in the very letter of it.
Though he did but speak in his heart, (v.45.) which perhaps he
mentions, lest it should be suspected that Rebekah had overheard
his prayer, and designedly humoured it; "No," says he, "I spake
it in my heart, so that none heard it but God, to whom thoughts
are words, and from him the answer came, v. 46, 47. [3.] How
he had immediately acknowledged God's goodness to him therein,
leading him, as he expresses it here, in the right way. Note,
God's way is always the right way, Ps. 107. 7. and those are well
led whom he leads.
(4.) He fairly refers the matter to their consideration, and
waits their resolution, v.49. "" If you will deal kindly and truly
with my master, well and good; if you will be sincerely kind, you
will accept the proposal, and I have what I come for; if not, do
not hold me in suspense." Note, Those who deal fairly, have
reason to expect fair dealing.
"
(5.) They freely and cheerfully close with the proposal, upon a
very good principle, v. 50. The thing proceedeth from the Lord.
Providence smiles upon it, and we have nothing to say against it."
They do not object distance of place; Abraham's forsaking them;
his having no land in possession, but personal estate only: they do
not question the truth of what this man said; but, [1.] They trust
much to his integrity. It were well, if honesty did so universally
prevail among men, that it might be as much an act of prudence,
as it is of good nature, to take a man's word. [2.] They trust
more to God's providence, and therefore by silence give consent,
because it appears to be directed and disposed by infinite wisdom.
Note, A marriage is likely then to be comfortable, when it appears
to proceed from the Lord.
(6.) Abraham's servant makes a thankful acknowledgement
of the good success he had met with, [1.] To God, v. 52. he
worshipped the Lord. Observe, First, As his good success went
on, he went on to bless God. Those that pray without ceasing
should in every thing give thanks, and own God in every step of
mercy. Secondly, God sent his angel before him, and so gave
him success, v. 7, 40. But, when he has the desired success, he
worships God, not the angel. Whatever benefit we have by the
ministration of angels, all the glory must be given to the Lord of
the angels, Rev. 22.9. [2.] He pays his respects to the family
also, and particularly to the bride, v. 53. He presented her, and
54. And they did eat and drink, he and the
men that were with him, and tarried all night; and
they rose up in the morning, and he said, Send me
55. And her brother and
away unto my master.
her mother said, Let the damsel abide with us a
few days, at the least ten; after that she shall
go.
56. And he said unto them, Hinder me not, seeing
the LORD hath prospered my way; send me away
57. And they said,
that I may go to my master.
We will call the damsel, and inquire at her mouth.
58. And they called Rebekah, and said unto her,
Wilt thou go with this man? And she said, I
will go. 59. And they sent away Rebekah their
sister, and her nurse, and Abraham's servant, and
his men. 60. And they blessed Rebekah, and
said unto her, Thou art our sister; be thou the
mother of thousands of millions, and let thy seed
possess the gate of those which hate them.
61. And Rebekah arose, and her damsels; and
they rode upon the damels, and followed the
man: and the servant took Rebekah, and went
his way.
Rebekah is here taking leave of her father's house.
I. Abraham's servant presses for a dismission; though he and
his company were very welcome, and very cheerful there, yet
he said, send me away, v.54. and again, v. 56. He knew his
master would expect him home with some impatience; he had
business to do at home, which wanted him, and therefore, as one
that preferred his work before his pleasure, he was for hastening
home. Note, Lingering and loitering no way become a wise
and good man; when we have dispatched our business abroad,
we must not delay our return to our business at home, nor be
longer from it than needs must: for as the bird that wanders
from his nest, so is he that wanders from his place, Prov. 27.8.
II. Rebekah's relations, from natural affection, and according
to the usual expression of kindness in that case, solicit for her
stay some time among them, v. 55. They could not think of
parting with her, on a sudden, especially as she was about to
remove so far off, and it was not likely that they would ever see
one another again; Let her stay a few days, at least ten, which
makes it as reasonable a request as the reading in the margin
seems to make it unreasonable, a year, or at least ten months.
They had consented to the marriage, and yet were loath to part
with her. Note, It is an instance of the vanity of this world, that
there is nothing in it so agreeable, but it has its allay, Nulla est
sincera voluptas-There is no unmingled pleasure. They here
were pleased that they had matched a daughter of their family so
well; and yet, when it came to the last, it was with great reluctance
that they sent her away.
|
III. Rebekah herself determined the matter; to her they
appealed, as it was fit they should, v. 57. Call the damsel, (who
was retired to her apartment with a modest silence,) and inquire
at her mouth. Note, As children ought not to marry without
their parents' consent, so parents ought not to marry them
without their own. Before the matter is resolved on, "Ask,
at the damsel's mouth; she is a party principally concerned,
and therefore ought to be principally consulted. Rebekah
consented, not only to go, but to go inmediately, v. 58. 1 will
Before Christ 1857.
Jo
GENESIS, XXIV. XXV.
Isaac's Marriag
go. We may hope that the notice slic had taken of the servants'
piety and devotion, gave her such an idea of the prevalence of
religion and godliness in the family she was to go to, as made
her desirous to hasten thither, and willing to forget her own
people and her father's house, where religion had not so much
the ascendant.
IV. Hereupon she is sent away with Abraham's servant; not,
we may suppose, the very next day after, but very quickly: hér
friends see that she puts a good heart on it, and so they dismiss
her, 1. With suitable attendants; her nurse, v. 59. her damsels,
v. 61.
It seems then, that when she went to the well for water, it
was not because she had not servants at command, but because
she took a pleasure in exemplifying humility and industry. Now
that she was going among strangers, it was fit to take those with
her whom she was acquainted with. Here is nothing said of her
portion; her personal merits were a portion in her; she needed
none with her, nor did that ever come into the treaty of marriage.
2. With hearty good wishes; (v. 60.) they blessed Rebekah. Note,
When our relations are entering into a new condition, we ought
by prayer to recommend them to the blessing and grace of God.
Now that she was going to be a wife, they prayed that she might
be a mother both of a numerous and of a victorious progeny.
Perhaps Abraham's servant had told them of the promise God had
lately made his master, which, it is likely, Abraham acquainted
his household with, that God would multiply his seed as the stars
of heaven, and that they should possess the gate of their enemies,
ch. 22.17. to which promise they had an eye in this blessing, Be
thou the mother of that seed.
|
:
prayer; we there have a free and open prospect of the herons
above us, and the earth around us, and the hosts and riches of
both, by the view of which we should be led to the contemplation
of the Maker and Owner of all. 4. The exercises of devotion
should be the refreshment and entertainment of the evening,
after the care and business of the day, to relieve the fatigue of
that, and before the repose and sleep of the night, to prepare
us for that. Merciful providences are then doubly comfortable,
when they find us well employed, and in the way of our duty.
Some think Isaac was now praying for good success in this
affair that was depending, and meditating upon that which was
proper to encourage his hope in God concerning it; and now,
when he sets himself, as it were, upon his watch-tower, to see
what God would answer him, as the prophet, Hab.2.1. he sees
the camels coming; sometimes God sends in the mercy prayed
for immediately, Acts, 12.12.
II. Rebekah behaved herself very becomingly, when she met
Isaac: understanding who he was, she lighted off her camel,
v. 64. and took a vail, and covered herself, v. 65. in token of
humility, modesty, and subjection; she did not reproach Isaac
for not coming himself to fetch her, or at least to meet her
a day's journey or two; did not complain of the tediousness
of her journey, or the difficulty of leaving her relations, to
come into a strange place; but having seen Providence going
before her in the affair, she accommodates herself with cheer-
fulness to her new relation. Those that by faith are espoused
to Christ, and would be présented as chaste virgins to him, must,
in conformity to his example, humble themselves, as Rebekah,
who lighted, when she saw Isaac on foot, and must put them-
selves into subjection to him who is their head, Eph. 5. 24. as
Rebekah, signifying it by the veil she put on, 1 Cor. 11.10.
III. They were brought together, (probably, after some further
acquaintance,) to their mutual comfort, v.67. Observe here,
What an affectionate son he was to his mother: it was about
three years since she died, and yet he was not, till now, com-
tender spirit, bled so long, and was never healed, till God brought
forted concerning it; the wound which that affliction gave to his
him into this new relation: thus crosses and comforts are balances
to each other, (Eccl. 7.14.) and help to keep the scale even.
2. What an affectionate husband he was to his wife. Note, Those
hoped, will do so in another. She became his wife, and he loved
that have approved themselves well in one relation, it may be
her; there was all the reason in the world why he should, for so
ought men to love their wives even as themselves. The duty of
the relation is then done, and the comfort of the relation is then
enjoyed; when mutual love governs; for there the Lord commands
the blessing.
62. And Isaac came from the way of the well
Lahai-roi; for he dwelt in the south country.
63. And Isaac went out to meditate in the field1.
at the even-tide; and he lifted up his eyes, and
saw, and, behold, the camels were coming.
64. And Rebekah lifted up her eyes, and when
she saw Isaac, she lighted off the camel. 65. For
she had said unto the servant, What man is this
that walketh in the field to meet us? And the
servant had said, It is my master: therefore she
took a vail, and covered herself. 66. And the
servant told Isaac all things that he had done.
67. And Isaac brought her into his mother Sarah's
tent, and took Rebekah, and she became his wife;
and he loved her: and Isaac was comforted after
his mother's death.
Isaac and Rebekah are, at length, happily brought together.
I. Isaac was well employed, when he met Rebekah, v. 62, 63.
Some
He went out to meditate, or pray in the field at even-tide.
think he expected the return of his servants about this time, and
went out on purpose to meet them. But it should seem, he went
out on another errand, to take the advantage of a silent evening,
and a solitary field, for meditation and prayer, those divine
exercises by which we converse with God and our own hearts.
Note, 1. Holy souls love retirement; it will do us good to be
often left alone, walking alone, and sitting alone; and if we have
the art of improving solitude, we shall find we are never less alone
than when alone. 2. Meditation and prayer ought to be both
our business and our delight, when we are alone; while we have
a God, a Christ, and a Heaven, to acquaint ourselves with, and
to secure our interests in, we need not want matter either for
befriend each other. 3. Our walks in the field are then truly
pleasant, when in them we apply ourselves to meditation and
CHAP. XXV.
The sacred historian, in this chapter, I. Takes his leave of Abraham, with an
account, 1. Of his children by another wife, v.1..4. 2. Of his last wi
and testament, v.5,6. 3. Of his age, death, and burial, v.7..10.
II. He takes his leave of Ishmael, with a short account, 1. Of his children,
2.12..16. 2. Of his age and death, v. 17, 18. III. He enters upon
the history of Isaac. 1. His prosperity, v. 11. 2. The conception and
birth of his two sons, with the oracle of God concerning them, v.19..23.
3. Their different characters, v. 27, 28. 4. Esau's selling his birth-right to
Jacob, . 29..34.
TH
1.HEN again Abraham took a wife, and her
name was Keturah. 2. And she bare him
Zimran, and Jokshan, and Medan, and Midian,
and Ishbak, and Shuah. 3. And Jokshan begat
Sheba, and Dedan. And the sons of Dedan were
Asshurim, Letushim, and Leummim. 4. And the
sons of Midian; Ephah, and -Epher, and Hanoch,
and Abidah, and Eldaah. All these were the chil-
Before Christ 1822.
The Genealogy of Ishmael.
GENESIS, XXV.
dren of Keturah. 5. And Abraham gave all that
he had unto Isaac. 6. But unto the sons of the
concubines, which Abraham had, Abraham gave
gifts, and sent them away from Isaac his son, while
he yet lived, eastward, unto the east-country.
7. And these are the days of the years of Abra-
ham's life which he lived, an hundred threescore
and fifteen years. 8. Then Abraham gave up the
ghost, and died in a good old age, an old man,
and full of years; and was gathered to his people.
9. And his sons Isaac and Ishmael buried him in
the cave of Machpelah, in the field of Ephron the
son of Zohar the Hittite, which is before Mamre:
10. The field which Abraham purchased of the
sons of Heth: there was Abraham buried, and
Sarah his wife.
#
III. The age and death of Abraham, .7,8. He lived 175
years; just 100 years after he came to Canaan; so long he was
a sojourner in a strange country. Though he lived long, and
lived well, though he did good, and could be ill spared, yet he
died. at last. Observe how his death is here described. 1. He
gave up the ghost. His life was not extorted from him, but he
cheerfully resigned it; into the hands of the Father of spirits he
committed his spirit. 2. He died in a good old age, an old man;
so God had promised him. His death was his discharge from the
burthens of his age; an old man would not so live always: it was
3. He was full of
also the crown of the glory of his old age.
years, or full of life, (as it might be supplied), including all the
conveniencies and comforts of life. He did not live till the world
was weary of him, but till he was weary of the world; he had
had enough of it, and desired no more, Vixi quantum satis est-1
have lived long enough. Seneca. A good man, though he should
not die old, dies full of days, satisfied with living here, and
longing to live in a better place. 4. He was gathered to his
people. His body was gathered to the congregation of the dead,
and his soul to the congregation of the blessed. Note, Death
gathers us to our people. Those that are our people while we
live, whether the people of God, or the children of this world, are
the people to whom death will gather us.
IV. His burial, v. 9, 10. Here is nothing recorded of the pomp
or ceremony of his funeral; only we are told, 1. Who buried him
His sons Isaac and Ishmael. It was the last office of respect they
had to pay to their good father. Some distance there had formerly
been between Isaac and Ishmael; but it seems either that Abraham
had himself brought them together while he lived, or, at least, that
his death reconciled them. 2. Where they buried him; in his own
burying-place, which he had purchased, and in which he had
buried Sarah. Note, Those that in life have been very dear to
each other, may not only innocently, but laudably desire to be
buried together, that in their deaths they may not be divider,
and in token of their hopes of rising together.
Abraham lived, after the marriage of Isaac, thirty-five years,
and that is recorded concerning him during that time, lies
here in a very few verses; we hear no more of God's extraordinary
appearances to him, or trials of him; for all the days, even of
the best and greatest saints, are not eminent days, some slide on
silently, and neither come nor go with observation; such were
these last days of Abraham. We have here,
||
I. An account of his children by Keturah, another wife which
he married after the death of Sarah. He had buried Sarah, and
married Isaac, the two dear companions of his life, and was now
solitary; be wanted a nurse, his family wanted a governess, and
it was not good for him to be thus alone; he therefore marries
Keturah, probably the chief of his maid-servants, born in his
house, or bought with money. Marriage is not forbidden to old
age. By her he had six sons, in whom the promise made to
Abraham, concerning the great increase of his p: sterity, was in
part fulfilled, which, it is likely he had an eye to in this marriage.
The strength he received by the promise still remained in him,
to shew how much the virtue of the promise exceeds the power of
"
nature.
II. The disposition which Abraham made of his estate, v. 5, 6.
After the birth of the sons, he set his house in order, with pru-
dence and justice. 1. He made Isaac his heir, as he was bound
to do, in justice to Sarah his first and principal wife, and to
Rebekah, who married Isaac upon the assurance of it, ch. 24. 36.
In this all, which he settled upon Isaac, are included, perhaps the
promise of the land of Canaan, and the entail of the covenant.
God having already made him the heir of promise,
Abraham therefore made him heir of his estate. Our affection
and gifts should attend God's. 2. He gave portions to the rest of
his children, both to Ishmael, though at first he was sent empty
away, and to his sons by Keturah. It was justice to provide for
them; parents that do not imitate him here are worse than infidels,
It was prudence to settle them in places distant from Isaac, that
they might not pretend to divide the inheritance with him, nor be
any way a care or expence to him. Observe, He did this while
he lived, lest it should not have been done, or not so
done, afterward. Note, In many cases, it is wisdom for men to
make their own hands their executors, and what they find to do,
to do it while they live, as far as they can. These sons of the
concubines were sent into the country that lay east from Canaan,
and their posterity were called the children of the east, famous
for their numbers, Judg. 6.5, 33. Their great increase was the
fruit of the promise made to Abraham, that God would multiply ||
his seed. God, in dispensing his blessings, does as Abraham did; ||
Common blessings he gives to the children of this world, as to the
sons of the bond-woman; but, covenant blessings he reserves for
the heirs of promise. All that he has is their's, for they are his
leanc's, from whom the rest shall be for ever separated.
2 C & 2 D
VOL. I.
Thus f
Dees!
11. And it came to pass after the death of Abra
ham, that God blessed his son Isaac; and Isaac
dwelt by the well Lahai-roi. 12. Now these are
the generations of Ishmael, Abraham's son, whom
Hagar the Egyptian, Sarah's hand-maid, bare unto
Abraham. 13. And these are the names of the
sons of Ishmael, by their names, according to their
generations: the first born of Ishmael, Nebajoth;
and Kedar, and Adbeel, and Mibsam, 14. And
Mishma, and Dumah, and Massa, 15. Hadar, and
Tema, Jetur, Naphish, and Kedemah : 16. These
are the sons of Ishmael, and these are their names,
by their towns, and by their castles; twelve princes
according to their nations. 17. And these are the
years of the life of Ishmael, an hundred and thirty
and seven years: and he gave up the ghost and
died; and was gathered unto his people. 18. And
they dwelt from Havilah unto Shur, that is before
Egypt, as thou goest toward Assyria: and he died
in the presence of all his brethren.
Immediately after the account of Abraham's death, Moses begins
the story of Isaac, (v. 11.), and tells us where he dwelt, and how
remarkably God blessed him. Note, The blessing of Abraham
did not die with him, but survived to all the children of the promise.
But he presently digresses from the story of Isaac, to give a short
account of Ishmael, forasmuch as he also was a son of Abraham,
and God had made some promises concerning him, which it was
requisite we should know the accomplishment of.
Before Christ 1837.
The Birth of Esau and Jacob
GENESIS. XXV.
Observe here what is said,
1. Concerning his children; he had twelve sons, twelse princes
they are called, (v. 18.) heads of families, which, in process of
time, became nations, distinct tribes, numerous, and very con-
siderable. They peopled a very large continent that lay between
Egypt and Assyria, called Arabia. The names of his twelve sons
are recorded. Midian and Kedar we often read of in scripture.
And some very good expositors have taken notice of the significa-
tion of those three names which are put together, (v. 14.) as con-
taining good advice to us all, Mishma, Dumah, and Massa, that
is, hear, keep silence, and bear; we have them together in the
same order, Jam.1.19. Be swift to hear, slow to speak, slow to
wrath. The posterity of Ishmael had not only tents in the fields,
wherein they grew rich in times of peace; but they had towns and
castles, (v. 16:) wherein they fortified themselves in time of war.
Now the number and strength of this family were the fruit of the
promise made to Hagar concerning Ishmael, ch. 16.10. and to
Abraham, ch. 17.20. and 21.13. Note, Many that are strangers
to the covenants of promise, yet are blessed with outward prospe-
rity for the sake of their godly ancestors. Wealth and riches
shall be in their house.
}
}
2. Concerning himself; here is an account of his age; he lived
137 years, (v.17.) which is recorded, to shew the efficacy of
Abraham's prayer for him, ch. 17. 18. Oh that Ishmael might live
before thee! Here is an account too of his death; he also was
gathered to his people; but it is not said that he was full of days,
though he lived to so great an age: he was not so weary of the
world, nor so willing to leave it, as his good father was. Those
words, he fell in the presence of all his brethren, whether they mean,
as we take them, he died, or as others, his lot fril, are designed.
to shew the fulfilling of that word to Hagar, ch. 15.12. He shall
dwell in the presence of all his brethren, that is, he shall flourish ||
and be eminent among them, and shall hold his own to the last.
Or, he died with his friends about him, which is comfortable.
19. And these are the generations of Isaac,
Abraham's son: Abraham begat Isaac: 20. And
Isaac was forty years old when he took Rebekah to
wife, the daughter of Bethuel the Syrian of Padan-
aram, the sister to Laban the Syrian. 21. And
Isaac entreated the LORD for his wife, because
she was barren: and the LORD was entreated of
him, and Rebekah his wife conceived. 22. And
the children struggled together within her; and she
said, If it be so, why am I thus? And she went
to inquire of the LORD. 23. And the LORD said
unto her, Two nations are in thy womb, and two
manner of people shall be separated from thy
bowels; and the one people shall be stronger than
the other people; and the elder shall serve the
younger. 24. And when her days to be delivered
were fulfilled, behold, there were twins in her
womb. 25. And the first came out red, all over
like an hairy garment; and they called his name
Esau. 26. And after that came his brother out,
and his hand took hold on Esau's heel; and his
name was called Jacob: and Isaac was threescore
years old when she bare them. 27. And the boys
grew and Esau was a cunning hunter, a man of
the field; and Jacob was a plain man, dwelling in
tents. 28. And Isaac loved Esau, because he did
eat of liis venison: but Rebekah loved Jacob.
We have here an account of the Iirth of Jacob and Ezau, the
twin sons of Isaac and Rebekah: their entrance into the world
was (which is not usual) one of the most considerable parts of
their story; nor is much related concerning Isaac, but what had
reference to his father while he lived, and to his sons a
afterward.
For Isaac seems not to have been a man of action, nor much
tried, but to have spent his days in quietness and silence.
Now concerning Jacob and Esau we are told,
I. That they were prayed for; their parents, after they had
been long childless, obtained them by prayer, v. 20, 21. Isauc was
forty years old when he was married; though he was an only
son, and the person from whom the promised seed was to come,
yet he made no haste to marry. He was sixty years old, when his
sons were born, (v. 26.) so that, after he was married, he had no
child for twenty years. Note, Though the accomplishment of God's
promise is always sure, yet it is often slow, and seems to be
crossed and contradicted by Providence; that the faith of believers
may be tried, 'their patience exercised, and mercies long waited
for may be the more welcome when they come. While this
mercy was delayed, Isaac did not approach to a handmaid's bed,
as Abraham had done, and Jacob afterward; for he loved Rebekah,
ch. 24. 67. But, 1. He prayed: he entreated the Lord for his wife;
though God had promised to multiply his family, he prayed for
it. For God's promises must not supersede, but encourage, our
prayers, and be improved as the ground of our faith. Though
he had prayed for this mercy very often, and had continued his
supplication many years, and it was not granted, yet he did not
leave off praying for it: for men ought always to pray, and not
to faint, (Luke, 18.1.) to pray without ceasing, and knock till the
door be opened. He prayed for his wife; some read it, with his
wife. Note, Husbands and wives should pray together, which
is intimated in the apostle's caution, that their prayers be not
hindered, 1 Pet. 3.7. The Jews have a tradition, that Isaac, at
length, took his wife with him to mount Moriah, where God had
promised that he would multiply Abraham's seed, ch. 22. 17. and
there in his prayer with her, and for her, pleaded the promise
made in that very place. 2. God heard his prayer, and was
entreated of him. Note, Children are the gift of God. Those
that continue instant in prayer, as Isaac did, shall find at last that
they did not seek in vain, İsa. 45. 19.
II. That they were prophesied of before they were born; and
great mysteries were wrapt up in the prophecies which went before
of them, v. 22, 23. Long had Isaac prayed for a son; and now
his wife is with child of two, to recompense him for his long
than we are able to ask er think. Now Rebekah being with child
waiting. Thus God often outdoes our prayers, and gives more
of these two sons, observe here,
1. How she was perplexed in her mind concerning her present
case: the children struggled together within her. The commotion
whether she was apprehensive that the birth would be her death,
she felt was altogether extraordinary, and made her very uneasy;
or that she was weary of the intestine tumult, or that she suspected
it to be an ill omen, it seems she was ready to wish that either
she had not been with child, or that she might die immediately,
and not bring forth such a struggling brood. If it be so, or, since
it is so, Why am I thus? Before, the want of children was her
trouble, now, the struggle of the children is no less so. Note,
(1.) The comforts we are most desirous of, are sometimes found
to bring along with them more occasion of trouble and uneasiness
the sun, God thus teaches us to read it. (2.) We are too apt
than we thought of; vanity being written upon all things under
to be discontented with our comforts, because of the uneasiness
that attends them. We know not when we are pleased; we know
neither how to want, nor how to abound. This struggle between
and Esau in the womb, represents the struggle that is
between the kingdom of God and the kingdom of Satan, [1.] In
the world; the seed of the woman, and the seed of the serpent,
have been contending ever since the enemy was put between them,
ch.3.15. and it has occasioned a constant uneasiness among
men. Christ himself came to send fire on earth, and this division,
Luke, 12.49,51. But let not this be an offence to us. A holy
Before Christ 1805.
"
C
Esau's Sale of his Birth-right.
XXV.
war is better than the peace of the devil's palace. [2.] In the
hearts of believers; no sooner is Christ formed in the soul, than
immediately there begins a conflict between the flesh and spirit,
Gal. 5. 17. The stream
The stream is not turned without a mighty struggle,
which yet ought not to discourage us. It is better to have a
conflict with sin, than tamely to submit to it.
2. What course she took for her relief. She went to inquire of
the Lord. Some think Melchizedek was now consulted as an
oracle, or, perhaps, some Urim or Teraphim were now used to
inquire of God by, as afterward in the breast-plate of judgment.
Note, The word and prayer, by both which we now inquire of
the Lord, give great relief to those that are, upon any account,
perplexed. It is an ease to the mind to spread our case before
the Lord, and ask counsel at his mouth, Go into the sanctuary,
Ps. 73.17.
||
and retirement, to all the pretended pleasure of busy noisy sporty :
he dwelt in tents, [1.] As a shepherd. He was attached to that
safe and silent employment of keeping sheep, to which also he
bred up his children, ch. 46. 34. Or, [2.] As a student. He fre-
quented the tents of Melchizedek, or Heber, as some understand
it, to be taught, by them, divine things. And this was that son
of Isaac, on whom the covenant was entailed.
4. Their interest in the affections of their parents was like-
wise different. They had but these two children, and, it seems,
one was the father's darling, and the other the mother's, v. 28.
(1.) Isaac, though he was not a stirring man himself, (for when
he went into the fields, he went to meditate and pray, not to
hunt,) yet he loved to have his son active. Esau knew how to
please him, and shewed a great respect for him, by treating him
often with venison, which gained him the affections of the good
old man, and won upon him more than one would have thought.
(2.) Rebekah was mindful of the oracle of God, which had given
the preference to Jacob, and therefore she preferred him in her
love. And if it be lawful for parents to make a difference between
their children upon any account, doubtless Rebekah was in the
right, that loved him whom God loved.
-
3. The information given her upon her inquiry, which expounded
the mystery. Two nations are in thy womb, v.23. She was now
big, not only with two children, but two nations, which should not
only in their manners and dispositions greatly differ from each
other, but in their interests clash and contend with each other;
and the issue of the contest should be, that the elder should
serve the younger, which was fulfilled in the subjection of the
Edomites for many ages, to the house of David, till they revolted,
2 Chron. 21.8. Observe here, (1.) That God is a free Agent in
dispensing his grace; it is his prerogative to make a difference
between those who have not as yet themselves done either good or
evil. This the Apostle infers from hence, Rom. 9.12. (2.) That
in the struggle between grace and corruption in the soul, grace,
the younger, shall certainly get the upper hand at last.
III. That, when were born, there was a difference
between them, which served to confirm what had been foretold,
(v.23.) was a presage of the accomplishment of it, and served
greatly to illustrate the type.
1. There was a great difference in their bodies, v. 25. Esau,
when he was born, was rough and hairy, as if he had been already
a grown man; whence he had his name Esau, made, reared al-
ready. This was an indication of a very strong constitution, and
gave cause to expect that he would be a very robust, daring,
active, man. But Jacob was smooth and tender, as other
children. Note, (1.) The difference of men's capacities, and
consequently of their condition in the world, arises very much
from the difference of their natural constitution; some are plainly
designed by nature for activity and honour, others as manifestly
marked for obscurity. This instance of the divine sovereignty in
the kingdom of providence, may perhaps help to reconcile us to
the doctrine of the divine sovereignty in the kingdom of grace.
(2.) It is God's usual way to choose the weak things of the world,
and to pass by the mighty, 1 Cor. 1. 26, 27.
I. Jacob's pious desire of the birth-right, which yet he sought
2. There was a manifest contest in their births; Esau, the to obtain by indirect courses, not agreeable to his character as a
stronger, came out first; but Jacob's hand took hold on his heel, || plain man. It was not out of pride or ambition that he coveted
v. 26. This signified, (1.) Jacob's pursuit of the birth-right and the birth-right, but with an eye to spiritual blessings, which he
blessing; from the first, he reached forth to have catched hold of had got well acquainted with in his tents, while Esau had lost the
it, and if possible, to have prevented his brother. (2.) His pre-scent of them in the field. For this he is to be commended,
vailing for it at last; that, in process of time he should undermine that he coveted earnestly the best gifts; yet, in this he cannot be
his brother, and gain his point. This passage is referred to, justified, that he took advantage of his brother's necessity to
Hos.12.3. and from hence he had his name Jacob, a supplanter. || make him a very hard bargain, v. 31. Sell me this day thy birth-
3. They were very unlike in the temper of their minds, and the right. Probably, there had formerly been some communication be-
way of living they chose, v. 27. They soon appeared to be of tween them about this matter, and then it was not so great a sur-
very different dispositions. (1.) Esau was a man for this world; prise upon Esau as here it seems to be; and, it may be, Esau had
a man addicted to his sports, for he was a hunter, and a man that sometimes spoken slightly of the birth-right and its appurte-
knew how to live by his wits, for he was a cunning hunter; re-nances, which encouraged Jacob to make this proposal to him.
creation was his business, he studied the art of it, and spent all And if so, Jacob is, in some measure, excusable in what he did
his time in it. He never loved a book, nor cared for being within to gain his point. Note, Plain men, that have their conversation
doors; but he was a man of the field; like Nimrod and Ishmael, in simplicity and godly sincerity, and without worldly wisdom,
all for the game, and never well but when he was upon the stretch are often found wisest of all for their souls and eternity. Those
in pursuit of it; in short, he set up for a gentleman and a soldier. are wise indeed that are wise for another world. Jacob's wisdom
(2.) Jacob was a man for the other world; he was not cut out appeared in two things. 1. That he chose the exact time; took
for a statesman, nor did he affect to look great, but he was a the opportunity when it offered itself, and did not let it slip.
plain man, dwelling in tents; an honest man that always meant 2. That having made the bargain; he made it sure, and got i
well, and dealt fairly, that preferred the true delights of solitude | confirmed by Esau's oath, Swear to me this day, r. 33. He ´ook
2 C & 2 D 2
29. And Jacob sod poltage: And Esau came
from the Field, and he was faint: 30. And Esau
said to Jacob, Feed me, I pray thee, with that
same red pottage; for I am faint: therefore was
his name called Edom. 31. And Jacob said, Sell
me this day thy birthright. 32. And Esau said,
Behold, I am at the point to die: and what profit
33. And Jacob
shall this birthright do to me?
said, Swear to me this day, and he sware unto
him: and he
Esau, him: and he sold his birthright unto Jacob.
34. Then Jacob gave Esau bread and pottage of
lentiles; and he did eat and drink, and rose
up, and went his way: thus Esau despised his
birthright.
•
We have here a bargain made between Jacob and Esau about
the birth-right, which was Esau's by providence, but Jacob's by
promise. It was a spiritual privilege, including the excellency of
dignity, and the excellency of power, as well as the double
portion, ch. 49.3. It seemed to be such a birth-right as had
then the blessing annexed to it, and the entail of the promise.
Now see,
Before Christ 1804.
The Removal of Isaac to Gerar.
GENESIS, XXV, XXVI.
Esau when he was in the mind, and would not leave him a power || not put by the stroke of death, nor ease the pangs, nor remove the
of revocation. In a case of this nature, it is good to be sure. sting; yet Esau, who set up for a gentleman, should have had a
II. Esau's profane contempt of the birth-right, and the foolish greater and more noble spirit, than to sell even such an honour a
sale he made of it. He is called profane Esau for it, Heb. 12. 16. cheap bargain. [2.] But being of a spiritual nature, his underva-
because, for one morsel of meat, he sold his birth-right; as dear a luing of it was the greatest profaneness imaginable. Note, It is
morsel as ever was eaten since the forbidden fruit; and he lived to| egregious folly to part with our interest in God, and Christ, and
regret it, when it was too late. Never was there such a foolish Heaven, for the riches, honours, and pleasures, of this world; as
bargain as that which Esau now made; and yet he valued himself bad a bargain as his that sold a birth-right for a dish of broth.
upon his policy, and had the reputation of a cunning man; and (3.) Repentance was hid from his eyes, v. 34. He did eat and
perhaps had often bantered his brother Jacob as a weak and simple drink, pleased his palate, satisfied his cravings, blessed himself
man. Note, 1. There are those that are penny-wise and pound-when he thought what a good meal's meat he had had, and then
foolish, cunning hunters that can out-wit others and draw them carelessly rose up and went his way, without any serious reflec-
into their snares, and yet are themselves imposed upon by Satan's tions upon the bad bargain he had made, or any show of regret:
wiles, and led captive by him at his will. 2. God often chooses thus Esau despised his birth-right; he used no means at all to get
the foolish things of the world, by them to confound the wise. the bargain revoked; made no appeal to his father about it, nor
Plain Jacob makes a fool of cunning Esau. Observe the instances proposed to his brother to compound the matter; but the bargain
of Esau's folly.
which his necessity had made, (supposing it were so,) his profane-
:
(1.) His appetite was very strong, v. 29, 30. Poor Jacob hadness confirmed ex post facto-after the deed; and, by his subse-
got some bread and pottage, (v. 34.) for his dinner, and was sit-quent neglect and contempt, he did, as it were, acknowledge a
ting down to it contentedly enough, without venison; when Esau fine, and by justifying himself in what he had done, he put the
came from hunting, hungry and weary, and perhaps had caught bargain past recall. Note,People are ruined, not so much by
nothing. And now Jacob's pottage pleased his eye better than ever doing what is amiss, as by doing it and not repenting of it; doing
his game had done. Give me (says he) some of that red, that red,|| it and standing to it.
as it is in the original; it suited his own colour, v. 25. and, in re-
proach to him, for this he was ever afterward called Edom, Red.
Nay, it should seem, he was so faint, that he could not feed him-
self, nor had he a servant at hand to help him, but entreats his
brother to feed him. Note, [1.] Those that addict themselves to
sport, weary themselves for very vanity, Hab. 2. 13. They might
do the most needful business, and gain the greatest advantages,
with half the pains they take, and half the perils they run, in pur-
suit of their foolish pleasures. [2.] Those that work with quiet-
ness, are more constantly and comfortably provided for, than those
that hunt with noise: bread is not always to the wise, but they
that trust in the Lord and do good, verily they shall be fed, fed
with daily bread; not as Esau, sometimes feasting, and sometimes
fainting. [3.] The gratifying of the sensual appetite, is that
which ruins thousands of precious souls: surely, if Esau was
hungry and faint, he might have got a meal's meat cheaper than
at the expense of his birth-right; but he was unaccountably fond
of the colour of this pottage, and could not deny himself the satis-
faction of a mess of it, whatever it cost him. Never better can
come of it, when men's hearts walk after their eyes, Job 31.
and when they serve their own bellies: therefore, Look not thou
upon the wine, or, as Esau, upon the pottage, when it is red,
when it gives that colour in the cup, in the dish, which is most in-
viting, Prov. 23. 31. If we use ourselves to deny ourselves, we
break the force of most temptations.
A
•
ND there was a famine in the land, beside
the first famine that was in the days of
Abraham. And Isaac went unto Abimelech king
of the Philistines unto Gerar.
Gerar. 2. And the LORD
appeared unto him, and said, Go not down into
Egypt; dwell in the land which I shall tell thee of:
3. Sojourn in this land, and I will be with thee,
and will bless thee; for unto thee, and unto thy
seed, I will give all these countries, and I will
(2.) His reasoning was very weak, v. 32. Behold, I am at the perform the oath which I sware unto Abraham thy
point to die; and if he were, would nothing serve to keep him alive father; 4. And I will make thy seed to multiply
but this pottage? If the famine were now in the land, (ch. 26. 1.) as the stars of heaven, and will give, unto thy seed
as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or all these countries; and in thy seed shall all the
Rebekah so bad an house-keeper, but that he might have been sup-nations of the earth be blessed; 5. Because that
plied with food convenient other ways, and might have saved his
Abraham obeyed my voice, and kept my charge,
my commandments, my statutes, and my laws.
birth-right but his appetite has the mastery of him, he is in a
longing condition, nothing will please him but this red, this red
pottage, and, to palliate his desire, he pretends he is at the point.
to die; if it had been so, was it not better for him to die in
honour than to live in disgrace; to die under a blessing than to
live under a curse? The birth-right was typical of spiritual privi-
leges, those of the church of the first-born. Esau was now tried
how he would value them, and he shows himself sensible only of
present grievances; may he but get relief against them, he cares
not for his birth-right. Naboth was better principled, who would
lose his life rather than 'sell his vineyard, because his part in the
earthly Canaan signified his part in the heavenly, 1 Kings 21. 3.
[1.] If we look on Esau's birth-right as only a temporal ad-
vantage, what he said had something of truth in it, namely, that
our worldly enjoyments, even those we are most fond of, will
stand us in no stead in a dying hour, Ps. 49. 6-8. They will
CHAP. XXVI.
In this chapter, we have, I. Isaac in adversity, by reason of a famine in the land,
which, 1. Obliges him to change his quarters, v. 1. But, 2. God visits
him with direction and comfort, 2....5. 3. Ile foolishly denies his wife,
being in distress, and is reproved for it by Abimelech, v. 6……….11. II. Isaac
in prosperity, by the blessing of God upon him, v. 12....14. And, 1. The
Philistines were envious at him, v. 14……..17. 2. He continued industrious
in his business, v. 18....23.
23. 3. God appeared to him, and encouraged him,
and he devoutly acknowledged God, v. 24, 25. 4. The Philistines, at length,
made court to him, and made a covenant with him, v. 26 .... 33. 5. The disagree-
able marriage of his son Esau was an allay to the comfort of his prosperity,
t. 34, 35.
1..
Here,
I. God tried Isaac by providence ; Isaac had been trained up in
a believing dependence upon the divine grant of the land of Canaan
to him and his heirs; yet now that there is a famine in the land,
v. 1. what shall he think of the promise, when the promised land
will not find him bread? Is such a grant worth accepting, upon
such terms, and after so long a time? Yes, Isaac will still
cleave to the covenant; and the less valuable Canaan in itself
seems to be, the better he is taught to value it, 1. As a token
of God's everlasting kindness to him; and, 2. As a type of hea-
ven's everlasting blessedness. Note, The intrinsic worth of God's
promises cannot be lessened in a believer's eye by any cross
providences.
SAD
1
Before Christ 1804.
Isaac's Denial of his Wife,
GENESIS, XXVI.
11. He directed him under this trial by his word. Isaac finds | guiltiness upon us. 11. And Abimelech charged
himself straitened by the scarcity of provisions; somewhither he all his people, saying, He that toucheth this man
mast go for supply; it should seem, he intends for Egypt, whither
his father went in the like strait, but he takes Gerar in his way,
full of thoughts, no doubt, which way he had best steer his
course, till God graciously appeared to him, and determined him,
abundantly to his satisfaction.
or his wife shall surely be put to death.
||
1. God bid him stay where he was, and not go down into Egypt,
v. 2, 3. Sojourn in this land: there was a famine in Jacob's days,
and God bid him go down into Egypt, ch. 46.3, 4. a famine in
Isaac's days, and God bid him not to go down; a famine in
Abraham's days, and God left him to his liberty, directing him
neither way; this variety in the divine procedure (considering
that Egypt was always a place of trial and exercise to God's
people) some ground upon the different characters of these three
patriarchs. Abraham was a man of very high attainments, and
intimate communion with God; and to him ali places and con-
ditions were alike. Isaac was a very good man, but not cut out
for hardship; therefore he is forbidden to go to Egypt. Jacob
was inured to difficulties, strong, and patient; and therefore he
must go down into Egypt, that the trial of his faith might be to||
praise, and honour, and glory. Thus God proportions his
people's trials to their strength.
||
2. He promised to be with him, and bless him, v. 3. As we may
go anywhither with comfort, when God's blessing goes with us; so 2. How he was detected, and the cheat discovered by the king
we may stay any where contentedly, if that blessing rest upon us. himself. Abimelech (not the same that was in Abraham's days,
3. He renewed the covenant with him, which had so often been ch. 20. for this was near 100 years after that) was the common
made with Abraham, repeating and ratifying the promises of the name of the Philistine kings, as Cæsar of the Roman emperors:
land of Canaan, a numerous issue, and the Messiah, v.3, 4. Note, he saw Isaac more familiar and pleasant with Rebekah than he
Those that must live by faith have need often to review, and re-knew he would be with his sister; (v. 8.) he saw him sporting
peat to themselves, the promises they are to live upon, especially with her, or laughing; it is the same word with that from which
when they are called to any instance of suffering or self-denial. Isaac had his name; he was rejoicing with the wife of his youth,
Prov. 5. 18. It becomes those in that relation to be pleasant with
one another, as those that are pleased with one another. No
where may a man more allow himself to be innocently merry, than
with his own wife and children. Abimelech charged him with
the fraud, (v.9.) shewed him how frivolous his excuse was, and
what might have been the bad consequences of it; (v. 10.) and
then, to convince him how groundless and unjust his jealousy of
them was, took him and his family under his particular protection,
forbidding any injury to be done to him or his wife, upon pain of
death, v. 11. Note, (1.) A lying tongue is but for a moment.
Truth is the daughter of time; and in time it will out. (2.) One
sin is often the inlet to many, and therefore the beginnings of sin
ought to be avoided. (3.) The sins of professors shame them
before those that are without. (4.) God can make those that are
incensed against his people, though there may be some colour of
cause for it, to know that it is at their peril, if they do them any
hurt. See Ps. 105. 14, 15.
4. He recommended to him the good example of his father's
obedience, as that which had preserved the entail of the covenant
in his family, v. 5. Abraham obeyed my voice,
Abraham obeyed my voice, “Do thou do so
too, and the promise shall be sure to thee." Abraham's obedience
is here celebrated, to his honour; for by it he obtained a good
report both with God and men. A great variety of words is here
used to express the divine will, to which Abraham was obedient,
my voice, my charge, my commandments, my statutes, and my
laws, which may intimate that Abraham's obedience was universal;
he obeyed the original laws of nature, the revealed laws of divine
worship, particularly that of circumcision, and all the extraordi-
nary precepts God gave him, as that of quitting his country, and
that (which some think is more especially referred to) of the
offering up of his son, which Isaac himself had reason enough to
remember. Note, Those only shall have the benefit and comfort
of God's covenant with their godly parents, that tread in the steps
of their obedience.
Isaac had now laid aside all thoughts of going into Egypt, and,
in obedience to the heavenly vision, sets up his staff in Gerar,
the country in which he was born, v. 6. yet, there he enters into
temptation, the same temptation that his good father had been
once and again surprised and overcome by, namely, to deny his
wife, and to give out that she was his sister. Observe,
1. How he sinned, v.7. Because his wife was handsome, he
fancied the Philistines would find some way or other to take him
off, that some of them might marry her; and therefore she must
pass for his sister. It is an unaccountable thing, that both these
great and good men should be guilty of so strange a piece of dis-
simulation, by which they so much exposed both their own and
their wives' reputation. But we see, (1.) That very good men
have sometimes been guilty of very great faults and follies. Let
those, therefore, that stand take heed lest they fall, and those
that are fallen not despair of being helped up again. We see,
(2.) That there is an aptness in us to imitate even the weaknesses
and infirmities of those we have a value for; we have need,
therefore, to keep our foot, lest, while we aim to tread in the
steps of good men, we sometimes tread in their by-steps.
6. And Isaac dwelt in Gerar: 7. And the men
of the place asked him of his wife; and he said,
She is my sister: for he feared to say, She is my
wife; lest, said he, the men of the place should
kill me for Rebekah, because she was fair to look
upon. 8. And it came to pass, when he had been
there a long time, that Abimelech king of the
Philistines looked out at a window, and saw, and
behold, Isaac was sporting with Rebekah his wife.
9. And Abimelech called Isaac, and said, Behold,
of a surety she is thy wife; and how saidst thou,unto Isaac, Go from us; for thou art much mightier
She is my sister? And Isaac said unto him, than we. 17. And Isaac departed thence, and
Because I said, lest I die for her. 10. And pitched his tent in the valley of Gerar, and dwelt
Abimelech said, What is this thou hast done there. 18. And Isaac digged again the wells
unto us? one of the people might lightly have lien of water, which they had digged in the days of
with thy wife, and thou shouldest have brought || Abraham his father; for the Philistines had stopped
12. Then Isaac sowed in that land, and received
in the same year an hundred fold; and the LORd
blessed him: 13. And the man waxed great, and
went forward, and grew until he became very great:
14. For he had possession of flocks, and possession
of herds, and great store of servants: and the Phi-
listines envied him. 15. For all the wells which his
father's servants had digged in the days of Abraham
his father, the Philistines had stopped them, and
filled them with earth. 16. And Abimelech said
Before Christ 1804
Isaac's Removal to Beer-sheba.
GENESIS, XXVI.

them after the death of Abraham: and he called || perhaps to a part of the country less fruitful. Note, We should
their names after the names by which his father had deny ourselves both in our rights and in our conveniences, rather
called them. 19. And Isaac's servants digged in the rity, like Isaac here into a valley, than sit high, to be the butt óf
than a wise and a man will rather retire into obscu
valley, and found there a well of springing water. 20. envy and ill will.
And the herdmen of Gerar did strive with Isaac's herd-
men, saying, The water is our's: and he called the
name of the well Ezek; because they strove with him.
21. And they digged another well, and strove for that
also: and he called the name of it Sitnah. 22. And
he removed from thence, and digged another well;
and for that they strove not: and he called the name
of it Rehoboth; and he said, For now the LORD
hath made room for us, and we shall be fruitful
in the land. 23. And he went up from thence to
Beer-sheba. 24. And the LORD appeared unto
him the same night, and said, I am the God of
Abraham thy father: fear not, for I am with thee,
and will bless thee, and multiply thy seed for my
servant Abraham's sake. 25. And he builded an
altar there, and called upon the name of the LORD,
and pitched his tent there and there Isaac's ser-
vants digged a well.
•
III. His constancy and continuance in his business still.
1. He kept up his husbandry, and continued industrious to find
he was grown very rich, yet he was as solicitous as ever about the
wells of water, and to fit them for his use, v. 18, &c. Though
state of his flocks, and still looked well to his herds; when men
grow great, they must take heed of thinking themselves too big
and too high for their business. Though he was driven from the
with the same ease and advantage as before, yet he set himself to
conveniences he had had, and could not follow his husbandry
make the best of the country he was come into, which it is every
man's prudence to do. Observe, (1.) He opened the wells that
his father had digged, (v. 18.) and, out of respect to his father,
called them by the same names that he had given them. Note,
In our searches after truth, that fountain of living water, it is good
to make use of the discoveries of former ages, which have been
clouded by the corruptions of later times. Inquire for the old way,
the weils which our fathers digged, which the adversaries of truth
have stopped up; Ask of thine elders, and they shall teach thee. (2.)
His servants digged new wells. v. 19. Note, Though we must
use the light of former ages, it does not therefore follow that we
must rest in it, and make no advances; we must still be building
upon their foundation, running to and fro, that knowledge may be
increased, Dan. 12. 4.))
Here we have,
||
C
wy
In digging his wens, [1] He met with much opposition, v.
20. 21. Those that opened the fountains of truth, must expect con-
I. The tokens of God's good-will to Isaac; he blessed him, and tradiction. The two first wells they digged, were called Esek' and
prospered him, and made all that he had to thrive under his hands. Sitnah, Contention and Hatred. See here, First, What is the na-
1. His corn multiplied strangely, v. 12. He had no land of his ture of worldly things; they are make-bates, and occasions of
own, but took land of the Philistines, and sowed it; and (be it strife. Secondly, What is often the lot even of the most quiet and
observed for the encouragement of poor tenants, that occupy other peaceable men in this world; those that avoid striving, yet cannot
people's lands, and are honest and industrious) God blessed him avoid being striven with, Ps 120. 7. In this sense, Jeremiah
with a great increase. He reaped an hundred fold; and there seems was a man of contention, (Jer. 15. 10.) and Christ himself, though
to be an emphasis laid upon the time; it was that same year, when he is the Prince of peace. Thirdly, What a mercy it is to have
there was a famine in the land; while others scarcely reaped at plenty of water, to have it without striving for it! The more com-
all, he reaped thus plentifully. See Isa. 65. 13, My servants shall mon this mercy is, the more reason we have to be thankful for it,
eat, but ye shall be hungry. Ps. 37. 19, In the days of famine they [2.] At length, he removed to a quiet settlement, cleaving to his
shall be satisfied. 2. His cattle also increased, v. 14. And then, peaceable principle, rather to fly than fight, unwilling to dwell
3. He had great store of servants, whom he employed and main-with them that hated peace, Ps. 120. 6. He preferred quietness
tained. Note, As goods are increased, they are increased that eat to victory. He digged a well, and for that they strove not, v. 22.
them, Eccl. 5, 11.
Note, Those that follow peace, sooner or later, shall find peace;
II. The tokens of the Philistines' ill-will to him: they en- those that study to be quiet, seldom fail of being so. How unlike
vied him, v. 14. It is an instance, 1. Of the vanity of the world, was Isaac to his brother Ishmael, who, right or wrong, would
hold what he had, against all the world! ch. 16. 12.
that the more men have of it, the more they are envied, and ex-
And which
posed to censure and injury. Who can stand before envy ? Prov. of these would we be found the followers of? This well they called
27. 4. See Eccl. 4. 4. 2. Of the corruption of nature, for that is || Rehoboth, Enlargements, room enough: in the two former wells
a bad principle indeed, which makes men grieve at the good of we may see what the earth is, straitness and strife; men cannot
others; as if it must needs be ill with me, because it is well with thrive, for the throng of their neighbours: this well shows us
my neighbour. (1.) They had already showed their ill-will to his what heaven is; it is enlargement and peace, room enough there,
family, by stopping up the wells which his father had digged, v. 15. || for there are many mansions. Isaacs Wells:
This was spitefully done; because they had not flocks of their own 2. He continued firm to his religion, and kept up his commu-
to water at these wells, they would not leave them for the use of nion with God. (1.) God graciously appeared to him, v. 24. When
others; so absurd a thing is malice. And it was perfidiously done; || the Philistines expelled him, forced him to remove from place to
contrary to the covenant of friendship they had made with Abra- ||płace, and gave him continual molestation, then God visited him,
ham, ch. 21. 31, 32. No bonds will hold ill-nature. (2.) They and gave him fresh assurances of his favour. Note, When men are
expelled him out of their country, v. 16, 17. The king of Gerar found false and unkind, we may comfort ourselves that God is
began to look upon him with a jealous eye. Isaac's house was like faithful and gracious; and his time to show himself so, is, when we
a court, and his riches and retinue eclipsed Abimelech's; and are most disappointed in our expectations from men. When Isaac
therefore he must go further off: they were weary of his neigh-was come to Beer-sheba, (v. 23.) it is probable that it troubled him
bourhood, because they saw that the Lord blessed him: whereas, to think of his unsettled condition, and that he could not be suf-
for that reason, they should the rather have courted his stay, that fered to stay long in a place; and, in the multitude of these thoughts.
they also might be blessed for his sake. Isaac does not insist upon within him, that same night that he came weary and uneasy to
the bargain he had made with them for the lands he held, nor | Beer-sheba, God brought him his comforts to delight his soul.
upon his occupying and improving of them, nor does he offer to Probably, he was apprehensive that the Philistines would not let
contest with them by force, though he was become very great; him rest there; Fear not, says God to him, I am with thee, and
but very peaceably departs thence further from the royal city, and will bless thee. Those may remove with comfort, that are sure of
Before Christ 1760.
GENESIS, XXVI, XXVII. Isaac's Covenant with Abimelech.
"Be persuaded to overlook and
of the Lord, as if he had said,
pass by the injuries offered thee; for God has abundantly made up
to thee the damage thou receivedst." Note, Those whom God
blesses and favours have reason enough to forgive those who hate
them, since the worst enemy they have cannot do them any real
hurt. Or, "For this reason, we desire thy friendship, because
God is with thee." Note, It is good to be in covenant and com-
munion with those who are in covenant and communion with God,
1 John, 1.3. Zech. 8. 23. (3.) He assures him that their present
address to him was the result of mature deliberation. We said, let
there be an oath betwixt us; whatever some of his peevish envious
subjects might mean otherwise, he, and his prime-ministers of
state whom he had now brought with him, designed no other than
a cordial friendship. Perhaps Abimelech had received by tradition
the warning God gave to his predecessor not to hurt Abraham,
(ch. 20.7.) and that made him stand in such awe of Isaac, who
appeared to be as much the favourite of Heaven as Abraham was.
4. Isaac entertains him and his company, and enters into a
Here see how generous
league of friendship with him, v. 30, 31.
bid them welcome; (2.) In forgiving; he did not insist upon the
the good man was, (1.) In giving; he made them a feast, and
unkindnesses they had done him, but freely entered into a covenant
of friendship with them, and bound himself never to do them any
injury. Note, Religion teaches us to be neighbourly, and, as much
as in us lies, to live peaceably with all men.
5. Providence smiled upon what Isaac did: for the same day
that he made this covenant with Abimelech, his servants brought
him the tidings of a well of water they had found, v. 32, 33. He
had not insisted upon the restitution of the wells which the
broken off the treaty, but sat down silent under the injury; and,
Philistines had unjustly taken from him, lest that should have
to recompense him for that, immediately he is enriched with a
new well, which, because it suited so well to the occurrence of
the day, he called by an old name, Beer-sheba, The well of the
oath.
God's presence with them whithersoever they go. (2.) He was
not wanting in his returns of duty to God; for there he built an
autar, and called upon the name of the Lord, v.25. Note,
[1.] Whithersoever we go, we must take our religion along with
us. Probably, Isaac's altars and his religious worship gave offence
to the Philistines, and provoked them to be the more troublesome
to him: yet he kept up his duty, whatever ill-will he might be
exposed to by it. [2.] The comforts and encouragements God
gives us by his word, should excite and quicken us to all instances
of devotion, by which God may be honoured, and our intercourse
with heaven maintained.
26. Then Abimelech went to him from Gerar,
and Ahuzzath one of his friends, and Phichol the
chief captain of his army. 27. And Isaac said unto
them, Wherefore come ye to me, seeing ye hate me,
and have sent me away from you? 28. And they
said, We saw certainly that the LORD was with thee:
and we said, Let there be now an oath betwixt us,
even betwixt us and thee, and let us make a cove-
nant with thee; 29. That thou wilt do us no hurt,
as we have not touched thee, and as we have done
unto thee nothing but good, and have sent thee
away in peace: thou art now the blessed of the
LORD. 30. And he made them a feast, and they
did eat and drink. 31. And they rose up betimes
in the morning, and sware one to another: and
Isaac sent them away, and they departed from him
in peace. 32. And it came to pass the same day,
that Isaac's servants came, and told him concerning
the well which they had digged, and said unto him,
We have found water. 33. And he called it Sheba:
therefore the name of the city is Beer-sheba unto
this day.
34. And Esau was forty years old when he took
to wife Judith the daughter of Beeri the Hittite,
and Bashemath the daughter of Elon the Hittite:
We have here the contests that had been between Isaac and the 35. Which were a grief of mind unto Isaac and to
Philistines issuing in a happy peace and reconciliation.
Rebekah.
1. Abimelech makes a friendly, visit to Isaac, in token of the
respect he had for him, v.26. Note, When a man's ways please
the Lord, he makes even his enemies to be at peace with him,
Prov. 16.7. Kings' hearts are in his hands, and, when he pleases,
he can turn them to favour his people.
2. Isaac prudently and cautiously questions his sincerity in this
visit, v. 27. Note, In settling friendships and correspondences,
there is need of the wisdom of the serpent, as well as the inno-
cency of the dove. Nor is it any transgression of the law of
meekness and love, fairly to signify our strong perception of
injuries received, and to stand upon our guard in dealing with
those that have acted unfairly.
Here is, 1. Esau's foolish marriage; foolish, some think, in
marrying two wives together, for which, perhaps, he is called a
fornicator, Heb. 12. 16. or rather in marrying Canaanites, who
were strangers to the blessing of Abraham, and subject to the
curse of Noah, for which he is called profane; for hereby he inti-
mated that he neither desired the blessing, nor dreaded the curse,
of God. 2. The grief and trouble it created to his tender parents.
(1.) It grieved them, that he married without asking, or at least,
without taking, their advice and consent: see whose steps those
children tread in, who either contemn or contradict their parents
in disposing of themselves. (2.) It grieved them, that he married
3. Abimelech professes his sincerity, in this address to Isaac, among those who had no religion among them; for Esau knew
and earnestly courts his friendship, v. 28, 29. Some suggest that what were his father's care and mind concerning him, that he
Abimelech pressed for this league with him, because, he feared, should by no means marry a Canaanite. (3.) It should seem,
lest Isaac growing rich, should, some time or other, avenge himself the wives he married were provoking in their conduct towards
upon them for the injuries he had received. However, he pro-Isaac and Rebekah: those children have little reason to expect
fesses to do it from a principle of love rather. (1.) He makes the the blessing of God, who do that which is a grief of mind to their
best of their behaviour toward him. Isaac complained they had good parents.
kated him and sent him away; No, said Abimelech, we sent thee
away in peace. They turned him off from the land he held of
them; but they suffered him to take away his stock, and all his
effects with him. Note, The lessening of injuries is necessary to
the preserving of friendship; for the aggravating of them exas-
perates and widens breaches. The unkindness done to us might
have been worse. (2.) He acknowledges the tokens of God's
favour to him, and makes that the ground of their desire to be in
league with him. The Lord is with thee, and thou art the blessed
CHAP. XXVII.
In this chapter, we return to the typical story of the struggle between Esau and
Jacob. Esau had profanely sold_the_birth-right to Jacob; but Esau hopes
he shall be never the poorer, nor Jacob the richer, for that. burgain; while he
preserves his interest in his father's affections, and so secures the blessing.
Here therefore we find how he was justly punished for his cont mpt of the
birth-right, (which he foolishly deprived himself of,) with the loss of the
blessing, which Jacob fraudulently deprives him of. Thus this story is
explained, Heb. 12. 15, 17. Because he sold the birth-right, when
Before Christ
The Fraud of Jacob.
GENESIS, XXVII.
would have inherited the blessing, he was rejected.
light of the name and profession of religion, and throw it away for a trifle,
thereby forfeit the powers and privileges of it. We have here, I. Isaac's
purpose to entail the blessing upon Esau, v.1..4. II. Rebekah's plot to
procure it for Jacob, v.6..17. III. Jacob's successful management of the
plot, and his obtaining of the blessing, v. 18..29. IV. Esau's resentment of
IV. Esau's resentment of
This: in which, 1. His great importunity with his father to obtain a blessing,
v. 30..40. 2. His great enmity to his brother for defrauding him of the first
blessing, v. 41..46.
For they that make || the receiving of a fresh instance of his son's filial duty and affection
to him, before he bestowed this favour upon him. Perhaps Esau,
since, he was married, had brought his venison to his wives, and
seldom to his father, as formerly, (ch. 25. 28.) and therefore Isaac,
before he would bless him, would have him shew this piece of
respect to him. Note, It is fit, if the less be blessed of the greater,
that the greater should be served and honoured by the less.
Observe, he says, That my soul may bless thee before I die. Note,
[1.] Prayer is the work of the soul, and not of the lips only; as
the soul must be employed in blessing God, (Ps. 103. 1.) so it
must be in blessing ourselves and others: the blessing will not
work of life must be done before we die, for it cannot be done
come to the heart, if it do not come from the heart. [2.] The
afterward; (Eccl. 9. 10.) and it is very desirable, when we come
to die, to have nothing else to do but to die. Isaac lived above
the sooner, for making their wills, and getting ready for death.
forty years after this; let none, therefore, think that they shall die
1.
A
ND it came to pass, that when Isaac was
old, and his eyes were dim, so that he
could not see, he called Esau his eldest son, and
said unto him, My son: And he said unto him,
Behold, here am I. 2. And he said, Behold now,
I am old, I know not the day of my death:
3. Now therefore take, I pray thee, thy weapons,
thy quiver and thy bow, and go out to the field,
and take me some venison; 4. And make me
savoury meat, such as I love, and bring it to me,
that I may eat; that my soul may bless thee before
I die. 5. And Rebekah heard when Isaac spake
to Esau his son. And Esau went to the field to
hunt for venison, and to bring it.
6. And Rebekah spake unto Jacob her son,
saying, Behold, I heard thy father speak unto
Esau thy brother, saying, 7. Bring me venison,
and make me savoury meat, that I may eat, and
bless thee before the LORD before my death.
8. Now therefore, my son, obey my voice accord-
ing to that which I command thee. 9. Go now to
the flock, and fetch me from thence two good kids
of the goats; and I will make them savoury meat
for thy father, such as he loveth: 10. And thou
shalt bring it to thy father, that he may eat, and
that he may bless thee before his death. 11. And
Jacob said to Rebekah his mother, Behold, Esau my
brother is a hairy man, and I am a smooth man:
12. My father peradventure will feel me, and I shall
seem to him as a deceiver; and I shall bring a curse
upon me, and not a blessing. 13. And his, mother
said unto him, Upon me be thy curse, my son: only
obey my voice, and go fetch me them. 14. And he
went, and fetched, and brought them to his mother;
and his mother made savoury meat, such as his
father loved. 15. And Rebekah took goodly
raiment of her eldest son Esau, which were with
her in the house, and put them upon Jacob her
youngest son: 16. And she put the skins of the
kids of the goats upon his hands, and upon the
smooth of his neck: 17. And she gave the savoury
meat and the bread, which she had prepared, into
the hand of her son Jacob.
Here is,
1. Isaac's design to make his will, and to declare Esau his heir.
The promise of the Messiah and the land of Canaan, was a great
trust, first committed to Abraham, inclusive and typical of spiritual
and eternal blessings; this, by divine direction, he transmitted to
Isaac. Isaac, being now old, and either not knowing, or not
understanding, or not duly considering, the divine oracle con-
cerning his two sons, that the elder should serve the younger,
resolves to entail all the honour and power that were wrapped
up in the promise, upon Esau his eldest son. In this he was
governed more by natural affection, and the common method of
settlements, than he ought to have been, if he knew (as it is
probable he did) the intimations God had given of his mind in
this matter. Note, We are very apt to take our measures rather
matter. We are very apt to take our measures rather
from our own reason than from divine revelation, and thereby
often miss our way; we think the wise and learned, the mighty
and noble, should inherit the promise; but God sees not as man
sees. See 1 Sam. 16. 6, 7.
2. The directions he gave to Esau, pursuant to this design: he
calls him to him, v. 1. For Esau, though married, was not yet
removed; and though he had greatly grieved his parents by his
marriage, yet they had not expelled him, but, it seems, were
pretty well reconciled to him, and made the best of it. Note,
Parents that are justly offended at their children, yet must not
be implacable towards them. (1.) He tells him upon what con-
siderations he resolved to do this now, v. 2. "I am old, and
therefore must die shortly, yet I know not the day of my death,
nor when I must die; I will therefore do that at this time, which
must be done some time." Note, [1.] Old people should be
reminded by the growing infirmities of age, to do quickly, and
with all the little might they have, what their hand finds to do.
See Josh. 13. 1. [2] The consideration of the uncertainty of the
time of our departure out of the world, (which God has wisely
kept us in the dark about,) should quicken us to do the work of
the day in its day. The heart and the house should both be set
and kept in order, because it such an hour as we think not, the
Son of man comes; because we know not the day of our death, we
are concerned to mind the business of life. (2.) He bids him to
get things ready for the solemnity of executing his last will and
testament, by which he designed to make him his heir, v. 3, 4.
Esau must go a hunting, and bring some venison, which his father
will eat of, and then bless him. In this, he designed, not so
much the refreshment of his own spirits, that he might give the
blessing in a lively manner, as it is commonly taken, but rather
"
ܝ
Rebekah is here contriving to procure for Jacob the blessing
which was designed for Esau. And here,
•
I. The end was good, for she was directed in this intention by
the oracle of God, by which she had been governed in dispensing
her affections. God had said it should be so, that the elder shall
serve the younger; and therefore Rebekah resolves it shall be so,
and cannot bear to see her husband designing to thwart the oracle
of God. But,
||
II. The means were bad, and no way justifiable. If it were
not a wrong to Esau, to deprive him of the blessing, (he himself
having forfeited it by selling the birth-right,) yet it was a wrong
to Isaac, taking advantage of his infirmity, to impose upon him;
it was a wrong to Jacob too, whom she taught to deceive, by
putting a lie into his mouth, or, at least, by putting one into his
right hand. It would likewise expose him to endless scruples
f
Before Christ 1760.
GENESIS, XXVII.
The Fraud of Jacob.
my venison, that thy soul may bless me. 20. And
Isaac said unto his son, How is it that thou hast
found it so quickly, my son? And he said, Because
21. And
about the blessing, if he should obtain it thus fraudulently, whether
it would stand him or his in any stead, especially if his father should
revoke it, upon the discovery of the cheat, and plead, as he might,
that it was nulled by an error personæ—a mistake of the person.
He himself also was aware of the danger, lest, (v. 12.) if he should the LORD thy God brought it to me.
miss of the blessing, as he might probably have done, he shod Isaac said unto Jacob, Come near, I pray thee,
bring upon himself his father's curse, which he dreaded abovey that I may feel thee, my son, whether thou be my
thing; besides, he laid himself open to that divine curse which is
22. And Jacob went near
pronounced upon him that causeth the blind to wander out of the very son Esau or not.
way, Deut. 27. 18. If Rebekah, when she heard Isaac promise the unto Isaac his father; and he felt him, and said,
blessing to Esau, had gone, at his return from hunting, to Isaac, The voice is Jacob's voice, but the hands are the
and, with humility and seriousness, put him in remembrance of hands of Esau. 23. And he discerned him not,
that which God had said concerning their sons; if she, further, because his hands were hairy, as his brother Esau's
had shewed him how Esau had forfeited the blessing, by selling
his birthright, and by marrying strange wives; it is probable that hands: so he blessed him. 24. And he said, Art
Isaac would have been prevailed with, knowingly and wittingly, thou my very son Esau? And he said, I am.
to have conferred the blessing upon Jacob, and needed not thus to 25. And he said, bring it near to me, and I will
have been cheated into it. This had been honourable and laudable, eat of my son's venison, that my soul may bless
and would have looked well in the history; but God left her to
herself, to take this indirect course, that he might have the glory thee. And he brought it near to him, and he did
of bringing good out of evil, and of serving his own purposes by eat: and he brought him wine, and he drank.
the sins and follies of men, and that we might have the satisfaction 26. And his father Isaac said unto him, Come
of knowing, that, though there is so much wickedness and deceit in near now, and kiss me, my son. 27. And he came
the world, God governs it according to his will, to his own praise.
See Job, 12.16. With him are strength and wisdom, the deceived near and kissed him: and he smelled the smell of
and the deceiver are his. Isaac had lost the sense of seeing, which, his raiment, and blessed him, and said, See, the
in this case, could not have been imposed upon, Providence having smell of my son is as the smell of a field which the
so admirably well ordered the difference of features, that no two LORD hath blessed. 28. Therefore God give thee
faces are exactly alike: conversation and commerce could scarcely of the dew of heaven, and the fatness of the earth,
be maintained, there were not such a variety. she
if
endeavours to deceive,
and plenty of corn and wine: 29. Let people
serve thee, and nations bow down to thee; be lord
over thy brethren, and let thy mother's sons bow
down to thee: cursed be every one that curseth
thee, and blessed be he that blesseth thee.
Observe here,
Therefore
1. His sense of tasting, by dressing some choice pieces of kid,
seasoning it, serving it up, so as to make him believe it was venison;
which was no hard matter to do. See the folly of those that are
nice and curious in their appetite, and take a pride in humouring it.
It is easy to impose upon them with that which they pretend to
despise and dislike, so little, perhaps, does it differ from that to
which they give a decided preference. Solomon tells us that dainties
are deceitful meat; for it is possible for us to be deceived by them,
more ways than one, Prov. 23. 3.
2. His sense of feeling and smelling: she put Esau's clothes
upon Jacob, his best clothes, which, it might be supposed, Esau
would put on, in token of joy and respect to his father, when he
was to receive the blessing. Isaac knew these, by the stuff, shape,
and smell, to be Esau's. If we would obtain a blessing from our
heavenly Father, we must come for it in the garments of our elder
Brother, clothed with his righteousness, who is the First-born among
many brethren. Lest the smoothness and softness of Jacob's hands
and neck should betray him, she covered them, and probably part
of his face, with the skins of the kids that were newly killed, v. 16.
Esau was rough indeed, when nothing less than these would serve
to make Jacob like him. Those that affect to seem rough and
rugged in their carriage, put the beast upon the man, and really
shame themselves, by thus disguising themselves.
||
I
And, lastly, It was a very rash word which Rebekah spake, when
Jacob objected the danger of a curse; Upon me be thy curse, my
son, v. 13.
Christ indeed, who is mighty to save, because mighty
to bear, has said, Upon me be the curse, only obey my voice; he has
born the burthen of the curse, the curse of the law, for all those ||
that will take upon them the yoke of the command, the command
of the gospel. But it is too daring for any creature to say, Upon
me be the curse, unless it be that curse causeless, which we are
sure shall not come, Prov. 26. 2.
18. And he came unto his father, and said, My
father: and he said, Here am I; who art thou,
my son?
19. And Jacob said unto his father, I
am Esau thy first-born; I have done according as
thou badest me: arise, I pray thee, sit and eat of
VOL. I.
2 R & 2 F
1. The art and assurance with which Jacob managed this in-
trigue: who would have thought that this plain man could have
played his part so well, in a design of this nature? His mother
having put him in the way of it, and encouraged him in it, he
dexterously applies himself to those methods which he had never
accustomed himself to, but had always conceived an abhorrence of.
Note, Lying is soon learned. The psalmist speaks of those who,
as soon as they are born, speak lies, Ps. 58.3. Jer. 9.5. I wonder
how honest Jacob could so readily turn his tongue to say, (v. 19.)
I am Esau, thy first-born; nor do I see how the endeavour of some
to bring him off, with that equivocation, I am made thy first-born,
namely, by purchase, does him any service; for, when his father
asked him, (v.24.) Art thou my very son Esau? he said, I am.
How could he say, I have done as thou badest me, when he had
received no command from his father, but was doing as his mother
bade him? How could he say, Eat of my venison, when he knew
it came not from the field, but from the fold? But, especially, I
wonder how he could have the assurance to father it upon God,
and to use his name in the cheat, (v. 20.) The Lord thy God brought
it to me. Is this Jacob? Is this Israel indeed without guile? It
is certainly written, not for our imitation, but for our admonition.
Let him that thinks he stands take heed lest he fall. Good men
have sometimes failed in the exercise of those graces for which
they have been most eminent.
II. The success of this management: Jacob, with some difficulty,
gained his point, and got the blessing.
1. Isaac was, at first, dissatisfied, and would have discovered
the fraud, if he could have trusted his own ears; for the voice was
Jacob's voice, v. 22. Providence has ordered a strange variety of
voices as well as faces, which is also of use to prevent our being
imposed upon; and the voice is a thing not easily disguised or
counterfeited. This may be alluded to, to illustrate the character
of a hypocrite; his voice is Jacob's voice, but his hands are
Before Christ 1700.
The Blessing pronounced on Jacob.
GENESIS, XXVII.
!
V.
Esau's; he speaks the language of a saint, but does the works of
a sinner; but the judgment will be (as here) by the hands.
2. At length he yielded to the power of the cheat, because the
hands were hairy, not how easy it was to
counterfeit that circumstance; and now Jacob carries it on dex-
terously, sets his venison before his father, and waits at talle
very officiously, till dinner is done, and the blessing comes to be
pronounced in the close of this solemn feast. That which, in some
small degree, extenuates the crime of Rebekah and Jacob, is, that
the fraud was intended, not so much to hasten the fulfilling, as to
prevent the thwarting, of the oracle of God: the blessing was just
going to be put upon the wrong head, and they thought it was time
to bestir themselves.
and have blessed him? yea, and he shall be blessed,
he cried with a great and exceeding bitter cry,
34. And when Esau heard the words of his father,
and said unto his father, Bless me, even me also,
O my father. 35. And he said, Thy brother came
with subtilty, and hath taken away thy blessing-
36. And he said, Is not he rightly named Jacob?
for he hath supplanted me these two times: he
took away my birthright; and, behold, now he
hath taken away my blessing. And he said, Hast
thou not reserved a blessing for me? 37. And
Isaac answered and said unto Esau, Behold, I
have made him thy lord, and all his brethren have
given to him for servants; and with corn and wine
have I sustained him: and what shall I do now unto
thee, my son? 38. And Esau said unto his father,
Hast thou but one blessing, my father? bless me,
even me also, O my father. And Esau lifted up his
voice, and wept. 39. And Isaac his father answered
and said unto him, Behold, thy dwelling shall be
the fatness of the earth, and of the dew of heaven
from above; 40. And by thy sword shalt thou live,
and shalt serve thy brother; and it shall come to
pass when thou shalt have the dominion, that thou
shalt break his yoke from off thy neck.
I
Now, let us see how Isaac gave Jacob his blessing.
(1.) He kissed him, (v. 26.) in token of a particular affection to
him. Those that are blessed of God, are kissed with the kisses of
his mouth, and they do, by love and loyalty, kiss the Gon, Ps. 2. 12.
He v.27. He smelled the smell his
and said, See, the smell of my son is as the smell of a field which
the Lord hath blessed, that is, like that of the most fragrant flowers
and spices. It appeared that God had blessed him, and therefore
Isaac will bless him; compare v. 28.
¿.
Here is,
3. He prayed for him, and therein prophesied concerning him.
It is the duty of parents to pray for their children, and to bless them
in the name of the Lord. And thus, as well as by their baptism,
to do what they can to preserve and perpetuate the entail of the
covenant in their families. But this was an extraordinary blessing;
and Providence so ordered it, that Isaac should bestow it upon Jacob
ignorantly and by mistake, that it might appear he was beholden
to God for it, and not to Isaac. Three things Jacob is here blessed
with; [1.] Pienty; (v. 28.) heaven and earth concurring to make
him rich. [2.] Power; (v. 29.) particularly dominion over his
brethren, namely Esau and his posterity. [3.] Prevalency with
God, and a great interest in heaven; Cursed be every one that I. The covenant blessing denied to Esau. He that made so light
curseth thee. Let God be a friend to all thy friends, and an enemy of the birthright would now have inherited the blessing, but he
to all thine enemies." More is certainly comprised in this blessing was rejected, and found no place for repentance in his father,
than appears prima facie-at first sight; it must amount to an though he sought it carefully with tears, Heb. 12.17. Observe,
entail of the promise of the Messiah, and the church: that was, in 1. How carefully he sought it. He prepared the savoury meat,
the patriarchal dialect, the blessing; something spiritual, doubtless, as his father had directed him, and then begged the blessing which
is included in it. First, That from him should come the Messiah, his father had encouraged him to expect, v. 31, When he under-
who should have a sovereign dominion on earth. It was that top-stood that Jacob had got it surreptitiously, he cried with a great
branch of his family, which people should serve, and nations bow and exceeding bitter cry, v.34. No man could have laid the
down to. See Numb. 24. 19. Out of Jacob shall come he that || disappointment more to heart than he did; he made his father's
shall have dominion, the Star and Sceptre, v. 1. Jacob's dominion tent to ring with his grief, and again (v. 38. lifted up his voice, and
over Esau was to be only typical of this, ch. 49. 10. Secondly, wept. Note, The day is coming, when those that now make light
That from him should come the church, that should be particularly of the blessings of the covenant, and sell their title to them for a
owned and favoured by Heaven. It was part of the blessing of thing of nought, will, in vain, be importunate for them. Thos
Abraham, when he was first called to be the father of the faithful, that will not so much as ask and seek now, will knock shortly,
ch. 12. 3. I will bless them that bless thee; therefore, when Isaac and cry, Lord, Lord. Slighters of Christ will then be humble
afterward confirmed the blessing to Jacob, he called it the blessing suitors to him. 2. How he was rejected. Isaac, when first made
of Abraham, ch.28.4. Balaam explains this too, Numb. 24.9. sensible of the imposition that had been practised on him, trembled
Note, It is the best and most desirable blessing, to stand in relation exceedingly, d. 33. Those that follow the choice of their own
to Christ and his church, and to be interested in Christ's power, affections, rather than the dictates of the divine will, involve them-
and the church's favours.
selves in such perplexities as these. But he soon recovers himself,
and ratifies the blessing he had given to Jacob. I have blessed him,
and he shall be blessed; he might, upon very plausible grounds, have
recalled it, but now, at last, he was sensible that he was in an error,
when he designed it for Esau. Either himself recollecting the
divine oracle, or rather having found himself more than ordinarily
filled with the Holy Ghost when he gave the blessing to Jacob, he
perceived that God did, as it were, say Amen to it.
·
Now, (1.) Jacob was hereby confirmed in his possession of the
blessing, and abundantly satisfied of the validity of it, though he
obtained it fraudulently; hence, too, he had reason to hope that
God graciously overlooked and pardoned his mismanagement.
(2.) Isaac hereby acquiesced in the will of God, though it con-
tradicted his own expectation and affection. He had a mind to
give Esau the blessing, but, when he perceived the will of God was
as Abraham before him, when he had solicited for Ishmael. Mas
otherwise, he submitted; and this he did by faith, (Heb. 11.20.)
not God do what he will with his own?
30. And it came to pass, as soon as Isaac had
made an end of blessing Jacob, and Jacob was
yet scarce gone out from the presence of Isaac his
father, that Esau his brother came in from his
hunting. 31. And he also had made savoury meat,
and brought it unto his father, and said unto his
father, Let my father arise, and eat of his son's
venison, that thy soul may bless me. 32. And Isaac
32. And Isaac
his father said unto him, Who art thou? And he
said, I am thy son, thy first-born Esau. 33. And
Isaac trembled very exceedingly, and said, Who?
where is he that hath taken venison, and brought
it me, and I have eaten of all before thou camest,
:
Before Christ 1760.
GENESIS, XXVII.
Jacob's Life threatened by Esau
comfort him, he shall live by his sword; he shall serve, but he
shall not starve; and, at length, after much skirmishing, he shall
break the yoke of bondage, and wear the marks of freedom. This
was fulfilled (2 Kings, 8. 20, 22.) when the Edomites revolted.
(3.) Esau was hereby cut off from the expectation of that
special blessing, which he thought to have preserved to himself,
when he sold his birthright. We, Ly this instance, are taught,
[1.] That it is not of him that willeth, nor of him that runneth,
But of him that sheweth mercy, Rom. 9. 16. The apostle seems
to allude to this story. Esau had a good will to the blessing, and
ran for it; but God, that shewed mercy, designed it for Jacob,
that the purpose of God according to election might stand, v. 11.
The Jews, like Esau, hunted after the law of righteousness, (v. 31.)
yet missed of the blessing of righteousness, because they sought it
by the works of the law; (v.32.) while the Gentiles, who, Ike||
Jacob, sought it by faith in the oracle of God, obtained it by
force, with that violence which the kingdom of heaven suffers.
See Matth. 11. 12. [2.] That those who undervalue their spiritual
birthright, and can afford to sell it for a morsel of meat, forfeit
spiritual blessings, and it is just with God to deny them those
favours they were careless of. Those that will part with their
wisdom and grace, with their faith and a good conscience, for
the honours, wealth, or pleasures, of this world, however they
pretend a zeal for the blessing, have already judged themselves
unworthy of it, and so shall their doom be. [3] That those who
lift up hands in wrath, lift them up in vain. Esau, instead of
repenting of his own folly, reproached his brother, unjustly charged
him with taking away the birthright, which he had fairly sold
to him, (v. 36.) and conceived malice against him for what he
had now done, v. 41. Those are not likely to speed in prayer
who turn those resentments upon their brethren which they should
turn upon themselves, and lay the blame of their miscarriages
upon others, when they should take shame to themselves.
[4.] That those who seek not till it is too late, will be rejected.
This was the ruin of Esau, he did not come in time. As there
is an accepted time, a time when God will be found, so there
is a time when he will not answer those that call upon him,
because they neglected the appointed season. See Prov. 1.28.
The time of God's patience and our probation will not last always;
the day of grace will come to an end, and the door will be shut.
Then many that now despise the blessing will seek it carefully; for
then they will know how to value it, and will see themselves undone,
for ever undone, without it, but to no
13.25.27
Oh that we would therefore, in this our day, know the things that
1
belong to our peace!
II. Here is a common blessing bestowed upon Esau.
(2.) Yet it was far short of Jacob's blessing; for him God had
reserved some better thing. [1.] In Jacob's blessing, the dew of
heaven is put first, as that which he most valued and desired, and
depended upon; in Esau's, the fatness of the earth is put first,
for that was it which he had the first and principal regard to.
God
[2.] Esau has these, but Jacob has them from God's hand.
give thee the dew of heaven, v.28. It was enough to Esau to
have the possession; but Jacob desired it by promise, and to
have it from covenant love. [3.] Jacob shall have dominion over
his brethren; for the Israelites often ruled over the Edomites,
Esau shall have dominion, that is, he shall gain some power and
interest, but shall never have dominion over his brother; we never
find that the Jews were sold into the hands of the Edomites, or
that they oppressed them; but the great difference is, that there
is nothing in Esau's blessing that points at Christ; nothing that
brings him or his into the church and covenant of God; and,
without that, the fatness of the earth, and the plunder of the field,
will stand him in little stead. Thus Isaac, by faith, blessed them
both, according as their lot should be. Some observe that Jacob
was blessed with a kiss, (v. 27.) so was not Esau.
41. And Esau hated Jacob because of the
blessing wherewith his father blessed him: and
Esau said in his heart, the days of mourning for
my father are at hand; then will I slay my brother
Jacob. 42. And these words of Esau her elder
son were told to Rebekah: and she sent and called
Jacob her younger son, and said unto him, Behold,
thy brother Esau, as touching thee, doth comfort
himself, purposing to kill thee. 43. Now there-
fore, my son, obey my voice; and arise, flee thou
to Laban my brother to Haran; 44. And tarry
with him a few days, until thy brother's fury turu
away; 45. Until thy brother's anger turn away
from thee, and he forget that which thou hast done
to him: then I will send, and fetch thee from
thence: why should I be deprived also of you
both in one day? 46. And Rebekah said to Isaac,
I am weary of my life because of the daughters
of Heth: if Jacob take a wife of the daughters of
Heth, such as these which are of the daughters of
the land, what good shall my life do me?
1. This he desired; Bless me also, v. 34. Hast thou not reserved
a blessing for me? v.36. Note, (1.) The worst of men know
how to wish well to themselves; and even those who profanely
sell their birthright, seem piously to desire the blessing; faint
desires of happiness, without a right choice of the end, and a right
use of the means, deceive many into their own ruin. Multitudes
go to hell with their mouth full of good wishes. The desire of
the slothful and unbelieving kills them. Many will seek to enter
in, as Esau, who shall not be able, because they do not strive,
Luke, 13.24. (2.) It is the folly of most men, that they are
willing to take up with any good, (Ps. 4. 6.) as Esau here, who
desired but a second-rate blessing, a blessing separated from the
birthright. Profane hearts think any blessing as good as that
from God's oracle: Hast thou but one? As if he had said,
"I will take up with any: though I have not the blessing of the
church, yet let me have some blessing."
2. This he had; and let him make his best of it, v. 39, 40.
(1.) It was a good thing, and better than he deserved. It was
promised him, [1.] That he should have a competent livelihood;
The fatness of the earth, and the dew of heaven. Note, Those that ||
come short of the blessings of the covenant, may yet have a very
good share of outward blessings. God gives good ground, and
good weather, to many that reject his covenant, and have no part
or lot in it. [2.] That, by degrees, he should recover his liberty:
if Jacob must rule, (v. 29.) Esau must serve; but he has this to
Here is,
I. The malice Esau bore to Jacob, upon account of the blessing
which he had obtained, v.41. Thus he went in the way of Cain,
who slew his brother, because he had gained that acceptance with
God, which he had rendered himself unworthy of. Esau's hatred
of Jacob was, 1. A causeless hatred; he hated him for no other
reason, but because his father blessed him, and God loved him.*
Note, The happiness of saints is the envy of sinners. Whom
Heaven blesses, Hell curses. 2. It was a cruel hatred; nothing less
would satisfy him than to slay his brother. It is the blood of the
saints that persecutors thirst after. I will slay my brother: how
could he say that word, without horror? How could he call him
brother, and yet vow his death? Note, The rage of persecutors
will not be tied up by any bonds, no not the strongest and most
* Esan would have stated this differently.--ED.
Before Christ 1760.
Jacob dismissed with a Blessing
GENESIS, XXVII, XXVIII.
·
sacred. 3. It was a hatred that calculated on gratifying its rage;
he expected his father would soon die, and then titles must be tried,
and interests contested, between the brothers, which would give
him a fair opportunity for revenge. He thinks it not enough to
live by his sword himself, (v. 40.) unless his brother die by it. He
is loath to grieve his father while he lives, and therefore puts off
the intended murder till his death, not caring how much he then
grieved his surviving mother. Note, (1.) Those are bad children
to whom their good parents are a burden, and who, upon any ac-
count, long for the days of mourning for them. (2.) Bad men are
long held in by external restraints from doing the mischief they
would do, and so their wicked purposes come to nought. (3.)
Those who think to defeat God's purposes, will undoubtedly be
disappointed themselves. Esau aimed to prevent Jacob, or his
seed, from having the dominion, by taking away his life before he
was married; but who can disannul what God has spoken? Men
may fret at God's counsels, but cannot change them.
II. The method Rebekah took to prevent the mischief.
1. She gave Jacob warning of his danger, and advised him to
withdraw for a while, and shift for his own safety. She tells him
what she heard of Esau's design, that he comforted himself with
the hope of an opportunity to kill his brother, v. 42. Would one
think that such a bloody, barbarous thought as this could be a
comfort to a man? If Esau could have kept his design to himself,
his mother had not suspected it; but men's impudence in sin is
often their infatuation; and they cannot accomplish their wicked-
ness, because their rage is too violent to be concealed, and a bird
of the air carries the voice. Observe here, (1.) What Rebekah
feared; lest she should be deprived of them both in one day; (v. 45.)
deprived, not only of the murdered, but of the murderer, who,
either by the magistrate, or by the immediate hand of God, would
be sacrificed to justice; which she herself must acquiesce in, and
not obstruct: or, if not so, yet thenceforward she would be de-
prived of all joy and comfort in him. Those that are lost to vir-
tue, are in a manner lost to all their friends. With what pleasure
can a child be looked upon, that can be looked upon as no other
than a child of the devil? (2.) What Rebekah hoped. That if
Jacob for a while kept out of sight, the affront which his brother
resented so fiercely, would by degrees go out of mind. The
strength of passions is weakened and taken off by the distances
both of time and place. She promised herself, that his brother's
anger would turn away. Note, Yielding pacifies great offences;
and even those that have a good cause, and God, on their side,
must yet use that with other prudent expedients for their own
preservation.
2. She possessed Isaac with an apprehension of the necessity of
Jacob's going among her relations, upon another account, which
was to get him a wife, v. 46. She would not tell him of Esau's
wicked design against the life of Jacob, lest it should trouble him;
but prudently took another way to gain her point. Isaac was as
uneasy as she was, at Esau's being unequally yoked with Hittites;
and therefore, with a very good colour of reason, she moves to
have Jacob married to one that was better principled. Note, One
miscarriage should serve as a warning to prevent another; those
are careless indeed, that stumble twice at the same stone. Yet
Rebekah seems to have expressed herself somewhat too warmly
in the matter, when she said, What good will my life do me, if
Jacob marry a Canaanite? For, thanks be to God, all our comfort
is not lodged in one hand; we may do the work of life, and en-
joy the comforts of life, though every thing do not fall out to our
mind, and though our relations be not in all respects agreeable to us.
Perhaps Rebekah spoke with this concern, because she saw it ne-
cessary, for the quickening of Isaac, to give speedy orders in this
matter. Observe, Though Jacob was himself very towardly and
well-fixed in his religion, yet he has need to be put out of the
of temptation. Even he was in danger, both of following the bad
example of his brother, and of being drawn into a snare by it.
We must not presume too far upon the wisdom and resolution, no,
not of those children that are most hopeful and promising; but
care must be taken to keep them out of harm's way.
way
CHAP. XXVIII.
We have here, I. Jacob parting with his parents, to go to Padan-aram; the
charge his father gave him, v. 1, 2. the blessing he sent him away with, v. 3,
4. his obedience to the orders given him, v. 5..7. and the influence this had
upon Esau, v. 6..9. 11. Jacob meeting with God, and his communion with
him by the way. And there, 1. His vision of the ladder, v. 11. 12. 2. The
gracious promises God made him, v. 13.. 15. 3. The impression this made
upon him, v. 16.. 19.
19. 4. The vow he made to God, upon this occasion,
}
v. 20..22.
1.
AND Isaac called Jacob,
ND Isaac called Jacob, and blessed him,
shalt not take a wife of the daughters of Canaan. 2.
and charged him, and said unto him, Thou
Arise, go to Padan-aram, to the house of Bethuel,
thy mother's father; and take thee a wife from
thence of the daughters of Laban, thy mother's
brother. 3. And God Almighty bless thee, and
make thee fruitful, and multiply thee, that thou
mayest be a multitude of people; 4. And give
thee the blessing of Abraham, to thee, and to thy
seed with thee; that thou mayest inherit the land
wherein thou art a stranger, which God gave unto
Abraham. 5. And Isaac sent away Jacob; and
he went to Padan-aram, unto Laban, son of Be-
thuel the Syrian, the brother of Rebekah, Jacob's
and Esau's mother.
Jacob had no sooner obtained the blessing, than immediately he
was forced to run his country; and, as if it were not enough that
he was a stranger and sojourner there, he must go, to be more so,
and no better than an exile in another country. Now Jacob fled
into Syria, Hos. 12. 12. He was blessed with plenty of corn and
wine, and yet he goes away poor; was blessed with government,
and yet goes out to service, a hard service. This was, 1. Perhaps to
correct him for his dealing fraudulently with his father. The bless-
ing shall be confirmed to him, and yet he shall smart for the indi-
rect course he takes to obtain it. While there is such an allay as
there is, of sin in our duties, we must expect an allay of trouble in
our comforts. However, 2. It was to teach us, that they who
inherit the blessing, must expect persecution; and that they who
have peace in Christ, in the world shall have tribulation, John 16.
33. We must neither think it strange, being told of it before, nor
think it hard, being assured of a recompence for it hereafter. We
may observe, likewise, that God's providences often seems to contra-
dict his promises, and to go cross to them; and yet when the
mystery of God shall be finished, we shall see that all was for the
best; and that cross providences did but render the promises and
the accomplishment of them the more illustrious.
Now Jacob is here dismissed by his father,
I. With a solemn charge, v. 1, 2. He blessed him, and charged
him. Note, those that have the blessing, must keep the charge.
annexed to it, and not think to separate what God has joined. The
charge is like that, (2 Cor. 6. 14.) Be not unequally yoked with
unbelievers; and all that inherit the promises of the remission of
sins, and the gift of the Holy Ghost, must keep this charge, which
follows those promises, Save yourselves from this untoward genera-
tion, Acts 2, 38..40. Those that are entitled to peculiar favours,
must be a peculiar people. If Jacob be an heir of promise, he
must not take a wife of the daughters of Canaan; those that profess
religion, should not marry with those that are irreligious.
II. With a solemn blessing, v. 3, 4. He had before blessed him
unwittingly; now he does it designedly, for the greater encourage-
||ment of Jacob in that melancholy condition to which he was now
removing. This blessing is more express and full than the former;
it is an entail of the blessing of Abraham, that blessing which was
poured on the head of Abraham like the anointing oil, thence to run
Before Christ 1760.
GENESIS, XXVIII.
Jacob's Vision at Bethel.
{
down to his chosen seed, as the skirts of his garments. It is a
gospel-blessing, the blessing of church-privileges; that is the
blessing of Abraham, which comes upon the Gentiles through
faith, Gal. 3. 14. It is a blessing from God Almighty, by which
name God appeared to the patriarchs, Exod. 6. 3. Those are
blessed indeed, whom God Almighty blesses; for he commands,
and effects the blessing. Two great promises Abraham was
blessed with, and Isaac here entails them both upon Jacob.
his passage concerning Esau comes in, in the midst of Jacob's
story, either, 1. To shew the influence of a good example. Esau,
though the greater man, now begins to think Jacob the better man,
and disdains not to take him for his pattern in this particular
instance of marrying with a daughter of Abraham. The elder
children should give to the younger an example of tractableness
and obedience; it is bad if they do not; but it is some alleviation,
if they take the example of it from them, as Esau here did from
Jacob. Or, 2. To shew the folly of an after-wit; Esau did well,
but he did it when it was too late. He saw that the daughters of
Canaan pleased not his father, and he might have seen that long
ago, if he had consulted his father's judgment as much as he did
his palate. And how did he now mend the matter? Why, truly,
so as to make bad worse. (1.) He married a daughter of Ishmael,
the son of the bond-woman, who was cast out, and was not to
inherit with Isaac and his seed; thus joining with a family which
God had rejected, and seeking to strengthen his own pretensions
by the aids of another pretender. (2.) He took a third wife,
while, for aught that appears, his other two were neither dead nor
divorced. (3.) He did it only to please his father, not to please
God; now that Jacob was sent into a far country, Esau would be
all in all at home, and he hoped so to humour his father, as to
2. The promise of an inheritance for those heirs; (v. 4.) that prevail with him to make a new will, and entail the promise upon
thou mayest inherit the land of thy sojournings. Canaan was hereby him, revoking the settlement lately made upon Jacob. And thus,
entailed upon the seed of Jacob, exclusive of the seed of Esau.[1.] He was wise when it was too late, like Israel that would ven-
Isaac was now sending Jacob away into a distant country, to settle ture when the decree was gone forth against them, Numb. 14. 40.
there for some time; and, lest this should look like disinheriting and the foolish virgins, Matth. 25. 10. [2.] He rested in a partial
him, he here confirms the settlement of it upon him, that he might reformation, and thought by pleasing his parents in one thing, to
be assured that the discontinuance of his possession should be no atone for all his other miscarriages. It is not said that when
defeasance of his right. Observe, he is here told that he should he saw how obedient Jacob was, and how willing to please his
inherit the land wherein he sojourned. Those that are sojourners parents, he repented of his 'malicious design against him; no, it
now, shall be heirs for ever: and even now, those do most inherit appeared afterward that he persisted in that, and retained his
the earth, (though they do not inherit most of it,) that are most malice. Note, Carnal hearts are apt to think themselves as good
like strangers in it. Those have the best enjoyment of present as they should be, because perhaps, in some one particular in-
things, that sit most loose to them. This promise looks as high stance, they are not so bad as they have been. Thus Micah
as heaven, of which Canaan was a type. This was the better retains his idols, but thinks himself happy in having a Levite to
country, which Jacob, with the other patriarchs, had in his eye, be his priest, Judg. 17. 13.
when he confessed himself a stranger and pilgrim on the earth,
1. The promise of heirs; (v.3.) God make thee fruitful and
multiply thee. (1.) Through his loins should descend, from
Abraham, that people which should be numerous as the stars of
heaven, and the sand of the sea, and which should increase more
than the rest of the nations, so as to be an assembly of people, as
the margin reads it. And never was such a multitude of people
so often gathered into one assembly, as the tribes of Israel were
in the wilderness, and afterward. (2.) Through his loins should
descend, from Abraham, that Person in whom all the families of
the earth should be blessed, and to whom the gathering of the
people should be.
Jacob had in him a multitude of people
indeed, for all things in heaven and earth are united in Christ;
(Eph. 1. 10.) all centre in him, that corn of wheat, which, falling
to the ground, produced much fruit, John, 12. 24.
Heb. 11. 13.
10. And Jacob went out from Beer-sheba, and
went toward Haran. 11. And he lighted upon a
certain place, and tarried there all night, because
the sun was set; and he took of the stones of that
place, and put them for his pillows, and lay down
in that place to sleep.
behold a ladder set upon the earth, and the top
12. And he dreamed, and
of it reached to heaven: and behold the angels of
God ascending and descending on it.
behold, the LORD stood above it, and said, I am
13. And,
the LORD God of Abraham thy father, and the
God of Isaac: the land whereon thou liest, to
thee will I give it, and to thy seed; 14. And thy
6. When Esau saw that Isaac had blessed Jacob, shalt spread abroad to the west, and to the east,
seed shall be as the dust of the earth, and thou
and sent him away to Padan-aram, to take him and to the north, and to the south: and in thee
wife from thence; and that as he blessed him he and to the north, and to the south: and in thee
wife from thence; and that as he blessed him he and in thy seed shall all the families of the earth
gave him a charge, saying, Thou shalt not take a
wife of the daughters of Canaan; 7. And that and will keep thee in all places whither thou goest,
be blessed. 15. And, behold, I am with thee,
Jacob obeyed his father and his mother, and was and will bring thee again into this land; for I will
gone to Padan-aram; 8. And Esau seeing that the not leave thee, until I have done that which I
daughters of Canaan pleased not Isaac his father; have spoken to thee of.
9. Then went Esau unto Ishmael, and took unto
the wives which he had Mahalath the daughter of
Ishmael Abraham's son, the sister of Nebajoth,
to be his wife.
Jacob having taken leave of his father, was hastened away with
all speed, lest his brother should find an opportunity to do him a
mischief, and away he went to Padan-aram, v. 5. How unlike
was his taking a wife from thence, to his father's? Isaac had
servants and camels sent to fetch his; Jacob must go himself, go
alone, and go afoot, to fetch his; he must go too in a fright from
his father's house, not knowing when he might return. Note, If
God, in his providence, disable us, we must be content, though
we cannot keep up the state and grandeur of our ancestors. We
should be more in care to maintain their piety than to maintain
their port, and to be as good as they than to be as great. Rebekah
is here called Jacob and Esau's mother; Jacob is named first,
not only because he had always been his mother's darling, but
because he was now made his father's heir, and Esau was, in this
sense, set aside. Note, The time will come, when piety will have
precedency, whatever it has now.
desolate condition, like one that was sent to seek his fortune; but
We have here Jacob upon his journey toward Syria, in a very
we find, that though he was alone, yet he was not alone, for the
Before Christ 1760.
Jacob's Vision at Beth-el..
GENESIS XXVIII.
7
Father was with him, John, 16. 32. If what is here recorded, ||
happened (as it should seem it did) the first night, he had made a
long day's journey from Beer-sheba to Beth-el, above forty miles.
Providence brought him to a convenient place, probably shaded
with trees, to rest him in that night; and there he had,
I. A hard lodging; (v. 11.) the stones for his pillows, and the
heavens for his canopy and curtains. As the usage then was,
perhaps this was not so bad as it seems now to us; but we should
think, 1. He lay very cold; the cold ground for his bed, and,
which, one would suppose, made the matter worse, a cold stone
for his pillow, and in the cold air. 2. Very uneasy; if his bones
were sore with his day's journey, his night's rest would but make
them sorer.
3. Very much exposed; he forgot that he was fleeing
for his life; for had his brother, in his rage, pursued, or sent a
murderer after him, here he lay ready to be sacrificed, and desti-
tute of shelter and defence: we cannot think it was by reason of
his poverty that he was so ill accommodated, but, (1.) It was
owing to the plainness and simplicity of those times, when men
did not take so much state, and consult their ease, so much as in
these later times of softness and effeminacy. (2.) Jacob had been
particularly used to hardships, as a plain man dwelling in tents;
and, designing now to go to service, he was the more willing to
inure himself to it; as it proved it was well, ch. 31. 40. (3.) His
comfort in the divine blessing, and his confidence in the divine
protection, made him easy, even then when he lay thus exposed;
being sure that his God made him to dwell in safety, he could lie
down and sleep upon a stone.
II. In his hard lodging he had a pleasant dream; any Israelite
indeed would be willing to take up with Jacob's pillow, provided
he might have but Jacob's dream. Then and there, he heard the
words of God, and saw the visions of the Almighty: it was the best
night's sleep he ever had in his life. Note, God's time to visit his
people with his comforts, is, when they are most destitute of other
comforts, and other comforters; when afflictions in the way of
duty (as these here were) do abound, then shall consolation so
much the more abound. Now observe here,
ladder. Christ is the way; all God's favours come to us, and all
our services go to him, by Christ. If God dwell with us, and we
with him, it is by Christ; we have no way of getting to heaven
than by this ladder; if we climb up any other way, we are thieves
and robbers. This vision our Saviour alludes to, when he speaks
of the angels of God ascending and descending upon the Son of
man; (John, 1.51.) for the kind offices the angels do us, and the
benefits we receive by their ministration, are all owing to Christ,
who has reconciled things on earth, and things in heaven,
(Col. 1. 20.) and made them all meet in himself, Eph. 1. 10.
||
2. The encouraging words Jacob heard. God now brought
him into the wilderness, and spake comfortably to him, spake from
the head of the ladder; for all the glad tidings we receive from
heaven come through Jesus Christ.
(1.) The former promises made to his father are repeated and
ratified to him, v. 13, 14. In general, God intimates to him that
he would be the same to him that he had been to Abraham and
Isaac. Those that tread in the steps of their godly parents, are
interested in their covenant, and entitled to their privileges.
Particularly, [1.] The land of Canaan is settled upon him, the
land whereon thou liest; as if, by his lying so contentedly upon the
bare ground, he had taken livery and seisin of the whole land.
[2.] It is promised him that his posterity should multiply exceed-
ingly, as the dust of the earth, that though he seemed now to be
plucked off as a withered branch, yet he should become a flourish-
ing tree that should send out his boughs unto the sea. These
were the blessings with which his father had blessed him, (v. 3, 4.)
and God here said Amen to them, that he might have strong
consolation. [3.] It is added that the Messiah should come from
his loins, in whom all the families of the earth should be blessed.
Christ is the great blessing of the world: all that are blessed,
whatever family they are of, are blessed in him, and none of any
family are excluded from blessedness in him, but those that
exclude themselves.
"(1.) The providence of God, by which there is a constant
correspondence kept up between heaven and earth. The counsels
of heaven are executed on earth, and the actions and affairs of
this earth are all known in heaven, and judged there. Providence
does its work gradually, and by steps; angels are employed as
ministering spirits, to serve all the purposes and designs of Pro-
vidence, and the wisdom of God is at the upper end of the ladder,
directing all the motions of second causes to the glory of the
First Cause. The angels are active spirits, continually ascending
and descending; they rest not day, nor night, from service,
according to the posts assigned them. They ascend, to give
account of what they have done, and to receive orders; and then
descend to execute the orders they have received. Thus we
should always abound in the work of the Lord, that we may do it
as the angels do it, Ps. 103. 20, 21. This vision gave very season-
able comfort to Jacob, letting him know that he had both a good
guide, and a good guard, in his going out and coming in; that
though he was made to wander from his father's house, yet still
he was the care of a kind providence, and the charge of the holy
angels. This is comfort enough, though we should not admit the
notion which some have, that the tutelar angels of Canaan were
ascending, having guarded Jacob out of their land, and the angels
of Syria descending to take him into their custody. Jacob was
now the type and representative of the whole church, which the
angels are intrusted with the guardianship of.
(2.) The mediation of Christ: he is this ladder, the foot on earth
in his human nature, the in heaven in his divine nature;
the former in his humiliation, the latter in his exaltation. All the
intercourse between heaven and earth, since the fall, is by this
1. The encouraging vision Jacob saw, v. 12. He saw a ladder
which reached from earth to heaven, the angeis ascending and
descending upon it, and God himself at the head of it. Now ||
this represents the two things that are very comfortable to good
people at all times, and in all conditions.
•
*
||
(2.) Fresh promises were made him, accommodated to his pre-
sent condition, v. 15. [1.] Jacob was apprehensive of danger
from his brother Esau; but God promises to keep him. Note,
Those are safe, whom God protects, whoever pursues them.
[2.] He had now a long journey before him, was to travel alone, in
an unknown road, to an unknown country; but, behold I am with
thee, says God. Note, Wherever we are, we are safe, and may
be easy, if we have God's favourable presence with us. [3.] He
knew not, but God foresaw, what hardships he would meet with
in his uncle's service, and therefore promises to preserve him in all
places. Note, God knows how to give his people graces and
comforts accommodated to the events that shall be, as well as to
those that are. [4.] He was now going as an exile into a place
far distant, but God promises him to bring him back again to this
land. Note, He that preserves his people's going out will also
take care of their coming in, Ps. 121. 8. [5.] He seemed to be
forsaken of all his friends, but God here gives him this assurance,
I will not leave thee. Note, Whom God loves, he never leaves,
This promise is sure to all the seed, Heb. 13. 5. [6.] Providence
seemed to contradict the promises; he is therefore assured of the
performance of them in their season: All shall be done that I have
spoken to thee of. Note, Saying and doing are not two things
with God, whatever they are with us.
it not.
16. And Jacob awaked out of his sleep, and he
said, Surely the LORD is in this place; and I knew
dreadful is this place! this is none other but the
17. And he was afraid, and said, How
house of God, and this is the gate of heaven. 18.And
Jacob rose up early in the morning, and took the
stone that he had put for his pillows, and set it up
for a pillar, and poured oil upon the top of it.
19. And he called the name of that place Beth-el:
$
•

Before Christ 1760.
Jacob's Vow.
GENESIS, XXVIII.
but the name of that city was called Luz at the
first. 20. And Jacob vowed a vow, saying, If
God will be with me, and will keep me in this
way that I go, and will give me bread to eat, and
raiment to put on, 21. So that I come again to
my father's house in peace; then shall the LORD
be my God: 22. And this stone, which I have set
for a pillar, shall be God's house and of all that
thou shalt give me I will surely give the tenth unto
thee.
God manifested himself and his favour to Jacob, when he was
asleep and purely passive; for the spirit, like the wind, blows
when and where he listeth, and God's grace, like the dew, tarrieth
not for the sons of men, Mich. 5. 7. But Jacob applied himself
to the improvement of the visit God had made him, when he was
awake; and we may well think he awaked, as the prophet did,
(Jer. 31. 26.) and, behold his sleep was sweet to him. Here is
much of Jacob's devotion on this occasion.
D
"
I. He expresses great surprise at the tokens he had of God's
special presence with him in that place, v. 16. Surely the Lord is
in this place, and I knew it not. Note, 1. God's manifestations of
himself to his people, carry their own evidence along with them.
God can give undeniable demonstrations of his presence, such as
give abundant satisfaction to the souls of the faithful, that God is
with them of a truth; satisfaction, not communicable to others,
but convincing to themselves. 2. We sometimes meet with God
2. We sometimes meet with God
there where we little thought of meeting with him. He is there
where we did not think he had been; is found there where we
asked not for him. No place excludes divine visits, (ch. 16. 13.)
here also. Wherever we are, in the city or in the desert, in the
house or in the field, in the shop or in the street, we may keep up
our intercourse with Heaven, if it be not our own fault.
II. It struck an awe upon him, v. 17. He was afraid; so far
was he from being puffed up, and exalted above measure, with the
abundance of the revelations, (2 Cor. 12. 7.) that he was afraid.
Note, The more we see of God, the more cause we see for holy
trembling and blushing before him. Those whom God is pleased
to manifest himself to, are thereby laid, and kept very low in their
own eyes, and see cause to fear, even the Lord and his goodness,
Hos. 3. 5. He said, How dreadful is this place! That is, "The
appearance of God in this place is never to be thought of, but
with holy awe and reverence. I shall have a respect for this
place, and remember it by this token, as long as I live:" not that
he thought the place itself any nearer the divine visions than other
places; but what he saw there, at this time, was, as it were, the ||
house of God, the residence of the Divine Majesty, and the gate
of heaven, that is, the general rendezvous of the inhabitants of the
upper world, as the meetings of a city were in their gates; or, the
angels ascending and descending, were like travellers passing and
re-passing through the gates of a city. Note, 1. God is, in a special
manner, present there where his grace is revealed, and where his ||
covenants are published and sealed, as of old, by the ministry of
angels, so now by instituted ordinances, Matth. 28. 20. 2. There
where God meets us with his special presence, we ought to meet
him with the most humble reverence, remembering his justice and
holiness, and our own meanness and vileness.
Note, Grants of mercy call for returns of duty; and the sweet
communion we have with God ought ever to be remembere..
2. He gave a new name to the place, v. 19. It had been called
Luz, an almond-tree; but he will have it henceforward called
Beth-el, the house of God. This gracious appearance of Ged to
him put a greater honour upon it, and made it more remarkable,
than all the almond-trees that flourished there. This is that Beth-
el, where, long after, it is said, God found Jacob, and there, in
what he said to him, he spake with us, Hos. 12. 4. In process of
time, this Beth-el, the house of God, became Beth-aven, a house of
vanity and iniquity, when Jeroboam set up one of his calves there.
IV. He made a solemn vow upon this occasion, v. 20..22. By
religious vows we give glory to God, we own our dependence upon
him, and we lay a bond upon our own souls, to engage and quicken
our obedience to him, Jacob was now in fear and distress; and it
is seasonable to make vows, in times of trouble, or when we are
in pursuit of any special mercy, John, 1. 16. Ps. 66. 13, 14.
1 Sam. 1. 11. Numb. 21.1..3. Jacob had now had a gracious
visit from Heaven, God had renewed his covenant with him, and
the covenant is mutual: when God ratifies his promises to us,
it is proper for us to repeat our promises to him. Now in this
vow, observe,
III. He took care to preserve the memorial of it two ways.
1. He set up the stone for a pillar; (v. 18.) not as if he thought
the visions of his head were any way owing to the stone on which
it lay, but thus he would mark the place against he came back,
and erect a lasting monument of God's favour to him, and because
he had not time now to build an altar here, as Abraham did in
the places where God appeared to him, ch. 12. 7. He therefore
poured oil on the top of the stone, which, probably, was the
ceremony then used in dedicating their altars, as an earnest of his
building an altar when he should have conveniencies for it, as
afterward he did, in gratitude to God for this vision, ch. 85.7.
1. Jacob's faith; God had said, (v. 15.) I am with thee, and will
keep thee; Jacob takes hold of that, and infers, "Seeing God will
be with me, and will keep me, as he has said, and (which is implied
in that promise) will provide comfortably for me; and seeing he
has promised to bring me again to this land, that is, to the house
of my father, whom I hope to find alive at my return in peace,'
(so unlike was he to Esau, who longed for the days of mourning
for his father,) "I depend upon it." Note, God's promises are
to be the guide and measure of our desires and expectations.
15
2. Jacob's modesty and great moderation in his desires; he will
cheerfully content himself with bread to eat, and raiment to put
on; and though God's promise had now made him heir to a very
great estate, yet he indents not for soft clothing and dainty meat.
Agur's wish is his, Feed me with food convenient for me; and see
1 Tim. 6. 3, Nature is content with a little, and grace with less.
Those that have most, have, in effect, no more for themselves than
food and raiment; the overplus they have only either the keeping
of, or the giving of, not the enjoyment of; if God give us more,
we are bound to be thankful, and to use it for him; if he give us
but this, we are bound to be content, and cheerfully to enjoy him
in it.
3. Jacob's piety and his regard to God, which appear here,
(1.) In what he desired; that God would be with him, and keep
him. Note, We need desire no more to make us easy and happy,
wherever we are, than to have God's presence with us, and to be
under his protection :
under his protection: it is comfortable, in a journey, to have a
guide in an unknown way, a guard in a dangerous way, to be well
carried, well provided for, and to have good company in any way;
and they that have God with them, have all this in the best man-
ner. (2.) In what he designed; his resolution is, [1.] In general,
to cleave to the Lord, as his God in covenant. Then shall the Lord
be my God.
God. Not as if he would disown him and cast him off, if
he should want food and raiment; no, though he slay us, we must
cleave to him; but "then I will rejoice in him as my God; then,
I will more strongly engage myself to abide with him." Note,
Every mercy we receive from God, should be improved as an
additional obligation upon us to walk closely with him as our God.
[2.] In particular, that he would perform some special acts of
devotion in token of his gratitude. First, "This pillar shall keep
possession here, till I come back in peace, and then it shall be
God's house," that is, "an altar shall be erected here to the
honour of God." Secondly, "The house of God shall not be
unfurnished, nor his altar without a sacrifice; of all that thou
shalt give me I will surely give the tenth unto thee, to be spent
cither upon God's altars, or upon his poor," both which are his
receivers in the world. Probably, it was according to some general
instructions received from Heaven, that Abraham and Jacob
offered the tenth of their acquisitions to God. Note, 1. God
?
X
efore Christ 1760.
Jacob's Arrival at Padan-aram
GENESIS, XXVIII, XXXI.
must be honoured with our estates, and must have his dues out of||
them. When we receive more than ordinary mercy from God, we
- should study to give some signal instances of gratitude to him. 2.
The tenth is a very fit proportion to be devoted to God, and em-
ployed for him; though, as circumstances vary, it may be more or
less, as God prospers us, 1 Cor. 16. 2.
"
CHAP. XXIX.
bid him welcome, v. 1 .. 14.
riage, v. 15..30. III. How his family was built up in the birth of four
sons, v. 31..35. IV. The affairs of princes and mighty nations that were
then in being, are not recorded in the book of God, but are left to be buried
in oblivion; while these small domestic concerns of holy Jacob are particu-
larly recorded, with their minute circumstances, that they may be in everlast-
ing remembrance. For the memory of the just is blessed.
usage.
This chapter gives us an account of God's providences concerning Jacob, pur-property in it; for water was scarce, it was not there usus com-
suant to the promises made him in the foregoing chapter. 1. How he was
brought in safety to his journey's end, and directed to his relations there, who from receiving damage from the heat of the sun, or from any spite-
munis aquarum-for every one's use; or, it was to save the well
ful hand, or to prevent the lambs of the flock from being drowned
in it. (3.) Separate interests should not take us from joint and mu-
tual help; when all the shepherds came together with their flocks,
then, like loving neighbours at watering-time, they watered their
flocks together. (4.) It becomes us to speak civilly and respectfully
to strangers. Though Jacob was no courtier, but a plain man dwell-
HEN Jacob went on his journey, and came self very obligingly to the people he met with, and calls them his
ing in tents, and a stranger to compliment, yet he addresses him-
into the land of the people of the east. brethren, v. 4. The law of kindness in the tongue has a command-
2. And he looked, and, behold, a well in the field, ing power, Prov. 31. 26. Some think he calls them brethren, be-
and, lo, there were three flocks of sheep lying by cause they were of the same trade, shepherds like him. Though
it; for out of that well they watered the flocks: he was now upon his preferment, he was not ashamed of his oc-
cupation. (5.) Those that show respect, have, usually, respect
and a great stone was upon the well's mouth. 3.
showed them. As Jacob was civil to these strangers, so he found
And thither were all the flocks gathered and they them civil to him: when he undertook to teach them how to des-
rolled the stone from the well's mouth, and water-patch their business, (v. 7.) they did not bid him meddle with his
ed the sheep, and put the stone again upon the own concerns, and let them alone; but, though he was a stranger,
well's mouth in his place. 4. And Jacob said unto neighbourly and friendly, shall have neighbourly and friendly
him the reason of their delay, v. 8. Those that are
them, My brethren, whence be ye? And they said,
Of Haran are we. 5. And he said unto them,
Know ye Laban the son of Nahor? And they said,
9. And while he yet spake with them, Rachel
We know him. 6. And he said unto them, Is he came with her father's sheep for she kept them.
well? And they said, He is well and, behold, 10. And it came to pass, when Jacob saw Rachel
Rachel his daughter cometh with the sheep. 7 the daughter of Laban his mother's brother, and the
And he said, Lo, it is yet high day, neither is it sheep of Laban his mother's brother, that Jacoo
time that the cattle should be gathered together went near, and rolled the stone from the well's
water ye the sheep, and go and feed them. 8. And mouth, and watered the flock of Laban his mo-
they said, We cannot, until all the flocks be gather's brother. 11. And Jacob kissed Rachel,
thered together, and till they roll the stone from and lifted up his voice, and wept. 12. And Jacob
the well's mouth; then we water the sheep.
told Rachel that he was her father's brother, and told
that he was Rebekah's son: and she ran and told
her father. 13. And it came to pass, when Laban
heard the tidings of Jacob his sister's son, that he
ran to meet him, and embraced him, and kissed
him, and brought him to his house. And he told
Laban, all these things. 14. And Laban said to
him, Surely thou art my bone and my flesh. And
he abode with him the space of a month.
1.
but that it was by Providence, and that God therein favoured us.
Our ways are ways of pleasantness, if we continually acknowledge
God in them. (2.) Those that have flocks, must look well to them,
and be diligent to know their state, Prov. 27. 23. What is here
said of the constant care of the shepherds concerning their sheep,
(v. 2, 3, 7, 8.) may serve to illustrate the tender concern which
our Lord Jesus, the great Shepherd of the sheep, has for his flock,
the church; for he is the good Shepherd, that knows his sheep,
and is known of them, John 10. 14. The stone at the well's
mouth, which is so often mentioned here, was either to secure their
All the stages of Israel's march to Canaan are distinctly noticed,
but no particular journal is kept of Jacob's expedition further than
Beth-el; no, he had no more such happy nights as he had at Beth-
el, no more such visions of the Almighty; that was intended for a
feast, he must not expect it to be his daily bread. But,
1. We are here told how cheerfully he proceeded in his journey,
after the sweet communion he had with God at Beth-el: Then Ja-
cob lifted up his feet; so the margin reads it. v. 1. Then he went
on with cheerfulness and alacrity, not burdened with his cares, nor
cramped with his fears, being assured of God's gracious presence
with him. Note, After the visions we have had of God, and the
vows we have made to him in solemn ordinances, we should run
the way of his commandments with enlarged hearts, Heb. 12. 1.
2. How happily he arrived at his journey's end; Providence
brought him to the very field where his uncle's flocks were to be
watered, and there he met with Rachel that was to be his wife.
Observe, (1.) The Divine Providence is to be acknowledged in all
the little circumstances which concur to make a journey, or other
undertaking, comfortable and successful. If, when we are at a
loss, we meet seasonably with those that can direct us; if we meet
with a disaster, and those are at hand, that will help us; we must
nɔt say that it was by chance, or that fortune therein favoured us,
Here we see, 1. Rachel's humility and industry; she kept her
|| father's sheep, (v. 9.) that is, she took the care of them, having ser-
vants under her that were employed about them. Rachel's name
signifies a sheep. Note, Honest, useful labour is that which nobody
needs be ashamed of, nor ought it to be a hinderance to any one's
preferment. 2. Jacob's tenderness and affection; when he under-
stood that this was his kinswoman, (probably, he had heard of her
name before,) knowing what his errand was into that country,
we may suppose it struck into his mind immediately, that this must
be his wife, he being already smitten with her ingenuous and
comely face, though it was, probably, sun-burnt, and she was in
the homely dress of a shepherdess: hence, he is attentive, and
|
Before Christ 1753.
"
GEN
Jacob's Marriage.
XXIX.
courteous, and peculiarly anxious to serve her, v.10. Hence he
addresses himself to her with tears of joy and kisses of affection,
.11. She runs with all haste to tell her for she
by no means entertain her kinsman's address, without her father's
knowledge and approbation, v. 12. These mutual respects, at
their first interview, were good presages of their being a happy
couple. 3. Providence made that which seemed contingent and
fortuitous to give speedy satisfaction to Jacob's mind, as soon as
ever he came to the place which he was bound for. Abraham's
servant, when he came upon a like errand, met with the like en-
couragement. Thus God guides his people with his eye, Ps. 32.8.
It is a groundless conceit which some of the Jewish writers have,
that Jacob, when he kissed Rachel, wept, because he had been set
upon in his journey by Eliphaz the eldest son of Esau, at the
command of his father, and robbed of all his money and jewels,
which his mother had given him when she sent him away: it is
plain that it was his passion for Rachel, and the surprise of this
happy meeting, that drew these tears from his eyes. 4. Laban,
though none of the best humoured men, bid him welcome, was
satisfied in the account he gave of himself, and of the reason of his
coming in such poor circumstances; while we avoid the extreme,
while we avoid the extreme,
on the one hand, of being foolishly credulous, we must take heed
of falling into the other cxtreme, of being uncharitably jealous and
suspicious. Laban owned him for his kinsman, (v. 14.) Thou art
my bone and my flesh. Note, Those are hard hearted indeed, that
are unkind to their relations, and that hide themselves from their
own flesh, Isa. 58.7.
15. And Laban said unto Jacob, Because thou
art my brother, shouldest thou therefore serve me
for nought? tell me, what shall thy wages be?
16. And Laban had two daughters: the name of the
elder was Leah, and the name of the younger was
Rachel. 17. Leah was tender-eyed; but Rachel
was beautiful and well-favoured. 18. And Jacob
loved Rachel; and said, I will serve thee seven
years for Rachel thy younger daughter. 19. And
Laban said, It is better that I give her to thee,
than that I should give her to another man: abide
with me.
20. And Jacob served seven years for
Rachel: and they seemed unto him but a few days,
for the love he had to her. 21. And Jacob said
unto Laban, Give me my wife, for my days are
fulfilled, that I may go in unto her. 22. And
Laban gathered together all the men of the place,
and made a feast. 23. And it came to pass in
the evening, that he took Leah his daughter, and
brought her to him; and he went in unto her.
24. And Laban gave unto his daughter Leah
Zilpah his maid for an handmaid. 25. And it
came to pass, that in the morning, behold, it was
Leah: and he said to Laban, What is this thou
hast done unto me? did not I serve with thee for
Rachel? wherefore then hast thou beguiled me?
26. And Laban said, It must not be so done in
our country, to give the younger before the first
born. 27. Fulfil her week, and we will give thee
this also for the service which thou shalt serve
with me yet seven other years. 28. And Jacob
did so, and fulfilled her week: and he gave him
Rachel his daughter to wife also. 29. And Laban
VOL. I.
2 G & 2 H
gave to Rachel his daughter Bilhah his handmaid
to be her maid. 30. And he went in also unto
Rachel, and he loved also Rachel more than Leah,
and served with him yet seven other years.
Here is,
I. The fair contract made between Laban and Jacob, during
the month that Jacob spent there as a guest, v. 14. It seems, he
was not idle, nor did he spend his time in sport and pastime;
but, like a man of business, though he had no stock of his own,
he applied himself to serve his uncle, as he had begun, (v.10.)
when he watered his flock. Note, Wherever we are, it is good to
be employing ourselves in some useful business, which will turn to
a good account to ourselves or others. Laban, it seems, was so
taken with Jacob's ingenuity and industry about his flocks, that he
was desirous he should continue with him, and very fairly reasons
thus, (v. 15.) “Because thou art my brother, shouldest thou there-
fore serve me for nought? No, what reason for that?" If Jacob
be so respectful to his uncle as to give him his service without
demanding any consideration for it, yet Laban will not be so
unjust to his nephew as to take advantage either of his necessity or
of his good nature. Note, Inferior relations must not be imposed
upon; if it be their duty to serve us, it is our duty to reward them.
Now Jacob had a fair opportunity to make known to Laban the
affection he had for his daughter Rachel; and, having no worldly
goods in his hand with which to endow her, he promises him
seven years' service, upon condition that, at the end of seven years,
he would bestow her upon him for his wife. It appears by com-
putation that Jacob was now seventy-seven years old when he
Hos. 12. 12. His posterity are there reminded of it long afterward,
bound himself apprentice for a wife, and for a wife he kept sheep,
as an instance of the meanness of their original: probably, Rachel
was young, and scarcely marriageable, when Jacob first came,
which made him the more willing to stay for her till his seven
years' service were expired.
He served seven years for Rachel: if Rachel still continued to keep
II. Jacob's honest performance of his part of the bargain, v. 20.
her father's sheep as she did, (v.9.) his innocent and religious
conversation with her, while they kept the flocks, could not but
of love is a pastoral;) if she now left it off, his easing her of that
increase their mutual acquaintance and affection; (Solomon's song
love he had to her. As if it was more his desire, to earn her than
If we
care was very obliging. Jacob honestly served out his seven years,
and did not forfeit his indentures, though he was old; nay, he
served them cheerfully, they seemed to him but a few days, for the
to have her. Note, Love makes long and hard services short and
easy; hence we read of the labour of love, Heb. 6. 10.
know how to value the happiness of heaven, the sufferings of this
present time will be as nothing to us, in comparison of it.
of work will be but as a few days to those that love God, and long
for Christ's appearing.
An age
III. The base cheat which Laban put upon him when he was
out of his time; he put Leah into his arms instead of Rachel,
v. 23. This was Laban's sin; he wronged both Jacob and Rachel,
whose affections, doubtless, were engaged to each other, and if
(as some say) Leah was herein no better than an adulteress, it was
no small wrong to her too. But it was Jacob's affliction, a damp
to the mirth of the marriage feast, when, in the morning, behold,
it was Leah, v. 25. It is easy to observe here how Jacob was
paid in his own coin. He had cheated his own father when he
Herein, how unrighteous soever Laban was, the Lord was righte-
pretended to be Esau, and now his father-in-law cheated him.
ous; as Judg. 1.7. Even the righteous, if they take a false step,
are sometimes thus recompensed in the earth. Many that are
not, like Jacob, disappointed in the person, soon find themselves,
choice of that relation, therefore, on both sides, ought to be made
as much to their grief, disappointed in Ce character.
with good advice and consideration, that if there should be a
The
Before Christ 1749
The Birth of Jacob's Children.
GENESIS, XXIX, XXX.
#
disappointment, it may not be aggravated by a consciousness of || LOID: therefore she called his name Judah; and
mismanagement.
left bearing.
IV. The excuse and atonement Laban made for the cheat.
1. The excuse was frivolous v.26. It must not be so done in
our country. We have reason to think there was no such custom
of his country as he pretends; only he banters Jacob with it, and
laughs at his mistake. Note, Those that can do wickedly, and
then think to turn it off with a jest, though they may deceive them-in
selves and others, will find, at last, that God is not mocked. But
if there had been such a custom, and he had resolved to observe
it, he should have told Jacob so, when he undertook to serve him
for his younger daughter. As saith the proverb of the ancients,
Wickedness proceeds from the wicked, 1 Sam. 24.13. Those that
deal with treacherous men, must expect to be dealt treacherously
with.
We have here the birth of four of Jacob's sons, all by Leah.
Observe,
31. And when the LORD saw that Leah was
hated, he opened her womb: but Rachel was
barren. 32. And Leah conceived, and bare a son,
and she called his name Reuben: for she said,
Surely the LORD hath looked upon my affliction;
now therefore my husband will love me. 33. And
she conceived again, and bare a son; and said,
Because the LORD hath heard that I was hated,
he hath therefore given me this son also: and she
called his name Simeon. 34. And she conceived
again, and bare a son; and said, Now this time
will my husband be joined unto me, because I
have born him three sons: therefore was his name
called Levi. 25. And she conceived again, and
bare a son; and she said, Now will I praise the
I. That Leah, who was less beloved, was blessed with children,
when Rachel was denied that blessing, v. 31. See how Providence,
dispensing its gifts, observes a proportion, to keep the balance
even, setting crosses and comforts one over-against another, that
none may be either too much elevated, or too much depressed.
Rachel wants children, but she is blessed with her husband's
love; Leah wants that, but she is fruitful. Thus it was between
Elkanah's two wives; (1 Sam. 1. 5.) for the Lord is wise and righte-
ous. When the Lord saw that Leah was hated, that is, loved less
than Rachel, in which sense it is required that we hate father and
mother, in comparison with Christ, (Luke, 14. 26.) then the Lord
granted her a child; which was a rebuke to Jacob, for making so
great a difference between those that he was equally related to; a
check to Rachel, who, perhaps, insulted over her sister upon that
account; and a comfort to Leah, that she might not be overwhelmed
with the contempt put upon her: thus God giveth abundant honour
to that which lacked, 1 Cor. 12. 24.
|
2. His compounding of the matter did but make bad worse; We
will give thee this also, v. 27. Hereby he drew Jacob into the sin,
and snare, and disquiet, of multiplying wives, which remains a
blot in his escutcheon, and will be so to the end of the world.
Honest Jacob did not design it, but to have kept as true to Rachel
as his father had done to Rebekah; he that had lived without a
wife to the 84th year of his age, could then have been very well
content with one: but Laban, to dispose of his two daughters II. That the names she gave her children, were expressive of
without portions, and to get seven years' service more out of Jacob, her respectful regards both to God and to her husband. 1. She
thus imposes upon him, and draws him into such a strait by his appears very ambitious of her husband's love: she reckoned the
fraud, that (the matter not being yet settled, as it was afterward want of it her affliction; (v.32.) not upbraiding him with it as his
by the divine law, Lev. 18. 18. and more fully since by our Sa- fault, nor reproaching him for it, and so making herself uneasy to
viour, Matth. 19.5.) he had some colourable reason for marrying him, but laying it to heart as her grief, which yet she had reason
them both. He could not refuse Rachel, for he had espoused her; to bear with the more patience, because she herself was consenting
still less could he refuse Leah; and therefore Jacob must be content, to the fraud by which she became his wife and we may well bear
and take two talents, 2 Kings, 5. 23. Note, One sin is commonly that trouble with patience, which we bring upon ourselves by our
the inlet of another. They that go in by one door of wickedness, own sin and folly. She promised herself that the children she bare
seldom find the way out but by another. The polygamy of the him would gain her the interest she desired in his affections. She
patriarchs was, in some measure, excusable in them, because, called her first-born Reuben, See a son, with this pleasant thought,
though there was a reason against it as ancient as Adam's marriage,|| Now will my husband love me; and her third son Levi, Joined,
(Mal. 2.15.) yet there was no express command against it: it was with this expectation, Now will my husband be joined unto me,
in them a sin of ignorance, it was not the product of any sintur. 34. Mutual affection is both the duty and comfort of that
lust, but for the building up of the church, which was the good relation; and yoke-fellows should study to recommend themselves
that Providence brought out of it: but it will by no means justify to each other, 1 Cor. 7. 33, 34. 2. She thankfully acknowledges
the like practice now, when God's will is plainly made known, that the kind providence of God in it, The Lord hath looked upon my
one man and one woman only must be joined together, 1 Cor. 7. 2. affliction, v. 32. "The Lord hath heard, that is, taken notice of
The having of many wives suits well enough with the carnal sensual it, that I was hated;" (for our afflictions, as they are before God's
spirit of the Mahometan imposture, which allows it; but we have eyes, so they have a cry in his ears;) He hath therefore given mo
not so learned Christ. Dr. Lightfoot makes Leah and Rachel to
this son.
Note, Whatever we have, that contributes either to our
be figures of the two churches, the Jews under the law, and the support and comfort under our afflictions, or to our deliverance
Gentiles under the gospel: the younger, the more beautiful, and|| from them, God must be owned in it, especially his pity and tender
more in the thoughts of Christ when he came in the form of a mercy. Her fourth she called Judah, Praise, saying, Now will I
servant; but the other, like Leah, first embraced; yet, in this, the praise the Lord, v. 35. And this was he, of whom, as concerning
allegory does not hold, that the Gentiles, the younger, were more
the flesh, Christ came. Note, (1.) Whatever is the matter of our
fruitful, Gal.4. 27.
rejoicing, ought to be the matter of our thanksgiving: fresh favours
should quicken us to praise God for former favours. Now will I
praise the Lord more and better than I have done. (2.) All our
praises must centre in Christ, both as the matter of them, and as
the Mediator of them. He decended from him whose name was
Praise, for he is our Praise. Is Christ formed in my heart? Now
will I praise the Lord.
·
CHAP. XXX.
In this chapter, we have an zecor:t of the increase, I. Of Jacob's family,
Eight children more we find registered in this chapter; Dan and Naphtali by
Bilhah, Rachel's maid, v.1..8. Gad and Asher by Zilpah, Leah's maid,
v.9..13. Issachar, Zebulun, and Dinah, by Leah, v.14..21. And, last of
all, Joseph, by Rachel, v.22..21. II. Of Jacob's estate. He makes a new
bargain with Laban, v. 25..34. And in the six years' further service he did
to Laban, God wonderfully blessed him, so that his stock of cattle became very
considerable, v. 35..43. Herein was fulfilled the blessing which Isauc dis-
missed him with, (ch. 28.3.) God make thee fruitful, and multiply thee.
Even these small matters concerning Jacob's house and field, though they seem
inconsiderable, are improvable for our learning. For the scriptures were
written, not for princes and statesmen, to instruct them in politics'; but for all
people, even the meanest, to direct them in their families and callings: yet
some things are kere recorded concerning Jacob, not for imitation, but for
admonition.
•
+
Before Christ 1748.
The Birth of Jacob's Children.
GENESIS, XXX.
1.
He
ND when Rachel saw that she bare Jacob | submissive and devout. If thou wilt give me a child, I will give
no children, Rachel envied her sister; and him to the Lord. Let Hannah be imitated, and not Rachel; and
let our desires be always under the conduct and check of reason
said unto Jacob, Give me children, or else I die.
and religion.
2. And Jacob's anger was kindled against Rachel:
and he said, Am I in God's stead, who hath with-
held from thee the fruit of the womb? 3. And
she said, Behold my maid Bilhah, go in unto her;
and she shall bear upon my knees, that I may
also have children by her. 4. And she gave him
Bilhah her handmaid to wife: and Jacob went in
unto her. 5. And Bilhah conceived, and bare
Jacob a son. 6. And Rachel said, God hath
judged me, and hath also heard my voice, and
hath given me a son: therefore called she his name
Dan. 7. And Bilhab Rachel's maid conceived
again, and bare Jacob a second son. 8. And
Rachel said, With great wrestlings have I wrestled
with my sister, and I have prevailed: and she
called his name Naphtali. 9. When Leah saw
that she had left bearing, she took Zilpah her
maid, and gave her Jacob to wife. 10. And
Zilpah Leah's maid bare Jacob a son. 11. And
Leah said, A troop cometh: and she called his
name Gad.
12. And Zilpah Leah's maid bare
Jacob a second son. 13. And Leah said, Happy
am I, for the daughters will call me blessed: and
she called his name Asher.
2. Jacob chides, and most justly; (v. 2.) he loved Rachel, and
therefore reproved her for what she said amiss. Note, Faithful
reproofs are products and instances of true affection, Ps. 141. 5.
Prov. 27.5, 6. Job reproved his wife when she spake the
language of the foolish woman, Job, 2. 10. See 1 Cor.7.16.
was angry, not at the person, but at the sin; he expressed himself
so as to shew his displeasure. Note, Sometimes it is requisite
that a reproof should be given warm, like a physical potion; not
too hot, lest it scald the patient; yet not cold, lest it prove in-
effectual. It was a very grave and pious reply which Jacob gave
to Rachel's peevish demand: Am I in God's stead? The Chaldee
paraphrases it well, Dost thou ask sons of me? Oughtest thou not
"Am I
above God; can I give thee that which God denies thee?" This
to ask them from before the Lord? The Arabic reads it,
was said like a plain man. Observe, (1.) He acknowledges the
hand of God in the affliction which he was a sharer with her
in. He hath withheld the fruit of the womb. Note, Whatever
we want, it is God that withholds it, a sovereign Lord, most
wise, holy, and just, that may do what he will with his own, and
is debtor to no man; that never did, nor ever can do, any wrong
to any of his creatures. The keys of the clouds, of the heart, of
the grave, and of the womb, are four keys which God has in his
hand, and which (the rabbins say) he intrusts neither with angel
nor seraphim. See Rev. 3.7. Job, 11.10.-12.14. (2.) He
acknowledges his own inability to alter what God had appointed,
"Am I in God's stead? What! Dost thou make a God of me?"
Deos qui rogat ille facit-He to whom we offer supplications is
to us a God. Note, [1.] There is no creature that is, or can be,
to us, in God's stead. God may be to us instead of any creature,
as the sun instead of the moon and stars; but the moon and all
the stars will not be to us instead of the sun. No creature's wisdom,
power, and love, will be to us instead of God's.. [2.] It is there-
fore our sin and folly to place any creature in God's stead, and to
place that confidence in any creature which is to be placed in God
only.
We have here the bad consequences of that strange marriage
which Jacob made with the two sisters. Here is,
I. An unhappy disagreement between him and Rachel, (v. 1, 2.)
occasioned, not so much by her own barrenness, as by her sister's
fruitfulness. Rebekah, the only wife of Isaac, was long childless,
and yet we find no uneasiness between her and Isaac; but here,
because Leah bears children, Rachel cannot live peaceably with
Jacob.
II. An unhappy agreement between him and the two hand-
maids.
1. At the persuasion of Rachel, he took Bilhah her handmaid
to wife, that, according to the usage of those times, his children
1. Rachel frets; (v.1.) she envied her sister; envy is grieving by her might be adopted and owned as her mistress's children, v. 3,
at the good of another, than which no sin is more offensive to God,|| &c. She would rather have children by reputation than none at
or more injurious to our neighbour and ourselves. She considered all; children that she might fancy to be her own, and call her
not that it was God that made the difference, and that though, in own, though they were not so. One would think her own sister's
this single instance, her sister was preferred before her, yet in other children were nearer akin to her than her maid's, and she might
things she had the advantage. Let us carefully watch against all with more satisfaction have made them her own, if she had so
the risings and workings of this passion in our minds. Let not pleased; but (so natural is it for us all to be fond of power)
our eye be evil towards any of our fellow servants, because our children that she had a right to rule were more desirable to her
master's is good. But this was not all; she said to Jacob, Give || than children that she had more reason to love; and, as an early
me children, or else I die. Note, We are very apt to miss it in instance of her dominion over the children born in her apartment,
our desires of temporal mercies, as Rachel here; (1.) One child she takes a pleasure in giving them names that carry in them
would not content her; but, because Leah has more than one, she nothing but marks of emulation with her sister. As if she had
must have more too; Give me children. (2.) Her heart is in- overcome her, (1.) At law; she calls the first son of her hand-
ordinately set upon it, and if she have not what she would have, maid Dan, Judgment, saying, "God hath judged me,” v.6. (that
she will throw away her life, and all the comforts of it. "Giveis,) "given sentence in my favour." (2.) In battle; she calls the
them me, or else I die," that is, "I shall fret myself to death; the || next, Naphtali, Wrestlings, saying, I have wrestled with my
want of this satisfaction will shorten my days." Some thinks she sister, and have prevailed; (v.8.) as if all Jacob's sons must be
threatens Jacob to lay violent hands upon herself, if she could not born men of contention. See what roots of bitterness envy and
obtain this mercy. (3.) She did not apply herself to God by strife are, and what mischief they make among relations.
prayer, but to Jacob only, forgetting that children are an heritage
of the Lord, Ps. 127.3. We wrong both God and ourselves, when
our eye is more to men, the instruments of our crosses and com-
forts, than to God the Author. Observe a difference between
Rachel's asking for this mercy, and Hannah's, 1 Sam. 1. 10, &c.
Rachel envied, Hannah wept; Rachel must have children, and
she died of the second; Hannah prayed for one child, and she had
Rachel is importunate and peremptory, Hannah is
2. At the persuasion of Leah, he took Zilpah her handmaid to
wife also, v.9. Rachel had done that absurd and preposterous
thing, of giving her maid to her husband, in emulation with Leah;
and now Leah (because she missed one year in bearing children)
does the same, to be even with her, or rather, to keep before
her. See the power of jealousy and rivalship, and admire the
wisdom of divine appointment, which joins together one man and
one woman only: for God hath called us to ace and purity,
four more.
Before Christ 1745.
The Birth of Jacob's Children.
GENESIS, XXX.
||
1 Cor. 7. 15. Two sons Zilpah bare to Jacob, whom Leah looked they were some rarities, either fruits or flowers, that were very
upon herself as entitled to; in token of which, she called one Gad, pleasant to the smell, Cant. 7. 13. Note, The God of nature
(v. 11.) promising herself a little Troop of children; and children has provided, not only for our necessities, but for our delights.
are the militia of a family, they fill the quiver, Ps. 127. 4, 5. The there are products of the earth in the exposed fields, as well as in
other she called Asher, Happy, thinking herself happy in him, and the planted, protected gardens, that are very valuable and useful,
promising herself that her neighbours would think so too, v. 13. The How plentifully is nature's house furnished, and her table spread
daughters will call me blessed. Note, It is an instance of the Her precious fruits offer themselves to be gathered by the hands
vanity of the world, and the foolishness bound up in our hearts, of little children. It is a laudable custom of the devout Jews,
that most people value themselves, and govern themselves, more when they find pleasure, suppose in eating an apple, to lift up
by reputation, than either by reason or religion; they think their hearts, and say, "Blessed be he that made this fruit pleasant!"
themselves blessed, if the daughters do but call them so. There Or, in smelling a flower, "Blessed be he that made this flower
was much amiss in the contest and competition between these sweet." Some think these mandrakes were jessamine flowers; what-
two sisters, yet God brought good out of this evil; for the ever they were, Rachel could not see them in Leah's hands, into
time being now at hand when the seed of Abraham must which the child had brought them, but she must covet them. She
begin to increase and multiply, thus Jacob's family was reple- cannot bear the want of these pretty flowers, but, at any rate, she
nished with twelve sons, heads of the thousands of Israel, will purchase them. Note, There may be great sin and folly in the
from whom the celebrated twelve tribes descended, and were || inordinate desire of a small thing. Leah takes this advantage, (as
named.
Jacob had of Esau's coveting his red pottage,) to obtain that which
was justly due to her, but which Rachel would not otherwise have
14. And Reuben went in the days of wheat-ther, and those cannot but be continually uneasy, that are hurried
to. Note, Strong passions often thwart one ano-
harvest, and found mandrakes in the field, and ther, and those cannot but be continually uneasy, that are hurried
by them. Leah is overjoyed that she shall have her husband's
brought them unto his mother Leah. Then Ra- company again, that her family might yet further be built up,
chel said to Leah, Give me, I pray thee, of thy which is the blessing she desires and devoutly prays for, as is inti-
son's mandrakes. 15. And she said unto her, Is mated, v. 17. where it is said, God hearkened unto Leah. The
it a small matter that thou hast taken my hus-learned Bishop Patrick very well suggests here, that the true rea-
son of this contest between Jacob's wives for his company, and
band? And
And wouldest thou take away my son's their giving of him their maids to be his wives, was, the earnest
mandrakes also? And Rachel said, Therefore he desire they had to fulfil the promise made to Abraham, (and now
shall lie with thee to night for thy son's man-lately renewed to Jacob,) that his seed should be as the stars of
drakes. 16. And Jacob came out of the field in heaven for multitude, and that in one Seed of his, the Messiah,
the evening, and Leah went out to meet him, and had been below the dignity of this sacred history, to take such par-
said, Thou must come in unto me: for surely Iticular notice of these things, if there had not been some such
have hired thee with my son's mandrakes. And great consideration in them. Leah was now blessed with two
he lay with her that night. 17. And God heark-sons; the first she called Issachar, A hire, (v. 18.) reckoning her-
self well repaid for her mandrakes, nay, (which is a strange con-
ened unto Leah, and she conceived, and bare struction of the providence,) rewarded for giving her maid to her
Jacob the fifth son. 18. And Leah said, God husband. Note, We abuse God's mercy, when we reckon that
hath given me my hire, because I have given his favours countenance and patronise our fellies. The other she
maiden to my husband and she called his name called Zebulun, Dwelling, (v. 20.) owning God's bounty to her,
God has endued me with a good dowry. Jacob had not endowed
Issachar. 19. And Leah conceived again, and her when he married her, nor had he wherewithal in possession;
bare Jacob the sixth son. 20. And Leah said, but she reckons a family of children, not a bill of charges, but a
God hath endued me with a good dowry; now good dowry, Ps. 113. 9. She promises herself more of her hus-
will my husband dwell with me, because I have band's company, now that she had borne him six sons, and that, in
borne him six sons: and she called his name. Ze- Mention is made, v. 21. of the birth of a daughter, Dinah, because
love to his children at least, he would often visit her lodgings.
bulun. 21. And afterward she bare a daughter, of the following story concerning her, ch. 34. Perhaps Jacob had
and called her name Dinah. 22. And
membered Rachel, and God hearkened to her,
and opened her womb. 23. And she conceived,
and bare a son; and said, God hath taken away
my reproach. 24. And she called his name
seph; and said, The LORD shall add to me ano-
ther son.
all the nations of the earth should be blessed. And he thinks it
my
22. And God re-ther daughters, though not registered.
II. Rachel fruitful at last, v. 22. God remembered Rachel
whom he seemed to have forgotten, and hearkened to her whose
prayers had been long denied; and then she bare a son. Note,
As God justly denies the mercy we have been inordinately de-
Jo-sirous of, so sometimes he graciously grants, at length, that which
He corrects our folly, and yet con-
we have long waited for.
siders our frame, and does not contend for ever. Rache! called her
son Joseph, which, in Hebrew, is akin to two words of a contrary
signification, Asaph, abstulit, He has taken away my reproach,
as if the greatest mercy she had in this son, was, that she had saved
Here is,
I. Leah fruitful again, after she had, for some time, left bear-her credit; and Jasaph, addidit, The Lord shall add to me another
ing. Jacob, it should seem, associated more with Rachel than son; which may be looked upon, either as the language of her
with Leah. The law of Moses supposes it a common case, that || inordinate desire, (she scarcely knows how to be thankful for one,
if a man had two wives, one would be beloved, and the other unless she may be sure of another,) or of her faith; she takes
hated, Deut. 21. 15. But, at length, Rachel's strong passions be- this mercy as an earnest of further mercy; "Has God given» me
trayed her into a bargain with Leah, that Jacob should return to his grace? I may call it Joseph, and say, He shall add more
her apartment. Reuben, a little lad, five or six years old, play-grace. Has he given me his joy? I may call it Joseph, and say,
ing in the field, found mandrakes, dudaim. It is uncertain what He will give more joy. Has he begun, and shall he not make an
they were, the critics are not agreed about them; we are surellend?”
Before Christ 1745.
Jacob's Bargain with Laban.
GENESIS, XXX..
is
soon as the days of our service upon earth are numbered and
finished. We must not think of taking root here, for this
not our place and country, Heb. 13. 14. 2. He was desirous
to go to Canaan, though he had a great family to take with him,
and no provision yet made for them. He had got wives and chil-
dren with Laban, but nothing else; yet he does not solicit Laban
to give him either a portion with his wives, or the maintenance of
some of his children. No, all his request is, Give me my wives
and my children, and send me away, v. 25, 26. Note, Those
that trust in God, and in his providence and promise, though
they have great families and small incomes, can cheerfully
feeds the brood of the ravens will not starve the seed of the
righteous.
that he who sends mouths will send meat. He who
me.
25. And it came to pass, when Rachel had born
Joseph, that Jacob said unto Laban, Send me
away, that I may go unto mine own place, and to
my country. 26. Give me my wives and my chil-
dren, for whom I have served thee, and let me go:
for thou knowest my service which I have done
thee. 27. And Laban said unto him, I pray thee,
if I have found favour in thine eyes, tarry: for
I have learned by experience that the LORD hath
blessed me for thy sake. 28. And he said,
Appoint me thy wages, and I will give it.
it.
29. And he said unto him, Thou knowest how II. Laban's desire of his stay, v.27. In love to himself, not
I have served thee, and how thy cattle was with to Jacob or to his wives or children, he speaks fairly and gently,
30. For it was little which thou hadst before ing him, by the regard he bore him, not to leave him; If I have
that he may engage him to continue his chief shepherd; entreat-
I came, and it is now increased unto a multitude; found favour in thine eyes, tarry. Note, Churlish selfish men
and the LORD hath blessed thee since my coming: know how to give good words, when it is to serve their own
and now when shall I provide for mine own house ends. Laban found that his stock had wonderfully increased with
also? 31. And he said, What shall I give thee? Jacob's good management, and he owns it, with very good
And Jacob said, Thou shalt not give me any thing: experience that the Lord has blessed me for thy sake. Observe,
expressions of respect both to God and Jacob; I have learned by
if thou wilt do this thing for me, I will again feed 1. Laban's learning. I have learned by experience. Note, There
and keep thy flock: 32. I will pass through all is many a profitable good lesson to be learned by experience. We
thy flock to-day, removing from thence all the evil of sin, the treachery of our own hearts, the vanity of the
are very unapt scholars, if we have not learned by experience the
speckled and spotted cattle, and all the brown world, the goodness of God, the gains of godliness, and the
cattle among the sheep, and the spotted and like. 2. Laban's lesson; he owns, (1.) That his prosperity was
speckled among the goats, and of such shall be my owing to God's blessing; The Lord has blessed me. Note,
hire. 33. So shall my righteousness answer for Worldly men, that choose their portion in this life, are often
blessed with an abundance of this world's goods. Common
me in time to come, when it shall come for my hire blessings are given plentifully to many that have no title to
before thy face: every one that is not speckled covenant-blessings. (2.) That Jacob's piety had brought that
and spotted amongst the goats, and brown amongst blessing upon him; The Lord has blessed me, not for my ows
the sheep, that shall be accounted stolen with me. world, think that he shall receive any thing of the Lord, Jam. 1.7.)
not such a man as Laban, that lives without God in the
34. And Laban said, Behold, I would it might be but for thy sake. Note, [1.] Good men are blessings to the
according to thy word. 35. And he removed that places where they live, even there where they live meanly and
day the he-goats that were ring-straked and obscurely, as Jacob in the field, and Joseph in the prison,
spotted, and all the she-goats that were speckled mercies, for the sake of their godly relations, though it is seldom
ch.39.23. God often blesses bad men with outward
and spotted, and every one that had some white in that they have either the wit to see it, or the grace to own it, as
it, and all the brown among the sheep, and gave Laban did here.
them into the hands of his sons. 36. And he set
three days' journey betwixt himself and Jacob: and
Jacob fed the rest of Laban's flocks.
III. The new bargain they came upon. Laban's craft and
covetousness took advantage of Jacob's plainness, honesty, and
good-nature; and, perceiving that Jacob began to be won upon by
his fair speeches, instead of making him a generous offer, and
bidding high, as he ought to have done, all things considered, he
puts it upon him to make his demands; (v. 28.) Appoint me thy
wages; knowing he would be very modest in them, and would ask
less than he could for shame offer. Jacob accordingly makes a
proposal to him, in which,
We have here,
I. Jacob's thoughts of home. He faithfully served his time out
with Laban, even his second apprenticeship, though he was an
old man, had a growing family to provide for, and it was high time 1. He shews what reason he had to insist upon so much,
for him to set up for himself; though Laban's service was hard, considering, (1.) That Laban was bound in gratitude to do well
and he had cheated him in the first bargain he had made, yet, for him, because he had served him not only faithfully, but very
Jacob honestly performs his engagements. Note, A good man, successfully, v.30. Yet here observe, how he speaks, like
though he swears to his own hurt, will not change. And though himself, very modestly. Laban had said, The Lord has blessed
others have deceived us, that will not justify us in deceiving them.me for thy sake; Jacob will not say so, but, The Lord has blessed
Our rule is, to do as we would be done by, not as we are done thee since my coming. Note, Humble saints take more pleasure
by. Jacob's term being expired, he begs leave to begone, v. 25. || in doing good than in hearing of it again. (2.) That he himself
Observe, 1. He retained his affection for the land of Canaan, not was bound in duty to take care of his own family; Now, when
only because it was the land of his nativity, and his father and shall I provide for mine own house also? Note, Faith and
mother were there, whom he longed to see; but because it was the charity, though they are excellent things, must not take us off
land of promise, and in token of his dependence upon the promise from making necessary provisions for our own support, and
of it; though he sojourn in Haran, he can by no means think of the support of our families. We must, like Jacob, trust in the
settling there. Thus should we be affected towards our heavenly Lord, and do good, and yet we must, like him, provide for our
country, looking upon ourselves as strangers here, viewing the own houses also; he that does not is worse than an infidel,
heavenly country as our home, and longing to be there, as 1 Tim. 5.8.
Va
Before Christ 1745.
Jacob's Bargain with Laban.
GENESIS, XXX, XXXI.
2. He is willing to refer himself to the providence of God,
which, he knew, extends itself to the smallest things, even the
colour of the cattle; and he will be content to have for his wages
the sheep and goats of such and such a colour, speckled, spotted,
and brown, which should hereafter be brought forth, v. 32, 33.
This, he thinks, will be a most effectual way both to prevent
Laban's cheating him, and to secure himself from being suspected
of cheating Laban. Some think he chose this colour, because
in Canaan it was generally most desired, and delighted in;
their shepherds in Canaan are called Nekodim, (Amos, 1.1.) the
word here used for speckled: and Laban was willing to consent to
this bargain, because he thought if the few he had that were now
speckled and spotted, were separated from the rest, which by
agreement was to be done immediately, the body of the flock
which Jacob was to tend, being of one colour, either all black, or ||
all white, would produce few or none of mixt colours, and so he
should have Jacob's service for nothing, or next to nothing.
According to this bargain, those few that were party-coloured,
were separated, and put into the hands of Laban's sons, and sent
three days' journey off; so great was Laban's jealousy, lest any of
those should mix with the rest of the flock, to the advantage of
Jacob. And now a fine bargain Jacob has made for himself! Is
this his providing for his own house, to put it upon such an
uncertainty? If these cattle bring forth, as usually cattle do, young
ones of the same colour with themselves, he must still serve for
nothing, and be a drudge and a beggar all the days of his life;
but he knows whom he has trusted, and the event shewed,
(1.) That he took the best way that could be taken with Laban,
who otherwise would certainly have been too hard for him. And,
(2.) That it was not in vain to rely upon the Divine Providence,
which owns and blesses honest humble diligence. Those that find
men whom they deal with unjust and unkind, shall not find God
so, but that, some way or other, he will right the injured, and be
a good Pay-Master to those that commit their cause to him.
rather, which he would have been well-pleased to see him a loser
by, so little did Laban consult any one's interest but his own.
Now Jacob's contrivances were,
*
1. To set pilled sticks before the cattle where they were
watered, that, looking much at those unusual party-coloured
sticks, by the power of imagination, they might bring forth young
ones in like manner party-coloured, v. 37..39. Probably, this
custom was commonly used by the shepherds of Canaan, who
coveted to have their cattle of this motley colour. Note, It
becomes a man to be master of his trade, whatever it is, and to
be not only industrious, but ingenious, in it, and to be versed
in all its lawful arts and mysteries; for what is a man but his
trade? There is a discretion which God teaches the husbandman,
(as plain a trade as that is,) and which he ought to learn,
Isa. 28.26.
2. When he began to have a stock of ring-straked and brown,
he contrived to set them first, and to put the faces of the rest
toward them, with the same design as he did the former with; but
would not let his own that were motley-coloured, look at Laban's
that were of one colour, v. 40. Strong impressions, it seems, are
made by the eye, with which therefore we have need to make a
covenant.
3. When he found that his project succeeded, through the spe-
cial blessing of God upon it, he contrived, by using it only with the
stronger cattle, to secure to himself those that were most valuable,
leaving the feebler to Laban, v.41, 42. Thus Jacob increased
exceedingly, (v.43.) and grew very rich in a little time. This
success of his policy, it is true, was not sufficient to justify it, if
there had been any thing fraudulent or unjust in it, which we are
sure there was not, for he did it by divine direction; (ch. 31. 12.)
nor was there any thing in the thing itself, but the honest improve-
ment of a fair bargain, which the Divine Providence wonderfully
prospered, both in justice to Jacob, whom Laban had wronged
and dealt hardly with, and in pursuance of the particular promises
made to him of the tokens of the divine favour. Note, (Those
who while their beginning is small, are humble and honest, con-
end greatly increasing; he that is faithful in a little, shall be
tented and industrious, are in a likely way to see their latter
intrusted with more; he that is faithful in that which is ano-
ther man's shall be intrusted with something of his own. Jacob,
that had been a just servant, became a rich master.)
•
CHAP. XXXI.
37, And Jacob took him rods of green poplar,
and of the hasel and chesnut-tree; and pilled
white strakes in them, and made the white appear
which was in the rods. 38. And he set the rods
which he had pilled before the flocks in the gutters
in the watering-troughs when the flocks came to
drink, that they should conceive when they came
to drink. 39. And the flocks conceived before
the rods, and brought forth cattle ring-straked, Jacob was a very honest good man, a man of great devotion and integrity, and
speckled, and spotted. 40. And Jacob did sepa-
rate the lambs, and set the faces of the flocks
toward the ring-straked, and all the brown in the
flock of Laban; and he put his own flocks by
themselves, and put them not unto Laban's cattle.
41. And it came to pass, whensoever the stronger
cattle did conceive, that Jacob laid the rods before 1.
the eyes of the cattle in the gutters, that they
might conceive among the rods. 42. But when
the cattle were feeble, he put them not in: so the
feebler were Laban's, and the stronger Jacob's.
43. And the man increased exceedingly, and had
much cattle, and maid-servants, and men-servants,
and camels, and asses.
yet he had more trouble and vexation than any of the patriarchs. He had left
his father's house in a fright, came to his uncle in distress, very hard usage he
had met with there, and now is going back surrounded with fears. Here is,
I. His resolution to return, v. 1..16. II. His clandestine departure, v. 17..21.
III. Laban's pursuit of him in displeasure, v.22..25. IV. The hot words
that passed between them, v. 26..42. V. Their amicable agreement at last,
v.43..55.
1
ND he heard the words of Laban's sons, say-
ing, Jacob hath taken away all that was
our father's; and of that which was our father's hath
he gotten all this glory. 2. And Jacob beheld the
countenance of Laban, and, behold, it was not
toward him as before. 3. And the LORD said unto
Jacob, Return unto the land of thy fathers, and
to thy kindred; and I will be with thee. 4. And
Jacob sent and called Rachel and Leah to the
Here is Jacob's honest policy to make his bargain more advan-field unto his flock, 5. And said unto them, I see
tageous to himself than it was likely to be: if he had not taken
some course to help himself, it would have been a bad bargain your father's countenance, that it is not toward
indeed, which he knew Laban would never have considered orine as before; but the God of my father hath been
Before Christ 1739.
Jacob's Departure.
GENESIS, XXXI.
with me.
6. And ye know that with all my makes a man to be envied of his neighbour; (Eccl. 4.4.) and who
can stand before envy? Prov. 27. 4. Whom heaven blesses, hell
power I have served your father. 7. And
your
curses, and all its children on earth.
father hath deceived me, and changed my wages
ten times; but God suffered him not to hurt me.
8. If he said thus, The speckled shall be thy
wages; then all the cattle bare speckled: and if
he said thus, The ring-straked shall be thy hire;
then bare all the cattle ring-straked. 9. Thus God
hath taken away the cattle of your father, and
given them to me. 10. And it came to pass at the
time that the cattle conceived, that I lifted up
mine eyes, and saw in a dream, and, behold, the
rams which leaped upon the cattle were ring-
straked, speckled, and grisled. 11. And the angel
of God spake unto me in a dream, saying, Jacob:
And I said, here am I. 12. And he said, Lift up
now thine eyes, and see, all the rams which leap
upon the cattle are ring-straked, speckled, and
grisled: for I have seen all that Laban doeth unto
thee. 13. I am the God of Beth-el, where thou
anointedst the pillar, and where thou vowedst a
vow unto me: now arise, get thee out from this
land, and return unto the land of thy kindred.
14. And Rachel and Leah answered and said
unto him, Is there yet any portion or inheritance
for us in our father's house? 15. Are we not
counted of him strangers? for he hath sold us, and
hath quite devoured also our money. 16. For all
the riches which God hath taken from our father,
that is our's, and our children's: now then, what-
soever God hath said unto thee, do.
2. Laban himself said little, but his countenance was not toward
Jacob as it used to be; and Jacob could not but take notice of it,
v.2,5. He was but a churl at the best, but now he was more
churlish than formerly. Note, envy is a sin that often appears in
the countenance; hence we read of an evil eye, Prov. 23. 6.
Sour looks may do a great deal toward the ruin of peace and love
in a family, and the making of those uneasy whose comfort we
ought to be tender of. Laban's angry countenance lost him the
greatest blessing his family ever had, and justly.
a
II. He resolved it by divine direction, and under the convoy of
promise; (v. 3.) The Lord said unto Jacob, Return, and I will
be with thee. Though Jacob had met with very hard usage here,
yet he would not quit his place, till God bid him. He came
thither by orders from heaven, and there he would stay, till he
was ordered back. Note, It is our duty to set ourselves, and it
will be our comfort to see ourselves under God's guidance, both
in our going out, and in our coming in. The direction he had
from heaven, is more fully related in the account he gives of it to
his wives, (v. 10..13.) where he tells them of a dream he had
about his cattle, and the wonderful increase of those of his colour;
and how the angel of God, in that dream, (for I suppose the
dream spoken of, v.10. and that v.11. to be the same,) took
notice of the workings of his fancy in his sleep, and instructed
him, that it was not by chance, nor by his own policy, that he
obtained that great advantage; but,
1. By the providence of God, who had taken notice of the
hardships Laban had put upon him, and took this way to right
him; For I have seen all that Laban doeth unto thee, and herein
I have an eye to that. Note, There is more of equity in the
distributions of the Divine Providence, than we are aware of, and
by them the wronged are righted really, though perhaps insensi-
bly. Nor was it only by the justice of Providence, that Jacob was
thus enriched, but,
2. In performance of the promise intimated in what is said,
v. 13. I am the God of Beth-el. That was the place where the
covenant was renewed with him. Note, Worldly prosperity and
success are then doubly sweet and comfortable, when we see them
flowing not from common providence, but from covenant-love; to
perform the mercy promised; when we have them from God, as
the God of Beth-el, from those promises of the life which now is,
that belong to godliness. But we observe that Jacob, even when
he had this hopeful prospect of growing rich with Laban, must
think of returning. When the world begins to smile upon us, we
must remember it is not our home. Now arise, (v. 13.) and return,
(1.) To thy devotions in Canaan; the solemnities of which had
perhaps been much intermitted while he was with Laban. The
times of this servitude God had winked at; but now,
the place where thou anointedst the pillar, and vowedst the vow.
Now that thou beginnest to grow rich, it is time to think of an
altar and sacrifices again." (2.) To thy comforts in Canaan; to
the land of thy kindred. He was here among his near kindred;
but those only he must look upon as his kindred in the best sense,
the kindred he must live and die with, to whom pertained the
covenant. Note, The heirs of Canaan must never reckon them-
selves at home till they come thither, however they may seem to
take root here.
"Return to
; Jacob is here taking up a resolution immediately to quit his
uncle's service, and to take what he had, and go back to Canaan.
He took up this resolution, upon a just provocation by divine
direction, and with the advice and consent of his wives.
I. Upon a just provocation; for Laban and his sons were become
very cross and ill-natured toward him, so that he could not stay ||
among them with safety and satisfaction.
1. Laban's sons shewed it in what they said, v.1. It should
seem, they said it in Jacob's hearing, with a design to vex him.
The last chapter began with Rachel's envying Leah; this begins
with Leban's sons envying Jacob. Observe, (1.) How greatly
they magnify Jacob's prosperity; He has gotten all this glory. And
what was this glory that they make so much ado about? It was
a parcel of brown sheep, and speckled goats, (and perhaps the
fine colours made them seem more glorious,) and some camels and
asses, and such like trading; and that was all this glory. Note,
Riches are glorious things in the eyes of carnal people, while to all
those that are conversant with heavenly things, they have no glory
in comparison with the glory which excelleth. Men's over valuing ||
worldly wealth, is that fundamental error which is the root of
covetousness, envy, and all evil. (2.) How basely they reflect
upon Jacob's fidelity, as if what he had, he had not gotten
honestly; Jacob has taken away all that was our father's. Not
all, sure. What was become of those cattle which were committed
to the custody of Laban's sons, and sent three days' journey off?
ch. 30. 35, 36. They mean all that was committed to him; but,
speaking invidiously, they express themselves thus generally. Note,
[1.] Those that are ever so careful to keep a good conscience, yet
cannot always be sure of a good name. 2.] This is one of the
vanities and vexations which attend outward prosperity, that it
III. He resolved it with the knowledge and consent of his
wives. He sent for Rachel and Leah to him to the field; (v.4.)
either that he might discourse with them more privately, or
because one would not come to the other's apartment, and he
would willingly talk with them together, or, because he had work
to do in the field, which he would not leave. Note, Husbands
that love their wives will communicate their
purposes and
intentions to them. Where there is a mutual affection, there will
be a mutual confidence. And the prudence of the wife should
engage the heart of her husband safely to trust in her, Prov. 81. 1.
He told his wives,
Before Christ 1739.
Laban's Pursuit after Jacob.
GENESIS, XXXI.
1. How faithfully he had served their father, v. 6. Note, i
others do not do their duty to us, yet we shall have the comfort of
having done our's to them.
Here is,
1. Jacob's flight from Laban. We may suppose he had been
long considering of it, and casting about in his mind respecting it;
but, when now, at last, God had given him positive orders to go,
he made no delay, nor was he disobedient to the heavenly vision.
The first opportunity that offered itself he laid hold on, when
Laban was shearing his sheep, (v. 19.) that part of his flock which
was in the hands of his sons three days' journey off. Now, 1. It
is certain that it was lawful for Jacob to leave his service suddenly,
without giving a quarter's warning. It was not only justified by
the particular instructions God gave him, but warranted by the
fundamental law of self-preservation, which directs us, when we
are in danger, to shift for our own safety, as far as we can do it
without wronging our consciences. 2. It was his prudence to steal
away unawares to Laban, lest, if Laban had known, he should
have hindered him, or plundered him. 3. It was honestly done
to take no more than his own with him, the cattle of his getting,
v. 18. He took what Providence gave him, and was content with
that, and would not take the repair of his damages into his own
hands. Yet Rachel was not so honest as her husband; she stole
her father's images, (v. 19.) and carried them away with her.
The Hebrew calls them Teraphim. Some think they were only
little representations of the ancestors of the family, in statues or
pictures, which Rachel had a particular fondness for, and was
desirous to have with her, now that she was going into another
country. It should rather seem, they were images for a religious
use, Penates, Household-Gods, either worshipped or consulted as
oracles; and we are willing to hope (with Bishop Patrick) that she
did not take them away as being covetous of the rich metal they
were made of, much less for her own use, or out of any super-
stitious fear lest Laban, by consulting his Teraphim, might know
which way they were gone. Jacob, no doubt, dwelt with his wives
as a man of knowledge, and they were better taught than so; but
she might design hereby to convince her father of the folly
of his regard to those as gods, which could not secure themselves,
Isa. 46. 1, 2.
II. Laban's pursuit of Jacob. Tidings were brought him on
the third day, that Jacob was fled; he immediately raises the
whole clan, takes his brethren, that is, the relations of his family,
that were all in his interests, and he pursues Jacob, as Pharaoh
and his Egyptians afterward pursued the seed of Jacob, to bring
them back into bondage again, or with design to strip him of what
he had. Seven days' journey he marched in pursuit of him, v. 23.
He would not have taken half the pains to have visited his best
friends. But the truth is, bad men will do more to serve their
sinful passions, than good men will to serve their just affections,
and are more vehement in their anger than in their love.
Well, at length, Laban overtook him, and the very night before
he came up with him, God interposed in the quarrel, rebuked
Laban, and sheltered Jacob, charging Laban not to speak unto
him either good or bad, (v. 24.) that is, to say nothing against his
going on with his journey, for that it proceeded from the Lord.
The same Hebraism we have, ch. 24.50. Laban, during his
seven days' march, had been full of rage against Jacob, and was
now full of hopes that his lust should be satisfied upon him;
(Exod. 15.9.) but God comes to him, and with one word ties his
hands, though he does not turn his heart. Note, 1. In a dream,
and in slumberings upon the bed, God has ways of opening the
ears of men, and sealing their instruction, Job, 33.15, 16.
he admonishes men by their consciences, in secret whispers, which
the man of wisdom will hear and heed. 2. The safety of good
men is very much owing to the hold God has of the consciences of
bad men, and the access he has to them. 3. God sometimes
appears wonderfully for the deliverance of his people, then when
they are upon the very brink of ruin. The Jews were saved from
Haman's plot, when the king's decree drew near to be put in
execution, Esth. 9.1.
Thus
25. Then Laban overtook Jacob. Now Jacob
2. How unfaithfully their father had dealt with him, v.7. He
would never keep to any bargain that he made with him, but, after
the first year, still as he saw Providence favour Jacob with the
colour agreed on, every half year of the remaining five, he
changed it for some other colour, which made it ten times; as if
he thought not only to deceive Jacob, but the Divine Providence
which manifestly smiled upon him. Note, Those that deal
honestly are not always honestly dealt with..
3. How God had owned him notwithstanding; not only protect-
ing him from Laban's ill-will, (God suffered him not to hurt me.
Note, Those that keep close to God shall be kept safe by him,)
but providing plentifully for him, notwithstanding Laban's design
to ruin him; (v. 9.) God hath taken away the cattle of your father,
and given them to me. Thus the righteous God paid Jacob for
his hard service out of Laban's estate; as afterward he paid the
seed of Jacob for their serving of the Egyptians, with their spoils.
Note, (1.) God is not unrighteous to forget his people's work
and labour of love, though men be so, Heb. 6. 10. Providence
has ways of making those honest in the event, that are not so in
their design. (2.) The wealth of the sinner is laid up for the just,
Prov. 13.22.
4. He told them of the command God had given him, in a
dream, to return to his own country, (v. 13.) that they might not
suspect his resolution to arise from inconstancy, or any disaffection
to their country or family, but might see it to proceed from a
principle of obedience to his God, and dependence on him.
Lastly, His wives cheerfully consented to his resolution. They
also brought forward their grievances, complaining that their
father had been not only unkind, but unjust, to them, (v. 14. .16.)
that he looked upon them as strangers, and was without natural
affection toward them; and that whereas Jacob had looked upon
the wealth which God had transferred from Laban to him as his
wages, they looked upon it as their portions; so that, both ways,||
God forced Laban to pay his debts, both to his servant, and to his
daughters. So, then, it seemed, [1.] They were weary of their
own people, and their father's house, and could easily forget
them. Note, this good use we should make of the unkind usage
we meet with from the world, we should sit the more loose to it,
and be willing to leave it, and desirous to be at home. [2.] They
were willing to go along with their husband, and to put themselves
with him under the divine conduct; Whatsoever God hath said unto
thee, do. Note, Those wives that are their husbands' meet helps, will
never be their hinderances in doing that which God calls them to.
17. Then Jacob rose up, and set his sons and
his wives upon camels; 18. And he carried away
all his cattle, and all his goods, which he had gotten,
the cattle of his getting, which he had gotten in
Padan-aram, for to go to Isaac his father in the
land of Canaan. 19. And Laban went to shear
his sheep and Rachel had stolen the images that
were her father's. 20. And Jacob stole away
unawares to Laban the Syrian, in that he told him
not that he fled. 21. So he fled with all that he
had; and he rose up, and passed over the river,
and set his face toward the mount Gilead. 22. And
it was told Laban on the third day that Jacob was
fled. 23. And he took his brethren with him, and
pursued after him seven days' journey; and they
overtook him in the mount Gilead. 24. And God
came to Laban the Syrian in a dream by night,
and said unto him, Take heed that thou speak not
to Jacob either good or bad.
འ
Before Christ 1739.
GENESIS, XXXI.
Laban's Pursuit after Jacob.
they are loath it should be thought that they ever did intend it.
When they have not done what they should have done, they come
off with this excuse, that they would have done it. Men may
thus be deceived, but God cannot. He likewise suggests that
Jacob had some bad design in stealing away thus, (v. 26.) that he
took his wives away as captives. Note, Those that mean ill them-
selves are most apt to put the worst construction upon what others
do innocently. The insinuating and the aggravating of faults are
the artifices of a designing malice, and those must be represented
(though never so unjustly) as intending ill, against whom ill is
intended. Upon the whole matter, (1.) He boasts of his own
you hurt: he
power, (v.29.) It is in the power of my hand to do
supposes that he had both right on his side, a good action (as we
say) against Jacob, and strength on his side, either to avenge the
wrong, or recover the right. Note, Bad people commonly value
themselves much upon their power to do hurt, whereas a power to
make themselves amiable, love to be thought formidable. And
do is much more valuable. Those that will do nothing to
good
yet, (2.) He owns himself under the check and restraint of God's
power; and though it redounded much to the credit and comfor
of Jacob, he cannot avoid telling him the caution God had given
him the night before, in a dream, Speak not to Jacob, good or bad.
Note, As God has all wicked instruments in a chain, so, when he
pleases, he can make them sensible of it, and force them to own
it to his praise, as Protector of the good; as Balaam did. Or, we
may look upon this as an instance of some conscientious regard
felt by Laban for God's express prohibitions. As bad as he was,
he durst not injure one whom he saw to be the particular care of
Heaven. Note, A great deal of mischief would be prevented, if
men would but attend to the caveats which their own consciences
give them in slumberings upon the bed, and regard the voice of
God in them.
2. He accuses him as a thief, v. 30. Rather than own that he
had given him any colour of provocation to depart, he is willing to
impute it to a foolish fondness for his father's house, which made
him that he would needs be gone; but then, (says he,) wherefore hast
could be stolen! Could he expect protection from them that could
thou stolen my gods? Foolish man! to call those his gods that
neither resist nor discover their invaders? Ifappy are they who
have the Lord for their God, for they have a God that they cannot
be robbed of. Enemies may steal our goods, but not our God.
Here Laban lays to Jacob's charge things that he knew not, the
common distress of oppressed innocency.
1. The high charge which Laban exhibited against him.
accuses him,
He
1. As a runagate, that had unjustly deserted his service. To
represent him as a criminal, he will have it thought that he
intended kindness to his daughters, (v. 27, 28.) that he would
have dismissed them with all the marks of love and honour that
could be, that he would have made a solemn business of it, would
have kissed his little grand-children, (and that was all he would
have given them,) and, according to the foolish custom of the
country, would have sent them away with mirth and with songs,
with tabret and with harp: not as Rebekah was sent away out
of the same family, above 120 years before, with prayers and
biessings, (ch. 24.60.) but with sport and merriment; which
was a sign that religion was very much decayed in the family, and
that they had lost their seriousness. However, he pretends they
should have been treated with respect at parting. Note, It is
courmon for bad men, when they are disappointed in their mali-
cious projects, to pretend that they designed nothing but what was
kind and fair. When they cannot do the mischief they intended,
II. Jacob's apology for himself. Those that commit their cause
to God, yet are not forbidden to plead it themselves with meekness
and fear. 1. As to the charge of stealing away his own wives, he
clears himself by giving the true reason why he went away un-
known to Laban, v. 31. He feared lest Laban would by force take
away his daughters, and so oblige him, by the bond of affection to
his wives, to continue in his service. Note, Those that are unjust
in the least, it may be suspected, will be unjust also in much,
Luke, 16. 10. If Laban deceive Jacob in his wages, it is likely he
will make no conscience of robbing him of his wives, and putting
those asunder whom God had joined together. What may not be
feared from men that have no principle of honesty? 2. As to the
charge of stealing Laban's gods, he pleads not guilty, v. 32. He
not only did not take them himself, (he was not so fond of them,)
but he did not know that they were taken. Yet perhaps he spake
too hastily and inconsiderately, when he said, "Whoever has taken
them, let him not live;" upon this he might reflect with some
bitterness, when, not long after, Rachel, who had taken them,
died suddenly in travail. How just soever we think ourselves to
be, it is best to forbear imprecations, lest they fall heavier than we
imagine.
III. The diligent search Laban made for his gods, (v. 33, 34, 35.)
partly out of hatred to Jacob, whom he would gladly have an
occasion to quarrel with, partly out of love to his idols, which he
was loath to part with. We do not find that he searched Jacob's
flocks for stolen cattle; but he searched his furniture for stolen
gods. He was of Micah's mind, Ye have taken away my gods,
VOL. 1.
21 & 2 K
had pitched his tent in the mount: and Laban
with his brethren pitched in the mount of Gilead.
26. And Laban said to Jacob, What hast thou
done, that thou hast stolen away unawares to me,
and carried away my daughters, as captives taken
with the sword? 27. Wherefore didst thou flee
away secretly, and steal away from me; and didst
not tell me, that I might have sent thee away with
mirth, and with songs, with tabret, and with harp?
28. And hast not suffered me to kiss my sons and
my daughters? thou hast now done foolishly in
so doing. 29. It is in the power of my hand to do
you hurt but the God of your father spake unto
me yesternight, saying, Take thou heed that thou
speak not to Jacob either good or bad. 30. And
now, though thou wouldest needs be gone, because
thou sore longedst after thy father's house, yet
wherefore hast thou stolen my gods? 31. And
Jacob answered and said to Laban, Because I was
afraid for I said, Peradventure thou wouldest
take by force thy daughters from me. 32. With
whomsoever thou findest thy gods, let him not live:
before our brethren discern thou what is thine with
me, and take it to thee. For Jacob knew not that
Rachel had stolen them. 33. And Laban went
into Jacob's tent, and into Leah's tent, and into
the two maid-servants' tents; but he found them
not. Then went he out of Leah's tent, and entered
into Rachel's tent. 34. Now Rachel had taken
the images, and put them in the camel's furniture,
and sat upon them. And Laban searched all the
tent, but found them not. 35. And she said to her
father, Let it not displease my lord that I cannot
rise up before thee: for the custom of women is
upon me. And he searched, but found not the
images.
We have here the reasoning, not to say the rallying, that was
between Laban and Jacob at their meeting, in that mountain
which was afterward called Gilead, v.25.
Here is,
"
Before Christ 1739
Jacob's Covenant with Laban.
GENESIS. XXXI.
:
and what have I more? Judg. 18. 24. Were the worshippers of || forbidden them, but, in that and other instances, shew all good
false gods so set upon their idols? did they thus walk in the name fidelity. (3.) He was very laborious, v.40. He stuck to his
of their gods? and shall not we be as solicitous in our inquiries business all weathers, and bore both heat and cold with invin-
after the true God? When he is justly departed from us, how cible patience. Note, Men of business, that intend to make
carefully should we ask, Where is God my Maker? Oh that I something of it, must resolve to endure hardness. Jacob is here
knew where I might find him! Job, 23. 3. Laban, after all his an example to ministers; they also are shepherds, of whom it is
searches, missed of finding his gods, and was baffled in his inquiry required that they be true to their trust, and willing to take pains.
with a sham; but our God will not only be found of those that
seek him, but they shall find him their bountiful Rewarder.
This Laban did, v.41. It was unreasonable for him
4. The character of a hard master. Laban had been such a one
to Jacob. Those are bad masters, (1.) Who exact from their servants
that which is unjust, by obliging them to make good that which is
not damaged by any default of their's. This Laban did, v. 39. Nay,
proportion of the fault. That may be an inconsiderable damage to
if there has been a neglect, yet it is unjust to punish above the
the master, which would go near to ruin a poor servant. (2.) Those
also are bad masters, who deny to their servants that which is just
to make Jacob serve for his daughters, when he had in reversion so
and equal.
great an estate secured to him by the promise of God himself; as
it was also to give him his daughters without portions, when it was
in the power of his hands to do well for them. Thus he robbed
the poor because he was poor, as he did also by changing his wages.
cence, v.42. God took cognizance of the wrong done to Jacob,
5. The care of Providence for the protection of injured inno-
and repaid him whom Laban would otherwise have sent empty
away, and rebuked Laban, who otherwise would have swallowed
who are wronged and yet not ruined, cast down and yet not
him up. Note, God is the Patron of the oppressed; and those
destroyed, must acknowledge him in their preservation, and give
him the glory of it. Observe, (1.) Jacob speaks of God, as the
God of his father, intimating that he thought himself unworthy to
be thus regarded, but was beloved for the father's sake. (2.) He
Abraham was dead, and gone to that world where perfect love
calls him the God of Abraham, and the Fear of Isaac: for
casts out fear; but Isaac was yet alive, sanctifying the Lord in his
heart, as his Fear and his Dread.
36. And Jacob was wroth, and chode with
Laban and Jacob answered and said to Laban,
What is my trespass, what is my sin, that thou
hast so hotly pursued after me? 37. Whereas thou
hast searched all my stuff, what hast thou found
of all thy household-stuff? Set it here before my
brethren and thy brethren, that they may judge
betwixt us both. 33. This twenty years have I
been with thee; thy ewes and thy she-goats have
not cast their young, and the rams of thy flock have
I not eaten. 39. That which was torn of beasts I
brought not unto thee, I bare the loss of it; of my
hand didst thou require it, whether stolen by day,
or stolen by night. 40. Thus I was; in the day
the drought consumed me, and the frost by night;
and my sleep departed from mine eyes. 41. Thus
have I been twenty years in thy house; I served
thee fourteen years for thy two daughters, and six
years for thy cattle: and thou hast changed my
wages ten times. 43. Except the God of my father,
the God of Abraham, and the fear of Isaac, had
been with me, surely thou hadst sent me away now
empty. God hath seen mine affliction and the
labour of my hands, and rebuked thee yesternight.
43. And ban answered and said unto Jacob,
These daughters are my daughters, and these chil-
dren are my children, and these cattle are my
cattle, and all that thou seest is mine: and what
can I do this day unto these my daughters, or unto
their children which they have born? 44. Now
therefore come thou, let us make a covenant, I and
thou; and let it be for a witness between me and
thee. 45. And Jacob took a stone, and set it up
for a pillar. 46. And Jacob said unto his brethren,
Gather stones: and they took stones, and made
an heap: and they did eat there upon the heap.
47. And Laban called it Jegar-sahadutha: but Jacob
called it Galeed. 48. And Laban said, This heap
is a witness between me and thee this day. There-
fore was the name of it called Galeed; 49. And
Mizpah; for he said, The LORD watch between
me and thee, when we are absent one from another.
50. If thou shalt afflict my daughters, or if thou shalt
3. The character of a good servant, and particularly of a faith- ||
ful shepherd. Jacob had approved himself such a one, v.38..40. take other wives beside my daughters, no man is
(1.) He was very careful, so that, through his oversight or neglect, with us; see, God is witness betwixt me and thee.
the ewes did not cast their young. His piety also procured a
blessing upon his master's effects that were under his hands. 51. And Laban said to Jacob, Behold this heap, and
Note, Servants should take no less care of what they are intrusted behold this pillar, which I have cast betwixt me
with for their masters, than if they were entitled to it as their own. and thee; 52. This heap be witness, and this pil-
(2.) He was very honest, and took none of that for his own eating lar be witness, that I will not pass over this heap
which was not allowed him. He contented himself with mean
fare, and coveted not to feast upon the rams of the flock. Note, to thee, and that thou shalt not pass over this heap
Rervants must not be dainty in their food, nor covet what is and this pillar unto me, for harm. 53. The God
See, in these verses,
v.
1. The power of provocation. Jacob's natural temper was mild
and calm, and grace had improved it, he was a smooth man, and a
plain man; and yet Laban's unreasonable carriage toward him
put him into a heat that transported him into some vehemence,
36, 37. His chiding with Laban, though it may admit of some
excuse, was not justifiable, nor is it written for our imitation.
Grievous words stir up anger, and commonly do but make bad
worse. It is a very great affront to one that bears an honest mind
to be charged with dishonesty, and yet even that we must learn to
bear with patience, committing our cause to God.
9. The comfort of a good conscience. This was Jacob's rejoicing,
that when Laban accused him, his own conscience acquitted him,
and witnessed for him that he had been in all things willing, and
careful to live honestly, Heb. 13. 18. Note, Those that in any
employment have dealt faithfully, if they cannot obtain the credit
of it with men, yet shall have the comfort of it in their own
bosoms.
,
Before Christ 1739.
GENESIS, XXXI, XXXII.
Jacob pursuing his Journey.
""
between me and thee, that is, "The Lord take cognizance of every
thing that shall be done on either side, in violation of this league.
When we are out of one another's sight, let this be a restraint upon
that, wherever we are, we are under God's eye. This appeal
is convertible into a prayer. Friends at a distance from each other
may take the comfort of this, that, when they cannot know or suc-
cour one another, God watches between them, and has his eye on
them both. [2.] As a Judge, v. 53. The God of Abraham, from
whom Jacob was descended, and the God of Nahor, from whom
Laban was descended, the God of their father, the common
ancestor, from whom they were both descended, judge betwixt us.
God's relation to them is thus expressed, to intimate that they
We have here the compromising of the matter between Laban worshipped one and the same God, upon which consideration there
and Jacob. Laban had nothing to say in reply to Jacob's remon- ought to be no enmity betwixt them. Note, Those that have one
strance: he could neither justify himself nor condemn Jacob, but God, should have one heart: those that agree in religion, should
was convicted by his own conscience of the wrong he had done strive to agree in every thing else. God is Judge between con-
him; and therefore desires to hear no more of that matter. He tending parties, and he will judge righteously; whoever does
"is not willing to own himself in a fault, nor to ask Jacob forgive-wrong, it is at his peril. (5.) They gave a new name to the place,
ness, and make him satisfaction, as he ought to have done. But, v. 47, 48. Laban called it in Syriac, and Jacob in Hebrew, The
I. He turns it off with a profession of kindness for Jacob's wives | heap of witness. And, v.49. it was called Mizpah, A watch-
and children, (v. 43.) These daughters are my daughters. When tower. Posterity being included in the league, care was taken
he cannot excuse what he has done, he does, in effect, own what that thus the memory of it should be preserved. These names
he should have done: he should have treated them as his own, but are applicable to the seals of the gospel-covenant, which are wit-
he had counted them strangers, v. 15. Note, It is common for nesses to us, if we be faithful, but witnesses against us, if we be
those who are without natural affection, to pretend much to it, false. The name Jacob gave this heap stuck by it, Galeed, not
when it will serve a turn. Or, perhaps Laban said this in a vain- the name Laban gave it. In all this rencounter, Laban was noisy
glorious way, as one that loved to talk big, and use great swelling and full of words, affecting to say much; Jacob was silent, and
words of vanity;
"All that thou seest is mine." It was not so, it said little; when Laban appealed to God under many titles, Jacob
was all Jacob's, and he paid dear for it; yet Jacob let him have only sware by the Fear of his father Isaac, that is, the God whom
his saying, perceiving him coming into a better humour. Note, his father Isaac feared, who had never served other gods, as
Property lies near the hearts of worldly people. They love to|| Abraham and Nahor had done. Two words of Jacob's were more
boast of it, "This is mine, and the other is mine," as Nabal, memorable than all Laban's speeches and vain repetitions. For
1 Sam. 25.11. My bread and my water.
the words of wise men are heard in quiet, more than the cry of
II. He proposes a covenant of friendship between them, which him that ruleth among fools, Eccl. 9.17.
Jacob readily agrees to, without insisting upon Laban's submission,
much less his restitution. Note, When quarrels happen, we should
be willing to be friends again upon any terms: peace and love are
Buch valuable jewels, that we can scarcely buy them too dear.
Better sit down losers than go on in strife. Now observe here,
Lastly, After all this angry parley, they part friends, v.55.
Laban very affectionately kissed his sons and his daughters, and
blessed them; and then went back in peace. Note, God is often
better to us than our fears, and strangely over-rules the spirits of
men in our favour, beyond what we could have expected; for it is
not in vain to trust in him.
1. The substance of this covenant; Jacob left it wholly to Laban
to settle it. The tenor of it was, (1.) That Jacob should be a good
husband to his wives, that he should not afflict them, nor marry
other wives beside them, v.50. Jacob had never given him any
cause to suspect that he would be any other than a kind husband;
yet, as if he had, he was willing to come under this engagement.
Though Laban had afflicted them himself, yet he will bind Jacob,
that he shall not afflict them. Note, Those that are injurious
themselves, are commonly most jealous of others: and those that
do not do their own duty, are most peremptory in demanding duty
from others. (2.) That he should never be a bad neighbour to
Laban, v. 52. It was agreed that no act of hostility should ever
1.
pass between them, that Jacob should forgive and forget all the AND Jacob went on his way, and the angels
re
he had received, and not them Laban
or his family in after-times. Note, We may have a strong per-
ception of an injury, which yet we may not revenge.
of God met him. 2. when saw
And
them, he said, This is God's host: and he called
the name of that place Mahanaim.
Now,
2. The ceremony of this covenant; it was made and ratified
with great solemnity, according to the usages of those times. (1.) A Jacob is here got clear of Laban, and pursuing his journey
pillar was erected, (v. 45.) and a heap of stones raised, (v.46.) to homeward, toward Canaan: when God has helped us through
perpetuate the memory of the thing; the way of recording agree-difficulties, we should go on our way heaven-ward with so much.
ments, by writing, being then either not known or not used. the more cheerfulness and resolution.
(2.) A sacrifice was offered, (v. 54.) a sacrifice of peace-offerings.
Note, Our peace with God is that which puts true eomfort into
our peace with our friends. If parties contend, the reconciliation
of both to Him will facilitate their reconciliation one to another.
(3.) They did eat bread together, (v. 48.) jointly partaking of the ||
feast upon the sacrifice, v.54. This was in token of a hearty
reconciliation. Covenants of friendship.were anciently ratified by
the parties eating and drinking together. It was in the nature of
a love-feast. (4.) They solemnly appealed to God concerning their
sincerity herein. [1] As a Witness, v.49. The Lord watch
of Abraham, and the God of Nahor, the God of
their father, judge betwixt us.
And Jacob sware
by the fear of his father Isaac. 54. Then Jacobus,
offered sacrifice upon the mount, and called his
brethren to eat bread: and they did eat bread, and
tarried all night in the mount. 55. And early in
the morning Laban rose up, and kissed his sons
and his daughters, and blessed them and Laban
departed, and returned unto his place.
CHAP. XXXII.
We have here Jacob still upon his journey towards Canaan. Never did so many
memorable things occur in aug march, as in this of Jacob's little family. By
the way he meets, I. With good tidings from his God, v. 1, 2. 11. With bad
tidings from his brother, to whom he sent a message to notify his return,
v.2..6. In his distress, 1. He divides his company, v.7,8. 2. He makes
his prayer to God, v. 9.. 12. 3. He sends a present to his brother, v. 13..23.
4. He wrestles with the angel, v. 24..32.
1. Here is Jacob's convoy in his journey, v. 1. The angels of
God met him, in a visible appearance, whether in a vision by day,
or in a dream by night, as when he saw them upon the ladder,
(ch. 28.12.) is uncertain. Note, Those that keep in a good way,
have always a good guard; angels themselves are ministering
spirits for their safety, Heb. 1. 14. Where Jacob pitched his
tents, they pitched their's about him, Ps. 34.7. They met him,
to bid him welcome to Canaan again; a more honourable recep-
tion this was, than ever any prince had. that was met by the
Before Christ 1739.
It
GENESIS, XXXII
Jacob's Dread of Esau.
||
magistrates of a city in their formalities. They met him, to con- || Esau's settlement in Seir, and of the continuance of his enmity to
gratulate him on his arrival, and particularly on his escape from him. What shall poor Jacob do? He longs to see his father, and
Laban; for they have pleasure in the prosperity of God's servants, yet he dreads to see his prother. He rejoices to see Canaan again,
They had invisibly attended him all along, but now they appeared and yet cannot but rejoice with trembling because of Esau.
to him, because he had greater dangers before him than those he I. He sends a very kind and humble message to Esau. It does
had hitherto encountered. Note, When God designs his people for not appear that his way lay through Esau's country, or that he
extraordinary trials, he prepares them by extraordinary comforts. needed to ask his leave for a passage; but his way lay near it, and
We should think it had been more seasonable for those angels to he would not go by him without paying him the respect due to a
have appeared to him amidst the perplexity and agitation occasion-brother, a twin-brother, an only brother, an elder brother, a bro-
ed first by Laban, and afterward by Esau, than in this calm and ther offended. Note, 1. Though our relations fail in their duty
quiet interval, when he saw not himself in any imminent peril; to us, yet we must make conscience of doing our duty to them.
but God will have us, when we are in peace, to provide for trouble, 2. It is a piece of friendship and brotherly love to acquaint our
and when trouble comes, to live upon former observations and ex- friends with our state, and inquire into theirs. Acts of civility
periences; for we walk by faith, not by sight. God's people, at may help to slay enmities. Jacob's message to him is very obliging,
death, are returning to Canaan, to their Father's house; and then v. 4, 5. (1.) He calls Esau his lord, himself his servant, to inti-
the angels of God will meet them, to congratulate them on the mate that he did not insist upon the prerogatives of the birth-right
happy finishing of their servitude, and to carry them to their and blessing he had obtained for himself, but left it to God to fulfil
his own purpose in his seed. Note, Yielding pacifies great offences,
Eccl. 10. 4. We must not refuse to speak in a respectful and
submissive manner, to those that are ever so unjustly exasperated
against us. (2.) He gives him a short account of himself; that
he was not a fugitive and a vagabond, but, though long absent,
had had a certain dwelling-place, with his own relations, I havè
sojourned with Laban, and stayed there till now; and that he was
not a beggar, nor did he come home as the prodigal son, destitute
of necessaries, and likely to be a charge to his relations; No, I
have oxen and asses. This, he knew, would (if any thing) re-
commend him to Esau's good opinion. And, (3.) He courts his
favour; I have sent, that I might find grace in thy sight. Note,
It is no disparagement to those that have the better cause, to be-
come petitioners for reconciliation, and to sue for peace as well as
right.
rest.
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II. He receives a very formidable account of Esau's warlike pre-
parations against him, (v. 6.) not a word, but a blow; a very
coarse return to his kind message, and a sorry welcome home to a
poor brother; He comes to meet thee, and four hundred men with
He is now weary of waiting for the days of mourning for
his good father, and even before they come, he resolves to slay his
brother. 1. He remembers the old quarrel, and will now be
avenged on him for the birth-right and blessing, and, if possible,
defeat Jacob's expectations from both. Note, Malice harboured,
will last long, and find an occasion to break out with violence a
great while after the provocations given. Angry men have good
memories. 2. He envies Jacob what little estate he had, and
though he himself was now possessed of a much better, yet no-
thing will serve him but to feed his eyes upon Jacob's ruin, and
ser-m of his wealth, did but provoke him the more.
fill his fields with Jacob's spoils. Perhaps the account Jacob sent
3. He con-
cludes it easy to destroy him, now that he was upon the road, a
of his did but provoke him the more.
poor weary traveller, unfixed, and (as he thinks) unguarded. They
that have the serpent's poison, have commonly the serpent's policy,
to take the first and fairest opportunity that offers itself for
4. He resolves to do it suddenly, and before Jacob was come to
his father, lest he should interpose and mediate between them.
Esau was one of those that hated peace; when Jacob speaks,
speaks peaceably, he is for war, Ps. 120. 6, 7. Out he marches,
spurred on with rage, and intent on blood and murders; four
hundred men he had with him, probably, such as used to hunt
with him, armed, no doubt, rough and cruel like their leader,
ready to execute the word of command though ever so barbarous,
and now breathing nothing but threatenings and slaughter.
The tenth part of these were enough to cut off poor Jacob, and
fore that it follows, (v. 7.) Then Jacob was greatly afraid and
his guiltless, helpless family, root and branch. No marvel there-
distressed, perhaps the more so, having scarcely recovered the
fright Laban had put him in. Note, Many are the troubles
Now that Jacob was re-entering Canaan, God, by the vision of of the righteous in this world, and sometimes the end of
angels, reminded him of the friends he had when he left it, and one is the beginning of another. The clouds return after the
thence he takes occasion to remind himself of the enemies he had, rain. Jacob, though a man of great faith, yet was now greatly
particularly Esau. It is probable that Rebekah had scut him word of afraid. Note, A lively apprehension of danger, and a quickening
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revenge.
||
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2. The comfortable notice he took of this convoy, v. 2. This is
God's host, and therefore, (1.) It is a powerful host; very great is
he that is thus attended, and very safe that is thus guarded. (2.)
God must have the praise of this protection; "This I may thank
God for, for it is his host." A good man may with an eye of faith ||
see the same that Jacob saw with his bodily eyes, by believing that ||
promise, (Ps. 91. 11.) He shall give his angels charge over thee.
What need have we to dispute whether every particular saint has
a guardian angel, when we are sure he has a guard of angels about
him? To preserve the remembrance of this favour, Jacob gave a
name to the place from it, Mahanaim, two hosts, or two camps.
That is, say some of the Rabbins, one host of the guardian angels
of Mesopotamia, who conducted Jacob thence, and delivered him
safe to the other host of the angels of Canaan, who met him upon
the borders where he now was. Rather, they appeared to him in
two hosts, one on either side, or one in front, and the other in
rear, to protect him from Laban behind, and Esau before, that
they might be a complete guard. Thus he is compassed with God's ||
favour. Perhaps, in allusion to this, the church is called Maha-him.
naim, two armies, Cant. 6. 13. Here was Jacob's family, which
made one army, representing the church militant and itinerant on
earth; and the angels another army, representing the church
triumphant and at rest in heaven.
3. And Jacob sent messengers before him to
Esau his brother unto the land of Seir, the country
of Edom. 4. And he commanded them, saying,
Thus shall ye speak unto my lord Esau; Thy
vant Jacob saith thus, I have sojourned with La-
ban, and stayed there until now: 5. And I have
oxen, and asses, flocks, and men-servants, and
women-servants: and I have sent to tell my lord,
that I may find grace in thy sight. 6. And the
messengers returned to Jacob, saying, We came to
thy brother Esau, and also he cometh to meet
thee, and four hundred men with him. 7. Then
Jacob was greatly afraid and distressed: and he
divided the people that was with him, and the
flocks, and herds, and the camels, into two bands;
.8. And said, If Esau come to the one company,
and smite it, then the other company which is left,
shall escape.
5
Before Christ 1739.
GENESIS, XXXII. Jacob's Prayer in the Prospect of meeting Esau
lear arising from it, may very well consist with a humble confidence | covenant with his ancestors, O God of my father Abraham, aiu
in God's power and promise. Christ himself, in his agony, was God of my father Isaac; and this he could the better plead
because the covenant, by divine designation, was entailed upon him
sore amazed.
Note, God's covenant with our fathers may be a comfort to u
when we are in distress. It has often been so to the Lord's people,
Ps. 22. 4,5. Being born in God's house, we are taken under his
special protection.
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III. He puts himself into the best posture of defence that his
present circumstances will admit of. It was absurd to think of
making resistance, all his contrivance is to make an escape, v.7, 8.
He thinks it prudent not to venture all in one bottom, and there-
fore divides what he had into two companies, that if one were 2. He produces his warrant, Thou saidst unto me, Return unto
smitten, the other might escape. Like a tender careful master of thy country. He did not rashly leave his place with Laban, nor
a family, he is more solicitous for their safety than for his own. undertake this journey, out of a fickle humour, or a foolish fond-
He divided his company, not as Abraham, (ch. 14. 15.) for fight,ness for his native country, but, in obedience to God's command.
but for flight.
Note, (1.) We may be in the way of our duty, and yet we may
meet with trouble and distress in that way. As prosperity will not
prove us in the right, so cross events will not prove us in the wrong:
we may be going whither God calls us, and yet may think our way
hedged up with thorns. (2.) We may comfortably trust God with
our safety, while we carefully keep to our duty. If God be our
Guide, he will be our Guard.
9. And Jacob said, O God of my father Abraham,
and God of my father Isaac, the LORD which saidst
unto me, Return unto thy country, and to thy kin-
dred, and I will deal well with thee: 10. I am not
worthy of the least of all the mercies, and of all the
truth, which thou hast shewed unto thy servant;
for with my staff I passed over this Jordan; and
now I am become two bands. 11. Deliver me, I
pray thee, from the hand of my brother, from the
hand of Esau: for I fear him, lest he will come
and smite me, and the mother with the children.
12. And thou saidst, I will surely do thee good,
and make thy seed as the sand of the sea, which
cannot be numbered for multitude.
3. He humbly acknowledges his own unworthiness to receive
any favour from God, (v.10.) I am not worthy; it is an unusual
plea. Some would think he should have pleaded that what was
now in danger was his own, against all the world, and that he had
earned it dear enough; no, he pleads, Lord, I am not worthy of
it. Note, Self-denial and self-abasement will become us in all
our addresses to the throne of grace. Christ never commended
any of his petitioners so much as him who said, Lord, I am not
worthy, (Matth. 8.8.) and her who said, Truth, Lord, yet the dogs
eat of the crumbs which fall from their master's table, Matth.15. 27.
Now observe here, (1.) How magnificiently and honourably he
speaks of the mercies of God to him. We have here, mercies, in
the plural number, an inexhaustible spring, and innumerabl
streams; mercies and truth, that is, past mercies given according
Our rule is, to call upon God in the time of trouble; we have to the promise, and further mercies secured by the promise. Note,
here an example to that rule, and the success encourages us to What is laid up in God's truth, as well as what is laid out in God's
follow that example. It was now a time of Jacob's trouble, but mercies, is the matter both of the comforts, and the praises, of active
he shall be saved out of it; and here we have him praying for that believers. Nay, observe, it is all the mercies, and all the truth
salvation, Jer. 30.7. In his distress he sought the Lord, and he the manner of expression is copious, and intimates that his heari
heard him. Note, Times of fear should be times of prayer; what- was full of God's goodness.
was full of God's goodness. (2.) How meanly and humbly h
ever frightens us should drive us to our knees, to our God. Jacob speaks of himself, disclaiming all thought of his own merit.
had lately seen his guard of angels, but in this distress he applied am not worthy of the least of all thy mercies, much less am
himself to God, not to them; he knew they were his fellow-servants, worthy of so great a favour as this I am now suing for." Jacob
(Rev. 22.9.) nor did he consult Laban's Terapkim; it was enough was a considerable man, and, upon many accounts, very deserving,
for him that he had a God to go to. To him he addresses himself and, in treating with Lalan, had justly insisted on his merits,
with all possible solemnity, so, running for safety into the name but not before God. I am less than all thy mercies; so the
of the Lord, as a strong tower, Prov. 18. 10. This prayer is the word is.
This prayer is the word is. Note, The best and greatest of men are utterly unwor-
more remarkable, because it won him the honour of being anthy of the least favour from God, and must be ready to own it
Israel, a prince with God, and the father of the praying remnant, upon all occasions. It was the excellent Mr. Herbert's motto,
who are hence called the seed of Jacob, to whom he never said, Less than the least of all God's mercies. Those are best prepared
Seek ye me, in vain. Now it is worth while to inquire what there for the greatest mercies, that see themselves unworthy of the
was extraordinary in this prayer, that it should gain the petitioner least.
<<
all this honour.
I. The request itself is one, and very express, (v. 11.) Deliver
me from the hand of my brother. Though there was no human pro- ||
bability on his side, yet he believed the power of God could rescue
him as a lamb out of the bloody jaws of the lion. Note, 1. We
have leave to be particular in our addresses to God, to mention the
particular straits and difficulties we are in; for the God with whom
we have to do is one we may be free with; we have liberty of speech
(wappŋoía) at the throne of grace. 2. When our brethren aim to
be our destroyers, it is our comfort that we have a Father to whom
we may apply ourselves as our Deliverer.
II. The pleas are many, and very powerful; never was cause
better ordered, Job, 23.4. He offers up his request with great
faith, fervency, and humility. How earnestly does he beg! (v. 11.)
Deliver me, I pray thee. His fear made him importunate. With
what holy logic does he argue! With what divine eloquence does
he plead! Here is a noble copy to write after.
7. He addresses himself to God as the God of his fathers, v.9.
Such was the humble self-denying sense he had of his own unwor-
thiness, that he did not call God his own God, but a God
·
4. He thankfully owns God's goodness to him in his banishment,
and how much it had out-done his expectations, "With my staff
I passed over this Jordan, poor and desolate, like a forlorn and
despised pilgrim;" he had no guides, no companions, no attendants,
no conveniencies for travel, but his staff only, nothing else to stay
himself upon; “and now I am become two bands, now I am sur-
rounded with a numerous and comfortable retinue of children and
servants:" though it was his distress that had now obliged him
to divide his family into two bands, yet he makes use of that for
the magnifying of the mercy of his increase. Note, (1.) The
increase of our families is then comfortable indeed to us, when we
see God's mercies, and his truth, in it. (2.) Those whose latter
end greatly increases, ought, with humility and thankfulness, to
remember how small their beginning was, Jacob pleads, "Lord,
thou didst keep me when I went out only with my staff, and had
but one life to lose; wilt not thou keep me now that so many are
embarked with me?"
5. He urges the extremity of the peril he was in; Lord, deliver
me from Esau, for I fear him, v. 11. The people of God have
not been shy of telling God their fears; for they know he takes
Before Christ 1739.
Jacob wrestles with an Angel
GENESIS, XXXII.
cognizance of them, and considers them. The fear that quickens
prayer is itself pleadable. It was not a robber, but a murderer,
that he was afraid of; nor was it his own life only that lay at stake,
but the mothers' and the children's, that had left their native soil
to go along with him. Note, Natural affection may furnish us
with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had made him,
(v.9.) Thou saidst, I will deal well with thee, and again in the close,
(v. 12.) Thou saidst, I will surely do thee good. Note, (1.) The
best we can say to God in prayer, is, what he has said to us.
God's promises, as they are the surest guide of our desires in
prayer, and turnish us with the best petitions, so they are the
firmest ground of our hopes, and furnish us with the best pleas.
"Lord, thou saidst thus and thus; and wilt thou not be as good
as thy word, the word upon which thou hast caused me to hope?
Ps. 119.49. (2.) The most general promises are applicable to
particular cases. "Thou saidst, I will do thee good; Lord, do me
good in this matter." He pleads also a particular promise, that of
multiplying his seed. "Lord, what will become of that promise,
if they be all cut off?" Note, [1.] There are promises to the
families of good people, which are improvable in prayer for
family-mercies, ordinary and extraordinary, ch. 17.7. Ps. 112. 2.
-102.28. [2.] The world's threatenings should drive us to
God's promises.
13. And he lodged there that same night; and
took of that which came to his hand a present for
Esau his brother; 14. Two hundred she-goats, and
twenty he-goats, two hundred ewes, and twenty
rams, 15. Thirty milch camels, with their colts, forty
kine, and ten bulls, twenty she-asses, and ten foals.
16. And he delivered them into the hand of his
servants, every drove by themselves; and said unto
his servants, Pass over before me, and put a space
betwixt drove and drove. 17. And he commanded
the foremost, saying, When Esau my brother
meeteth thee, and asketh thee, saying, Whose art
thou? and whither goest thou? and whose are
these before thee? 18. Then thou shalt say, They
be thy servant Jacob's; it is a present sent unto
my lord Esau: and, behold, also he is behind us.
19. And so commanded he the second, and the
third, and all that followed the droves, saying, ou
this manner shall ye speak unto Esau, when ye find
him, 20. And say ye moreover, Behold, thy ser-
vant Jacob is behind us. For he said, I will
appease him with the present that goeth before me,
and afterward I will see his face; peradventure he
will accept of me. 21. So went the present over
before him and himself lodged that night in the
company. 22. And he rose up that night, and
took his two wives, and his two women-servants,
and his eleven sons, and passed over the ford
Jabbok. 23. And he took them, and sent them
over the brook, and sent over that he had.
with our endeavours; else, instead of trusting God, we tempt him,
we must so depend upon God's providence as to make use of our
own prudence. "Help thyself, and God will help thee;" God
answers our prayers by teaching us to order our affairs with dis-
cretion. To pacify Esau,
1. Jacob sent him a very noble present, not of jewels or fine
garments, (he had them not,) but of cattle, to the number of 580
in all, v.18..15. Now, (1.) It was an evidence of the great
increase with which God had blessed Jacob, that he could spare
such a number of cattle out of his stock. (2.) It was an evidence
of his wisdom, that he would willingly part with some, to secure
the rest; some men's covetousness loses them more than ever it
got them, and by grudging a little expence, they expose them-
selves to great damage; skin for skin, and all that a man has, if
he be a wise man, he will give for his life. (3.) It was a present that
he thought would be acceptable to Esau, who had traded so much
in hunting wild beasts, that, perhaps, he was but ill furnished
with tame cattle with which to stock his new conquests. And we
may suppose that the mixt colours of Jacob's cattle, ring-straked,
speckled, and spotted, would please Esau's fancy. (4.) He
promised himself that by this present he should gain Esau's
favour; for a gift commonly prospers, which way soever it turns,
(Prov. 17.8.) and makes room for a man; (Prov. 18. 16.) nay, it
pacifies anger and strong wrath, (Prov. 21.14.) Note, [1.] We
must not despair of reconciling ourselves even to those that have
been most exasperated against us; we ought not to judge men
and love, though purchased dear, will prove a good bargain to the
unappeasable, till we have tried to appease them. [2.] Peace
purchaser. Many a morose ill-natured man would have said, in
Jacob's case, "Esau has vowed my death without cause, and he
shall never be a farthing the better for me; I will see him far
enough before I will send him a present:" but Jacob forgives and
forgets.
2. He sent him a very humble message, which he ordered his
servants to deliver in the best manner, v. 17, 18. They must call
Esau their lord, and Jacob his servant; they must tell him the
cattle they had was a small present which Jacob had sent him, as
he sent, were to be disposed of in several droves, and the servants
a specimen of his acquisitions while he was abroad. The cattle
that attended each drove, were to deliver the same message, that
the present might appear the more valuable, and his submission,
They must especially take care to tell him, that Jacob was coming
so often repeated, might be the more likely to influence Esau.
after, (v.18..20.) that he might not suspect he was fled through
fear. Note, A friendly confidence in men's goodness may help to
prevent the mischief designed us by their badness; if Jacob will
seem not to be afraid of Esau, Esau, it may be hoped, will not be
a terror to Jacob.
HAUS
24. And Jacob was left alone; and there wrestled
a man with him until the breaking of the day.
25. And when he saw that he prevailed not against
him, he touched the hollow of his thigh; and the
hollow of Jacob's thigh was out of joint, as he
wrestled with him. 26. And he said, Let me go,
for the day breaketh. And he said, I will not let
thee go, except thou bless me. 27. And he said
unto him, What is thy name? And he said, Jacob.
28. And he said, Thy name shall be called no more
Jacob, but Israel: for as a prince hast thou power
Jaco', having piously made God his Friend by a prayer, is here with God and with men, and hast prevailed.
prudently endeavouring to make Esau his friend by a present. He 29. And Jacob asked him, and said, Tell me, I
had prayed to God to deliver him from the hand of Esau, for he pray thee, thy name. And he said, Wherefore
feared him; but neither did his fear sink into such a despair as
dispirits for the use of means, nor did his prayer make him pre-blessed him there. 30. And
is it that thou dost ask after my name? And he
30. And Jacob called the
sume upon God's mercy, without the use of means. Nee, When
ve have prayed to God for any mercy, we must second our prayers name of the place Peniel: for I have seen God
!
Before Christ 1739.
Jacob wrestles with an Angel
GENESIS, XXXII.
face to face, and my life is preserved. 31. And as
he passed over Penuel, the sun rose upon him,
and he halted upon his thigh. 32. Therefore the
children of Israel eat not of the sinew which shrank,
which is upon the hollow of the thigh, unto this
day because he touched the hollow of Jacob's
thigh in the sinew that shrank.
We have here the remarkable story of Jacob's wrestling with the
angel, and prevailing, which is referred to, Hos. 12. 4. Very early
in the morning, a great while before day, Jacob had helped his
wives and his children over the river, and he desired to be private,
and was left alone, that he might again more fully spread his
cares and fears before God in prayer. Note, We ought to continue
instant in prayer, always to pray, and not to faint: frequency and
importunity in prayer prepare us for mercy. While Jacob was
earnest in prayer, stirring up himself to take hold on God, an
angel takes hold on him. Some think this was a created angel,
the angel of his presence, (Isa. 63.9.) one of those that always
behold the face of our Father, and attend on the Shechinah, or the
Divine Majesty, which probably Jacob had also in view. Others
think it was Michael our Prince, the Eternal Word, the Angel of
the Covenant, who is indeed the Lord of the angels, who often
appeared in a human shape, before he assumed the human nature
for a perpetuity; whichsoever it was, we are sure God's name was
in him, Exod. 23. 21. Observe,
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faith and prayer, and further try his constancy. The king is held in
the galleries; (Cant. 7.5.) I held him, (says the spouse) and woul
not let him go, Cant. 3. 4. The reason the angel gives why he
would be gone, is, because the day breaks, and therefore he would
not any longer detain Jacob, who had business to do, a journey to
go, a family to look after, which, especially in this critical juncture,
called for his attendance. Note, Every thing is beautiful in its
season; even the business of religion, and the comforts of commu-
nion with God, must sometimes give way to the necessary affairs
of this life: God will have mercy, and not sacrifice.
4. Jacob persists in his holy iniportunity; I will not let thee go,
except thou bless me; whatever becomes of his family and journey,
he resolves to make the best he can of this opportunity, and not to
lose the advantage of his victory: he does not mean to wrestle all
night for nothing, but humbly resolves he will have a blessing,
and rather shall all his bones be put out of joint, than he will go
away without one. The credit of a conquest will do him no good
without the comfort of a blessing. In begging this blessing, he
owns his inferiority, though he seemed to have the upper hand in
the struggle; for the less is blessed of the better. Note, Those that
would have the blessing of Christ, must be in good earnest, and be
importunate for it, as those that resolve to have no denial. It is
the fervent prayer that is the effectual prayer.
"C
5. The angel puts a perpetual mark of honour upon him, by
changing his name; (v.27,28.) "Thou art a brave combatant,
(says the angel,) a man of heroic resolution; What is thy name?”
"Jacob," says he, a supplanter; so Jacob signifies: "Well," says
the angel, "be thou never so called any more; henceforth thou
shalt be celebrated, not for craft and artful management, but for
true valour; thou shalt be called Israel, a prince with God, a
name greater than those of the great men of the earth." He is a
prince indeed, that is a prince with God, and those are truly
honourable that are mighty in prayer, Israels, Israelites indeed.
Jacob is here knighted in the field, as it were, and has a title of
honour given him by him that is the Fountain of honour, which
will remain, to his praise, to the end of time. Yet this was no
all: having power with God, he shall have power with men too.
Having prevailed for a blessing from heaven, he shall, no doubt,
prevail for Esau's favour. Note, Whatever enemies we have, if we
can but make God our Friend, we are well off; they that by faith
have power in heaven, have thereby as much power on earth as
they have occasion for.
I. How Jacob and this angel engaged, v. 24. It was a single
combat, hand to hand, they had neither of them any seconds.
Jacob was now full of care and fear about the interview he
expected, next day, with his brother, and to aggravate the trial,
God himself seemed to come forth against him as an enemy, to
oppose his entrance into the land of promise, and to dispute the
pass with him, not suffering him to follow his wives and children,
whom he had sent before. Note, Strong believers must expect
divers temptations, and strong ones. We are told by the prophet,
(Hos. 12. 4.) how Jacob wrestled; he wept and made supplication;
prayers and tears were his weapons. It was not only a corporal,
but a spiritual wrestling, by the vigorous actings of faith and holy
desire; and thus all the spiritual seed of Jacob that pray, in
praying, still wrestle with God.
II. What was the success of the engagement.
1. Jacob kept his ground; though the struggle continued long,
the angel prevailed not against him, (v. 25.) that is, this discou-
ragement did not shake his faith, nor silence his prayer. It was
not in his own strength that he wrestled, nor by his own strength
that he prevails, but in and by strength derived from Heaven.
That of Job illustrates this, (Job, 23.6.) Will he plead against me
with his great power? No, (had the angel done so, Jacob had been
crushed,) but he would put strength in me; and by that strength
Jacob had power over the angel, Hos. 12.4. Note, We cannot
prevail with God, but in his own strength. It is his Spirit that
intercedes in us, and helps our infirmities, Rom. 8. 26.
||
6. He dismisses him with a blessing, v. 29. Jacob desired to
kuow the angel's name, that he might, according to his capacity,
do him honour, Judg. 13. 17. But that request was denied, that
he might not be too proud of his conquest, nor think he had the
angel at such an advantage as to oblige him to what he pleased;
No, "Wherefore dost thou ask after my name? What good will it
do thee to know that?" The discovery of that was reserved for his
death-bed, upon which he was taught to call him Shiloh. But,
instead of telling him his name, he gave him his blessing, which
was the thing he wrestled for; he blessed him there, repeated and
ratified the blessing formerly given him. Note Spiritual blessings,
which secure our felicity, are better and much more desirable than
fine notions, which satisfy our curiosity. An interest in the angel's
blessing is better than acquaintance with his name.
life is better than the tree of knowledge. Thus Jacob carried his
point; a blessing he wrestled for, and a blessing he had; nor did
ever any of his praying seed seek in vain. See how wonderfull
God condescends to countenance and crown importunate prayer.
those that resolve, though God slay them, yet to trust in him, will,
at length be more than conquerors.
The tree of
2. The angel put out Jacob's thigh, to shew him what he could
do, and that it was God he was wrestling with, for no man could
disjoint his thigh with a touch. Some think that Jacob felt little |
or no pain from this hurt; it is probable that he did not, for he
did not so much as halt till the struggle was over, (v. 31.) and if
so, that was an evidence of a divine touch indeed, which wounded
and healed at the same time. Jacob prevailed, and yet had his
thigh put out. Note, Wrestling believers may obtain glorious
victories, and yet come off with broken bones; for when they are
weak, then are they strong, weak in themselves, but strong in
Christ, 2 Cor. 12. 10. Our honours and comforts in this world
have their allays.
7. Jacob gives a new name to the place; he calls it Peniel, the
face of God, (v. 30.) because there he had seen the appearance of
God, and obtained the favour of God. Observe, The name he
gives to the place, preserves and perpetuates, not the honour of
his valour or victory, but only the honour of God's free grace. He
does not say, "In this place, I wrestled with God, and prevailed ;"
3. The angel, by an admirable condescension, gently requests
Jacob to let him go, (v. 26.) as God said to Moses, (Exod. 32. 10.)
Let me alone. Could not a mighty angel get clear of Jacob's grap-but, "In this place, I saw God face to face, and my life was pre-
ples? He could, but t'hus he would put an honour upon Jacob's || served;" not, "It was my praise that I came off a conqueror,”
Before Christ 1739.
Jacob's Interview with Esau
GENESIS. XXXII, XXXIII.
SHORTSKER BASKINĖS
but, "It was God's mercy that I escaped with my life." Note, It || and looks big; Jacob is followed by a cumbersome train of women
becomes those whom God honours, to take shame to themselves, and children, that are his care, and he looks tender and solicitous
and to admire the condescensions of his grace to them. Thus David for their safety; and yet Jacob had the birthright, and was to
did, after God had sent him a gracious message, (2 Sam. 7. 18.) have the dominion, and was every way the better man. Note,
Who am I, O Lord God?
It is no disparagement to very great and good men, to give a
personal attendance to their families, and to their family affairs.
Jacob, at the head of his household, set a better example than
Esau at the head of his regiment.
|
Lastly, The memorandum Jacob carried of this in his bones,
He halted on his thigh; (v.31.) some think he continued to do
so to his dying-day; and if he did, he had no reason to complain;
for the honour and comfort he obtained by this struggle were
abundantly sufficient to countervail the damage, though he went
limping to his grave. He had no reason to look upon it as his
reproach, thus to bear in his body the marks of the Lord Jesus;
(Gal. 6.17.) yet it might serve, like St. Paul's thorn in the flesh, to
keep him from being lifted up with the abundance of the revelations.
Notice is taken of the sun's rising upon him when he passed over
Penuel; for it is sun-rise with that soul that has communion with
God. The inspired penman mentions a traditional custom which
the seed of Jacob had, in remembrance of this, never to eat of
that sinew, or muscle, in any beast by which the hip-bone is fixed
in its cup: by this observance they preserved the memorial of this
story, and gave occasion to their children to inquire concerning it;
they also did honour to the memory of Jacob. And this use we
may still make of it, to acknowledge the mercy of God, and our
obligations to Jesus Christ, that we may now keep up our com-
munion with God, in faith, hope, and love, without peril, either of
life or limb.
||
CHAP. XXXIII.
||
a
We read in the former chapter how Jacob had power with God, and prevailed;
here we find what power he had with men too, and how his brother Esau was
mollified, and, on å sudden, reconciled to him, for so it is written, Prov. 16.7.
When a man's ways please the Lord, he maketh even his enemies to be at
peace with him. Here is, I. A very friendly meeting between Jacob and
Esau, v.1..4. II. Their conference at their meeting, in which they vie with
exch other in civil and kind expressions. Their discourse is, 1. About Jacob's
family, v. 5..7. 2. About the present he had sent, v.8..11. 3. About the
progress of their journey, v. 12..15. III. Jacob's settlement in Canaan, his
house, ground, and altar, v. 16..20.
A
ND Jacob lifted up his eyes, and looked,
and, behold, Esau came, and with him four
hundred men.
And he divided the children unto
Leah, and unto Rachel, and unto the two hand-
maids. 2. And he put the hand-maids and their
children foremost, and Leah and her children after,
and Rachel and Joseph hindermost. 3. And he
passed over before them, and bowed himself to
the ground seven times, until he came near to his
brother. 4. And Esau ran to meet him, and
embraced. him, and fell on his neck, and kissed
him: and they wept.
1.
Here,
I. Jacob discovers Esau's approach, v.1. Some think that his
lifting up his eyes denotes his cheerfulness and confidence, in
opposition to a dejected countenance; having by prayer committed
his case to God, he went on his way, and his countenance was no
more sad, 1 Sam. 1.18. Note, Those that have cast their care
upon God, may look before them with satisfaction and composure
of mind, cheerfully expecting the issue, whatever it may be; come
what will, nothing can come amiss to him whose heart is fixed,
trusting in God. Jacob sets himself upon his watch-tower, to see
what answer God will give to his prayers, Hab. 2. 1.
II. He puts his family into the best order he could, to receive
him, whether he should come as a friend, or as an enemy; con-
suiting their decency if he come as a friend, and their safety if he
come as an enemy, v. 1,2. Observe what a different these
figure
brothers made. Esau is attended with a guard of 400 men,
+
III. At their meeting, the expressions of kindness were inter-
changed in the best manner that could be between them.
1. Jacob bowed to Esau, v.3. Though he feared Esau as an
enemy, yet he did obeisance to him ss an elder brother; knowing
and remembering perhaps that when Abel was preferred in God's
acceptance before his elder brother Cain, yet Ĝod undertook for
him to Cain that he should not be wanting in the duty and respect
owing by a younger brother, Unto thee shall be his desire, and
thou shalt rule over him, ch.4.7. Note, (1.) The way to recover
peace where it has been broken, is, to do our duty, and pay our
respects, upon all occasions, as if it had never been broken. It is
the remembering and repeating of matters, that separates friends,
and perpetuates the separation. (2.) A humble submissive carriage
goes a great way toward the turning away of wrath. Many
preserve themselves by humbling themselves; (the bullet flies over
him that stoops.
2. Esau embraced Jacob,, (v.4.) He ran to meet him, not in
passion, but in love; and, as one heartily reconciled to him, he
received him with all the endearments imaginable, embraced him,
fell on his neck, and kissed him. Some think, that, when Esau
came out to meet Jacob, it was with no bad design, but that he
brought his 400 men only for state, that he might pay so much the
greater respect to his returning brother. It is certain that Jacob
understood the report of his messengers otherwise, ch. 32. 5, 6.
Jacob was a man of prudence and fortitude, and we cannot suppose
him to admit of a groundless fear, to such a degree as he did this,
nor that the Spirit of God would stir him up to pray such a prayer
as he did, for deliverance from a mere imaginary danger; and if
there was not some wonderful change wrought upon the spirit of
Esau at this time, I see not how wrestling Jacob could be said to
obtain such power with men, as to denominate him a prince.
turn them when and how he pleases, by a secret, silent, but re-
Note, (1.) God has the hearts of all men in his hands, and can
sistless power. He can, of a sudden, convert enemies into friends,
as he did two Sauls, one by restraining grace, (1 Sam. 26. 21, 25.)
the other by renewing grace, Acts, 9. 21. 22. (2.) It is not in vain
that do so often find the issue much better than they expected.
to trust in God, and to call upon him in the day of trouble; they
3. They both wept. Jacob wept for joy, to be thus kindly
received by his brother whom he had feared; and Esau, perhaps,
wept for grief and shame, to think of the bad design he had con-
ceived against his brother, which he found himself strangely and
unaccountably prevented from the execution of.
5. And he lifted up his eyes, and saw the women
and the children; and said, Who are those with
thee? And he said, The children which God hath
6. Then the hand-
graciously given thy servant.
maidens came near, they and their children, and
they bowed themselves. 7. And Leah also with her
children came near, and bowed themselves: and
after came Joseph near and Rachael, and they bowed
themselves. 8. And he said, What meanest thou
by all this drove which I met? And he said, These
are to find grace in the sight of my lord. 9. And
Esau said, I have enough, my brother; keep that
thou hast unto thyself. 10. And Jacob said, Nay, 1
pray thee, if now I have found grace in thy sight,
<g
Before Christ 1739.
Jacob's Interview with Esan.
GENESIS, XXXIII.
then receive my present at my hand; for therefore
I have seen thy face, as though I had seen the
face of God, and thou wast pleased with me.
11. Take, I pray thee, my blessing that is brought
to thee; because God hath dealt graciously with
me, and because I have enough. And he urged
him, and he took it. 12. And he said, Let us take
our journey, and let us go, and I will go before
thee. 13. And he said unto him, My lord knoweth
that the children are tender, and the flocks and
herds with young are with me; and if men should
over-drive them one day, all the flock will die.
14. Let my lord, I pray thee, pass over before his
servant: and I will lead on softly, according as the
cattle that goeth before me and the children be
able to endure, until I come unto my lord unto
Seir.
15. And Esau said, Let me now leave with
thee some of the folk that are with me. And he
said, What needeth it? let me find grace in the
sight of my lord.
|
We have here the discourse between the two brothers at their
meeting, which is very free and friendly, without the least
intimation of the old quarrel. It was the best way to say nothing
of it. They converse,
with what they have, must show it by not coveting what others
have. Esau bids Jacob keep what he had to himself, supposing
he had more need of it; Esau, for his part, needs it not, either
to supply him, for he was rich, or to pacify him, for he was
reconciled: we should take heed, lest at any time our covetousness
impose upon the courtesy of others, and meanly take advantage
of their generosity.
|
I. About Jacob's retinue, v.5..7. Eleven or twelve little ones
followed Jacob close, the eldest of them not fourteen years old;
Who are these? says Esau. Jacob had sent him an account of
the increase of his estate, (ch. 32.5.) but made no mention of
his children; perhaps, because he would not expose them to
his rage, if he should meet him as an enemy, or would please
him with the unexpected sight, if he should meet him as a
friend Esau therefore had reason to ask, Who are those with
thee? To which common question Jacob returns a serious answer;
such as Lecame his character, They are the children which God
hath graciously given thy servant. It had been a sufficient
answer to the question, and fit enough to be given to profane
Esau, if he had only said, "They are my children;" but then
Jacob had not spoken like himself, like a man whose eyes were
ever toward the Lord. Note, It becomes us, not only to do
common actions, but to speak of them, after a goodly sort,
3John, 6. Jacob speaks of his children, 1. As God's gifts; they
are a heritage of the Lord, Ps. 127. 3.-113.9.-107.41. 2. As
choice gifts; he hath graciously given them. Though they were
many, and now much his care, and as yet but slenderly provided ||
for, yet he accounts them great blessings; his wives and children
hereupon come up in order, and pay their duty to Esau, as
he had done before them; (v. 6, 7.) for it becomes the family
to shew respect to those whom the master of the family shews
respect to.
II. About the present he had sent him.
•
1. Esau modestly refused it, because he had enough, and did
not need it, v. 9. Note, Those who wish to be considered men
of honour, will not seem to be mercenary in their friendship:
whatever influence Jacob's present had upon Esau to pacify
him, he would not have it thought that it had any, and therefore
he refused it. 1. His reason is, I have enough, I have much;
so the word is; so much, that he was not willing to take any
thing that was his brother's. Note, (1.) Many that come short
of spiritual blessings, and are out of covenant, yet have much
of this world's wealth. Esau had what was promised him, the
fatness of the carth, and a livelihood by his sword. (2.) It is
a good thing for those that have much, to know that they have
enough, though they have not so much as some others have,
Even Esau can say, I have enough. (3.) Those that are content
2 1. & 2 M
TOL !.
2. Jacob affectionately urges him to accept it, and prevails,
v. 10, 11. Jacob sent it through fear, (ch. 32. 20.) but, the fear
being over, he now importunes his acceptance of it, for love, to
shew that he desired his brother's friendship, and did not merely
dread his wrath; two things he urges, (1.) The satisfaction he had
this thankful acknowledgment of. It is a very high compliment
in his brother's favour, which he thought himself bound to make
that he passes upon him, I have seen thy face, as though I had
seen the face of God, that is, "I have seen thee reconciled to me,
the meaning is, that Jacob saw God's favour to him in Esau's: it
and at peace with as I desire to see God reconciled."
was a token for good to him, that God had accepted his prayers.
Note, [1.] Creature-comforts are then comforts indeed to us,
when they are granted as answers to prayer, and are tokens of
our acceptance with God. [2.] It is matter of great joy to those
the friendship of their relations that they have been at variance
that are of a peaceable and affectionate disposition, to recover
with. (2.) The competency he had of this world's goods, God
has dealt graciously with me. Note, If what we have in this
world increase under our hands, we must take notice of it with
thankfulness, to the glory of God, and own that therein he has
dealt graciously with us, better than we deserve: it is he that
gives power to get wealth, Deut. 8. 18. He adds, "And I have
enough; I have all," so the word is. Esau's enough was much,
but Jacob's enough was all. Note, A godly man, though he
have but little in the world, yet may truly say, "I have all,"
[1.] Because he has the God of all, and has all in him; all is
your's if you be Christ's, 1 Cor. 3. 22. [2.] Because he has the
comfort of all; I have all, and abound, Phil. 4. 18. He that
has much, would have more; but he that thinks he has all, is
sure he has enough. He has all in prospect; he will have all
shortly, when he comes to heaven: upon this principle, Jacob
urged Esau, and he took his present. Note, It is an excellent
thing when men's religion makes them generous, free-hearted,
and open-handed, scorning to do a thing that is paltry and
sneaking.
III. About the progress of their journey. In which,
1. Esau offers himself to be his guide and companion, in token
of sincere reconciliation, v.12. We never find that Jacob and
Esau were so sociable, with one another and so affectionate, as
they were now. Note, As for God, his work is perfect. He made
Esau, not only not an enemy, but a friend. This bone that had
been broken, being well set, became stronger than ever. Esau is
become fond of Jacob's company, courts him to mount Seir: let
us never despair of any, nor distrust God, in whose hand all
hearts are. Yet Jacob saw cause modestly to refuse this offer,
(v. 13, 14.) wherein he shews a tender concern for his own family
and flocks, like a good shepherd and a good father. He must
consider the children and the flocks with young, and not lead the
one, or drive the other, too fast. This prudence and tenderness
of Jacob ought to be imitated by those that have the care and
charge of young people in the things of God. Theyt not
be over-driven, at first, by heavy tasks in religious services, but
led as they can bear, having their work made as easy to them as
possible. Christ, the good shepherd does so, Isa. 40. 11. Now
Jacob will neither desire Esau to slacken his pace, nor force his
family to quicken their's, nor leave them, to keep company with
his brother, as many would have done, that love any society
better than those of their own house; but he desires Esau to
march before, and promises to follow him leisurely, as he could
get forward. Note, It is an unreasonable thing to tie others to
our rate; we may come, with comfort, at last to the same journey's
end, though we do not journey together, either in the same
||
Before Christ 1732.
Dinah dishonoured.
GENESIS, XXXIII, XXXIV.
path, or with the same pace. There may be those with whom
we cannot fall in, and yet with whom we need not fall out, by the
way. Jacob intimates to him, that it was his present design to
come to him to mount Seir; and we may presume he did so, after
he had settled his family and concerns elsewhere, though that
visit is not recorded. Note, When we have happily recovered
peace with our friends, we must take care to cultivate it, and not
to be behind-hand with them in civilities.
2. Esau offers some of his men to be his guard and convoy,
v. 15. He saw Jacob but poorly attended, no servants but his
husbandmen and shepherds, no pages or footmen; and therefore,
thinking he was as desirous as himself (if he could afford it) to
take state upon him, and look great, he would needs lend him
some of his retinue, to attend upon him, that he might appear like
Esau's brother; but Jacob humbly refuses his offer, only desiring
he would not take it amiss that he did not accept it; What
needeth it? (1.) Jacob is humble, and needs it not for state; he
desires not to make a fair shew in the flesh, by encumbering
himself with a needless retinue. Note, It is the vanity of pomp
and grandeur, that they are attended with a great deal, of which
it may be said, What needeth it? (2.) Jacob is under the divine
protection, and needs it not for safety. Note, Those are suffi-
ciently guarded, that have God for their Guard, and are under a
convoy of his hosts, as Jacob was. They need not be beholden
to an arm of flesh, that have God for their Arm every morning.
Jacob adds, "Only let me find grace in the sight of my lord;
having thy favour, I have all I need, all I desire from thee." If
Jacob thus valued the good-will of a brother, much more reason
have we to reckon that we have enough, if we have the good-will
of our God.
16. So Esau returned that day on his way unto
Seir. 17. And Jacob journeyed to Succoth, and
built him an house, and made booths for his
cattle: therefore the name of the place is called
Succoth. 18. And Jacob came to Shalem, a city
of Shechem, which is in the land of Canaan, when
he came from Padan-aram; and pitched his tent
before the city. 19. And he bought a parcel of a
field, where he had spread his tent, at the hand of
the children of Hamor, Shechem's father, for an
hundred pieces of money. 20. And he erected
there an altar, and called it El-elohe-Israel.
Here,
1. Jacob comes to Succoth; having in a friendly manner parted
with Esau, who was gone to his own country, (v. 16.) he comes
to a place where, it should seem, he rested for some time, set
up booths for his cattle, and other conveniencies for himself and
family. The place was afterward known by the name of Succoth,
a city in the tribe of Gad, on the other side Jordan, it signifies
booths: that, when his posterity afterward dwelt in houses of stone,
they might remember that the Syrian ready to perish was their
father, who was glad of booths; (Deut. 26. 5.) such was the rock
whence they were hewn.
2. He comes to Shechem; we read it, to Shalem, a city of
Shechem; the critics generally incline to read it appellatively; he
came safe, or, in peace, to the city of Shechem: after a perilous
journey, in which he had met with many difficulties, he came
safe at last into Canaan. Note, Diseases and dangers should
reach us how to value health and safety, and should help to
enlarge our hearts in thankfulness, when our going out and
coming in have been signally preserved.
Those that have heaven on free-cost must not expect to have
earth so
(2.) He builds an altar, v. 20. [1.] In thankfulness to God,
for the good hand of his providence over him. He did not
content himself with verbal acknowledgements of God's favour to
him, but made real ones. [2.] That he might keep up religion,
and the worship of God, in his family. Note, Where we have a
tent, God must have an altar; where we have a house, he must
have a church in it. He dedicated this altar to the honour of
El-elohe-Israel, God, the God of Israel: to the honour of God, in
general, the only living and true God, the best of beings and first
of causes; and to the honour of the God of Israel, as a God in
covenant with him. Note, in our worship of God, we must be
guided and governed by the joint discoveries both of natural and
revealed religion. God had lately called him by the name of
Israel, and now he calls God the God of Israel; though he is
styled a prince with God, God shall still be a Prince with him,
his Lord and his God. Note, Our honours then become honours
indeed to us, when they are consecrated to God's honour;
Israel's God is Israel's glory.
Here, (1.) He buys a field, v. 19. Though the land of Canaan
was his by promise, yet the time for taking possession being not
yet come, he is content to pay for his own, to prevent disputes with
the present occupants. Note, Dominion is not founded in grace.
CHAP. XXXIV.
At this chapter begins the story of Jacob's afflictions in his children, which
were very great, and are recorded, to shew, 1. The vanity of this world.
That which is dearest to us may prove our greatest vexation, and we may
meet with the greatest crosses in those things of which we said, This same
shall comfort us. 2. The common griefs of good people. Jacob's children
were circumcised, were well-taught, and prayed for, and had very good
examples set them; yet some of them proved very untoward: The race is not
to the swift, nor the battle to the strong. Grace does not run in the blood,
and yet the interrupting of the entail of grace does not cut off the entail of
profession and visible church-privileges: nay, Jacob's sons, though they were
his grief in some things, yet were all taken into covenant with God. In this
chapter, we have, I. Dinah debauched, v.1..5. H. A treaty of marriage
between her and Shechem who had defiled her, v.6..19. III. The cir-
cumcision of the Shechemites, pursuant to that treaty, v.20..24. IV. The
perfidious and bloody revenge which Simeon and Levi took upon them,
v. 25..31.
་
·
+
1. ND Dinah the daughter of Leah, which
she bare unto Jacob, went out to see the
daughters of the land.
daughters of the land. 2. And when Shechem the
son of Hamor the Hivite, prince of the country,
saw her, he took her, and lay with her, and defiled
her. 3. And his soul clave unto Dinah the daughter
of Jacob, and he loved the damsel, and spake
kindly unto the damsel. 4. And Shechem spake
unto his father Hamor, saying, Get me this damsel
to wife. 5. And Jacob heard that he had defiled
Dinah his daughter: now his sons were with his
cattle in the field: and Jacob held his peace until
they were come.
Dinah was, for aught that appears, Jacob's only daughter, and
we may suppose her therefore the mother's fondling, and the
darling of the family; and yet she proves neither a joy nor a
credit to them; for those children seldom prove either the best
or the happiest that are most indulged. She is reckoned now
but fifteen or sixteen years of age, when she here occasioned so
much mischief.
Observe,
1. Her vain curiosity, which exposed her; she went out, perhaps
unknown to her father, but by the connivance of her mother, to
see the daughters of the land; (v.1.) probably, it was at a ball,
or on some public day. Being an only daughter, she thought
herself solitary at home, having none of her own age and sex to
converse with; and therefore she must needs go abroad to divert
Before Christ 1732.
The Treachery of Dinah's Brethren.
GENESIS, XXXIV.
ye
land, but, it may be, with some thoughts of the sons of the land
500. I doubt she went to get acquaintance with those Canaanites,
and to learn their way. Note, The pride and vanity of young
people betray them into many snares.
13. And the sous of Jacob
herself, to keep off melancholy, and to accomplish herself by the damsel to wife.
conversation better than she could in her father's tents. Note, answered Shechem and Hamor his father deceit-
It is a very good thing for children to love home; it is parents
It is a very good thing for children to love home; it is parents' fully, and said, because he had defiled Dinah their
wisdom to make it easy to them, and children's duty then to be
sister: 14. And they said unto them, We cannot
easy in it. Her pretence was, to see the daughters of the land,
to see how they dressed, and how they danced, and what was do this thing, to give our sister to one that is
fashionable among them; she went to see, yet that was not all, uncircumcised; for that were a reproach unto us:
if
she went to be seen too; she went to see the daughters of the
will
15. But in this will we consent unto you:
be as we be, that every male of you be circumcised;
16. Then will we give our daughters unto you,
and we will take your daughters to us, and we will
dwell with you, and we will become one people.
17. But if ye will not hearken unto us, to be
circumcised; then will we take our daughter,
and we will be gone.
2. The loss of her honour by this means; (v.2.) Shechem the
prince of the country, but a slave to his own lusts, took her, and
lay with her, it should seem not so much by force as by surprise.
Note, Great men think they may do any thing; and what more
mischievous than untaught and ungoverned youth? See what
came of Dinah's gadding: young women must learn to be chaste,
keepers at home; these properties are put together, Tit. 2. 5. for
those that are not keepers at home, expose their chastity. Dinah
went abroad to look about her: but if she had looked about her as
she ought, she had not fallen into this snare. Note, The beginning
of sin is as the letting forth of water. How great a matter does a
little fire kindle! We should therefore carefully avoid all occasions
of sin and approaches to it.
3. The court Shechem made to her, after he had defiled her;
this was fair and commendable, and made the best of what was
bad; he loved her, (not as Amnon, 2 Sam. 13. 15.) and he engaged
his father to make a match for him with her, v.4.
4. The tidings brought to poor Jacob, v.5. As soon as his
children grew up, they began to be a grief to him; let not godly
parents, that are lamenting the miscarriages of their children,
think their case singular or unprecedented. The good man held
his peace, as one astonished, that knows not what to say; or, he
said nothing, for fear of saying amiss, as David; (Ps. 39.1.2.) he
smothered his resentments, lest, he had suffered them to break
out, they should have transported him into any indecencies. Or,
it should seem, he had left the management of his affairs very
nuch (too much I doubt) to his sons, and he would do nothing
without them: or, at least, he knew they would make him uneasy,
if he did, they having shewed themselves, of late, upon all
occasions, bold, forward, and assuming. Note, Things never
go well, when the authority of a parent runs low in a family.
Let every man bear rule in his own house, and have his children
in subjection with all gravity.
6. And Hamor the father of Shechem went out
unto Jacob to commune with him. 7. And the
sons of Jacob came out of the field when they
heard it: and the men were grieved, and they
were very wroth; because he had wrought folly in
Israel, in lying with Jacob's daughter; which thing
ought not to be done. 8. And Hamor communed
with them, saying, The soul of my son Shechem
longeth for your daughter: I pray you give her
him to wife. 9. And make ye marriages with us,
and give your daughters unto us, and take our
daughters unto you. 10. And ye shall dwell with
us: and the land shall be before you; dwell and
trade ye therein, and get you possessions therein.
11. And Shechem said unto her father and unto
her brethren, Let me find grace in your eyes, and
what ye shall say unto me I will give. 12. Ask
me never so much dowry and gift, and I will give
according as ye shall say unto me: but give me
Jacob's sons, when they heard of the injury done to Dinah,
shewed a very great resentment of it, influenced perhaps rather
by jealousy for the honour of their family, than by a sense of
virtue. (Many are concerned at the shamefulness of sin, that
never lay to heart the sinfulness of it.
It is here called folly in Israel, (v. 7.) according to the
language of after-times; for Israel was not yet a people, but a
family only. Note, 1. Uncleanness is folly; for it sacrifices the
favour of God, peace of conscience, and all the soul can pretend
to, that is sacred and honourable, to a base and brutish lust.
2. This folly is most shameful in Israel, in a family in Israel,
where God is known and worshipped, as he was in Jacob's tents,
by the name of the God of Israel. Folly in Israel is scandalous
indeed. 3. It is a good thing to have sin stamped with a bad
name: uncleanness is here proverbially called folly in Israel,
2 Sam. 13.12. Dinah is here called Jacob's daughter, for warning
to all the daughters of Israel, that they betray not themselves to
this folly.
Hamor came to treat with Jacob himself, but he turns them
over to his sons; and here we have a particular account of the
treaty, in which, it is a shame to say, the Canaanites were more
honest than the Israelites.
I. Hamor and Shechem fairly propose this match, in order to a
coalition in trade. Shechem is deeply in love with Dinah; he will
have her upon any terms, v. 11, 12. His father not only consents,
but solicits for him, and gravely insists upon the advantages that
would follow from the union of the families, v. 9, 10. He shews
no jealousy of Jacob, though he was a stranger, but rather an
earnest desire to settle a correspondence with him and his family,
making him that generous offer, The land shall be before you,
trade ye therein.
*
II. Jacob's sons basely pretend to insist upon a coalition in
religion, when really they designed nothing less. If Jacob had
taken the management of this affair into his own hands, it is
probable that he and Hamor would soon have concluded it; but
Jacob's sons meditate only revenge; and a strange project
they have for the compassing of it-the Shechemites must be
circumcised; not to make them holy, they never intended that,
but to make them sore, that they might become an easier prey to
their sword.
་
1. The pretence was specious; "It is the honour of Jacob's
family, that they carry about with them the token of God's
covenant with them; and it will be a reproach to them that are
thus dignified and distinguished, to enter into such a strict
alliance with them that are uncircumcised; (v.14.) and therefore,
if ye will be circumcised, then we will become one people with
you, v. 15, 16. Had they been sincere herein, their proposals of
these terms would have had in it something commendable: for,
(1.) Israelites should not intermarry with Canaanites, professors
with profane; it is a great sin, or, at least, the cause aud inlet
of a great deal, and has often been of pernicious consequence.
(2.) The interest we have in any persons, and the hold we have
Before Christ 1732.
The Murder of the Shechemites
GENESIS. XXXIV.
of them, should be wisely improved by us, to bring them to the
love and practice of religion; (He that winneth souls is wise ;) but
then we must not, like Jacob's sons, think it enough to persuade
them to submit to the externai rites of religion, but must endeavour
to convince them of its reasonableness, and to bring them
acquainted with the power of it.
2. The intention was malicious, as appears by the sequel of
the story; all they aimed at was to prepare them for the day of
slaughter. Note, Bloody designs have often been covered and
carried on with a pretence of religion; thus they have been
accomplished most plausibly, and most securely: but this dis-
sembled piety is doubtless double iniquity. Religion is never
more injured, nor God's sacraments more profaned, than when
they are thus used for a cloke of maliciousness. Nay, if Jacob's
sons had not had this bloody design, I do not see how they could
justify their offering the sacred sign of circumcision, the seal of
God's covenant, to these devoted Canaanites, who had no part
nor lot in the matter. They had no right to the seal that had no
right to the promise; it is not meet to take the children's bread,
and cast it to dogs: but Jacob's sons valued not this, while they
could make it serve their turn.
•
18. And their words pleased
pleased Hamor, and
Shechem Hamor's son. 19. And the young man
deferred not to do the thing, because he had delight
in Jacob's daughter: and he was more honourable
than all the house of his father. 20. And Hamor
and Shechem his son came unto the gate of their
city, and communed with the men of their city,
saying, 21. These men are peaceable with us,
therefore let them dwell in the land, and trade
therein; for the land, behold, it is large enough for
them; let us take their daughters to us for wives,
and let us give them our daughters. 22. Only herein
will the men consent unto us for to dwell with us,
to be one people, if every male among us be cir-
cumcised, as they are circumcised. 23. Shall not
their cattle, and their substance, and every beast
of their's, be our's? Only let us consent unto them,
and they will dwell with us. 24. And unto Hamor
and unto Shechem his son hearkened all that went
out of the gate of his city, and every male was cir-
cumcised, all that went out of the gate of his city.
Here, 1. Hamor and Shechem gave consent themselves to be
circumcised, v. 18, 19. To this perhaps they were moved, not only
by the strong desire they had to bring about this match, but by
what they might have heard of the sacred and honourable intentions
of this sign in the family of Abraham, which, it is probable, they
had some confused notions of, and of the promises confirmed by it;
which made them the more desirous to incorporate with the family
of Jacob, Zech. 8. 23. Note, (1.) Many who know little of religion,
yet know so much of it as makes them willing to join themselves
with those that are religious. (2.) If a man would take upon him ||
a form of religion, to gain a good wife, much more should we ||
embrace the power of it, to gain the favour of a good God; even
circumcise our hearts to love him, and, as Shechem here, not defer
to do the thing. 2. They gained the consent of the men of their
city, Jacob's sons requiring that they also should be circumcised.
(1.) They themselves had great influence upon them by their
conversation and example. Note, Religion would greatly prevail,
if those in authority, who, like Shechem, are more honourable
than their neighbours, would appear forward and zealous for it.
(2.) Thev urged an argument which was very cogert, (v.23.)
2
Shall not their cattle and their substance be our's? They observe
that Jacob's sons were industrious thriving people, and promised
themselves and their neighbours advantage by an alliance with
them; it would improve ground and trade, and bring money into
their country. Now, [1.] It was bad enough to marry upon this
principle; yet we see covetousness the greatest match-maker in the
world, and nothing designed so much, with many, as the laying
of house to house, and field to field, without regard had to any
other consideration. [2.] It was worse. to be circumcised upon
this principle. The Shechemites will embrace the religion of
Jacob's family, only in hopes of interesting themselves thereby in
the riches of that family. Thus there are many with whom gain
is godliness, and who are more governed and influenced by their
secular interest than by any principle of their religion.
25. And it came to pass on the third day, when
they were sore, that two of the sons of Jacob,
Simeon and Levi, Dinah's brethren, took each man
his sword, and came upon the city boldly, and slew
all the males. 26. And they slew Hamor and
Shechem his son with the edge of the sword, and
took Dinah out of Shechem's house, and went out.
27. The sons of Jacob came upon the slain, and
spoiled the city, because they had defiled their
sister. 28. They took their sheep, and their oxen,
and their asses, and that which was in the city, and
that which was in the field. 29. And all their
wealth, and all their little ones, and their wives,
took they captive, and spoiled even all that was
in the house. 30. And Jacob said to Simeon and
Levi, Ye have troubled me, to make me to stink
among the inhabitants of the land, among the
Canaanites and the Perizzites: and I being few
in number, they shall gather themselves together
against me, and slay me; and I shall be destroyed,
I and my house. 31. And they said, Should he
deal with our sister as with an harlot?
Here we have Simeon and Levi, two of Jacob's sons, young
men, not much above twenty years old, cutting the throats of the
Shechemites, and thereby breaking the heart of their good father.
1. Here is the barbarous murder of the Shechemites; Jacob
himself was used to the sheep-hook, but his sons had got swords
by their sides, as if they had been the seed of Esau, who was to
live by his sword; we have them here,
1. Slaying the inhabitants of Shechem, all the males; Hamor
and Shechem particularly, with whom they had been treating in a
friendly manner but the other day, yet with a design upon their
lives. Some think that all Jacob's sons, when they wheedled the
Shechemites to be circumcised, designed to take advantage of their
soreness, and to rescue Dinah from among them; but that Simeon
and Levi, not content with that, would themselves avenge the
injury-and they did it with a witness. Now, (1.) It cannot be
denied but that God was righteous in it. Had the Shechemites been
circumcised, in obedience to any command of God, their circum-
cision would have been their protection; but when they submitted
to that sacred rite, only to serve a turn, to please their prince, and
to enrich themselves, it was just with God to bring this upon them.
Note, As nothing secures us better than true religion, so nothing
exposes us more than religion only pretended to. (2.) But Simeon
and Levi were most unrighteous. [1.] It was true that Shechem
had wrought folly in Israel, in defiling Dinah; but it ought to
have been considered how far Dinah herself had been accessary
to it. IIad Shechem abused her in her own mother's teat, it had
Before Christ 1732.
Jacob summoned to Beth-ei.
GENESIS, XXXIV, XXXV.
||
been another matter; but she went upon his ground, and perhaps, I should have humbled themselves to their good father, and begged
by her indecent carriage, had struck the spark which began the his pardon; but, instead of that, they justify themselves, and give
fire: when we are severe upon the sinner, we ought to consider him this insolent reply, Should he deal with our sister as with an
who was the tempter. [2.] It was true that Shechem had done harlot? No, he should not; but, if he do, must they be their own
ill; but he was endeavouring to atone for it, and was as honest avengers? Will nothing less than so many lives, and the ruin of a
and honourable, ex post facto-after the deed, as the case would whole city, serve to atone for an abuse done to one foolish girl?
admit it was not the case of the Levite's concubine that was By their question they tacitly reflect upon their father, as if he
abused to death, nor does he justify what he has done, but courts would have been content to let them deal with his daughter as with
a reconciliation upon any terms. [3.] It was true that Shechem an harlot. Note, It is common for those who run into one extreme,
had done ill; but what was that to all the Shechemites? Does to reproach and censure those who keep the mean, as if they ran
one man sin, and will they be wroth with all the town? Must into the other. Those who condemn the rigour of revenge, shall be
the innocent fall with the guilty? This was barbarous indeed. misrepresented, as if they countenanced and justified the offence.
[4.] But that which, above all, aggravated the cruelty, was, the
most perfidious treachery that was in it. The Shechemites had
submitted to their conditions, and had done that upon which they
had promised to become one people with them; (v. 16.) yet they
act as sworn enemies to those to whom they were lately become
sworn friends, making as light of their covenant as they did of
Cursed
the laws of humanity. And are these the sons of Israel?
be their anger, for it was fierce. [5.] This also added to the
crime, that they made a holy ordinance of God subservient to their
wicked design, so making that odious; as if it were not enough
for them to shame themselves and their family, they bring a
reproach upon that honourable badge of their religion; justly
would it be called a bloody ordinance.
•
A
2. Seizing the prey of Shechem, and plundering the town; they || 1.
rescued Dinah, (v. 26.) antl, if that was all they came for, they
might have done that without blood, as appears by their own
shewing, (v. 17.) but they aimed at the spoil; and, though Simeon
and. Levi only were the murderers, yet it is intimated that others
of the sons of Jacob came upon the slain, and spoiled the city,
(v.27.) and so became accessary to the murder; in them it was
manifest injustice, yet here we may observe the righteousness of
God. The Shechemites were willing to gratify the sons of Jacob,
by submitting to the penance of circumcision, upon this principle,
Shall not their cattle and their substance be our's? (v. 23.) and
see what was the issue; instead of making themselves masters of
the wealth of Jacob's family, Jacob's family become masters of
their wealth. Note, Those who unjustly grasp at that which is
another's, justly lose that which is their own.
II. Here is, Jacob's resentment of this bloody deed of Simeon
and Levi, v. 30. Two things he bitterly complains of;
"
1. The reproach they had brought upon him thereby; Ye have
troubled me, put me into a disorder, for ye have made me to stink
among the inhabitants of the land, that is, "Ye have rendered me
and my family odious among them. What will they say of us
and our religion? We shall be looked upon as the most perfidious
barbarous people in the world." Note, The gross misconduct of
wicked children is the grief and shame of their godly parents.
Children should be the joy of their parents; but wicked children
are their trouble, sadden their hearts, break their spirits, and
make them go mourning from day to day. Children should be an
ornament to their parents; but wicked children are their reproach, ||
and are as dead flies in their pot of ointment: but let such children
know, that, if they repent not, the grief they have caused to their
parents, and the damage religion has sustained in its reputation,
through them, will come into the account, and be reckoned for.
2. The ruin they had exposed him to; what could be expected, ||
but that the Canaanites, who were numerous and formidable, would
confederate against him, and he and his little family would become
an easy prey to them? I shall be destroyed, I and my house. If all
the Shechemites must be destroyed for the offence of one, why not
all the Israelites for the offence of two? Jacob knew indeed that
God had promised to preserve and perpetuate his house; but he
might justly fear that these vile practices of his children would
amount to a forfeiture, and cut off the entail. Note, When sin is
in the house, there is reason to fear ruin at the door. The tender
parents foresee those bad consequences of sin, which the wicked
children have no dread of.
One would think this should have made them to releut, and they
"
•
CHAP. XXXV.
In this chapter, we have three communions, and three funerals. I. Three com-
munions between God and Jacob. 1. God ordered Jacob to Beth-el; and, in
obedience to that order, he purged his house of idols, and prepared for that
journey, v.1..5. 2. Jacob built an altar at Beth-el, to the honour of God,
that had appeared to him, and in performance of his vow, v. 6,7. 3. God
appeared to him again, and confirmed the change of his name, and the covenant
with him, (v.9..13.) of which appearance Jacob made a grateful acknow-
ledgment, v.14, 15. II. Three funerals. 1. Deborak's, v.8. 2. Rachel's,
v. 16..20. 3. Isaac's, v. 27..29. Here is also Reuben's incest, (v.22.) and
an account of Jacob's sons, v. 23..26.
ND God said unto Jacob, Arise, go up to
Beth-el, and dwell there: and make there
an altar unto God, that appeared unto thee when
thou fleddest from the face of Esau thy brother.
2. Then Jacob said unto his household, and to all
that were with him, Put away the strange gods
that are among you, and be clean, and change
your garments: 3. And let us arise, and go up to
Beth-el; and I will make there an altar unto God,
who answered me in the day of my distress, and
4. And
was with me in the way which I went.
they gave unto Jacob all the strange gods which
were in their hand, and all their ear-rings which
were in their ears; and Jacob hid them under the
oak which was by Shechem. 5. And they jour-
eyed: and the terror of God was upon the cities
that were round about them, and they did not
pursue after the sons of Jacob.
Here,
I. God reminds Jacob of his vow at Beth-el, and sends him
thither to perform it, v.1. Jacob had said, in the day of his
distress, If I come again in peace, this stone shall be God's house,
ch. 28. 22. God had performed his part of the bargain, and had
given Jacob more than bread to eat, and raiment to put on-he
had got an estate, and was become two bands; but, it should seem,
he had forgotten his vow, or, at least, had too long deferred the
performance of it. Seven or eight years it was now since he came
to Canaan; he had purchased ground there, and had built an altar,
in remembrance of God's last appearance to him, when he called
him Israel; (ch. 33. 19, 20.) but Beth-el still is forgotten. Note,
Time is apt to wear out the sense of mercies, and the impressions
made upon us by them; it should not be so, but so it is. God had
exercised Jacob with a very sore affliction in his family, (ch.34.)
to see if that would bring his vow to his remembrance, and put
him upon the performance of it; but it had not that effect;
therefore God comes himself, and puts him in mind of it; Arise,
go to Beth-el. Note, 1. As many as God loves, he will remind
of neglected duties, one way or other, by conscience or by provi-
dences. 2. When we have vowed a vow to God, it is best not to
geier the payment of it, (Eccles. 5.4.) yet better late than never.
Before Christ 1732.
Jacob's Arrival at Beth-el.
GENESIS, XXXV.
God bade him go to Beth-el and dwell there, that is, not only go || which now offered itself, when they were upon their march, to
himself, but take his family with him, that they might join with avenge their neighbours' quarrel. Note, The way of duty is the
him in his devotions. Note, In Beth-el, the house of God, we way of safety. While there was sin in Jacob's house, he was
should desire to dwell, Ps. 27. 4. That should be our home, not|| afraid of his neighbours; but now that the strange gods were put
our inn.
God reminds him not expressly of his vow, but of the away, and they were all going together to Beth-el, his neighbours
occasion of it, when thou fleddest from the face of Esau. Note, were afraid of him. When we are about God's work, we are
The remembrance of former afflictions should bring to mind the under special protection; God is with us, while we are with him;
workings of our souls under them, Ps. 66. 13, 14.
and if he be for us, who can be against us? See Exod. 34. 24.
No man shall desire thy land, when thou goest up to appear before
the Lord. God governs the world more by secret terrors on men's.
minds than we are aware of.
II. Jacob commands his household to prepare for this solemnity;
not only for the journey and remove, but for the religious services
that were to be performed, v. 2, 3. Note, 1. Before solemn or-
dinances, there must be solemn preparation, Wask you, make you
clean, and then come, and let us reason together, Isa. 1. 16..18.
2. Masters of families should use their authority for the promoting
of religion in their families. Not only we, "but our houses also,
should serve the Lord, Josh. 24. 15. Observe the commands he
gives his household, like Abraham, ch. 18. 19. (1.) They must
put away the strange gods. Strange gods in Jacob's family!
Strange things indeed! Could such a family, that was taught the
good knowledge of the Lord, admit them? Could such a master,
to whom God had appeared twice, and oftener, connive at them?
Doubtless, this was his infirmity. Note, Those that are good
themselves, cannot have those about them so good as they should
be. In those families where there is a face of religion, and an
altar to God, yet many times there is much amiss, and more
strange gods than one would suspect. In Jacob's family, Rachel
had her Teraphim, which, it is to be feared, she secretly made
some superstitious use of. The captives of Shechem brought
their gods along with them, and perhaps Jacob's sons took some
with the plunder. However they came by them, now they must
pur them away. (2.) They must be clean, and change their gar-
ments; they must observe a due decorum, and make the best ap-
pearance they could: Simeon and Levi had their hands full of
blood, it concerned them particularly to wash, and to put off their the land which I gave Abraham and Isaac, to
garments that were so stained. These were but ceremonies, sig- thee I will give it, and to thy seed after thee will I
nifying the purification and change of the heart. What are clean give the land. 13. And God went up from him,
clothes, and new clothes, without a clean heart, and a new heart? in the place where he talked with him. 14. And
Dr. Lightfoot, by their being clean, or washing them, under-
stands Jacob's admission of the proselytes of Shechem and Syria Jacob set up a pillar in the place where he talked
into his religion by baptism, because circumcision was become with him, even a pillar of stone: and he poured a
odious. (3.) They must go with him to Beth-el, v. 3. Note, drink-offering thereon, and he poured oil thereon:
Masters of families, when they go up to the house of God, should 15. And Jacob called the name of the place where
bring their families with them.
God spake with him, Beth-el.
6. So Jacob came to Luz, which is in the land
of Canaan, that is Beth-el, he and all the people
that were with him. 7. And. he built there an al-
tar, and called the place El-beth-el: because there
God appeared unto him, when he fled from the
8. But Deborah Rebekah's
face of his brother.
nurse died, and she was buried beneath Beth-el,
under an oak: and the name of it was called Allon-
bachuth. 9. And God appeared unto Jacob again,
when he came out of Padan-aram, and blessed
him. 10. And God said unto him, Thy name is
Jacob: thy name shall not be called any more
Jacob, but Israel shall be thy name; and he called
his name Israel. 11. And God said unto him, I
am God Almighty: be fruitful and multiply; a na-
tion and a company of nations shall be of thee:
and kings shall come out of thy loins; 12. And
-
III. His family surrendered all they had, that was idolatrous or
superstitious, v. 4. Perhaps if Jacob had called for them sooner,
they had sooner parted with them, being convicted by their own
consciences of the vanity of them. Note, Sometimes attempts I. There he built an altar, (v. 7.) and, no doubt, offered sa-
for reformation succeed better than one could have expected, and crifices upon it, perhaps the tenth of his cattle, according to his
people are not so obstinate against them as we feared. Jacob's vow, I will give the tenth unto thee. With these sacrifices he
servants, and even the retainers of his family, gave him all the joined praises for former mercies, particularly that which the
strange gods, and the ear-rings they wore, either as charms, or sight of the place brought fresh to his remembrance; and he added
to the honour of their gods; they parted with all. Note, Refor-prayers for the continuance of God's favour to him and his family.
mation is not sincere, if it be not universal. We hope they And he called the place, that is, the altar, El-beth-el, the God of
parted with them cheerfully, and without reluctance, as Ephraim Beth-el. As, when he made thankful acknowledgment of the
did, when he said, What have I to do any more with idols? honour God had lately done him in calling him Israel, he wor-
(Hos. 14. 8.) or that people that said to their idols, Get thee shipped God by the name of El-elohe Israel; so, now that he was
hence, Isa. 30. 22. Jacob took care to bury their images, we may making a grateful recognition of God's former favour to him at
suppose, in some place unknown to them, that they might not Beth-el, he worships God by the name of El-beth-el, the God of
afterward find them, and return to them. Note, We must be || Beth-el, because there God appeared to him. Note, The coni-
wholly separated from our sins, as we are from those that are fort which the saints have in holy ordinances, is not so much from
dead and buried out of our sight; cast them to the moles and the|| Bethel, the house of God, as from El-beth-el, the God of the house.
bats, Isa. 2. 20.
The ordinances are but empty things, if we do not meet with God
in them.
IV. He removes without molestation from Shechem to Beth-el,
v. 5.
The terror of God was upon the cities. Though the Ca-
naanites were much exasperated against the sons of Jacob for their
barbarous usage of the Shechemites, yet they were so restrained
by a divine power, that they could not take this fair opportunity
Jacob and his retinue being come safe to Beth-el, we are here
told what passed there.
II. There he buried Deborah, Rebekah's nurse, v. 8. We have
reason to think that Jacob, after he came to Canaan, while his fa-
||mily dwelt near Shechem, went himself (it is likely, often) to visit
his father Isaac at Hebron. Rebekah, probably, was dead, but her
A din actual
Data Appa
• § NA MO
* In his note on ch. 31. 19, our Author expresses a more favourable || opinion; but the opinion expressed here seems more probable.---En
Before Christ 1732.
GENESIS, XXXV.
The Death of Deborah and Rachel.
old nurse (of whom mention is made, ch. 24.59.) survived her,
and Jacob took her to his family, to be a companion to his wives,
her countrywomen, and an instructor to his children; while they
were at Beth-el, she died, and died lamented, so much lamented,
that the oak under which she was buried was called Allon-Bachuth,
the oak of weeping. Note, 1. Old servants in a family, that have,
in their time, been faithful and useful, ought to be respected.
Honour was done to this nurse, at her death, by Jacob's family,
though she was not related to them, and though she was aged.
Former services, in such a case, must be remembered. 2. We do
not know where death may mcet us; perhaps at Beth-el, the house
of God. Therefore, let us be always ready. 3. Family afflictions
may come even then, when family reformation and religion are on
vot. Therefore, rejoice with trembling.
III. There God appeared to him, (v.9.) to own his altar, and
to answer to the name by which he had called him, The God of
Beth-el, (v. 7.) and to comfort him under his affliction, v. 8. Note,
God will appear to them in a way of grace that attend on him in
a way of duty.
16. And they journeyed from Beth-el; and
there was but a little way to come to Ephrath:
and Rachel travailed, and she had hard labour.
17. And it came to pass, when she was in hard
labour, that the midwife said unto her, Fear not;
thou shalt have this son also. 18. And it came to
pass, as her soul was in departing, (for she died,)
that she called his name Ben-oni: but his father
called him Benjamin. 19. And Rachel died, and
was buried in the way to Ephrath, which is
Beth-lehem. 20. And Jacob set a pillar upon her
grave: that is the pillar of Rachel's grave unto
this day.
•
We have here the story of the death of Rachel, the beloved
wife of Jacob.
Here, 1. He confirmed the change of his name, v. 10. It was
done before by the angel that wrestled with him, (ch. 32. 28.) and
here it was ratified by the Divine Majesty, or Shechinah, that
appeared to him. There, it was to encourage him against the
tear of Esau; here, against the fear of the Canaanites. Who can
be too hard for Israel, a prince with God? It is below those who
are thus dignified, to droop and despond.
||
2. He renewed and ratified the covenant with him, hy the name
El-shaddai. Iam God Almighty; God all-sufficient, (v.11.) able
to make good the promise in due time, and to support thee and
provide for thee in the mean time. Two things are promised him,
which we have met with often before. (1.) That he should be the
father of a great nation; great in number; A company of nations
shall be of thee; every tribe of Israel was a nation, and all the
twelve a company of nations, great in honour and power, kings
shall come out of thy loins. (2.) That he should be the master of a
good land, (v.12.) described by the grantees, Abraham and Isaac,
to whom it was promised, not by the occupants, the Canaanites,
in whose possession it now was. The land that was given to
Abraham and Isaac is here entailed on Jacob and his seed. He
shall not have children without an estate, which is often the case
of the poor; nor an estate without children, which is often the
grief of the rich; but both. These two promises had a spiritual
signification, which we may suppose Jacob himself had some
notion of, though not so clear and distinct as we now have: for,
without doubt, Christ is the promised Seed, and heaven is the||
promised land; the former is the foundation, and the latter the
top-stone, of all God's favours.
He then went up from him, or from over him, in some visible
display of glory, which had hovered over him while he talked with
him, v. 13. Note, The sweetest communions the saints have with
God, in this worid, are short and transient, and soon have an end.
Our vision of God in heaven will be everlasting; there we shall
be ever with the Lord; it is not so here.
||
IV. There Jacob erected a memorial of this, v. 14. 1. He set up
a pillar. When he was going to Padan-aram, he set up that stone,
which he had laid his head on, for a pillar; that was agreeable
enough to his low condition, and his hasty flight; but now he took
time to erect one more stately, more distinguishable and durable,
probably inserting that stone into it. In token of his intending it
for a sacred memorial of his communion with God, he poured oil,
and the other ingredients of a drink-offering, upon it. His vow
was, This stone shall be God's house, that is, shall be set up for his
honour, as houses to the praise of their builders; and here he
performs it, transferring it to God by anointing it. 2. He con-
firmed the name he had formerly given to the place, (v.15.)
Beth-el, the house of God. Yet this very place afterward lost
the honour of its name, and became Beth-aven, a house of iniquity;||
for here it was that Jeroboam set up one of his calves. It is
impossible for the best men to entail upon a place so much as the
profession and form of religion.
1. She fell in travail by the way, not able to reach to Beth-
lehem, the next town, though they were near it; so suddenly
does pain sometimes come upon a woman in travail, which she
cannot escape, or put off. We may suppose Jacob had soon a
tent up, convenient enough for her reception.
2. Her pains were violent. She had hard labour; harder than
usual: this was the effect of sin, ch. 3.16. Note, Human life
begins with sorrow, and the roses of its joy are surrounded with
thorns.
3. The midwife encouraged her, v.17.
ouraged her, v.17. No doubt she had her
midwife with her, ready at hand, yet that would not secure her.
Rachel had said, when she bare Joseph, God shall add another
son; which now the midwife remembers, and tells her her words
were made good. Yet this did not avail to keep up her spirits ;
He only says,
unless God command away fear, no one else can.
as
one having authority, Fear not. We are apt, in extreme
perils, to comfort ourselves and our friends with the hopes of a
temporal deliverance, in which we may be disappointed; we had
better found our comforts on that which cannot fail us, the hope
of eternal life.
4. Her travail was to the life of the child, but to her own
death. Note, Though the pains and perils of child-bearing were
introduced by sin, yet they have sometimes been fatal to very holy
women, who, though not saved in child-bearing, are saved through
it, with an everlasting salvation. Rachel had passionately said,
Give me children, or else I die; and, now that she had children,
(for this was her second,) she died. Her dying is here called the
departing of her soul. Note, The death of the body is but the
departure of the soul to the world of spirits.
5. Her dying lips called her new-born son Ben-oni, the son of
my sorrow. And many a son, not born in such hard labour, yet
proves the son of his parent's sorrow, and the heaviness of her
that bare him. Children are enough the sorrow of their poor
mothers, in the breeding, bearing, and nursing, of them; they
should therefore, when they grow up, study to be their joy, and
so, if possible, to make them some amends. But Jacob, because
he would not renew the sorrowful remembrance of the mother's
death every time he called his son by his name, changed his
name, and called him Benjamin, the son of my right hand, that
is, "very dear to me; set on my right hand for a blessing; the
support of my age, like the staff in my right hand."
6. Jacob buried her near the place where she died; as she died
in child-bed, it was convenient to bury her quickly; and therefore
he did not bring her to the burying-place of his family. If the
soul be at rest after death, it matters little where the body lies.
In the place where the tree falls, there let it be. No mention is
made of the mourning that was at her death, because that might
easily be taken for granted. Jacok, no doubt, was a true mourner.
Note, Great afflictions sometimes befall us immediately after great
comforts. Lest Jacob should be lifted up with the visions of the
Almighty which he was honoured with, this was sent as a thorn in
3
Before Christ 1716.
The Disgrace of Reuses
GENESIS, XXXV, XXXVI.
the flesh to humble him. Those that enjoy the favours peculiar to || affliction it was, is intimated in a little compass, and Israel heard it.
the children of God, must yet expect the troubles that are common || No more is said, that is enough; he heard it with the utmost grief
to the children of men, Deborah, who, had she lived, would || and shame, horror and displeasure. Reuben thought to conceal it,
have been a comfort to Rachel in her extremity, died but a little that his father should never hear of it; but those that promise
before. Note, When death comes into a family, it often strikes themselves secrecy in sin, are generally disappointed ; a bird of the
double. God by it speaks once, yea twice. The Jewish writers air carries the voice.
say, "The death of Deborah and Rachel was to expiate the mur-
der of the Shechemites, occasioned by Dinah a daughter of the
family."
3. A complete list of the sons of Jacob, now that Benjamin the
youngest was born. This is the first time we have the names of
these heads of the twelve tribes together; afterward, we find them
very often spoken of and enumerated, even to the end of the Bible,
Rev. 7. 4.–21. 12.
4. The visit which Jacob made to his father Isaac at Hebron.
We may suppose he had visited him before, since his return, for he
sore longed after his father's house; but never, till now, brought his
family to settle with him, or near him, v. 27. Probably, he did
this now, upon the death of Rebekah, by which Isaac was left soli
tary, and not disposed to marry again.
5. The age and death of Isaac are here recorded, though it
appears, by computation, that he died not till many years after
Joseph was sold into Egypt, and much about the time that he was
preferred there. Isaac, a mild quiet man, lived the longest of all
the patriarchs, for he was 180 years old; Abraham was but 175.
Isaac lived about 40 years after he had made his will, ch. 27. 2.
for our timely setting of our heart and house in order. Particular
We shall not die an hour the sooner, but abundantly the better,
notice is taken of the amicable agreement of Esau and Jacob, in
solemnizing their father's funeral, (r. 29.) to show how wonder-
fully God had changed Esau's mind, since he vowed his brother's
Note,
murder, immediately after his father's death, ch. 27. 41.
chief they intended; he can either tie their hands, or turn their
God has many ways of preventing bad men from doing the mis-
hearts.
||
Lastly, Observe, Jacob set up a pillar upon her grave, so that it
was known, long after, to be Rachel's sepulchre, (1 Sam. 10. 2.)
and Providence so ordered it, that this place afterward fell in the lot
of Benjamin. Jacob set up a pillar in remembrance of his joy,
(v. 14.) and here he sets up one in remembrance of his sorrows ;
for, as it may be of use to ourselves to keep both in mind, so it
may be of use to others to transmit the memorials of both the
church, long afterward, owned that what God said to Jacob at||
Beth-el, both by his word and by his rod, he intended for their in-
struction, (Hos. 12. 4.) There he spake with us.
-
21. And Israel journeyed, and spread his tent be-
yond the tower of Edar. 22. And it came to pass,
when Israel dwelt in that land, that Reuben went
and lay with Bilhah his father's concubine and
Israel heard it. Now the sons of Jacob were twelve.
23. The sons of Leah; Reuben, Jacob's first-born,
and Simeon, and Levi, and Judah, and Issachar,
and Zebulun: 24. The sons of Rachel; Joseph,
and Benjamin: 25. And the sons of Bilhah, Rachel's
handmaid; Dan, and Naphtali: 26. And the sons
of Zilpah, Leah's handmaid; Gad, and Asher:
these are the sons of Jacob, which were born to
him in Padan-aram. 27. And Jacob came unto
Isaac his father, unto Mamre, unto the city of
Abrah, which is Hebron, where Abraham and Isaac
sojourned. 28. And the days of Isaac were an
hundred and fourscore years. 29. And Isaac gave
up the ghost, and died, and was gathered unto his
people, being old and full of days and his sons
Esau and Jacob buried him.
CHAP. XXXVI.
In this chapter, we have an account of the posterity of Esau, who, from him,
were called Edomites; that Esau, who sold his birth-right, and lost his bless-
ing, and was not loved of God as Jacob was. Here is a brief register kept
of his family for some generations. 1. Because he was the son of Isaac, for
whose sake this honour is put upon him. 2. Because the Edomites were neigh-
bours to Israel, and their genealogy would be of use to give light to the
following stories of what passed between them. 3. It is to show the perform-
ance of the promise to Abraham, that he should be the father of many nations,
and of that answer which Rebekah had from the oracle she consulted, Two
nations are in thy womb; and of the blessing of Isaac, Thy dwelling shall
be the fatness of the earth. We have here, I. Esau's wires, v. 1..5. II. His
remove to Mount Seir, v. 6..8. III. The names of his sons, v. 9..14.
IV. The dukes which descended of his sons, v. 15 .. 19. V. The dukes of
the Horites, v. 20..30. VI. The kings and dukes of Edom, v. 31..43.
Little more is recorded than their names, because the history of those that
were out of the church, (though perhaps it might have been serviceable in po-
litics,) yet would have been of little use in divinity. It is in the church, that
the memorable instances are found of special grace, and special providence ;
for that is the inclosure, the rest is common. This chapter is abridged,
1 Chron. 1. 35, &c.
Here is,
1. Jacob's remove, v. 21. He also, as his fathers, sojourned in
the land of promise as in a strange country, and was not long in a
place. Immediately after the story of Rachel's death, he is here
called Israel, (v. 21, 22.) and not often so, afterward: the Jews
say,
"The historian does him this honour here, because he bore
that affliction with such admirable patience and submission to Pro-
vidence." Note, Those are Israels indeed, princes with God, that
support the government of their own passions. He that has this
rule over his own spirit, is better than the mighty. Israel, a prince
with God, yet dwells in tents; the city is reserved for him in the
other world.
1.
NOW these are the generations of Esau, who
is Edom. 2. wives of the
daughters of Canaan; Adah the daughter of Elon
the Hittite, and Aholibamah the daughter of Anah,
the daughter of Zibeon the Hivite; 3. And Bash-
2. The sin of Reuben; a piece of abominable wickedness it emath, Ishmael's daughter, sister of Nebajoth.
was, that he was guilty of; (v. 22.) that very sin which, the apos- 4. And Adah bare to Esau, Eliphaz; and Bashe-
tle says, (1 Cor. 5. 1.) is not so much as named among the Gen-math bare Reuel. 5. And Aholibamah bare Jeush,
tiles, that one should have his father's wife. It is said to be when
Israel dwelt in that land; as if he were then absent from his family, and Jaalam, and Korah; these are the sons of
which might be the unhappy occasion of these disorders. Though Esau, which were born unto him in the land of
il
perhaps Bilbah was the greater criminal, and, it is probable, was Canaan. 6. And Esau took his wives, and his
abandoned by Jacob for it, yet Reuben's crime was so provoking,
that, for it, he lost his birth-right and blessing, ch. 49. 4. The Sours, and his daughters, and all the persons of his
first-botn is not always the best, nor the most promising. This house, and his cattle, and all his beasts, and
was Reuben's sin, but it was Jacob's affliction; and what a sore all his substance, which he had got in the land of
→
Before Christ 1780.
The Generations of Esau
GENESIS, XXXVI.
15. These
Canaan; and went into the country, from the face | Esau Jeush, and Jaalam, and Korah.
of his brother Jacob. 7. For their riches were were dukes of the sons of Esau: the sons of
more than that they might dwell together; and the Eliphaz the first-born son of Esau; duke Teman.
16. Duke
land wherein they were strangers could not bear duke Omar, duke Zepho, duke Kenaz,
them, because of their cattle. 8. Thus dwelt Esau Korah,
8. Thus dwelt Esau Korah, duke Gatam, and duke Amalek: these are
in mount Seir: Esau is Edom.
the dukes that came of Eliphaz in the land of
Edom; these were the sons of Adah. 17. And
these are the sons of Renel Esau's son; duke
Nahath, duke Zerah, duke Shammah, duke Miz-
zah: these are the dukes that came of Reuel in the
land of Edom; these are the sons of Bashemath
Esau's wife. 18. And these are the sons of Aholi-
bamah Esau's wife; duke Jeush, duke Jaalam,
duke Korah: these were the dukes that came of
Aholibamah the daughter of Anah Esau's wife.
19. These are the sons of Esau, who is Edom, and
these are their dukes.
Observe here,
1. Concerning Esau himself, v. 1. He is called Edom, (and
again, v. 8.) that name by which was perpetuated the remembrance
of the foolish bargain he made, when he sold his birthright for
that red, that red pottage. The very mention of that name is
enough to intimate the reason why his family is turned off with
such a short account. Note, If men do a wrong thing, they must
thank themselves, when it is, long afterward, remembered against
them to their reproach.
2. Concerning his wives, and the children they bare him in the
land of Canaan. He had three wives, and, by them all, but five
sons: many a one has more by one wife. God in his providence
often disappoints those who take indirect courses to build up a
amily; yet here the promise prevailed, and Esau's family was
Quilt up.
||
Observe here, 1. That only the names of Esau's sons and
grandsons are recorded; only their names, not their history; for
it is the church that Moses preserves the records of, not the
record of those that were without. The elders only that lived by
faith, obtained a good report. It is Zion that produces the men
of renown, not Seir, Ps. 87.5. Nor does the genealogy go any
farther than the third and fourth generation, the very names of
all after are buried in oblivion; it is only the pedigree of the
Israelites, who were to be the heirs of Canaan, and of whom were
to come the promised Seed, and the holy Seed, that is drawn out
to any length, as far as there was occasion for it; even of all the
tribes, till Canaan was divided among them, and of the royal line,
till Christ came. 2. That these sons and grandsons of Esau are
called dukes, v.15..19. Probably, they were military com-
manders, dukes, or captains, that had soldiers under them; for
Esau and his family lived by the sword, ch. 27.40. Note, Titles
of honour have been more ancient, out of the church, than in it.
Esau's sons were dukes, when Jacob's sons were but plain shep-
herds, ch. 47.3. This is not a reason why such titles should not
be used among Christians; but it is a reason why men should not
overvalue themselves, or others, for the sake of them. There is
an honour that comes from God, and a name in his house, that is
infinitely more valuable. Edomites may be dukes with men, but
Israelites indeed are made to our God kings and priests. 3. We
may suppose those dukes had numerous families of children and ·
servants, that were their dukedoms. God promised to multiply
Jacob, and to enrich him; yet-Esau increases, and is enriched
first. Note, It is no new thing for the men of this world to be full
of children, and to have their bellies too filled with hid treasure,
Ps. 17.14. God's promise to Jacob began to work late, but the
effect of it remained longer, and it had its complete accomplish-
ment in the spiritual Israei.
||
3. Concerning his remove to mount Seir, which was the country
God had given him for a possession, when he reserved Canaan
for the seed of Jacob. God owns it, long afterward, I gave to||
Esau mount Seir, (Deut. 2. 5. Josh. 24. 4.) which was the reason
why the Edomites must not be disturbed in their possession.
Those that have not a right by promise, such as Jacob had, to
Canaan, may have a very good title by providence, to their
estates, such as Esau had to mount Seir. Esau had begun to
settle among his wives' relations, in Seir, before Jacob came from
Padan-aram, ch.32.3. Isaac, it is likely, had sent him thither,
(as Abraham in his lifetime had sent the sons of the concubines
from Isaac his son into the east country, ch. 25.6.) that Jacob
might have the clearer way made for him in the possession of the
promised land; but, probably, during the life of Isaac, Esau had
still had some effects remaining in Canaan. But, after his death,||
he wholly withdrew to mount Seir, took with him what came to
his share of his father's personal estate, and left Canaan to Jacob;
not only because he had the promise of it, but because he saw
that if they should both continue to thrive as they had begun, ||
here would not be room for both. Thus dwelt Esau in mount
šrir, v.8. Note, Whatever opposition may be made, God's word
will be accomplished, and even those that have opposed it, will
ee themselves, some time or other, under a necessity of yielding
o it, and acquiescing in it. Esau had struggled for Canaan, but
How he tamely retires to mount Seir; for God's counsels shall
ertainly stand, concerning the times before appointed, and the
pounds of our habitation.
$
||
9. And these are the generations of Esau the
ather of the Edomites in mount Seir: 10. These
ere the names of Esau's sons; Eliphaz the son of
Adah the wife of Esau, Reuel the son of Bashemath
the wife of Esau. 11. And the sons of Eliphaz
were Teman, Omar, Zepho, and Gatam, and
Kenaz. 12. And Timna was concubine to Eliphaz
Esau's son; and she bare to Eliphaz Amalek:
these were the sons of Adah Esau's wife. 13. And
these are the sons of Reuel; Nahath, and Zerah,
Shammah, and Mizzah: these were the sons of
Bashemath Esau's wife. 14. And these were the
sons of Aholibamah, the daughter of Anah the
daughter of Zibeon, Esau's wife: and she bare to
VOL. I.
2 N & 20
.
20. These are the sons of Seir the Horite, who
inhabited the land; Lotan, and Shobal, and Zi-
beon, and Anah, 21. And Dishon, and Ezer, and
Dishan: these are the dukes of the Horites, the
children of Seir in the land of Edom. 22. And
the children of Lotan were Hori and Heman; and
Lotan's sister was Timna. 23. And the children
of Shobal were these; Alvan, and Manahath,
and Ebal, Shepho, and Onam. 24. And these
are the children of Zibeon; both Ajah, and Anah:
this was that Anah that found the mules in the
wilderness, as he fed the asses of Zibeon his
}
Before Christ 1729.
The Dukes of Edom,
GENESIS, XXXVI, XXXVII.
father. 25. And the children of Anah were these; Pinon, 42. Duke Kenaz, duke Teman, duke
Dishon, and Aholipamah the daughter of Anah. Mibzar, 43. Duke Magdiel, duke Iram: these
23. And these are the children of Dishon; Hem- be the dukes of Edom, according to their habita-
dan, and Eshban, and Ithran, and Cheran. 27. The tions, in the land of their possession: he is Esau
children of Ezer are these; Bilhan, and Zaavan, the father of the Edomites.
and Achan. 28. The children of Dishan are.
these; Uz, and Haran. 29. These are the dukes
that came of the Horites; duke Lotan, duke Sho-
bal, duke Zibeon, duke Anah, 30. Duke Dishon,
duke Ezer, duke Dishan: these are the dukes
that came of Hori, among their dukes in the land
of Seir.
v.3.
By degrees, it seems, the Edomites wormed out the Horites,
and got full possession of the country, and had a government of
country, and seem to have come to the throne by election, and
their own. 1. They were ruled by kings, who governed the whole
not by lineal descent; so Bishop Patrick observes. These kings
reigned in Edom, before there reigned any king over the children
of Israel, that is, before Moses's time, for he was king in Jeshurun,
God had lately promised Jacob, that hings should come
out of his loins, (ch.35.11.) yet Esau's blood becomes royal long
before any of Jacob's did. Note, In external prosperity and
honour, the children of the covenant are often cast behind, and
those that are out of covenant get the start. The triumphing of
the wicked may be quick, but it is short; soon ripe, and as soon
rotten: while the productions of the promise, though they are
slow, are sure and lasting; at the end it shall speak, and not lie.
We may suppose it a great trial to the faith of God's Israel, to
hear of the pomp and power of the kings of Edem, while they
were bond-slaves in Egypt; but those that look for great things
from God, must be content to wait for them; God's time is the
best time. 2. They were afterward governed by dukes again
here named, who, I suppose, ruled all at the same time in several
places in the country. Either they set up this form of
in conformity to the Horites, who had used it, (v. 29.) or God's
government
providence reduced them to it, as some conjecture, to correct
them for their unkindness to Israel, in refusing them a passage
through their country, Numb. 20.18. Note, When power is
abused, it is just with God to weaken it, by turning it into divers
channels. For the transgression of a land, many are the princes
thereof. Sin brought Edom from kings to dukes, from crowns to
coronets. We read of the dukes of Edom, (Exod. 15.15.) yet,
long afterward, of their kings again.
Lastly, Observe, Mount Seir is called the land of their posses-
and their Canaan was only the land of promise, the Edomites dwelt
v. 43. While the Israelites dwelt in the house of bondage,
in their own habitations, and Seir was in their possession. Note,
The children of this world have their all in hand, and nothing
in hope, (Luke, 16. 25.) while the children of God have their all
in hope, and next to nothing in hand. But, all things considered,
session.
it is better to have Canaan in promise, than mount Seir in pos-
In the midst of this genealogy of the Edomites, here is inserted
the genealogy of the Horites, those Canaanites, or Hittites, (com-
pare ch. 26. 34.) that were the natives of mount Seir. Mention is
made of them, (ck.14.6.) and of their interest in mount Seir,
before the Edomites took possession of it, Deut. 2. 12, 22. This
comes in here, not only to give light to the story, but to be a
standing reflection upon the Edomites for intermarrying with
them, by which, it is probable, they learned their way, and cor-
rupted themselves. Esau having sold his birthright, and lost his
blessing, and entered into an alliance with the Hittites, his posterity
and the sons of Seir are here reckoned together. Note, Those
that treacherously desert God's church, are justly numbered with
those that were never in it; apostate Edomites stand on the same
ground with accursed Horites. Particular notice is taken of one
Anah, who fed the asses of Zibeon his father, (v. 24.) and yet is
called duke Anah, v. 29. Note, Those that expect to rise high should
begin low. An honourable descent should not keep men from an
honest employment, nor a mean employment hinder any man's
preferment. This Anah was not only industrious in his business,
but ingenious too, and successful; for he found mules, or, (as
some read it,) waters, hot-baths, in the wilderness. Those that
are diligent in their business, sometimes find more advantages than
they expected.
||
31. And these are the kings that reigned in the
land of Edom, before there reigned any king over
the children of Israel. 32. And Bela the son of
Beor reigned in Edom: and the name of his city
was Dinhabah. 33. And Bela died, and Jobab
the son of Zerah of Bozrah reigned in his stead.
34. And Jobab died, and Husham of the land of
Temani reigned in his stead. 35. And Husham
died, and Hadad the son of Bedad, who smote
Midian in the field of Moab, reigned in his stead:
and the name of his city was Avith. 36. And
Hadad died, and Samlah of Masrekah reigned in
his stead. 37. And Samlah died, and Saul of
Rehoboth by the river reigned in his stead.
38. And Saul died, and Baal-hanan the son of
Achbor reigned in his stead. 39. And Baal-banan
the son of Achbor died, and Hadar reigned in his
stead; and the name of his city was Pau; and
his wife's name was Mehetabel, the daughter of
Matred, the daughter of Mezahab. 40. And these
are the names of the dukes that came of Esau,
according to their families, after their places, by
their names; duke Timnah, duke Alvah, duke 1.
Jetheth, 41. Duke Ahelibamah, duke Elah, duke1 AND Jacob dwelt in the land wherein his
father was a stranger, in the land of Canaan
·
(Thurs from Jan 1, 1879.)
до
увила
CHAP. XXXVII:
Resumed
July 28,79)
At this chapter, begins the story of Joseph, who, from hence, in every chapter
(but one) to the end of this book, makes the greu est figure. He was Jacob's
eldest son by his beloved wife Rachel, born, as mang eminent men were, of a
mother that had been long barren. His story is so remarkably divided between
his humiliation and his exaltation, that we cannot avoid seeing something of
Christ in it, who was first humbled and then exalted, and, in many instances,
so as to answer the type of Joseph. It also shews the lot of Christians, who
must through many tribulations enter into the kingdom. In this chapter, we
have, I. The malice his brethren bore against him. They hated him, 1. Be-
cause he informed his father of their wickedness, v. 1, 2. 2. Because his father
loved him, v. 3,4. 3. Because he dreamed of his dominion over them, v. 5..11.
II. The mischiefs his brethren designed and did to him. 1. The kind visit ht
made them, gave an opportunity, v. 12..17. 2. They designed to slay him,
but determined to starve him, v. 18..24. 3. They changed their purpose, and
sold him for a slave, v. 25..28. 4. They made their father believe that he was
torn in pieces, v. 29..35. 5. He was sold into Egypt to Potiphar, v.36.
And all this was working together for good.
Before Christ 1729.
The History of Joseph.
GENESIS, XXXVII.
2. These are the generations of Jacob. Joseph,
being seventeen years old, was feeding the flock
with his brethren; and the lad was with the sons
of Billah, and with the sons of Zilpah, his father's
wives: and Joseph brought unto his father their
evil report. 3. Now Israel loved Joseph more
than all his children, because he was the son of
his old age: and he made him a coat of many
colours. 4. And when his brethren saw that their
father loved him more than all his brethren, they
hated him, and could not speak peaceably unto
him.
sheaf arose, and also stood upright; and, behold,
your sheaves stood round about, and made obei-
sance to my sheaf.
sance to my sheaf. 8. And his brethren said unto
him, Shalt thou indeed reign over us? or shalt thou
And they hated
indeed have dominion over us?
him yet the more for his dreams, and for his words.
9. And he dreamed yet another dream, and told it
his brethren, and said, Behold, I have dreamed a
dream more; and, behold. the sun and the moon
and the eleven stars made obeisance to me.
10. And he told it to his father, and to his bre-
thren and his father rebuked him, and said unto
him, What is this dream that thou hast dreamed?
Shall I and thy mother and thy brethren indeed
Come to bow down ourselves to thee to the earth?
11. And his brethren envied him; but his father
observed the saying.
Here,
Moses has no more to say of the Edomites, unless as they
happen to fall in Israel's way; but now applies himself closely to
the story of Jacob's family, These are the generations of Jacob.
His is not a bare barren genealogy as that of Esau, (ch. 36.1.)
but a memorable, useful, history. Here i, 1. Jacob a sojourner
with his father Isaac, who was yet living, v. 1. We shall never be
at home, till we come to heaven. 2. Joseph, a shepherd, feeding
the flock with his brethren, v.2. Though he was his father's 1. Joseph relates the prophetical dreams he had, v. 6,7, 9, 10.
darling, yet he was not bred up in idleness or delicacy. Those Though he was now very young, (about seventeen years old,) yet
do not truly love their children, that do not inure them to busi- he was pious and devout, and well-inclined, and this fitted him for
ness, and labour, and mortification. The fondling of children is God's gracious discoveries of himself to him. Joseph had a great
with good reason commonly called the spoiling of them. Those deal of trouble before him, and therefore God gave him betimes
that are trained up to do nothing are likely to be good for no- this prospect of his advancement, to support and comfort him under
thing. 3. Joseph beloved by his father, (v. 3.) partly for his dear the long and grievous troubles with which he was to be exercised.
mother's sake that was dead, and partly for his own sake, because Thus Christ had a joy set before him, and so have Christians.
he was the greatest comfort of his old age; probably he waited on Note, God has ways of preparing his people beforehand for the
him, and was more observant of him than the rest of his sons; trials which they cannot forsee, but which he has an eye to, in the
he was the son of the ancient, so some; that is, when he was a comforts he furnishes them with. His dreams were, (1.) That
child, he was as grave and discreet as if he had been an old man: his brethren's sheaves all bowed to his, intimating upon what
a child, but not childish. Jacob proclaimed his affection to him, occasion they should be brought to do obeisance to him, namely,
by dressing him finer than the rest of his children; he made him in seeking to him for corn; their empty sheaves should bow to his
a coat of divers colours, which, probably, was significant of further full one. (2.) That the sun, and moon, and the. eleven stars, did
honours intended him. Note, Though those children are happy, obeisance to him, v. 9. Joseph was more of a prophet than a
that have that in them which justly recommends them to their politician, else he would have kept this to himself, when he could
parents' particular love, yet it is the prudence of parents not to not but know that his brethren did already hate him, and that
make a difference between one child and another, unless there be this would but the more exasperate them. But if he told it in his
a great and manifest cause given for it by the children's dutiful-simplicity, yet God directed it for the mortification of his brethren.
ness or undutifulness; paternal government must be impartial, Observe, Joseph dreamed of his preferment, but did not dream of
and managed with a steady hand. 4. Joseph hated by his brethren, his imprisonment. Thus many young people, when they are setting
(1.) Because his father loved him; when parents make a dif- out in the world, think of nothing but prosperity and pleasure, and
ference, children soon take notice of it, and it often occasion feuds never dream of trouble.
and quarrels in families. (2.) Because he brought to his father 2. His brethren take it very ill, and are more and more enraged
See here,
their evil report. Jacob's sons did that, when they were from against him, (v.8.) Shalt thou indeed reign over us?
under his eye, which they durst not have done, if they had been (1.) How truly they interpreted his dream, that he should reign
at home with him; but Joseph gave his father an account of their over them."
over them. They become the expositors of his dream, who were
bad carriage, that he might reprove and restrain them; aot as a enemies to the accomplishment of it, as in Gideon's story; (Judg.
malicious tale-bearer, to sow discord, but as a faithful brother, 7. 13, 14.) they perceived that he spake of them, Matth. 21. 45.
who, when he durst not admonish them himself, represented their The event exactly answered to this interpretation, ch. 42.6, &c.
faults to one that had authority to admonish them. Note, [1.] It (2.) How scornfully they resented it; "Shalt thou, that art but
||
is common for friendly monitors to be looked upon as enemies. one, reign over us, that are many? Thou, that art the youngest,
They that hate to be reformed, hate those that would reform them, over us that are elder?" Note, The reign and dominion of Jesus
Prov. 9.8. [2.] It is common for those that are beloved of God, Christ, our Joseph, have been, and are, striven against, by a carnal
to be hated by the world; whom heaven blesses, hell curses; and unbelieving world, who cannot endure to think that this man
those whom God speaks comfortably to, wicked men will not speak | should reign over them. The dominion also of the upright, in the
peaceably to. It is said here of Joseph, the lad was with the sons morning of the resurrection, is thought of with the utmost disdain.
of Bilhah; some read it, and he was servant to them, they made 3. His father gives him a gentle rebuke for it, yet observes the
him their drudge.
saying, v. 10, 11. Probably, he checked him for it, to lessen the
offence which his brethren would be apt to take at it, yet he took
notice of it more than he seemed to do: he insinuated that it was
but an idle dream, because his mother was brought in, who had
been dead some time since; whereas the sun, moon, and eleven
stars, signify no more than the whole family that should have a
dependence upon hire, and be glad to be beholden to him. Note,
The faith of God's people in God's promises is often sorely shaken
||
A
5. And Joseph dreamed a dream, and he told
it his brethren: and they hated him yet the more.
6. And he said unto them, Hear, I pray you, this
dream which I have dreamed: 7. For, Behold,
we were binding sheaves in the field, and, lo, my
Before Christ 1729.
The History of Joseph.
GENESIS, XXXVII.
by their misunderstanding of the promises, and then suggesting
the improbabilities that attend the performance. But God is
doing his own work, and will do it, whether we understand him
aright or no. Jacob, like Mary, (Luke, 2. 51.) kept these sayings
in his heart, and, no doubt, remembered them long afterward,
when the event answered to the prediction.
V
worthy, Joseph was sent by his father to Shechem, to see whether
his brethren were well there, and whether the country had not risen
upon them, and destroyed them, in revenge of their barbarous
murder of the Shechemites, some years before. But Joseph, not
finding them there, went to Dothan, which shewed that he under-
took this journey, not only in obedience to his father, (for then he
might have returned, when he missed them at Shechem, having
done what his father bid him,) but out of love to his brethren;
and therefore he sought diligently, till he found them. Thus let
brotherly love continue, and let us give proofs of it.
II. The bloody and malicious plot of his brethren against him,
who rendered good for evil, and, for his love, were his adversaries.
Observe, 1. How deliberate they were in the contrivance of this
him, v. 18. It was not in a heat, or upon a sudden provocation,
when they saw him off, they against
that they thought to slay him, but from malice prepense, and in
cold blood. Note, Whosoever hateth his brother is a murderer;
for he will be one, if he have an opportunity, 1 John, 3.15. Malice
is a most mischievous thing, and is in danger of making bloody
work where it is harboured and indulged. The more there is of
a project and contrivance in a sin, the worse it is; it is bad to do
evil, but worse to devise it. 2. How cruel they were in their de-
sign; nothing less than his blood would satisfy them, Come, and let
us slay him, v. 20. Note, The old enmity hunts for the precious life.
They are the bloody-thirsty, that hate the upright, (Prov. 29. 10.)
and it is the blood of the saints that the harlot is drunk with.
3. How scornfully they reproached him for his dreams; (v. 19.)
This dreamer cometh, and, (v. 20.) We shall see what will become
of his dreams. This shews what it was that fretted and enraged
them; they could not endure to think of doing obeisance to him,
that was it which they were plotting to prevent by the murder of
him. Note, Men that fret and rage at God's counsels, are impiously
aiming to defeat them; but they imagine a vain thing, Ps. 2.1..3.
God's counsels will stand. 4. How they agreed to keep one
another's counsel, and to cover the murder with a lie; We will say
some evil beast hath devoured him; whereas they were worse than
the most evil beasts, being now engaged in consultation to devour
him; for evil beasts prey not on those of their own kind, but these
were tearing a piece of themselves.
III. Reuben's project to deliver him, v. 21, 22. Note, God can
raise up friends for his people, even among their enemies: for he
has all hearts in his hands. Reuben, of all the brothers, had
most reason to be jealous of Joseph, for he was the first-born, and
so entitled to those distinguishing favours which Jacob was con-
ferring on Joseph; yet he proves his best friend. Reuben's temper
seems to have been soft and effeminate, which had betrayed him
to the sin of uncleanness; while the temper of the two next brothers,
Simeon and Levi, was fierce, which betrayed them to the sin of
murder, a sin which Reuben startled at the thought of. Note,
Our natural constitution should be guarded against those sins to
which it is most inclinable, and improved (as Reuben's here) against
Reuben made a proposal
those sins to which it is most averse.
which they thought would effectually answer their intention of
destroying Joseph, and yet which he designed should answer his
intention of rescuing Joseph out of their hands, and restoring him
to his father, probably, hoping thereby to recover his father's
favour, which he had lately lost; but God overruled all to serve
his own purpose of making Joseph an instrument to save much
people alive.
12. And his brethren went to feed their father's
flock in Shechem. 13. And Israel said unto
Joseph, Do not thy brethren feed the flock in
Shechem? come, and I will send thee unto them.
And he said to him Here am I.) 14. And he said
to him, Go, I pray thee, see whether it be well with
thy brethren, and well with the flocks; and bring
me word again. So he sent him out of the vale of
Hebron, and he came to Shechem. 15. And
a certain man found him, and, behold, he was
wandering in the field and the man asked him,
saying What seekest thou? 16. And he said, I seek
my brethren: tell me, I pray thee, where they feed
their flocks. 17. And the man said, They are
departed hence; for I heard them say, Let us go
to Dothan. And Joseph went after his brethren,
18. And when they
and found them in Dothan.
saw him afar off, even before he came near unto
them, they conspired against him to slay him.
19. And they said one to another, Behold, this
dreamer cometh. 20. Come now therefore, and
let us slay him, and cast him into some pit, and
we will say, Some evil beast hath devoured him:
and we shall see what will become of his dreams.
21. And Reuben heard it, and he delivered him
out of their hands; and said, Let us not kill him.
22. And Reuben said unto them, Shed no blood,
but cast him into this pit that is in the wilderness,
and lay no hand upon him; that he might rid
him out of their hands, to deliver him to his father
again.
Here is,
I. The kind visit which Joseph, in obedience to his father's
command, made to his brethren, who were feeding the flocks at
Shechem, many miles off. Some suggest that they went thither
on purpose, expecting that Joseph would be sent to see them, and
that then they should have an opportunity to do him a mischief.
However, Joseph and his father had both of them more of the
innocence of the dove than of the wisdom of the serpent; else he
had never come thus into the hands of those that hated him: but
God designed it all for good. See in Joseph an instance, 1. Of||
dutifulness to his father; though he was his father's darling, yet
he was made, and was willing to be, his father's servant. How
readily does he wait his father's orders! Here am I, v. 13. Note,
Those children that are best beloved by their parents, should be most
obedient to their parents; and then their love is well-bestowed,
and well returned. 2. Of kindness to his brethren; though he
knew they hated him, and envied him, yet he made no objections
against his father's commands, either from the distance of the
piace, or the danger of the journey, but cheerfully embraced the
opportunity of shewing his respect to his brethren. Note, It is a
very good lesson, though it is hard y learnt, and rarely practised,
to love those that hate us: if ou, relations do not their duty to us,
ye! we must not be wanting in ir duty to them. This is thank-
w
Joseph was here a type of Christ; though he was the beloved
Son of his Father, and hated by a wicked world, yet the Father
sent him out of his bosom to visit us in great humility and love;
he came from heaven to earth, to seek and save us, yet then
malicious plots were laid against him; he came to his own, and
his own not only received him not, but consulted, This is the heir,
come let us kill him; Crucify him, crucify him. This he submitted
to, in pursuance of his design to redeem and save us.
23. And it came to pass, when Joseph was come
unto his brethren, that they stript Joseph out of
Before Christ 1729.
GENESIS, XXXVII.
The History of Joseph.
IV. They sold him; a caravan of merchants very opportunely
passed by; (Providence so ordering it;) and Judah made the
motion, that they should sell Joseph to them, to be carried, far
enough off, into Egypt, where, in all probability, he would be lost,
and never heard of more. 1. Judah moved it in compassion to
Joseph, (v. 26.) "what profit is it, if we slay our brother? It
will be less guilt, and more gain, to sell him." Note, When we
are tempted to sin, we should consider the unprofitableness of it.
It is what there is nothing to be got by. 2. They acquiesced in
it, because they thought, that, if he were sold for a slave, he would
never be a lord, if sold into Egypt, would never be their lord; yet
all this was working towards it. Note, The wrath of man shall
praise God, and the remainder of wrath he will restrain, Ps.76.10.
Joseph's brethren were wonderfully restrained from murdering him,
and their selling him as wonderfully turned to God's praise: as
Joseph was sold, by the contrivance of Judah, for twenty pieces of
silver, so was our Lord Jesus for thirty, and by one of the same
name too, Judas.
·
$
his coat, his coat of many colours that was on
hin; 24. And they took him, and cast him into a
pit and the pit was empty, there was no water in
it.
25. And they sat down to eat bread and they
lifted up their eyes and looked, and, behold, a
company of Ishmeelites came from Gilead, with
their camels bearing spicery and balm and myrrh,
going to carry it down to Egypt. 26. And Judah
said unto his brethren, What profit is it if we slay
our brother, and conceal his blood? 27. Come
and let us sell him to the Ishmeelites, and let not
our hand be upon him; for he is our brother, and
our flesh. And his brethren were content.
28. Then there passed by Midianites merchant-
men; and they drew and lifted up Joseph out of
the pit, and sold Joseph to the Ishmeelites for
twenty pieces of silver: and they brought Joseph
into Egypt. 29. And Reuben returned unto the
pit; and, behold, Joseph was not in the pit; and
he rent his clothes. 30. And he returned unto
his brethren, and said, The child is not; and I,
Whither shall I go?
Reuben (it seems) was gone away from his brethren, when they
sold Joseph, intending to come round some other way to the pit,
and to help Joseph out of it, and return him safe to his father;
this was a kind project, but, if it had taken effect, what had become
of God's purpose concerning his preferment in Egypt? Note,
There are many devices in man's heart, many devices of the ene-
mies of God's people to destroy them, and of their friends to help
them, which perhaps are both disappointed, as these here; but
the counsel of the Lord, that shall stand. Reuben thought himseif
undone, because the child was sold; I, whither shall I go? v. 3C.
He being the eldest; his father would expect from him an accouït
of him; but it proved that they had all been undone, if he had
not been sold.
We have here the execution of their plot against Joseph.
I. They stript him: each striving to seize the envied coat of
many colours, v. 23. Thus, in imagination, they degraded him
from the birthright, which perhaps this was the badge of, grieving
him, affronting their father, and making themselves sport, while
they insulted over him, "Now, Joseph, where is thy fine coat?"
Thus our Lord Jesus was stript of his seamless coat, and thus his
suffering saints have first been industriously divested of their pri-
vileges and honours, and then made the off-scouring of all things.
II. They went about to starve him; throwing him into a dry
pit, to perish there with hunger and cold, so cruel were their
tender mercies, ". 24. Note, Where envy reigns, pity is banished,
and humanity itself is forgotten, Prov. 27.4. So full of deadly
poison is malice, that the more barbarous any thing is, the more
grateful it is. Now Joseph begged for in the anguish of
his soul, (ch.42.21.) entreated, by all imaginable endearments,
that they would be content with his coat, and spare his life; he
pleads innocence, relation, affection, submission; he weeps, and
makes supplication, but all in vain; Reuben only relents and
intercedes for him, ch.42. 22, But he cannot prevail to save
Joseph from the horrible pit, in which they resolve he shall die
by degrees, and be buried alive. Is this he to whom his brethren
must do obeisance? Note, God's providences often seem to con-
tradict his purposes, even then when they are serving them, and
working at a distance toward the accomplishment of them.
III. They slighted him when he was in distress, and were not
grieved for the affliction of Joseph; for when he was pining away
in the pit, bemoaning his own misery, and, with a languishing cry,
calling to them for pity, they sat down to eat bread, v. 25. 1. They
felt no remorse of conscience for the sin; if they had, it would
have spoiled their appetite for their meat, and the relish of it.
Note, A great force put upon conscience commonly stupifies it,
and, for the time, deprives it both of sense and speech. Daring
sinners are secure ones: but the consciences of Joseph's bre-
thren, though asleep now, were roused long afterward, ch. 42. 21.
2. They were now pleased to think how they were freed from
the fear of their brother's dominion over them, and that, on the
contrary, they had turned the wheel upon him. They made
Merry over him, as the persecutors over the two witnesses that
had tormented them, Rev. 11.10. Note, Those that oppose God's
counsels, may possibly prevail so far as to think they have gained
their point, and yet be deceived.
31. And they took Joseph's coat, and killed a
kid of the goats, and dipped the coat in the blood;
32. And they sent the coat of many colours, and
they brought it to their father; and said, This
have we found: know now whether it be thy son's
coat or no. 33. And he knew it, and said, It is
my son's coat; an evil beast hath devoured him;
Joseph is without doubt rent in pieces. 34. And
Jacob rent his clothes, and put sackcloth upon
his loins, and mourned for his son many days.
35. And all his sons and all his daughters rose ap
to comfort him; but he refused to be comforted;
and he said, For I will go down into the grave
unto my son mourning Thus his father wept for
him. 36. And the Midianites sold him into Egyot
unto Potiphar, an officer of Pharaoh's, and captain
of the guard.
Joseph would soon be missed, great inquiry would be made for
him, and therefore his brethren have a further design, to make the
world believe that Joseph was torn in pieces by a wild beast; and
this they did,
I. To clear themselves, that they might not be suspected to have
done him any mischief. Note, We have all learned of Adam to
cover our transgression, Job, 31.33. When the devil has taught
men to commit one sin, he then teaches them to conceal it with
another; theft and murder, with lying and perjury; but he that
covers his sin shall not prosper long. Joseph's brethren kept
their own and one another's counsel for some time, but their
villany came to light at last, and it is here published to the world,
and the remembrance of it transmitted to every age.
II. To grieve their good father; it seems designed by them on
purpose to be avenged upon him for his distinguishing love of
Joseph: it was contrived on purpose to create the utmost vexation
to him; they sent him Joseph's coat of many colours, with one
Before Christ 1717.
GENESIS, XXXVII, XXXVIII.
Judah's Profligacy.
I
colour more than it had had, a bloody colour, v. 32. They pre- ||
tend they had found it in the fields, and Jacob himself must be
scornfully asked, Is this thy son's coat? Now the badge of his
honour is the discovery of his fate; and it is rashly inferred, from
the bloody coat, that Joseph, without doubt, is rent in pieces.
Love is always apt to fear the worst concerning the person loved;
there is a love that casteth out fear, but that is a perfect love.
Now, let those that know the heart of a parent suppose the agonies
of poor Jacob, and put their souls into his soul's stead. How
strongly does he represent to himself the direful idea of Joseph's
misery! Sleeping or waking, he imagines he sees the wild beasts
setting upon Joseph; thinks he hears his piteous shrieks, when 1.
the lion roared against him; makes himself tremble and grow chill,
many a time, when he fancies how the beasts sucked his blood,
tore him limb from limb, and left no remains of him, but the coat
of many colours, to carry the tidings. And, no doubt, it added
no little to the grief, that he had exposed him, by sending him,
and sending him all alone, on this dangerous journey, which proved
so fatal to him. This cuts him to the heart, and he is ready to look
upon himself as an accessory to the death of his son.
<<
">
Now, 1. Endeavours were used to comfort him; his sons basely
pretended to do it, (v. 35.) but miserable hypocritical comforters
were they all.
Had they really desired to comfort him, they
might easily have done it, by telling him the truth, Joseph is
alive, he is indeed sold into Egypt, but it will be an easy thing to
send thither and ransom him. This would have loosed his sack-
cloth, and girded him with gladness presently. I wonder their
countenance's did not betray their guilt, and with what face they
could pretend to condole with Jacob on the death of Joseph, when
they knew he was alive. Note, The heart is strangely hardened
by the deceitfulness of sin.
But, 2. It was all in vain; Jacob refused to be comforted, v. 35.
He was an obstinate mourner, resolved to go down to the grave
mourning it was not a sudden transport of passion, like that of
David, Would God I had died for thee, my son, my son! But, like
Job, he hardened himself in sorrow. Note, (1.) Great affection
to any creature does but prepare for so much the greater affliction,
when it is either removed from us, or imbittered to us; inordinate
love commonly ends in immoderate grief; as much as the sway
of the pendulum throws one way so much it will throw the other
way. (2.) Those consult neither the comfort of their souls, nor
the credit of their religion, that are determined to sorrow upon
any occasion whatsoever; we must never say, "We will go to our
grave mourning," because we know not joyful Provi-
dence may yet reserve for us, and it is our wisdom and duty to
accommodate ourselves to Providence. (3.) We often perplex
ourselves with imaginary troubles; we fancy things worse than
they are, and then afflict ourselves more than we need some-
times there needs no more to comfort us, than to undeceive us:
it is good to hope the best.
Lastly. The Ishmaelites and Midianites having bought Joseph
only to make their markets of him, here we have him sold again,
(with gain enough to the merchants, no doubt,) to Potiphar, v. 36.
Jacob was lamenting the loss of his life; had he known all, he
would have lamented, though not so passionately, the loss of his
liberty. Shall Jacob's free-born son exchange the best robe of ||
his family for the livery of an Egyptian lord, and all the marks of
servitude? How soon was the land of Egypt made a house of
bondage to the seed of Jacob! Note, It is the wisdom of parents
not to bring up their children too delicately, because they know
not what hardships and mortifications Providence may reduce
them to before they die. Jacob little thought that ever his
beloved Joseph should be thus bought and sold for a servant.
**
praise, ch. 49. 8. But God will shew that his choice is of grace, and not of
merit, and that Christ came into the world to save sinners, even the chief, ans
is not ashamed, upon their repentance, to be allied to them. Also, that the
worth and worthiness of Jesus Christ are personal, of himself, and not derived
from his ancestors; humbling himself to be made in the likeness of sinftt
flesh, he was pleased to descend from some that were infamous. How little
reason had the Jews, who were so called from this Judah, to boast, as they did,
that they were not born of fornication! John, 8. 41. We have in this chap
ter, I. Judah's marriage and issue, and the untimely death of his two eldest
sons, v.1..11. II. Judah's incest with his daughter-in-law Tamar, without
his knowing it, v. 12..23. III. His confusion, when it was discovered,
*. 24..26. IV. The birth of his twin sons, in whom his family was built up,
v. 27..30.
CHAP. XXXVIII.
This chapter gives us an account of Judah and his family, and such an account it
is, that one would wonder that, of all Jacob's sons, our Lord should spring
out of Judalı, Heb.7.14. If we were to form a character of him by this
story here, we should not say. Judah, thou art he whom thy brethren shall
ND it came to pass at that time, that Judah
went down from his brethren, and turned
in to a certain Adullamite, whose name was Hirah.
2. And Judah saw there a daughter of a certain
Canaanite, whose name was Shuah; and he took
her, and went in unto her. 3. And she conceived,
and bare a son; and he called, his name Er.
4. And she conceived again, and bare a son; and
she called his name Onan. 5. And she yet again
conceived, and bare a son; and called his name
Shelah: and he was at Chezib, when she bare him.
C. And Judah took a wife for Er his first-born,
whose name was Tamar. 7. And Er, Judah's
first-born, was wicked in the sight of the LORD;
and the LORD slew him. 8. And Judah said unto
Onan, Go in unto thy brother's wife, and marry
her, and raise up seed to thy brother. 9. And
Onan knew that the seed should not be his; and
it came to pass, when he went in unto his brother's
wife, that he spilled it on the ground, lest that he
should give seed to his brother. 10. And the
thing which he did displeased the LORD: where-
fore he slew him also. 11. Then said Judah to
Tamar his daughter-in-law, Remain a widow at
thy father's house, till Shelah my son be grown:
for he said, Lest peradventure he die also, as his
brethren did. And Tamar went and dwelt in her
father's house.
Here is,
·
I. Judah's foolish friendship with a Canaanite-man; he went
down from his brethren; and withdrew for a time from their
society, and his father's family, and got to be intimately ac-
quainted with one Hirah, an Adullamite, v.1. It is computed
that he was not much above fifteen or sixteen years of age, an
easy prey to the tempter. Note, When young people, that have
been well 'educated, begin to change their company, they will
soon change their manners, and lose their good education. They
that go down from their brethren, that despise and forsake the
society of the seed of Israel, and pick up Canaanites for their
companions, are going down the hill apace. It is of great con-
sequence to young people to choose proper associates; for these
they will imitate, study to recommend themselves to, and, by their
opinion of them, value themselves: an error in this choice is often
fatal.
II. His foolish marriage with a Canaanite woman; a match
made, not by his father, who, it should seem, was not consulted,
but by his new friend Hirah, v.2. Many have been drawn inte
marriages, scandalous and pernicious to themselves and theit
families, by keeping bad company, and growing familiar with bad
Let young
people: one wicked league entangles men in another.
people be admonished by this, to take their good parents for their
Before Christ 1717.
Judah's Profligacy.
GENESIS, XXXVIII.
best friends, and to be advised by them, and not by flatterers, who || bracelets, and thy staff that is in thine hand. And
wheedle them, to make a prey of them.
III. His children by this Canaanite, and his disposal of them. he gave it her, and came in unto her, and she con-
ceived by him. 19. And she arose, and went away,
and laid by her vail from her, and put on the gar-
ments of her widowhood. 20. And Judah sent the
kid by the hand of his friend the Adullamite, to re-
Three sons he had by her, Er, Onan, and Shelah. It is probable
that she embraced the worship of the God of Israel, at least, in pro-
fession, but, for aught that appears, there was little of the fear of
God in the family. Judah married too young, and very rashly; he
also married his sons too young, when they had neither wit nor
grace to govern themselves, and the consequences were very bad.ceive his pledge from the woman's hand, but he
found her not. 21. Then he asked the men of that
place, saying, Where is the harlot, that was openly
by the way-side? And they said, There was no
harlot in this place. 22. And he returned to Judah,
and said, I cannot find her; and also the men of
the place said, that there was no harlot in this
place. 23. And Judah said, Let her take it to her,
Test we be ashamed behold, I sent this kid, and
thou hast not found her.
1. His first-born, Er, was notoriously wicked, he was so in the
sight of the Lord, that is, in defiance of God and his law; or, if
perhaps he was not wicked in the sight of the world, he was so in
the sight of God, to whom all men's wickedness is open; and what
came of it? Why, God cut him off presently, (v. 7.) The Lord
slew him. Note, Sometimes God makes quick work with sinners,
and takes them away in his wrath, when they are but just setting
out in a wicked course of life.

2. The next son, Onan, was, according to the ancient usage,
married to the widow, to preserve the name of his deceased bro-
ther that died childless. Though God had taken away his life for
his wickedness, yet they were solicitous to preserve his memory;
and their disappointment therein, through Onan's sin, was a further It is a very ill-favoured story that is here told concerning Judah;
punishment of his wickedness. The custom of marrying the bro- || one would not have suspected such folly in Israel. Judah had
ther's widow was afterward made one of the laws of Moses, Deut. | buried his wife; and widowers have need to stand upon their guard
25. 5. Onan, though he consented to marry the widow, yet, to|| with the utmost caution and resolution against all fleshly lusts.
the great abuse of his own body, of the wife that he had married, He was unjust to his daughter-in-law, either through negligence
and of the memory of his brother that was gone, he refused to or design, in not giving her his surviving son, and this exposed her
raise up seed unto his brother, as he was in duty bound. This was
to temptation.
so much the worse, because the Messiah was to descend from Judah,
and had he not been guilty of this wickedness, he might have had
the honour of being one of his ancestors. Note, Those sins that
dishonour the body and defile it, are very displeasing to God, and
evidences of vile affections.
I. Tamar wickedly prostituted herself as a harlot to Judah, that
if the son might not, the father might, raise up seed to the de-
ceased. Some excuse this, by suggesting that though she was a
Canaanite, yet she had embraced the true religion, and believed
the promise made to Abraham and his seed, particularly that of
the Messiah, who was to descend from the loins of Judah, and that
she was therefore thus earnestly desirous to have a child by one of
that family, that she might have the honour, or, at least, stand fair
for the honour, of being the mother of the Messiah. And if this
was indeed her desire, it had its success; she is one of the four
women particularly named in the genealogy of Christ, Matth. 1. 3.
Her sinful practice was pardoned, and her good intention was
accepted; which magnifies the grace of God, but will by no means
be admitted to justify or encourage the like. Bishop Patrick
thinks it probable that she hoped Shelah, who was by right her
husband, might have come along with his father, and that he
might have been allured to her embraces. There was a great
1. She took an op-
deal of plot and contrivance in Tamar's sin.
with his sheep-shearers. Note, Times of jollity often prove times
for it, when Judas had a time of mirth and feasting
of temptation, particularly to the sin of uncleanness; when men
are fed to the full, the reins are apt to be let loose. 2. She exposed
herself as a harlot in an open place, v. 14. Those that are, and
seem, it was the custom of harlots, in those times, to cover their
would must be keepers at home, Tit. 2. 5. It should
faces, that, though they were not ashamed, yet they might seem
to be so. The sin of uncleanness did not then go so bare-faced as
it does now.
3. Shelah, the third son, was reserved for the widow, (v. 11.)
yet with a design that he should not marry so young as his brothers
had done, lest he die also. Some think that Judah never intended
to marry Shelah to Tamar, but unjustly suspected her to have
been the death of her two former husbands, (whereas it was their
own wickedness that slew them,) and then sent her to her father's
house, with a charge to remain a widow. If so, it was an inex-
cusable piece of prevarication that he was guilty of; however,
Tamar acquiesced for the present, and waited the issue.
7
12. And in process of time the daughter of Shuah
Judah's wife died; and Judah was comforted, and
went up unto his sheep-shearers to Timnath, he and
his friend Hirah the Adullamite. 13. And it was
told Tamar, saying, Behold, thy father in law goeth
up to Timnath to shear his sheep. 14. And she
put her widow's garments off from her, and covered
her with a vail, and wrapped herself, and sat in an
open place, which is by the way to Timnath; for
she saw that Shelah was grown, and she was not
given unto him to wife. 15. When Judah saw
her, he thought her to be an harlot; because she had
covered her face. 16. And he turned unto her by
the way, and said, Go to, I pray thee, let me come
in unto thee; for he knew not that she was
daughter in law. And she said, What wilt
give me, that thou mayest come in unto me?
And he said, I will send thee a kid from the flock.
And she said, Wilt thou give me a pledge, till thou
send it? 18. And he said, What pledge shall I
give thee?
And she said, Thy signet, and thy
II. Judah was taken in the snare, and though it was ignorantly
that he was guilty of incest with his daughter-in-law, (not knowing
who she was,) yet he was wilfully guilty of fornication; whoever she
was, he knew she was not his wife, and therefore not to be touched :
nor was his sin capable, in the least, of such a charitable excuse as
histion possibly might be good. Observe, 1. Judah's sin began in the
some make for Tamar, that though the action was bad, the inten-
thou on possibly might be good. Observe, 1. Judah's sin began in the
eye; (v.
v. 15.) he saw her. Note, Those have eyes and hearts full
17. of adultery, (as it is, 2 Pet. 2. 14.) that catch at every bait that pre-
sents itself to them, and are as tinder to every spark. We
have need to make a covenant with our eyes, and to turn them
from beholding vanity, lest the eye infect the heart. 2. It added
to the scandal, that the hire of a harlot (than which nothing is
more infamous) was demanded. offered, and accepted; a kid from
Before Christ 1714.
GENESIS, XXXVIII, XXXIX. The Birth of Pharez and Zaral.
the flock, a goodly price at which her chastity and honour were
valued! Nay, had the consideration been thousands of rams, and
ten thousand rivers of oil, it had not been a valuable considera-
tion. The favour of God, the purity of the soul, the peace of
conscience, and the hope of heaven, are too precious to be
exposed to sale at any such rates; the topaz of Ethiopia cannot
qual them what are those profited that lose their souls to gain
the world? 3. It turned to the reproach of Judah, that he left
his jewels in pawn for a kid. Note, Fleshly lusts are not only
brutish, but sottish, and ruining to men's secular interests. It is
plain that whoredom, as well as wine, and new wine, takes away
the heart first, else it would never take away the signet and the
bracelets.
therefore, her being with child by another was looked upon as an
injury and reproach to Judah's family; Bring her forth therefore,
says Judah, the master of the family, and let her be burnt; not
burnt to death, but burnt in the cheek or forehead, stigmatized
for a harlot. This seems probable, v. 24. Note, It is a common
thing for men to be severe against those very sins in others, which
yet they allow themselves in; and so, in judging others, they con-
demn themselves, Rom. 2.1.-14. 22. If he designed that she
should be burnt to death, perhaps, under pretence of zeal against
the sin, he was contriving how to get rid of his daughter-in-law,
being loath to marry Shelah to her. Note, It is a common thing,
but a very bad thing, to cover malice against men's persons with
a shew of zeal against their vices.

III. He lost his jewels by the bargain; he sent the kid, accord-
ing to his promise, to redeem his pawn, but the supposed harlot
could not be found. He sent it by his friend, (who was indeed
his back friend, because he was aiding and abetting in his evil
deeds,) the Adullamite, who came back without the pledge. It
is a good account (if it be but true) of any place, which they
here gave, that there is no harlot in this place; for such sinners
are the scandals and plagues of any place. Judah sits down,
content to lose his signet and his bracelets, and forbids his friend
to make any further inquiry after them, giving this reason, lest we
be shamed, v. 23. Either, 1. Lest his sin should come to be
known publicly, and be talked of. Fornication and all uncleanness
have ever been looked upon as scandalous things, and the re-
proach and shame of those that are convicted of them. Nothing
will make those blush, that are not ashamed of these. Or, 2. Lest
he should be laughed at as a fool, for trusting a strumpet with his
signet and his bracelets. He expresses no concern about the sin,
to get that pardoned, only about the shame to prevent that. Note,
There are many who are more solicitous to preserve their repu-
tation with men, than to secure the favour of God and a good
conscience; lest we be shamed, goes further with them, than lest
we be damned.
24. And it came to pass about three months
after, that it was told Judah, saying, Tamar thy
daughter-in-law hath played the harlot; and also,
behold, she is with child by whoredom. And Judah
said, Bring her forth, and let her be burnt
25. When she was brought forth, she sent to her
father-in-law, saying, By the man, whose these
are, am I with child and she said, Discern, I pray
thee, whose are these, the signet, the bracelets,
and staff. 25. And Judah acknowledged them, and
said, She hath been more righteous than I; because
that I gave her not to Shelah my son. And he knew
her again no more. 27. And it came to pass in
27. And it came to pass in
the time of her travail, that, behold, twins were in
her womb. 28. And it came to pass, when she
travailed, that the one put out his hand: and the
midwife took and bound upon his hand a scarlet
thread, saying, This came out first. 29. And it
came to pass, as he drew back his hand, that, be-
hold, his brother came out and she said, How hast
thou broken forth? this breach be upon thee: there-
fore his name was called Pharez. 30. And afterward
came out his brother, that had the scarlet thread
upen his hand and his name was called Zarah.
·
་
Here is,
1. Judah's rigour against Tamar, when he heard she was an
adulteress; she was. in the eye of the law, Shelah's wife, and,
Co
II. Judah's shame, when it was made to appear that he was the
adulterer; she produced the ring and the bracelets in court, which
justified the fathering of the child upon Judah, v. 25, 26. Note,
The wickedness that has been most secretly committed and most
industriously concealed, yet sometimes is strangely brought to
light, to the shame and confusion of those who have said, No eye
sees. A bird of the air may carry the voice; however, there is a
discovering day coming, when all will be laid open. Some of the
Jewish writers observe, that as Judah had said to his father, See,
is this thy son's coat? (ch.37.32.) so it was now said to him,
See, are these thy signet and bracelets?" Judah, being convicted
by his own conscience, 1. Confesses his sin, She has been more
righteous than I. He owns that a perpetual mark of infamy
should be fastened rather upon him, who had been so much
accessary to it. Note, Those offenders ought to be treated with
the greatest tenderness, to whom we have any way given occa-
sion of offending. If servants purloin, and their masters, by
withholding from them what is due, tempt them to it, they ought
to forgive them. 2. He never returned to it again; he knew her
again no more. Note, Those do not truly repent of their sins, that
do not forsake them.
III. The building up of Judah's family hereby, notwithstanding,
in the birth of Pharez and Zarah, from whom descended the
most considerable families of the illustrious tribe of Judah. It
should seem, the birth was hard to the mother, by which she was
corrected for her sin. The children also, like Jacob and Esau,
struggled for the birthright, and Pharez got it, who is ever named
first, and from him Christ descended. He had his name from his
which is applicable to those that sow discord, and create distance,
breaking forth before his brother; This breach be upon thee,
between brethren. The Jews, as Zarah, bade fair for the birth-
right, and were marked with a scarlet thread, as those that came
out first; but the Gentiles, like Pharez, as a son of violence, got
start of them, by that violence which the kingdom of heaven
suffers, and attained to the righteousness which the Jews came
short of. Yet, when the fulness of time is come, all Israel shall
be saved. Both these sons are named, in the genealogy of our
Saviour, (Matth. 1.3.) to perpetuate the story, as an instance of
the humiliation of our Lord Jesus. Some observe, that the four
eldest sons of Jacob fell under very foul guilt. Reuben and
Judah under the guilt of incest, Simeon and Levi under the guilt
of murder; yet they were patriarchs; of Levi came the priests,
of Judah the kings and Messiah; thus they became examples of
repentance, and monuments of pardoning mercy.
CHAP. XXXIX.
✓
At this chapter, we return to the story of Joseph. We have him here, I. A ser-
vant, a slave in Potiphar's house, (v. 1.) and yet there greatly honoured and
favoured, 1. Ey the providence of God, which made him, in effect, a master,
v. 2..6. 2. By the grace of God, which made him more than a conqueror
over a strong temptation to uncleanness, v.7..12. II. We have him herc
a sufferer, falsely accused, (v. 13..18.) imprisoned, (v.19,20.) and yet his
imprisonment made him both honourable and comfortable, by the tokens of
God's special presence with him, v.21..23. And herein Joseph was a type
of Christ, who took upon hum the form of a servant, and yet then did that
which made it evident that God was with him, who was tempted by Satan,
but overcame the temptation, who was falsely accused and bound, and yet had
all things committed to his hand.
1
Before Christ 1721.
The History of Joseph.
GENESIS, XXXIX.
AND Joseph was brought
ND Joseph was brought down to Egypt; || Ps. 101. 6. Fotiphar knew what he did, when he put all into the
hand of Joseph; for he knew it would prosper better there than in
1.
and Potiphar, an officer of Pharaoh, cap-
lain of the guard, an Egyptian, bought him of the
bands of the Ishmaelites, which had brought him
down thither. 2. And the LORD was with Joseph,
and he was a prosperous man; and he was in the
house of his master the Egyptian. 3. And his
master saw that the LORD was with him, and that
the LORD made all that he did to prosper in his
hand. 4. And Joseph found grace in his sight,
and he served him: and he made him overseer
over his house, and all that he had he put into
his hand. 5. And it came to pass from the time
that he had made him overseer in his house, and
over all that he had, that the LORD blessed the
Egyptian's house, for Joseph's sake; and the
blessing of the LORD was upon all that he had in
the house, and in the field. 6. And he left all that
he had in Joseph's hand; and he knew not ought
he had, save the bread which he did eat. And
Joseph was a goodly person, and well favoured.
his own hand. (3.) He that is faithful in a few things, stands fair
for being made ruler ever many things, Matth. 25. 21. Christ goes
by this rule with his servants. (4.) It is a great ease to a master to
have those employed under him that are trusty; Potiphar was so
well satisfied with Joseph's conduct, that he knew not ought he had,
save the bread which he did cat, v. 6. The servant had all the care
and trouble of the estate, the master had only the enjoyment of it;
an example not to be imitated by any master, unless he could be
sure that he had one in all respects like Joseph for a servant.
Egyptian's house, though he was an Egyptian, a stranger to the
3. God favoured his master for his sake; (v. 5.) He blessed the
true God, for Joseph's sake; and he himself, like Laban, soon
learned it by experience, ch. 30. 27. Note, (1.) Good men are
the blessings of the places where they live; even good servants
may be so, though mean and lightly esteemed. (2.) The pros-
perity of the wicked is, one way or other, for the sake of the
godly. Here was a wicked family blessed for the sake of one
good servant in it.
$
7. And it came to pass after these things, that
his master's wife cast her eyes upon Joseph; and
she said, Lie with me. 8. But he refused, and
said unto his master's wife, Behold, my master
wotteth not what is with me in the house, and he
hath committed all that he hath to my hand;
9. There is noue greater in this house than I;
neither hath he kept back any thing from me, but
thee, because thou art his wife: how then can I
do this great wickedness, and sin against God?
10.. And it came to pass as she spake to Joseph
day by day, that he hearkened not unto her to lie
11. And it came to
by her, or to be with her.
pass about this time, that Joseph went into the
house to do his business; and there was none of
the men of the house there within. 12. And she
caught him by his garment, saying, Lie with me:
and he left his garment in her hand, and fled, and
got him out.
Here is,
I. Joseph bought; (v. 1.) he that bought him, whatever he gave
for him, had a good bargain of him; for it was better than the
merchandise of silver. The Jews have a proverb, "If the world
did but know the worth of good men, they would hedge them
about with pearls." He was sold to an officer of Pharaoh, with
whom he might get acquainted with public persons and public
business, and so be fitted for the preferment he was designed for
afterward. Note, 1. What God intends men for, he will be sure,
some way or other, to qualify them for. 2. Providence is to be
acknowledged in the disposal even of poor servants, and in their
settlements, and therein may perhaps be working toward some-
thing great and considerable.
II. Joseph blessed, wonderfully blessed, even in the house of
his servitude. 1. God prospered him, v.2, 3. Perhaps the affairs
of Potiphar's family had remarkably gone backward before; but,
upon Joseph's coming into it, a discernible turn was given to them,
and the face and posture of them altered on a sudden. Though,
at first, we may suppose that his hand was put to the meanest
services, even in those appeared his ingenuity and industry, and a
particular blessing of Heaven attending him; and, as he rose in
his employment, it became more and more discernible. Note,
(1.) Those that have wisdom and grace, have that which cannot
be taken away from them, whatever else they are robbed
Joseph's brethren had stripped him of his coat of many colours,
but they could not strip him of his virtue and prudence. (2.) Those
that can separate us from all our friends, yet cannot deprive us of
the gracious presence of our God. When Joseph had none of all
his relations with him, he had his God with him, even in the
house of the Egyptian. Joseph was separated from bis brethren,
but not from his God; banished from his father's house, but the
Lord was with him, and that comforted him. (3.) It is God's ||
presence with us that makes all we do prosperous. Those that
would prosper, must therefore make God their friend; and those
that do prosper, must therefore give God the praise. 2. His master
preferred him; by degrees made him steward of his household,
v.4. Note, (1.) Industry and honesty are the surest and safest
way both of rising and thriving; Seest thou a man prudent, and
faithful, and diligent in his business? He shall stand before kings
at length, and not always before mean men. (2.) It is the wisdom
of those that are in any sort of authority, to countenance and
employ those with whom it appears that the presence of God is,
2 P & 2.0
VOL. I.
1
1
Here is,
I. A most shameful instance of impudence and immodesty in
Joseph's mistress, the shame and scandal of her sex, perfectly lost
to all virtue and honour, and not to be mentioned or thought of
without the utmost indignation. It was well that she was an
of.Egyptian; for we must have shared in the confusion, if such folly
had been found in Israel. Observe, 1. Her sin began in the eye;
she cast her eyes upon Joseph, (v.7.) who was a goodly person,
and well-favoured, v. 6. Note, (1.) Remarkable beauty, either of
men or women, often proves a dangerous snare both to themselves
and others; which forbids pride in it, and commands constant
watchfulness against temptation that attends it; favour is deceitful,
that is, deceiving. (2.) We have great need to make a covenant
with our eyes, (Job, 31. 1.) lest the eye infect the heart. Joseph's
mistress had a husband that ought to have been to her for a
covering of the eyes from all others, ch. 20. 16.
2. She was
daring and shameless in the sin; with an impudent face, and a
harlot's forehead, she said, Lie with me; having already, by her
wanton looks and unchaste desires, committed adultery with him
in her heart. Note, Where the unclean spirit gets possession
and dominion in a soul, it is as with the possessed of the devils,
(Luke, 8. 27, 29.) the clothes of modesty are thrown off, and the
bands and fetters of shame are broken in pieces. When just has
got bend, it will stick at nothing, blush at nothing; decency and
Before Christ, 1721.
The History of Joseph.
GENESIS, XXXIX.
reputation, and conscience, are all sacrificed to that Baal-peor.
8. She was urgent and violent in the temptation; often she had
been denied with the strongest reasons, and yet as often renewed
her vile solicitations. She spake to him day by day, v. 10. Now
this was, (1.) Great wickedness in her, and shewed her heart fully
set to do evil. (2.) A great temptation to Joseph. The hand of
Satan, no doubt, was in it, who, when he found he could not
overcome him with troubles and the frowns of the world, (for in
them he still held fast his integrity,) assaulted him with soft and
charming pleasures, which have ruined more than the former,
and have slain their ten thousands.
II. Here is a most illustrious instance of virtue and resolved
chastity in Joseph, who, by the grace of God, was enabled to
resist and overcome this temptation; and, all things considered,
his escape was, for aught I know, as great an instance of the
divine power, as the deliverance of the three children out of the
fiery furnace.
are tempted to sin, we must consider the great wickedness there is
in it: let sin appear sin, (Rom. 7. 13.) call it by its own name, and
never go about to lessen it. Particularly, let the sin of unclean-
ness always be looked upon as great wickedness, as an exceeding
sinful sin, that wars against the soul as much as any other.
Thirdly, Against whom he was tempted to sin, against God;
"Not only how shall I do it, and sin against my master, my
mistress, myself, my own body and soul; but against God."
Note, Gracious souls look upon this as the worst thing in sin, that
it is against God, against his nature and his dominion, against his
love and his design. They that love God, for this reason hate sin.
(2.) By steadfastness of resolution. The grace of God enabled
him to overcome the temptation, by avoiding the tempter. [1.] He
hearkened not to her, so much as to be with her, v. 10. Note,
Those that would be kept from harm, must keep themselves out of
harm's way: Avoid it, pass not by it. Nay, [2.] When she laid
hold on him, he left his garment in her hand, v. 12. He would
not stay so much as to parley with the temptation, but flew out
from it with the utmost abhorrence; he left his garment, as one
escaping for his life. Note, it is better to lose a good coat than a
good conscience.
•
1. The temptation he was assaulted with was very strong; never
was a more violent onset made upon the fort of chastity than this
recorded here. (1.) The sin he was tempted to was uncleanness,
which, considering his youth, his beauty, his single state, and his
plentiful living at the table of a ruler, was a sin which, one would
think, might most easily beset him, and betray him. (2.) The
tempter was his mistress, a person of whom it his
place to obey, and his interest to oblige, whose favour would con-
tribute more than any thing to his preferment, and by whose
means he might arrive at the highes onours of the court. On
the other hand, it was at his utmost peril, if he slighted her, and
made her his enemy. (3.) Opportunity makes a thief, makes an
adulterer; and that favoured the temptation. The tempter was
in the house with him; his business led him to be, without any
suspicion, where she was: none of the family were within, (v. 11.)
there appeared no danger of its being ever discovered, or, if it
should be suspected, his mistress would protect him. (4.) To all
this was added importunity; frequent constant importunity, to
such a degree, that, at last, she laid violent hands on him.
2. His resistance of the temptation was very brave, and the
victory truly honourable. The almighty grace of God enabled
bim to overcome this assault of the enemy.
(1.) By strength of reason; and, wherever right reason may be
heard, religion, no doubt, will carry the day. He argues from the
respect he owed both to God and his master, v. 8, 9. [1.] He
would not wrong his master, nor do such an irreparable injury to
his honour. He considers, and urges it, how kind his master had
been to him, what a confidence he had reposed in him, in how
many instances he had befriended him; for which he abhorred
the thought of making such an ungrateful return. Note, We are
bound in honour, as well as justice and gratitude, not in any thing
to injure those that have a good opinion of us, and place a trust
in us, how secretly soever it may be done. See how he argues,
(v. 9.) "There is none greater in this house than I, therefore I
will not do it." Note, Those that are great, instead of being
proud of their greatness, should use it as an argument against |
sin; "Is none greater than I? Then I will scorn to do a wicked
thing; it is below me to serve a base lust; I will not dis-
parage myself so much.”
[2.] He would not offend his God.
This is the chief argument with which he strengthens his aversion
to the sin. How can I do this? not only, How shall I? or, How
dare I? but, How can I? Id possumus, quod jure possumus-We||
ean do that which we can do lawfully. It is good to shut out sin
with the strongest bar, even that of an impossibility. He that is
born of God cannot sin, 1 John, 3. 9.
Three arguments Joseph urges upon himself. First, He con-
siders who he was that was tempted. "I; others may perhaps
take their liberty, but I cannot. I that am an Israelite in covenant
with God, that profess religion, and relation to him: it is next to
impossible for me to do so.' Secondly, What the sin was to
which he was tempted; this great wickedness. Others might
look upon it as a small matter, a peccadillo, a trick of youth; but
Joseph had another idea of i, In general, when at any time we
H
13. And it came to pass, when she saw that he
had left his garment in her hand, and was fled
forth, 14. That she called unto the men of her
house, and spake unto them, saying, See, he hath
brought in an Hebrew unto us to mock us; he
came in unto me to lie with me, and I cried with
a loud voice: 15. And it came to pass, when he
heard that I lifted up my voice and cried, that he
left his garment with me, and fled, and got him
out. 16. And she laid up his garment by her,
until his lord came home. 17. And she spake unto
him according to these words, saying, The Hebrew
servant, which thou hast brought unto us, came
in unto me to mock me: 18. And it came to pass,
as I lifted up my voice and cried, that he left his
garment with me, and fled out.
Joseph's mistress, having tried in vain to make him a criminal,
now endeavours to represent him as one; so to be avenged on him
for his virtue. Now was her love turned into the utmost rage and
||
malice, and she pretends she cannot endure the sight of him,
whom a while ago she could not endure out of her sight. Chaste
and holy love will continue, though slighted; but sinful love, like
Amnon's to Tamar, is easily changed into sinful hatred.
1. She accused him to his fellow servants, (v.13..15.) and
gave him a bad name among them. Probably, they envied him
his interest in their master's favour, and his authority in the house;
and perhaps found themselves aggrieved sometimes by his fidelity,
which prevented their purloining; and therefore they were glad to
hear any thing that might tend to his disgrace, and, if there was
room for it, incensed their mistress yet more against him.
Observe, When she speaks of her husband, she does not call him
her husband, or her lord, but only he; for she had forgotten the
covenant of her God, that was between them. Thus the adulteress,
Note, Innocence
(Prov. 7. 19.) calls her husband the good man.
itself cannot secure a man's reputation. Not every one that keeps
a good conscience, can keep a good name.
2. She accused him to his master, who had power in his hand
to punish him, which his fellow servants had not, v. 17, 18.
Observe, 1. What an improbable story she tells; producing his
garment as an evidence that he had offered violence to her, which
was a plain indication that she had offered violence to him. Note,
These that have broken the bonds of modesty, will never be held
by the bonds of truth. No marvel that she who had impudence
*
Before Christ 1717.
GENESIS, XXXIX, XL.
The History of Joseph.
there where they little expect to find them, and can make them to
be pitied even of those that carry them captive, Ps. 106. 46. [2.]
To Joseph's fitness for business. The keeper saw that God was
with him, and that every thing prospered under his hand; and
therefore intrusted hin with the management of the affairs of the
prison, v. 22, 23. Note, Wisdom and virtue will shine in the
narrowest spheres. A good man will do good wherever he is, and
will be a blessing even in bonds and banishments; for the Spirit
of the Lord is not bound or banished, witness St. Paul, Phil. 1.
||
enough to say, Lie with me, had front enough to say, "He would
have lien with me. Had the lie been told, to conceal her own
crime, it had been bad enough, yet, in some degree, excusable;
but it was told, to be avenged upon his virtue; a most malicious
lie. And yet, 2. She manages it so as to incense her husband
against him; reflecting upon him for bringing this Hebrew ser-
vant among them, perhaps, at first, against her mind, because he
was a Hebrew. Note, It is no new thing for the best of men to
be false.y accused of the worst of crimes by those who themselves
are the worst of criminals. As this matter here was represented,|| 12, 13.
one would have thought chaste Joseph a very bad man, and his
wanton mistress a virtuous woman; it is well that there is a day of
discovery coming, in which all shall appear in their true characters.
This was not the first time that Joseph's coat was made use of as a
false witness concerning him; his father had been deceived by it
before; now, his master.
Here is,
1. Joseph wronged by his master. He believed the accusation,
and either Joseph durst not make his defence by telling the truth,
as it would reflect too much upon his mistress, or, his master
would not hear it, or would not believe it, and there is no remedy,
he is condemned to perpetual imprisonment, v. 19, 20.
God re-
strained his wrath, else he had put him to death; and that wrath
which imprisoned him, God made to turn to his praise; in order
to which, Providence so disposed, that he should be shut up among
the king's prisoners, the state-prisoners. Potiphar, it is likely
chose that prison, because it was the worst; for there the irons en-
tered into the soul, (Ps. 105. 18.) but God designed to pave the way
to his enlargement. He was committed to the king's prison, that
from thence he might be preferred to the king's person. Note,
Many an action of false imprisonment will, in the great day, be
found to lie against the enemies and persecutors of God's people.
Our Lord Jesus, like Joseph here, was bound, and numbered with
the transgressors.
✓
CHAP. XL.
In this chapter, things are working, though slowly, toward Joseph's advance-
ment. I. Two of Pharaoh's servants are committed to prison, and there to
Joseph's care, and so become witnesses of his extraordinary conduct, v. 1..4.
II. They dreamed each of them a dream, which Joseph interpreted, (v. 5 ..19.)
and the event verified the interpretation, (v. 20..22.) and so they became
witnesses of his extraordinary skill. III. Joseph recommends his case to one
of them, whose preferment he foresaw, (v. 14, 15.) but in rain, v. 23.
1.
was
in
19. And it came to pass, when his master heard
the words of his wife, which she spake unto him,
saying, After this manner did thy servant to me,
that his wrath was kindled.
kindled. 20. And Joseph's
ND it came to pass after these things, that
A
master took him, and put him into the prison, a baker had offended their lord the king of Egypt.
the butler of the king of Egypt and his
place where the king's prisoners were bound: and baker had offended their lord the king of Egypt.
he was there the prison. 21. But the LORD was 2. And Pharaoh was wroth against two of his offi-
with Joseph, and shewed him mercy, and gave the chief of the bakers.
cers, against the chief of the butlers, and against
3. And he put them in
him favour in the sight of the keeper of the prison. ward in the house of the captain of the guard, into
22. And the keeper of the prison committed to the prison, the place where Joseph was bound.
Joseph's hand all the prisoners that were in the
prison; and whatsoever they did there, he was the 4. And the captain of the guard charged Joseph
doer of it.
23. The keeper of the prison looked with them,. and he served them: and they continued
not to any thing that was under his hand; because a season in ward.
the LORD was with him, and that which he did,
the LORD made it to prosper.
We should not have had this story of Pharaoh's butler and baker
recorded in Scripture, if it had not been serviceable to Joseph's
preferment. The world stands for the sake of the church, and is
governed for its good. Observe, 1. Two of the great officers of
Pharaoh's court, having offended the king, are committed to prison.
Note, High places are slippery places; nothing more uncertain
than the favour of princes. Those that make God's favour their
happiness, and his service their business, will find him a better
Master than Pharaoh was, and not so extreme to mark what they
do amiss. Many conjectures there are concerning the offence of
these servants of Pharaoh; some make it no less than an attempt
to take away his life, others no more than the casual lighting of a
fly into his cup, and a little sand into his bread. Whatever it was,
Providence by this means brought them into the prison where
Joseph was. 2. The captain of the guard himself, who was Poti-
phar, charged Joseph with them, (v. 4.) which intimates that he
began now to be reconciled to him, and perhaps to be convinced of
his innocence, though he durst not release him, for fear of dis-
obliging his wife. John Baptist must lose his head, to please
Herodias.
5. And they dreamed a dream both of them,
each man his dream in one night, each man accord-
2. Joseph owned and righted by his God, who is, and will be,
the just and powerful Patron of oppressed innocence. Joseph was
at a distance from all his friends and relations, had not them with
him to comfort him, or to minister to him, or to mediate for him;ing to the interpretation of his dream, the butler
but the Lord was with Joseph, and showed him mercy, v. 21. Note, and the baker of the king of Egypt, which were
(1.) God despises not hus prisoners, Ps. 69. 33. No gates or bars bound in the prison. 6. And Joseph came in unto
can shut out his gracious presence from his people; for he has pro-
mised that he will never leave them. (2.) Those that have a good them in the morning, and looked upon them, and,
conscience in a prison, have a good God there. Integrity and up- behold, they were sad. 7. And he asked Pha-
rightness qualify us for the divine favour, wherever we are. Joseph raoh's officers that were with him in he ward of
is not long a prisoner, before he becomes a little ruler even in the his lord's house, saying, Wherefore look ye so
prison; which is to be attributed, under God, [1.] To the
keeper's favour. God gave him favour in the sight of the keeper sadly to-day 8. And they said unto him, We
of the prison. Note, God can raise up friends for his people, even have dreamed a dream, and there is no inter-
Before Christ 1717.
GENESIS, XL.
The History of Joseph.
preter of it.
And Joseph said unto them, Do not
interpretations belong to God? tell me them, I
pray you. 9. And the chief butler told his dream
to Joseph, and said to him, In my dream, behold,
a vine was before me; 10. And in the vine were
three branches: and it was as though it budded, and
her blossoms shot forth; and the clusters thereof
brought forth ripe grapes: 11. And Pharaoh's cup
was in my hand: and I took the grapes, and pressed
them into Pharaoh's cup, and I gave the cup into
Pharaoh's hand. 12. And Joseph said unto him,
This is the interpretation of it: The three branches
are three days: 13. Yet within three days shall
Pharaoh lift up thine head, and restore thee unto
thy place and thou shalt deliver Pharaoh's cup
into his hand, after the former manner when thou
wast his butler. 14. But think on me when it shall
be well with thee, and shew kindness, I pray thee,
unto me, and make mention of me unto Pharaoh,
and bring me out of this house: 15. For indeed I
was stolen away out of the land of the Hebrews:
and here also have I done nothing that they should
put me into the dungeon. 16. When the chief
baker saw that the interpretation was good, he
said unto Joseph, I also was in my dream, and,
behold, I had three white baskets on my head
17. And in the uppermost basket there was of all
manner of bake-meats for Pharaoh; and the birds
did eat them out of the basket upon my head.
18. And Joseph answered and said, This is the
interpretation thereof: The three baskets are three
days: 19. Yet within three days shall Pharaoh
lift up thy head from off thee, and shall hang thee
on a tree; and the birds shall eat thy flesh from
off thee.
}
Observe,
I. The special providence of God, which filled the heads of these
two prisoners with unusual dreams, such as made extraordinary
impressions upon them, and carried with them evidences of a
divine original, both in one night. Note, God has immediate
access to the spirits of men, which he can make service able to
his own purposes whenever he pleases, quite beyond the intention
of those concerned. To him all hearts are open, and anciently
he spake not only to his own people, but to others, in dreams,
Job, 33. 15. Things to come were thus foretold, but very obscurely. ||
Observe,
II. The impression which was made upon these prisoners by
their dreams; (v. 6.) they were sad. It was not the prison that
made them sad, (they were pretty well used to that, and perhaps
lived jovially there,) but the dream. Note, God has more ways
than one to sadden the spirits of those that are to be made sad.
Those sinners that are hardy enough under outward troubles,
and will not yield to them, yet God can find out a way to punish;
he can take off their wheels, by wounding their spirits, and
laying loads upon them.
Observe,
;
he was now a prisoner with them, and had been a dreamer too.
Note, Communion in sufferings helps to work compassion toward
in the sorrows and troubles of others, and to inquire into the
those that do suffer. Let us learn hence, 1. To concern ourselves
reason of the sadness of our brethren's countenances; we should
be often considering the tears of the oppressed, Eccl. 4. 1. It is
some relief, to those that are in trouble, to be taken notice of.
Ilook so sadly? Is there a reason? Is it a good reason? Is there
2. To inquire into the causes of our own sorrow. "Wherefore do
not a reason for comfort sufficient to balance it, whatever it is?
Why art thou cast down, O my soul?"
Observe,
*
}
That which troubled these, prisoners, was, that, being confined,
IV. The dreams themselves, and the interpretation of them.
they could not have recourse to the diviners of Egypt, who pre-
tended to interpret dreams; there is no interpreter here in the
prison; v. 8. Note, There are interpreters, which those that are
them in the meaning and design of Providence; (Elihu alludes to
in prison and sorrow should wish to have with them, to instruct
such, when he says, If there be an interpreter, one among a
thousand, to shew unto man his uprightness, Job, 33. 23, 24.) in-
terpreters to guide their consciences, not to satisfy their curiosity.
interpretations belong to God? He means the God whom he
Joseph, hereupon, directed them which way to look, not
worshipped, to the knowledge of whom he endeavours hereby to
lead them. Note, 1. It is God's prerogative to foretell things to
the gifts of foresight which men have, ordinary or extraordinary.
Isa. 46. 10. 2. He must therefore have the praise of all
Joseph premises a caveat against his own praise, and is careful
to transmit the glory to God, as Daniel, ch. 2. 30. Joseph sug-
gests, "If interpretations belong to God, he is a free agent, and
may communicate the power to whom he pleases, and therefore
tell me your dreams."
Now, (1.) The chief butler's dream was a happy presage of his
enlargement, and re-advancement, within three days; and so
Joseph explained it to him, v. 12, 13. Probably it had been
usual with him to press the full ripe grapes immediately into
with the modern arts of making the wine fine. Observe, Joseph
Pharaoh's cup, the simplicity of that age not being acquainted
foretold the chief butler's deliverance, but he did not foresee his
own. He had long before dreamt of his own honour, and the
obeisance which his brethren should do to him, with the remem-
brance of which he must now support himself, without any new or
fresh discoveries. The visions that are for the comfort of God's
saints, are for a great while to come, and relate to things that are
very far off, while the foresights of others, like this recorded here,
look but three days before them.
(2.) The chief baker's dream portended his ignominious death,
v. 18, 19. The happy interpretation of the other's dream en-
couraged him to relate his. Thus hypocrites, when they hear
good things promised to good Christians, would put in for a share,
though they have no part or lot in the matter. It was not
Joseph's fault that he brought him no better tidings; ministers
are but interpreters, they cannot make the thing otherwise than it
is; if therefore they deal faithfully, and their message prove
unpleasing, it is not their fault.
not their fault. Bad dreams cannot expect a
good interpretations.
Observe,
V. The improvement Joseph made of this opportunity, to get a
friend at court, v. 14, 15. He modestly bespoke the favour of the
chief butler, whose preferment he foretold; But think on me, when
it shall be well with thee. Though the respect paid to Joseph
made the prison as easy to him as a prison could be, yet none
can blame him for being desirous of liberty. See here, 1. What a
modest representation he makes of his own case, v. 15. He does
III. Joseph's great tenderness and compassion toward them. He not reflect upon his brethren that sold him, he only says, I was
inquired with concern, Wherefore look ye sadly to-day? v.7. stolen out of the land of the Hebrews, that is, unjustly sent away.
Joseph was their keeper, and in that office he was mild. Note, thence, no matter where the fault was. Nor does he reflect on the
It becomes us to take cognizance of the sorrows even of those that wrong done him, in this imprisonment, by his mistress that was
are under our check. Joseph was their companion in tribulation, || his prosecutrix, and his master that was his judge; but mildly
||
Before Christ 1715.
The History of Joseph.
GENESIS, XL, XLI.
avers his own innocence: Here have I done nothing, that they
should put me into the dungeon. Note, When we are called to
vindicate ourselves, we should carefully avoid, as much as may
be, speaking ill of others. Let us be content to prove ourselves
innocent, and not be fond of upbraiding others with their guilt.
2. What a modest request he maks to the chief butler: " Only,
think on me. Pray, do me a kindness, if it lie in your way.
And his particular petition is, Bring me out of this house. He
does not say, "Bring me into Pharaoh's house, get me a place at
court." No, he begs for enlargement, not preferment. Note,
Providence sometimes designs the greatest honours for those that
least covet or expect them.
""
20. And it came to pass the third day, which
was Pharaoh's birth-day, that he made a feast unto
all his servants: and he lifted up the head of the
chief butler and of the chief baker among his ser-
vants. 21. And he restored the chief butler unto his ||
butlership again; and he gave the cup into Pharaoh's
hand; 22. But he hanged the chief baker; as Joseph
had interpreted to them. 23. Yet did not the chief
butler remember Joseph, but forgat him.
Some observe the resemblance between Joseph and Christ in
this story. Joseph's fellow sufferers were like the two thieves that
were crucified with Christ; the one saved, the other condemned.
(It is Dr. Lightfoot's remark, from Mr. Broughton.) One of these,
when Joseph said to him, Remember me, when it shall be well
with thee, forgat him; but one of those, when he said to Christ,
Remember me, when thou comest into thy kingdom, was not for-
gotten. We justly blame the chief butler's ingratitude to Joseph,
yet we conduct ourselves much more disingenuously toward the
Lord Jesus. Joseph had but foretold the chief butler's enlarge-
ment, but Christ wrought out our's, mediated with the King of
kings for us; yet we forget him, though often reminded of him,
though we have promised never to forget him: thus ill do we
requite him, like foolish people and unwise.
}
CHAP. XLI.
Two things Providence is here bringing about. I. The advancement of Joseph.
II. The maintenance of Jacob and his family in a time of famine; for the
eyes of the Lord run to and fro through the earth, and direct the affairs of
the children of men for the benefit of those few whose hearts are upright with
him. In order to these, here is, 1. Pharaoh's dreams, v.1..8. 2. The
recommendation of Joseph to him for an interpreter, v.9..13. 3. The inter-
pretation of the dreams, and the prediction of seven years' plenty, and seven
years' famine in Egypt, with the prudent advice given to Pharaoh thereupon,
v. 14..36. 4. The preferment of Joseph to a place of the highest power ond
trust in Egypt, v.37..15. 5. The accomplishment of Joseph's prediction, and
his fidelity to his trust, v. 46..57.
Here is,
1.
i
1. The verifying of Joseph's interpretation of the dreams, on
the very day prefixed. The chief butler and baker were both
advanced, one to his office, the other to the gallows, and both at
the three days' end. Note, Very great changes, both for the
better, and for the worse, often happen in a very little time; so
sudden are the revolutions of the wheel of nature. The occasion
of giving judgment severally upon their case, was, the solemnizing
of Pharaoh's birth-day, on which, all his servants being obliged
by custom to attend him, these two came to be inquired after, and
the cause of their commitment looked into. The solemnizing of
the birth-days of princes has been an ancient piece of respect done
them; and if it be not abused, as Jeroboam's was, (Hos. 7. 5.)
and Herod's, (Mark, 6.21.) is a usage innocent enough: and we
may all profitably take notice of our birth-days, with thankfulness
for the mercies of our birth, sorrow for the sinfulness of it, and an
expectation of the day of our death is better than the day of our
birth. On Pharaoh's birth-day, he lifted up the head of these
two prisoners, that is, arraigned and tried them, (when Naboth
was tried, he was set on high among the people, 1 Kings, 21. 9.)
and he restored the chief butler, and hanged the chief baker. If
the butler was innocent, and the baker guilty, we must own the
equity of Providence in clearing up the innocence of the innocent,
and making the sin of the guilty to find him out. If either both
were equally innocent, or equally guilty, it is an instance of the
arbitrariness of such great princes as pride themselves in that
power which Nebuchadnezzar set up for, (Dan. 5. 19. whom he
would, he slew, and whom he would, he kept alive,) forgetting
that there is a higher than they, to whom they are accountable.
2. The disappointing of Joseph's expectation from the chief
butler; he remembered not Joseph, but forgat him, v. 23. (1.) See
here an instance of base ingratitude; Joseph had deserved well at
his hands, had ministered to him, sympathized with him, helped
him to a favourable interpretation of his dream, had recommended
himself to him as an extraordinary person upon all accounts; and
yet he forgat him. We must not think it strange, if, in this
world, we have hatred shewn us for our love, and slights for our
respects. (2.) See how apt those that are themselves at ease are
to forget others in distress. Perhaps it is in allusion to this story,||
that the prophet speaks of those that drink wine in bowls, and
are not grieved for the affliction of Joseph, Amos, 6. 6. Let us
Let us
learn hence to cease from man. Joseph, perhaps, depended too
much upon his interest in the chief butler, and promised himself ||
too much from him; he learned by his disappointment to trust in
God only. We cannot expect too little from man, nor too much
from God.
ND it came to pass at the end of two full
he stood by the river. 2. And, behold, there came
years, that Pharaoh dreamed: and, behold,
up out of the river seven well-favoured kine and
fat-fleshed; and they fed in a meadow. 3. And,
behold, seven other kine came up after them out
of the river, ill-favoured and lean-fleshed; and
stood by the other kine upon the brink of the
river. 4. And the ill-favoured and lean-fleshed
kine did eat up the seven well-favoured and fat
kine. So Pharaoh awoke.
dreamed the second time: and, behold, seven
So Pharaoh awoke. 5. And he slept and
ears of corn came up upon one stalk, rank and
good. 6. And, behold, seven thin ears and blasted
with the east wind sprung up after them.
the seven thin ears devoured the seven rauk and
7. And
full ears. And Pharaoh awoke, and, behold,
it was a dream. 8. And it came to pass in the
morning that his spirit was troubled; and he sent
and called for all the magicians of Egypt, and all
the wise men thereof: and Pharaoh told them his
dream; but there was none that could interpret
them unto Pharaoh.
Observe,
two full years, (v.1.) so long he waited, after he had intrusted
1. The delay of Joseph's enlargement; it was not till the end of
the chief butler with his case, and began to have some prospect of
relief. Note, We have need of patience, not only bearing, but
waiting, patience. Joseph lay in prison until the time that his
word came, Ps. 105, 19. There is a time set for the deliverance
of God's people; that time will come, though it seem to tarry;
and when it comes, it will appear to have been the best time, and
therefore we ought to wait for it, (IIab. 2.3.) and not think two
full years too long to continue waiting.
2. The means of Joseph's enlargement, which were Pharaoh's
dreams, here related. If we were to look upon them as ordinary
Before Christ 1715
The History of Joseph.
GENESIS, XLI.
dreams, we might observe from them the follies and absurdities of insinuate that though Pharaoh had forgiven him, he had not for-
a roving, working fancy; how it represents to itself tame cows as given himself.
given himself. The story he had to tell, was, in short, That
beasts of prey, nay, more ravenous than any, eating up those of there was an obscure young man in the king's prison, who had
their own kind; and ears of corn devouring one another. Surely very properly interpreted his dream, and the chief baker's, (the
in the multitude of dreams, nay, even in one dream, there are event corresponding in each with the interpretation,) and that he
divers vanities, Eccl. 5. 7. Now that God no longer speaks to would recommend him to the king his master for an interpreter.
us in that way, I think it is no matter how little we either Note, God's time for the enlargement of his people will appear at
heed them, or tell them.* Foolish dreams related can make no || last to be the fittest time. If the chief butler had at first used
better than foolish talk. But these dreams which Pharaoh his interest for Joseph's enlargement, and had obtained it, it is
dreamed, carried their own evidence with them, that they were probable that, upon his release, he would have gone back to the
sent of God; and therefore, when he awoke, his spirit was trou- land of the Hebrews again, which he spake of so feelingly, (ch.
bled, v. 8. It cannot but put us into a concern, to receive any40. 15.) and then he had neither been so blessed himself, nor
extraordinary message from heaven, because we are conscious to such a blessing to his family, as afterward he proved. But stay-
ourselves that we have no reason to expect any good tidings from ing two years longer, and coming out now upon this occasion, at
thence. His magicians were puzzled, the rules of their art failed last, to interpret the king's dreams, way was made for his very
them; these dreams of Pharaoh, it seems, did not fall within the great preferment. Those that patiently wait for God, shall be paid
compass of them, so that they could not offer at the interpretation for their waiting, not only principal, but interest, Lam. 3. 26.
of them. This was to make Joseph's performance by the Spirit of 2. The introducing of Joseph to Pharaoh. The king's business
God the more admirable. Human reason, prudence, and fore-
Human reason, prudence, and fore- required haste; Joseph is sent for out of the dungeon with all
sight, must be nonplussed, that divine revelation may appear the speed; Pharaoh's order discharged him, both from his imprison-
more glorious in the contrivance of our redemption, 1 Cor. 2. 13, ment, and from his servitude, and made him a candidate for some
14. Compare with this story, Dan. 2. 27.—4. 7.—5. 8. Joseph's of the highest trusts at court. The king can scarcely allow him
own dreams were the occasion of his troubles, and now Pharaoh's time, but that decency required it, to shave himself, and to change
dreams were the occasion of his enlargement.
his raiment, v. 14. It is done with all possible expedition, and Jo-
seph is brought in perhaps almost as much surprised as Peter was,
Acts 12. 9. So suddenly is his captivity brought back, that he is
as one that dreams, Ps. 126. 1. Pharaoh, immediately, without
inquiring who or whence he was, tells him his business, that he
he should interpret his dream, v. 15. To which Joseph
makes him a very modest, decent reply, (v. 16.) in which, (1.) He
gives honour to God: "It is not in me, God must give it.” Note,
Great gifts then appear most graceful and illustrious, when those
that have them, use them humbly, and take not the praise of them
to themselves, but give it to God. To such God gives more grace.
(2.) He shows respect to Pharaoh, and hearty good will to him and
his government, in supposing that the interpretation would be an
answer of peace. Note, Those that consult God's oracles, may
expect an answer of peace. If Joseph be made the interpreter,
hope the best.
18.
9. Then spake the chief butler unto Pharaoh,
the chief butler unto Pharaoh,
saying, I do remember my faults this day. 10.
Pharaoh was wroth with his servants, and put me
in ward in the captain of the guard's house, both
me and the chief baker. 11. And we dreamed a
dream in one night, I and he; we dreamed each
man according to the interpretation of his dream.
12. And there was there with us a young man, an
Hebrew, servant to the captain of the guard; and
we told him, and he interpreted to us our dreams;
to each man according to his dream he did inter-
pret. 13. And it came to pass, as he interpreted
to us, so it was; me he restored unto mine office, 17. And Pharaoh said unto Joseph, In my dream,
and him he hanged. 14. Then Pharaoh sent and
14. Then Pharaoh sent and behold, I stood upon the bank of the river.
called Joseph, and they brought him hastily out And, behold, there came up out of the river seven
of the dungeon: and he shaved himself, and kine, fat-fleshed and well-favoured; and they fed
changed his raiment, and came in unto Pharaoh. in a meadow. 19. And, behold, seven other kine
15. And Pharaoh said unto Joseph, I have dreamed came up after them, poor, and very ill-favoured,
a dream, and there is none that can interpret and lean-fleshed, such as I never saw in all the
it and I have heard say of thee, that thou canst land of Egypt for badness. 20. And the lean and
understand a dream to interpret it. 16. And Jo- the ill-favoured kine did eat up the first seven fat
seph answered Pharaoh, It is not in me: God kine. 21. And when they had eaten them up, it
shall give Pharaoh an answer of peace,
could not be known that they had eaten them; but
they were still ill-favoured, as at the beginning. So
I awoke. 22. And I saw in my dream, and, behold,
seven ears came up in one stack, full and good.
23. And, behold, seven ears withered, thin, and
blasted with the east-wind, sprang up after them.
24. And the thin ears devoured the seven good
ears: and I told this unto the magicians; but there
25. And
was none that could declare it to me.
Joseph said unto Pharaoh, The dream of Pharaoh is
Here is,
re
1. The recommending of Joseph to Pharaoh for an interpreter.
The chief butler did it more in compliment to Pharaoh, to oblige
him, than in gratitude to Joseph, or in compassion for his case.
He makes a fair confession, (v. 9.) Iremember my faults this day,
in forgetting Joseph." Note, It is best to remember our duty,
and to do it in its time; but if we have neglected that, it is next
best to remember our faults, and repent of them, aud do our duty
at last better late than never. Some think he means his faults
against Pharaoh, for which he was imprisoned; and then he would
3
* Yet, since our dreams are materially affected by all our moral habits, and particularly by the previous tone of our passions, and since they often
bear away the mind into scenes, which, though they may never occur in actual life, supply a decisive test of character; we may occasionally derive
from them important suggestions as it respects health, purity, integrity, discretion, and the government of the heart in general. Our author him.
self intimates to the same puroort in his note on ch. 31. 29. See Beattie's Essays.---Ed.
Before Christ 1715.
The History of Joseph.
GENESIS, XLI.

one: God hath shewed Pharaoh what he is about to
do. 26. The seven good kine are seven years; and
the seven good ears are seven years: the dream is
one. 27. And the seven thin and ill-favoured kine
that came up after them are seven years; and the
seven empty years blasted with the east wind shall
be seven years of famine. 28. This is the thing
which I have spoken unto Pharaoh: What God is
about to do, he sheweth unto Pharaoh. 29. Behold,
there come seven years of great plenty throughout
all the land of Egypt: 30. And there shall arise
after them seven years of famine; and all the plenty
shall be forgotten in the land of Egypt; and the
famine shall consume the land; 31. And the plenty
shall not be known in the land by reason of that
famine following; for it shall be very grievous.
32. And for that the dream was doubled unto Pha-
raoh twice; it is because the thing is established
by God, and God will shortly bring it to pass.
Here,
I. Pharaoh relates his dream. He dreamt that he stood upon
the bank of the river Nile, and saw the kine, both the fat ones,
and the lean ones, come out of the river. For the
Egypt had no rain, as appears, Zech. 14. 18. but the plenty of
the year depended upon the overflowing of the river, and it was
about one certain time of the year that it overflowed. If it rose
to fifteen or sixteen cubits, there was plenty; if to twelve or
thirteen only, or under, there was scarcity. See how many ways
Providence has of dispensing its gifts; yet, whatever the second
causes are, our dependence is still the same upon the First Cause,
who makes every creature that to us that it is, be it rain or
river.
II. Joseph interprets his dream, and tells him that it signified
seven years of plenty now immediately to ensue, which should be
succeeded by as many years of famine. ·
1. The two dreams signified the same thing, but the repetition
was to denote the certainty, the nearness, and the importance, of
the event, v. 32. Thus has God often shewed the immutability
of his counsel by two immutable things, Heb. 6. 17, 18.
venant is sealed with two sacraments; and in the one of them
there are both bread and wine, wherein the dream is one, and yet
it is doubled, for the thing is certain.
The
and corn.
2. Yet the two dreams had a distinct reference to the two things
wherein we most experience plenty and scarcity, namely, grass
The plenty and scarcity of grass for the cattle were
signified by the fat kine and the lean ones; the plenty and scarcity
of herb for the service of man, by the full ears and the thin ones.
3. See what changes the comforts of this life are subject to.
After great plenty may come great scarcity; how strong soever
we may think our mountain stands, if God speak the word, it will
soon be moved. We cannot be sure that to-morrow shall be as
this day, next year as this, and much more abundant, Isa. 56. 12.
We must learn how to want, as well as how to abound.
4. See the goodness of God, in sending the seven years of plenty
before those of famine, that provision might be made accordingly.
With
Thus he sets the one over against the other, Eccl. 7. 14.
what wonderful wisdom has Providence, that great House-Keeper,
ordered the affairs of this numerous family from the beginning
hitherto! Great variety of seasons there have been, and the
produce of the earth is sometimes more and sometimes less, yet,
take one time with another, what was miraculous concerning the
manna, is ordinarily verified in the common course of Providence
He that gathers much has nothing over, and he that gathers
little has no lack, Exod. 16. 18.
1
•
5. See the perishing nature of our worldly enjoyments. The
great increase of the years of plenty was quite lost and swallowed
"P in the years of famine; and the overplus of it, which seemed
very much, yet did but just serve to keep men alive, v.29..31.
Meats for the belly, and the belly for meats, but God shall destroy
both it and them, 1 Cor. 6. 13. There is bread which endures to
everlasting life, which shall not be forgotten, and which it is
worth while to labour for, John, 6. 27. They that make the
things of this world their good things, will find but little pleasure
in remembering that they have received them, Luke, 16. 25.
6. Observe, God revealed this beforehand to Pharaoh, who, as
king of Egypt, was to be the father of his country, and to make
prudent provision for them. Magistrates are called shepherds,
whose care it must be, not only to rule, but to feed.
·
33. Now therefore let Pharaoh look out a man
discreet and wise, and set him over the land of
Egypt. 34. Let Pharaoh do this, and let him
appoint officers over the land, and take up the fifth
part of the land of Egypt in the seven plenteous
years. 35. And let them gather all the food of those
good years that come, and lay up corn under the
hand of Pharaoh, and let them keep food in the
cities. 36. And that food shall be for store to the
land against the seven years of famine, which shall
be in the land of Egypt; that the land perish not
through the famine. 37. And the thing was good
in the eyes of Pharaoh, and in the eyes of all his
servants. 38. And Pharaoh said unto his servants,
Can we find such a one as this is, a man in whom
the Spirit of God is? 39. And Pharaoh said unto
Joseph, Forasmuch as God hath shewed thee all
this, there is none so discreet and wise as thou art:
40. Thou shalt be over my house, and according
unto thy word shall all my people be ruled: only
in the throne will I be greater than thou. 41. And
Pharaoh said unto Joseph, See, I have set thee
over all the land of Egypt. 42. And Pharaoh took
off his ring from his right hand, and put it upon
Joseph's hand, and arrayed him in vestures of
fine linen, and put a gold chain about his neck;
43. And he made him to ride in the second chariot
which he had; and they cried before him, Bow the
knee: and he made him ruler over all the land of
Egypt. 44. And Pharaoh said unto Joseph, I am
Pharaoh, and without thee shall no man lift up his
hand or foot in all the land of Egypt. 45. And
Pharaoh called Joseph's name Zaphnath-paaneah;
and he gave him to wife Asenath the daughter of
over all the land of Egypt.
Poti-pherah priest of On. And Joseph went out
Over all the land of Egypt.
Here is,
I. The good advice that Joseph gave to Pharaoh, which was,
1. That in the years of plenty he should lay up for the years of
famine; buy up corn when it was cheap, that he might both enrich
himself, and supply the country, when it would be dear and
scarce. Note, (1.) Fair warning should always be followed with
good counsel. Therefore the prudent man foresees the evil, that
he may hide himself. God has in his word told us of a day of
·
Before Christ 1706.
The History of Josepn.
GENESIS, XLI.
I
tria, and exigence before us, when we shall need all the grace we
can get, and all little enough, "Now, therefore, provide accord-
ingly." (2.) Times of gathering must be diligently improved, be-
cause there will come a time of spending. Let us go to the ant, and
learn of her this wisdom, Prov. 6. 6.,8. 2. Because that which is
every body's work, commonly proves nobody's work; he advises
Pharaoh to appoint officers who should make it their business, and
to pitch upon some one person to preside in the affair, v. 33. Pro-
bably, if Joseph had not advised this, it had not been done; Pha-
raoh's counsellors could no more improve the dream, than his ma-
gicians interpret it; therefore, it is said of him, (Ps. 105. 22.) that
he taught the senators wisdom. Hence, we may justly infer, with
Solomon, (Eccl. 4. 13.) Better is a poor and a wise child, than an ||
old and foolish king.
heaven and earth. He is Gatherer, Keeper, and Disposer, of all
the stores of divine grace, and Chief Ruler of the kingdom of God
among men. The work of ministers is to cry before him,
the knee; kiss the Son."
"Bow
46. And Joseph was thirty years old when he
stood before Pharaoh king of Egypt: and Joseph
went out from the presence of Pharaoh, and went
throughout all the land of Egypt. 47. And in the
seven plenteous years the earth brought forth by
handfuls. 48. And he gathered up all the food of
the seven years, which were in the land of Egypt,
and laid up the food in the cities: the food of the
field, which was round about every city, laid he up
in the same 49. And Joseph gathered corn as the
sand of the sea, very much, until he left numbering;
for it was without number. 50. And unto Joseph
were born two sons before the years of famine
came, which Asenath the daughter of Poti-pherah
priest of On bare unto him. 51. And Joseph called
the name of the first-born Manasseh :. For God, said
he, hath made me forget all my toil, and all my
father's house. 52. And the name of the second call-
ed he Ephraim: For God hath caused me to be
fruitful in the land of my affliction. 53. And the
2. He puts him into an honourable office; not only employed
him to buy up corn, but made him prime-minister of state, comp-
troller of the household, Thou shalt be over my house, Chief Jus-
tice of the kingdom, according to thy word shall all my people be
ruled, or armed, as some read it, and then it bespeaks him General
of the forces. His commission was very ample, I have set thee
over all the land of Egypt; (v. 41.) without thee shall no man lift
up his hand or foot; (v. 44.) all the affairs of the kingdom must
pass through his hand. Nay, (v. 40.) only in the Throne will I
be greater than thou. Note, It is the wisdom of princes to prefer seven years of plenteousness, that was in the land
those, and the happiness of people to have those preferred, to places of Egypt, were ended. 54. And the seven years of
of power and trust, in whom the Spirit of God is. It is probable dearth began to come, according as Joseph had said:
that there were those about the court who opposed Joseph's prefer-and the dearth was in all lands; but in all the land.
ment, which occasioned Pharaoh so often to repeat the grant, and of Egypt there was bread. 55. And when all the land
the
with that solemn sanction, (v. 44.) I am Pharaoh.
proposal was made that there should be a corn-master-general no-
minated, it is said, (v. 37.) Pharaoh's servants were all pleased with
the motion, each hoping for the place; but when Pharaoh said
to them, "Joseph shall be the man," we do not read that they
made him any answer, being uneasy at it, and acquiescing, only
because they could not help it. Joseph had enemies, no doubt,
archers that shot at him, and hated him, ch. 49. 23. as Daniel,
$
ch. 6. 4.
Observe here,
of Egypt was famished, the people cried to Pharaoh
for bread; and Pharaoh said unto all the Egyp
tians, Go unto Joseph; what he saith to you, do.
56. And the famine was over all the face of the
earth and Joseph opened all the store-houses, and
sold unto the Egyptains; and the famine waxed sore
in the land of Egypt. 57. And all countries came
3. He put upon him all the marks of honour imaginable, to re-into Egypt to Joseph for to buy corn; because.
commend him to the esteem and respect of the people, as the king's that the famine was so sore in all lands.
favourite, and one whom he delighted to honour. (1.) He gave
him his own ring, as a ratification of his commission, and in token
of peculiar favour; or it was like delivering him the great seal.
(2.) He put fine clothes upon him, instead of his prison-garments. I. The building of Joseph's family in the birth of two sons,
For they that are in kings' palaces, must wear soft clothing; he Manasseh and Ephraim, v. 50..52. In the names he gave them,
that, in the morning, was dragging his fetters of iron, before night, he owned the Divine Providence giving this happy turn to his af
We
was adorned with a chain of gold. (3.) He made him ride in the fairs. 1. He was made to forget his misery, Job 11. 16.
second chariot next his own, and ordered all to do obeisance to him: should bear our afflictions when they are present, as those that
"Bow the knee, as to Pharaoh himself." (4.) He gave him a new know not but Providence may so out-weigh them by after-com-
But
name, to show his authority over him, and yet such a name as be- || forts, as that we may even forget them when they are past.
spoke the value he had for him, Zaphnath-paaneah-A revealer of could he be so unnatural as to forget all his father's house? He
secrets. (5.) He married him honourably to a prince's daughter. means the unkindness he received from his brethren, or perhaps
Where God had been liberal in giving wisdom and other merits, the wealth and honour he expected from his father, with the birth-
Pharaoh was not sparing in conferring honours. Now this pre-right. The robes which he now wore, made him forget the coat
ferment of Joseph was, [1.] An abundant recompense for his in- of divers colours which he wore in his father's house. 2. He was
nocent and patient suffering, a lasting instance of the equity and made fruitful in the land of his affliction; it had been the land of
goodness of Providence, and an encouragement to all good people || his affliction, and in some sense it was still so, for it was not Ca-
to trust in a good God. [2.] It was typical of the exaltation of naan, the land of promise. His distance from his father was still
Christ, that great Revealer of secrets, (John 1. 18.) or, as some his affliction. Note, Light is sometimes sown for the righteous in
translate Joseph's new name, the Saviour of the world. The a barren and unlikely soil; and yet if God sow it, and water it,
brightest glories of the upper world are put upon him, the it will come up again. The afflictions of the saints promote their
highest trust lodged in his hand, and all power given him both in || fruitfulness. Ephraim signifies Fruitfulness, and Manassch, Forget-
II. The great honour that Pharaoh did to Joseph.
1. He gave him an honourable testimony; He is a man in whom
the Spirit of God is; and that puts a great excellency upon any
man; such men ought to be valued, v. 38. He is a nonsuch
for prudence, There is none so discreet and wise as thou art,
v. 39. Now he is abundantly recompensed for the disgrace that
had been done him; and his righteousness is as the morning-light,
Ps. 37. 6.
+
-
Before Christ 1705
The History of Joseph.
ENESIS, XLI, XLII.
fulness, for these two often go together; when Jeshurun waxed
fat, he forgat God his Maker.
II. The accomplishment of Joseph's predictions; Pharaoh had
great confidence in the truth of them, perhaps finding in his own
mind, beyond what another person could, an exact correspondence
between them and his dreams as between the key and the lock;
and the event showed that he was not deceived. The seven plen-
teous years came, (v. 47.) and, at length, they were ended, v. 53.
Note, We ought to foresee the approaching period of the days both
of our prosperity and of our opportunity; and therefore must not
be secure in the enjoyment of our prosperity, nor slothful in the
improvement of our opportunity; years of plenty will end, there-him with their faces to the earth.
fore, What thy hand finds to do, do it; and gather in gathering
time. The morning cometh, and also the night, (Isa. 21. 12.) the
plenty, and also the famine. The seven years of dearth began to Though Jacob's sons were all married, and had families of their
come, v. 54. See what changes of condition we are liable to in own, yet, it should seem, they were still incorporated in one so-
this world, and what need we have to be joyful in a day of pros-ciety, under the conduct and presidency of their father Jacob.
perity, and in a day of adversity to consider, Eccl. 7. 14. This fa-
mine, it seems, was not only in Egypt, but in other lands, in all
lands, that is, all the neighbouring countries; fruitful lands are
soon turned into barrenness for the iniquity of them that dwell
therein, Ps. 107. 34. It is here said, that in the land of Egypt
there was bread; meaning, probably, not that only which Joseph
had bought up for the king, but that which private persons, by
his example, and upon the public notice of this prediction, as well
as by the rules of common prudence, had laid up.
We have here,
and make us long for a better.
was found faithful
III. The performance of Joseph's trust; he was found faithful
to it, as a steward ought to be. 1. He was diligent in laying up,
while the plenty lasted, v. 48, 49. He that thus gathers, is a wise
son. 2. He was prudent and careful in giving out, when the fa-
mine came, and kept the markets low by furnishing them at rea-
sonable rates out of his stores. The people in distress cried to Pha-ing
raoh, as that woman to the king of Israel, (2 Kings 6. 26.) Help,
my lord, O king: he sent them to his treasurer, Go to Joseph.
Thus God in the gospel directs those that apply themselves to him
for mercy and grace, to go to the Lord Jesus, in whom all fulness
dwells; and, What he saith to you, do. Joseph, no doubt, with
wisdom and justice fixed the price of the corn he sold, so that Pha-
raoh, whose money had bought it up, might have a reasonable pro-
fit, and yet the country might not be oppressed, nor advantage taken
of their prevailing necessity; while he that withholdeth corn, when
it is dear, in hopes it will yet grow dearer, though people perish for
want of it, has many a curse for so doing, (and it is not a curse
causeless,) blessings shall be upon the head of him that thus selleth
it, Prov. 11. 26. And let the price be determined by that golden
rule of justice, to do as we would be done by.
CHAP. XLII.
We had, in the foregoing chapter, the fulfilling of the dreams which Joseph had
interpreted in this and the following chapters, we have the fulfilling of the
dreams which Joseph himself had dreamed, that his father's family should
do obeisance to him. The story is very largely and particularly related of
what passed between Joseph and his brethren, not only because it is an enter-
taining story, and, probably, was much talked of, both among the Israelites
and among the Egyptians, but because it is very instructive, and it gave oc-
casion for the removal of Jacob's family into Egypt, on which so many great
events afterward depended. We have, in this chapter, I. The humble appli-
cation of Jacob's sons to Joseph, to buy corn, v. 1..6. H. The fright Jo-
seph put them into, for their trial, v. 7..20. III. The conviction they were
now under of their sin concerning Joseph long before, v. 21..24. IV. Their
in,
:
*
return to Canaan with corn, and the great distress their good father was
upon hearing the account of their expedition, v. 25..38.
:
T.
•
ten brethren went down to buy corn in Egypt. 4.
with his brethren; for, he said, Lest peradventure
But Benjamin, Joseph's brother, Jacob sent not
mischief befall him. 5. And the sons of Israel
came to buy corn among those that came for the
famine was in the land of Canaan. 6. And Joseph
was the governor over the land, and he it was that
sold to all the people of the land and Joseph's
brethren came, and bowed down themselves before
corn
NOW when Jacob saw that there was
in Egypt, Jacob said unto his sons, Why
do ye look one upon another? 2. And he said,
Behold, I have heard that there is corn in Egypt:
get you down thither, and buy for us from thence;
that we may live, and not die. 3. And Joseph's
VOL. I.
2 R & 2 s
I. The orders he gave them to go and buy corn in Egypt, v. 1,
2. Observe, 1. The famine was grievous in the land of Canaan.
It is observable that all the three Patriarchs, to whom Canaan
was the land of promise, met with famine in that land; which was
not only to try their faith, whether they could trust God, though
he should slay them, though he should starve them, but to teach
them to seek the better country, that is, the heavenly, Heb. 11.
14..16. We have need of something to wean us from this world,
and make us long for a better. 2. Still when there was famine in
Canaan, there was corn in Egypt. Thus Providence orders it, that
one place should be a succour and supply to another; for we are all
brethren. The Egyptians, the seed of the accursed Ham, have
plenty, when God's blessed Israel want. Thus God, in dispens-
common favours, often crosses hands; yet observe, the plenty
Egypt now had, was owing, tinder God, to Joseph's prudence and
care: if his brethren had not sold him into Egypt, but respected
him according to his merits, who knows but he might have done
the same thing for Jacob's family which now he had done for
Pharaoh, and the Egyptians might then have come to them to
buy corn; but those who drive away from among them wise and
good men, know not what they do. 3. Jacob saw that there was
corn in Egypt; he saw the corn that his neighbours had bought.
there, and brought home. It is a spur to exertion, to see where
supplies are to be had, and to see others supplied. Shall others get
food for their souls, and shall we starve while it is to be had ? 4.
He reproved his sons for delaying to provide corn for their fami-
lies, Why do ye look one upon another? Note, When we are in
trouble and want, it is folly for us to stand looking upon one ano-
ther, that is, to stand desponding and despairing, as if there were
no hope, no help; to stand disputing either which shall have the
honour of going first, or which shall have the safety of coming
last; to stand deliberating and debating what we shall do, and
doing nothing; to stand dreaming under a spirit of slumber, as if
command. Let it never be said,
we had nothing to do, and to stand delaying, as if we had time at
"We left that to be done to-
morrow, which we could as well have done to-day." 5. He quick-
ened them to go to Egypt, Get you down thither. Masters of fa-
food convenient, but must lay out themselves with care and indus-
milies must not only pray for daily bread for their families, and
try to provide it.
II. Their obedience to these orders, v. 3. They went down to
buy corn; they did not send their servants, but very prudently
went themselves, to lay out their own money. Let none think
themselves too great or too good to take pains. Masters of fami-
lies should see with their own eyes, and take heed of leaving too
much to servants. Only Benjamin went not with them, for he
was his father's darling. To Egypt they came, among others, and
having a considerable cargo of corn to buy, they were brought be-
and, according to the laws of courtesy, they bowed down themselves
fore Joseph himself, who, probably, expected they would come;
before him, v. 6 Now their empty sheaves did obeisance to his full
one. Compare this with Isa. 60. 14. and Rev. 3. 9.
Before Christ 1706.
The History of Joseph.
GENESIS, XLII.
7. And Joseph saw his brethren, and he knew
them, but made himself strange unto them, and
spake roughly unto them; and he said unto them,
Whence come ye? And they said, from the land
of Canaan to buy food. 8. And Joseph knew his
brethren, but they knew not him. 9. And Joseph
remembered the dreams which he dreamed of
them, and said unto them, Ye are spies; to see
the nakedness of the land ye are come. 10. And
they said unto him, Nay, my lord, but to buy food
are thy servants come. 11. We are all one man's
sons; we are true men; thy servants are no spies.
12. And he said unto them, Nay, but to see the
nakedness of the land ye are come. 13. And they
said, Thy servants are twelve brethren, the sons of
one man in the land of Canaan; and, behold, the
youngest is this day with our father, and one is not.
14. And Joseph said unto them, That is it that I
spake unto you, saying, Ye are spies. 15. Hereby
ye shall be proved: By the life of Pharaoh ye shall
not go forth hence, except your youngest brother
come hither. 16. Send one of you, and let him
fetch your brother, and ye shall be kept in prison,
that your words may be proved, whether there be
any truth in you; or else by the life of Pharaoh
surely ye are spies. 17. And he put them all
together into ward three days. 18. And Joseph
said unto them the third day, This do, and live;
for I fear God: 19. If ye be true men, let one of
your brethren be bound in the house of your
prison: go ye, carry corn for the famine of your
houses: 20. But bring your youngest brother
unto me; so shall your words be verified, and ye
shall not die. And they did so.
J
oath, others make it no more than a vehement asseveration, like
that, As thy soul liveth; however, it was more than yea, yea, and
learned by converse with those that use them, but not so soon un-
nay, nay, and therefore came of evil. Note, Bad words are soon
learned. Joseph, by being much at court, got the courtier's oath,
By the life of Pharaoh; perhaps designing hereby to confirm his
brethren in their belief that he was an Egyptian, and not an Israelite ;
Peter would prove himself no disciple of Christ, he cursed and
they knew this was not the of a son of Abraham; when
swore. Now, why was Joseph thus hard upon his brethren? We
may be sure it was not from a spirit of revenge, that he might
trample upon them now, who had formerly trampled upon him; he
dreams, and complete the accomplishment of them. (2.) It was to
was not a man of that temper. But, (1.) It was to enrich his own
bring them to repentance. (3.) It was to get out of them an account
of the state of their family, which he longed to know; they would
have discovered him, if he had asked as a friend, therefore he asks
he began to suspect that they had made away with him too, and
as a judge. Not seeing his brother Benjamin with them, perhaps
therefore gives them occasion to speak of their father and brother.
Note, God in his providence sometimes seems harsh with those he
loves, and speaks roughly to those whom yet he has great mercy
in store for.
We may well wonder that Joseph, during the twenty years that he
had now been in Egypt, especially during the last seven years that
he had been in power there, never sent to his father to acquaint
him with his circumstances; nay, it is strange that he, who so often
went throughout all the land of Egypt, (ch. 41. 45, 46.) never
made an excursion to Canaan, to visit his aged father, when he
was in the borders of Egypt, that lay next to Canaan; perhaps it
would not have been above three or four days' journey for him in
his chariot. It is a probable conjecture, that his whole manage-
ment of himself in this affair was by special direction from Heaven,
that the purpose of God concerning Jacob and his family might
be accomplished. When Joseph's brethren came, he knew them by
many a satisfactory token, but they knew not him, little thinking to
find him there, v.8. He remembered the dreams, (v. 9.) but they had
forgotten them. The laying up of God's oracles in our hearts will
be of excellent use to us in all our conduct. Joseph had an eye to
his dreams, which he knew to be divine, in his carriage toward
his brethren, and aimed at the accomplishment of them, and the
bringing of his brethren to repentance for their former sins; and
both those points were gained.
ŕ
1. He shewed himself very rigorous and harsh with them; the
very manner of his speaking, considering the post he was in, was
enough to frighten them; for he spake roughly to them, v.7. He
charged them with bad designs against the government, (v.9.)
treated them as dangerous persons, Ye are spies, protesting by the
life of Pharaoh that they were se, v.16. Some make that au
+
2. They, hereupon, were very submissive; they spake to him
with all the respect imaginable; Nay, my lord: (v. 10.) a great
change since they said, Behold, this dreamer comes. They very
modestly deny the charge, We are no spies; they tell him their
same that many strangers came to Egypt upon at this time; they
business, that they came to buy food, a justifiable errand, and the
undertake to give a particular account of themselves and their
family; (v. 13.) that was what he wanted.
3. He clapped them all up in prison for three days, v. 17.
honour; he first humbles them, and terrifies them, and brings
Thus God deals with the souls he designs for special comfort and
them uuder a spirit of bondage, and then binds up their wounds.
by the spirit of adoption.
4. He concluded with them, at last, that one of them should be
left as an hostage, and the rest should go home and fetch Benjamin.
It was a very encouraging word he said to them, (v. 18.) I fear
God; as if he had said, "You may assure yourselves-I will do
you no wrong; I dare not, for I know, that, high as I am, there
is One higher than I." Note, With those that fear God, we have
reason to expect fair dealing. The fear of God will be a check
upon those that are in power, to restrain them from abusing their
power to oppression and tyranny; those that have no one else to
stand in awe of, ought to stand in awe of their own consciences.
See Neh. 5. 15. So did not I, because of the fear of God.
21. And they said one to another, We are verily
guilty concerning our brother, in that we saw the
anguish of his soul, when he besought us, and we
would not hear; therefore is this distress come
upon us. 22. And Reuben answered them, saying,
Spake I not unto you, saying, Do not sin against
the child; and ye would not hear? therefore,
behold, also his blood is required. 23. And they
knew not that Joseph understood them; for he
spake unto them by an interpreter. 24. And he
turned himself about from them, and wept; and
returned to them again, and communed with them,
and took from them Simeon, and bound him before
their eyes. 25. Then Joseph commanded to fill
their sacks with corn, and to restore every man's
money into his sack, and to give them provision
for the way: and thus did he unto them.
26
Before Christ 1706.
The History of Joseph.
GENESIS, XLII.
And they laded their asses with the corn, and
departed thence. 27. And as one of them opened
his sack to give his ass provender in the inn, he
espied his money; for, behold, it was in his sack's
mouth. 28. And he said unto his brethren, My
money is restored; and, lo, it is even in my sack:
and their heart failed them, and they were afraid,
saying one to another, What is this that God hath
done unto us?
1. It was really a merciful event; for I hope it will be allowed they
them back,) but a kindness; yet they were thus terrified by it.
had no done to them, (when had their
Note, (1.) Guilty consciences are apt to take good providences in
a bad sense, and to put wrong constructions even upon those things
that make for them. They flee when none pursues. (2.) Wealth
sometimes brings as much care along with it as want does, and
more too. If they had been robbed of their money, they could not
have been worse frightened than they were now, when they found
their money in their sacks. Thus be whose ground brought forth
plentifully, said, What shall I do? Luke, 12.17. 2. Yet, in their
circumstances, it was very amazing. They knew that the Egyptians
abhorred a Hebrew, (ch. 43. 32.) and therefore, since they could
not expect to receive any kindness from them, they concluded that
this was done with a design to pick a quarrel with them; the rather,
because the man, the lord of the land, had charged them as spies.
Their own consciences also were awake, and their sins set in order
before them; and this puts them into confusion. Note, (1.) When
men's spirits are sinking, every thing helps to sink them. (2.) When
the events of Providence concerning us are surprising, it is good
to inquire what it is that God has done, and is doing with us, and
to consider the operation of his hands.
Here is,
I. The penitent reflection Joseph's brethren made upon the
wrong they had formerly done to him, v. 21. They talked the
matter over in the Hebrew tongue, not suspecting that Joseph,
whom they took for a native of Egypt, understood them, much less
that he was the person they spake of. 1. They remembered with
regret the barbarous cruelty wherewith they persecuted him, We
are verily guilty concerning our brother: we do not read that they
said this, during their three days' imprisonment; but now, when
the matter was come to some issue, and they saw themselves still
embarrassed, now they began to relent. Perhaps Joseph's mention
of the fear of God, (v. 18.) put them upon consideration, and
extorted this reflection. Now see here, (1.) The office of con-
science; it is a remembrancer, to bring to mind things long since
said and done, to shew us wherein we have erred, though it was
long ago, as this reflection here was above twenty years after the
sin was committed. As time will not wear out the guilt of sin, so
it will not blot out the records of conscience; when the guilt of
this sin of Joseph's brethren was fresh, they made light of it, and
sat down to eat bread; but now, long afterward, their consciences
reminded them of it. (2.) The benefit of afflictions; they often
prove the happy and effectual means of awakening conscience, and
bringing sin to our remembrance, Job, 13. 26. (3.) The evil of guilt
concerning our brethren; of all their sins, that was it that con-
science now reproached them for; whenever we think we have
wrong done us, we ought to remember the wrong we have done to
others, Eccl. 7. 21, 22. 2. Reuben only remembered with comfort,
that he had been an advocate for his brother, and had done what
he could to prevent the mischief they did him, (v. 22.) Spake I not
unto you, saying, Do not sin against the child? Note, (1.) It is an
aggravation of the sin, that it was committed against admonitions.
(2.) When we come to share with others in their calamities, it
will be a comfort to us, if we have the testimony of our consciences
for us, that we did not share with them in their iniquities, but, in
our places, witnessed against them. This shall be our rejoicing in
the day of evil, and take out the sting.
II. tenderness toward them this occasion.
II. Joseph's tenderness toward them upon this occasion. He
retired from them to weep, v. 24. Though his reason directed
that he should still carry himself as a stranger to them, because
they were not as yet humbled enough; yet natural affection could
not but work, for he was a man of a tender spirit. This represents
the tender mercies of our God toward repenting sinners. See
Jer. 31. 20. Since I spake against him, I do earnestly remember
him still. See Judg. 10. 16.
III. The imprisonment of Simeon, v. 24. He chose him for the
hostage, probably, because he remembered him to have been his
most bitter enemy, or because he observed him now to be least
humbled and concerned; he bound him before their eyes, to affect
them all; or, perhaps, it is intimated that though he bound him
with some severity before them, yet, afterward, when they were
gone, he took off his bonds.
29. And they came unto Jacob their father unto
the land of Canaan, and told him all that befell
into them; saying, 30. The man, who is the lord
of the land, spake roughly to us, and took us for
spies of the country. 31. And we said unto him,
We are true men; we are no spies: 32. We be
twelve brethren, sons of our father; one is not, and
the youngest is this day with our father in the land
of Canaan. 33. And the man, the lord of the
country, said unto us, Hereby shall I know that
ye are true men; leave one of your brethren here
with me, and take food for the famine of your
households, and be gone: 34. And bring your
youngest brother unto me: then shall I know
that ye are no spies, but that ye are true men:
so will I deliver you your brother, and ye shall
traffick in the land. 35. And it came to pass as
they emptied their sacks, that, behold, every man's
bundle of money was in his sack: and when both
they and their father saw the bundles of money,
they were afraid. 36. And Jacob their father said
unto them, Me have ye bereaved of my children:
Joseph is not, and Simeon is not, and ye will take
Benjamin away: all these things are against me.
37. And Reuben spake unto his father, saying,
Slay my two sons, if I bring him not to thee:
deliver him into my hand, and I will bring him
to thee again. 38. And he said, My son shall not
go down with you; for his brother is dead, and he
is left alone: if mischief befall him by the way in
the which ye go, then shall ye bring down my gray
hairs with sorrow to the grave.
Here is,
IV. The dismission of the rest of them. They came for corn,
and corn they had; and not only so, but every man had his money
restored in his sack's mouth. Thus Christ, our Joseph, gives out I. The report which Jacob's sons made to their father, of the
supplies without money and without price. Therefore the poor great distress they had been in in Egypt; how they had been sus-
arc invited to buy, Rev. 3. 17, 18. This put them into great con-pected, and threatened, and obliged to leave Simeon a prisoner
sternation, v. 28. Their heart failed them, and they were afraid, there, till they should bring Benjamin with them thither. Who
saying one to another, What is this that God hath done to us? would have thought of this, when they left home? When we go
Before Christ 1705.
The History of Joseph.
GENESIS, XLII, XLIII.
the worst.
abroad, we should consider how many sad accidents, that we little || alive? Have ye another brother? And we told him
think of, may befall us before we return home. We know not what according to the tenor of these words: could we
a day may bring forth, we ought therefore to be always ready for certainly know that he would say, Bring your bro-
ther down? 8. And Judah said unto Israel his
father, Send the lad with me, and we will arise and
go; that we may live, and not die, both we, and
thou, and also our little ones. 9. I will be surety
for him; of my hand shalt thou require him if
I bring him not unto thee, and set him before thee,
then let me bear the blame for ever:
cept we had lingered, surely now we had returned
10. For ex-
this second time.
2. The deep impression this made upon the good man. The
very bundles of money which Joseph returned, in kindness, to his
father, frightened him; (v. 35.) for he concluded it was done
with some mischievous design, or perhaps suspected his own sons
to have committed some offence, and so to have run themselves
into a præmunire—a penalty; which is intimated in what he says,
(v. 36.) Me have ye bereaved. He seems to lay the fault upon
them; knowing their characters, he feared they had provoked the
Egyptians, and perhaps forcibly, or fraudulently, brought home their
money. is here out of temper. He has very me-
lancholy apprehensions concerning the present state of his family;
Joseph is not, and Simeon is not; whereas Joseph was in honour,
and Simeon in the way to it. Note, We often perplex ourselves
with our own mistakes, even in matters of fact. True griefs may
arise from false intelligence and suppositions, 2 Sam. 13.31. Jacob
gives up Joseph for gone, and Simeon and Benjamin as being in
danger; and concludes, All these things are against me. It proved
otherwise, that all these were for him, were working together for
his good, and the good of his family; yet here he thinks them all
against him. Note, Through our ignorance or mistake, and the
weakness of our faith, we often apprehend that to be against us,
which is really for us. We are afflicted in body, estate, name,
and relations; and we think all these things are against us,
whereas these are really working for us the weight of glory.
(2.) He is, at present, resolved that Benjamin shall not go down.
Reuben will undertake to bring him back in safety; (v. 37.) not
so much as putting in, If the Lord will, not excepting the com-
mon disasters of travellers; but he foolishly bids Jacob slay his two
sons, (which, it is likely, he was very proud of,) if he brought
him not back; as if the death of two grandsons could satisfy Ja-
Job for the death of a son. No, Jacob's present thoughts are, My
son shall not go down with you. He plainly intimates a distrust of
them, remembering that he never saw Joseph since he had been
with them; therefore, "Benjamin shall not go with you, by the
way in which you go; for ye will bring down my gray hairs with
sorrow to the grave. Note, It is bad with a family, when chil-
dren conduct themselves so ill, that their parents know not how
to trust them.
✓
•
CHAP. XLIII.
Here the story of Joseph's brethren is carried on, and very particularly re-
lated. I. Their melancholy parting with their father Jacob in Canaan,
v. 1..14. II. Their pleasant meeting with Joseph in Egypt, v. 15..34.
For, in this chapter, nothing occurs there, but what was agreeable and
pleasant.
1.
\..
A
ND the famine was sore in the land. 2.
And it came to pass, when they had eaten
up the corn which they had brought out of Egypt,
their father said unto them, Go again, buy us a
little food. 3. And Judah spake unto him, say-
ing, The man did solemnly protest unto us, saying,
Ye shall not see my face, except your brother be
with you.
4. If thou wilt send our brother with
us, we will go down and buy thee food: 5. But
if thou we not send him, we will not go down
for the man said unto us, Ye shall not see my face,
except your brother be with you. 6. And Israel
said, Wherefore dealt ye so ill with me, as to tell
the man whether ye had yet a brother? 7. And
they said, The man asked us straitly of our state,
and of our kindred, saying, Is your father yet
was
Here, 1. Jacob urges his sons to go and buy corn in Egypt,
v. 1, 2. The famine continued; the corn they had bought,
all spent, for it is meat that perisheth. Jacob, as a good master of
a family, is in care to provide for those of his own house, food
convenient; and shall not God provide for his children, for the
household of faith? Jacob bids them go buy a little food; now,
in time of scarcity, a little must suffice, for nature is content with
a little. 2. Judah urges him to consent that Benjamin should go
down with them, how much soever it went against his feelings
and previous determination. Note, It is not at all inconsistent with
the honour and duty which children owe their parents, humbly
and modestly to advise them, and, as occasion is, to reason with
them; Plead with your mother, plead, Hos. 2.2. (1.) He insists upon
the absolute necessity they were under of bringing Benjamin with
them; which he, who was a witness to all that had passed in
Egypt, was a more competent judge of than Jacob could be. Jo-
seph's protestation (v. 3.) may be alluded to, to show upon what
terms we must draw nigh to God; unless we bring Christ along
with us in the arms of our faith, we cannot see the face of God
with comfort. (2.) He engages to take all possible care of him,
and to do his utmost for his safety, v. 8, 9. Judah's conscience
had lately smitten him for what he had done a great while ago
against Joseph; (ch. 42. 21.) and, as an evidence of the truth of
his repentance, he is ready to undertake, as far as a man could do
it, for Benjamin's security. He will not only not wrong him, but
will do all he can to protect him. This is restitution, as the case
will admit; when he knew not how he could retrieve Joseph, he
would make some amends for the irreparable injury he had done
him, by doubling his care concerning Benjamin.
:
:
11. And their father Israel said unto them, If it
must be so now, do this;
must be so now, do this; take of the best fruits in
the land in your vessels, and carry down the man
a present, a little balm, anu a little honey, spices,
and myrrh, nuts, and almonds: 12. And take dou
ble money in your hand; and the money that
was brought again in the mouth of your sacks,
carry it again in your hand; peradventure it was
an oversight. 13. Take also your brother, and
arise, go again unto the man: 14. And God Al-
mighty give you mercy before the man, that he
may send away your other brother, and Benja-
min. If I be bereaved of my children, I am be
reaved.
Observe here,
I. Jacob's persuadableness. He would be ruled by reason,
though they were his inferiors that urged it. He saw the neces-
sity of the case; and, since there was no remedy, he consented to
yield to the necessity, (v. 11.) "If it must be so now, take your
brother. If no corn can be had, but upon those terms, we may
as well expose him to the perils of the journey, as suffer ourselves
Before Christ 1706.
The History of Joseph.
GENESIS, XLIII.
and families, and Benjamin among the rest, to perish for want
of bread:" Skin for skin, and all that a man has, even a Benjamin,
the dearest of all, will he give for his life. No death so dreadful
as that by famine, Lam. 4.9. Jacob had said, (ch. 42.38.) My
son shall not go down; but now he is over-persuaded to consent.
Note, It is no fault, but our wisdom and duty, to alter our purposes
and resolutions, when there is good reason for our so doing. Con-
stancy is a virtue, but obstinacy is not. It is God's prerogative
not to repent, and to make unchangeable resolves.
II. Jacob's prudence and justice, which appeared in three things.
1. He sent back the money which they had found in the sacks'
mouths, with this discreet construction of it, Peradventure it was
an oversight. Note, Honesty obliges us to make restitution, not
only of that which comes to us by our own fault, but of that
which comes to us by the mistakes of others. Though we get it
by oversight, if we keep it when the oversight is discovered, it
is kept by deceit. In the stating of accounts, errors must be
excepted, even those that make for us, as well as those that make
against us. Jacob's words furnish us with a favourable construc-
tion to put upon that which we are tempted to resent as an injury
and affront; pass it by, and say, Peradventure it was an oversight.
2. He sent double money, as much again as they took the time
before, upon supposition that the price of corn might be risen;
or, that, if it should be insisted upon, they might pay a ransom
for Simeon, or his prison fees; or, to shew a generous spirit,
that they might be the more likely to find generous treatment
with the man, the lord of the land. 3. He sent a present of such
things as the land afforded, and as were scarce in Egypt, balm
and honey, &c. (v.11.) the commodities that Canaan exported,
ch. 37. 25. Note, (1.) Providence dispenses its gifts variously,
Some countries produce one commodity, others another, that
commerce may be preserved. (2.) Honey and spice will never
make up the want of bread-corn. The famine was sore in Canaan,
and yet they had balm and myrrh, &c. We may live well enough
upon plain food without dainties, but we cannot live upon dainties
without plain food. Let us thank God that that which is most
needful and usefur is generally most cheap and common. (3.) A
gift in secret pacifies wrath, Prov. 21. 14. Jacob's sons were
unjustly accused as spies, yet Jacob is willing to be at the expence
of a present, to pacify the accuser. Sometimes we must not think
much to buy peace, even there where we may justly demand it,
and insist upon it as our right.
||
time are we brought in; that he may seek occasion
against us, and fall upon us, and take us for bond-
men, and our asses. 19. And they came near to
the steward of Joseph's house, and they communed
with him at the door of the house, 20. And said,
O sir, we came indeed down at the first time to
buy food: 21. And it came to pass, when we
came to the inn, that we opened our sacks, and,
behold, every man's money was in the mouth of
his sack, our money in full weight: and we have
brought it again in our hand. 22. And other
money have we brought down in our hands to
buy food: we cannot tell who put our money in
our sacks. 23. And he said, Peace be to you,
fear not: your God, and the God of your father,
hath given you treasure in your sacks: I had your
money. And he brought Simeon out unto them.
24. And the man brought the men into Joseph's
house, and gave them water, and they washed their
feet; and he gave their asses provender. 25. And
they made ready the present against Joseph came
at noon: for they heard that they should eat bread
there.
III. Jacob's piety appearing in his prayer, v. 14. God Almighty
give you mercy before the man! Jacob had formerly turned an
angry brother into a kind one with a present and a prayer; and
here he betakes himself to the same tried method, and it sped well.
Note, Those that would find mercy with men, must seek it of God,
who has all hearts in his hands, and turns them as he pleases.
IV. Jacob's patience; he concludes all with this, "If I be
bereaved of my children, I am bereaved; If I must part with them
thus one after another, I must acquiesce, and say, The will of the
Lord be done." Note, It is our wisdom to reconcile ourselves to
the sorest afflictions, and make the best of them; for there is
nothing got by striving with our Maker, 2 Sam. 15. 25, 26.
Jacob's sons, having got leave to take Benjamin with them,
were observant of the orders their father had given them, and
went down the second time into Egypt to buy corn.
If we
should ever know what a famine of the word means, let us not
think it much to travel as far for spiritual food as they did here
for corporal food. Now here we have an account of what passed
between them and Joseph's steward, who, some conjecture, was
in the secret, and knew them to be Joseph's brethren, and helped
to humour the thing; I rather think not, because no man must
be present when Joseph afterward made himself known to them,
ch. 45.1.
¿
I. Joseph's steward has orders from his master (who was busy
selling corn, and receiving money) to take them to his house, and
make ready for their entertainment. Though Joseph saw Benja-
min there, he would not leave his work at working-time, nor trust
another with it. Note, Business must take place of civility in its
season. Our needful employments must not be neglected, no not
to pay respect to our friends.
II. Even this frightened them; (v. 18.) They were afraid, be-
cause they were brought into Joseph's house. The just challenges
of their own consciences, and Joseph's violent suspicions of them,
forbade them to expect any favour, and suggested to them, that
this was done with a bad design upon them. Note, Those that
are guilty and timorous are apt to make the worst of every thing.
Now they thought they should be reckoned with about the money
15. And the men took that present, and they in the sacks' mouths, and should be charged as cheats, and men
took double money in their hand, and Benjamin; not fit to be dealt with, who had taken advantage of the hurry of
and rose up, and went down to Egypt, and stood laid the case before the steward, that he, being apprised of it,
the market to carry off their corn unpaid for. They therefore
before Joseph. 16. And when Joseph saw Ben- might stand between them and danger. Herein they gave sub-
jamin with them, he said to the ruler of his house,stantial proof of their honesty, that, before they were charged
Bring these men home, and slay, and make ready; and uprightness will preserve us, and will clear themselves as the
with taking back their money, they produced it. Note, Integrity
for these men shall dine with me at noon. 17. And light of the morning.
the man did as Joseph bade; and the man brought III. The steward encouraged them; (v.23.) Peace be to you,
the men into Joseph's house. 18. And the men fear not; though he knew not what his master drove at, yet he
were afraid, because they were brought into was aware these were men whom he meant no harm to, while he
Joseph's house; and they said, Because of the Divine Providence in the return of their money; Your God, and
thus amused them; and therefore he directs them to look at the
money that was returned in our sacks at the first the God of your father, has given you treasure in your sachs
FUNG
:
Before Christ 1706.
GENESIS, XLIII.
The History of Joseph.
Observe, 1. Hereby he shews that he had no suspicion at all of || fit question to be asked concerning any, especially concerning old
dishonesty in them: for, of what we get by deceit, we cannot say, people; for we are dying daily; it is strange that we are yet alive.
"God gives it us." 2. Hereby he silences their further inquiry Jacob had said, many years before, I will go to the grave to my
about it; "Ask not how it came thither; Providence brought it son; but he is yet alive: we must not die when we will.
you, and let that satisfy you." 3. It appears, by what he said,
that, by his good master's instructions, he was brought to the
knowledge of the true God, the God of the Hebrews. It may
justly be expected that those who are servants in religious families
should take all fit occasions to speak of God, and his providence,
with reverence and seriousness. 4. He directs them to look up
to God, and acknowledge his providence in the good bargain they
had. We must own ourselves indebted to God, as our God, and
the God of our fathers, (a God in covenant with us and them,)
for all our successes and advantages, and the kindnesses of our
friends; for every creature is that to us, and no more, that God
makes it to be. The steward encouraged them, not only in words,
but in deeds; for he made very much of them till his master
came, v.24.
2. The kind notice he took of Benjamin, his own brother.
(1.) He put up a prayer for him, (v. 29.) God be gracious unto
thee, my son. Joseph's favour, though he was the lord of the
land, would do him little good, unless God were gracious to him.
Many seek the ruler's favour, but he directs him to seek the favour
of the Ruler of rulers. (2.) He shed some tears for him, v.30.
His natural affection to his brother, his joy to see him, his concern
to see him and the rest of them in distress for bread, and the
remembrance of his own griefs since he last saw him, produced a
great agitation in him, which perhaps was the more uneasy,
because he endeavoured to stifle and suppress it; but he was
forced to retire into his closet, there to give vent to his feelings
by tears. Note, [1.] Tears of tenderness and affection are no
disparagement at all, even to great and wise men. [2.] Gracious
weepers should not proclaim their tears; My soul shall weep in
bitterly. See Matth. 26.75.
secret, says the prophet, Jer. 13.17. Peter went out, and wept
!
*
I
26. And when Joseph came home, they brought
him the present which was in their hand into the 3. His kind entertainment of them all; when his weeping had
house, and bowed themselves to him to the earth. subsided, so that he could refrain himself, he sat down to dinner
27. And he asked them of their welfare, and said, with them, treated them nobly, and yet contrived every thing to
amuse them. (1.) He ordered three tables to be spread, one for
Is your father well, the old man of whom ye spake? his brethren, another for the Egyptians that dined with him, (for
Is he yet alive? 28. And they answered, Thy so different were their customs, that they did not care to eat
servant our father is in good health, he is. yet together,) another for himself, who durst not own himself a Hebrew,
alive. And they bowed down their heads, and and yet would not sit with the Egyptians. See here an instance,
[1.] Of hospitality and good housekeeping, which is a very-com-
made obeisance. 29. And he lifted up his eyes, mendable thing, according as the ability is. [2.] Of compliance
and saw his brother Benjamin, his mother's son, with people's humours, even whimsical ones, as Bishop Patrici
and said, Is this your younger brother, of whom calls this of the Egyptians not eating with the Hebrews. Though.
ye spake unto me? And he said, God be gracious Joseph was the lord of the land, and orders were given that l
people should obey him; yet he would not force the Egyptians
unto thee, my son. 30. And Joseph made haste; to eat with the Hebrews against their minds, but let them enjoy
for his bowels did yearn upon his brother: and he their humours; spirits truly generous hate to impose. [3.] Of
sought where to weep; and he entered into his the early distance between Jews and Gentiles; one table world
chamber, and wept there. 31. And he washed not hold them. (2.) He placed his brethren according to their
his face, and went out, and refrained himself, and they placed themselves so, according to their custom; but, if so,
seniority, (v. 33.) as if he could certainly divine. Some think
said, Set on bread. 32. And they set on for him see not why such particular notice is taken of it, especially as
by himself, and for them by themselves, and for the a thing they marvelled at. (3.) He gave them a very plentiful
Egyptians, which did eat with him, by themselves: This was the more generous in hini, and the more obliging to
entertainment, sent messes to them from his own table, v.4.
because the Egyptians might not eat bread with them, because of the present scarcity of provisions. In a day of
the Hebrews; for that is an abomination unto the famine, it is enough to be fed; but they here were feasted. Ferhaps
Egyptians. 33. And they sat before him, the first-they had not had such a good dinner for many months. It is
born according to his birthright, and the youngest now over, and they ate their bread with joy, concluding they were
said, They drank, and were merry; their cares and fears were
according to his youth: and the men marvelled now upon good terms with the man, the lord of the land. If
one at another. 34. And he took and sent messes God accept our works, our present, we have reason to be cheerful.
unto them from before him: but Benjamin's mess Yet when we sit, as they here did, to eat with a ruler, we should
was five times so much as any of their's. And consider what is before us, and not indulge our appetite, or be
desirous of dainties, Prov. 23.1..3. Joseph gave them to under-
they drank, and were merry with him.
stand that Benjamin was his favourite, for his mess was five times
as much as any of their's; not as if he would have him eat so much
more than the rest, for then he must eat more than would do him
good, (and it is no act of friendship, but an injury and unkindness
rather, to press any either to eat or drink to excess,) but thus he
would testify his particular respect for him, that he might try
whether his brethren would envy Benjamin his larger messes, ag
formerly they had envied him his finer coat. And it must be
our rule, in such cases, to be content with what we have, and not
to grieve at what others have.
A
Here is,
I. The great respect that Joseph's brethren paid to him; when
they brought him the present, they bowed themselves before him;
(v.26.) and again, when they gave him an account of their
father's health, they made obeisance, and called him, Thy servant
our father, v.28. Thus were Joseph's dreams fulfilled more and
more: and even the father, by the sons, bowed before him,
according to the dream, ch. 37.10. Probably Jacob had directed
them, if they had occasion to speak of him to the man, the lord of
the land, to call him his servant.
II. The great kindness that Joseph shewed to them, while they
little thought it was a brotherly kindness. Here is,
1. His kind inquiry concerning Jacob, Is he yet alive? a very
;
:
•
CHAP. XLIV.
Joseph lurving entertained his brethren, dismissed them; but here we have them
brought backs in a greater fright than any they had been in yet. Observe,
Before Christ 1706.
The History of Joseph.
GENESIS, XLIV.
||
1. Whethod he took, both to humble them further, and also to try their
affection to mis brother Benjamin, by which he would be able to judge of the
sincerity of their repentance for what they had done against him, which he
was desirous to be satisfied of, before he manifested his reconciliation to them.
This he contrived to do, by bringing Benjamin into distress, v. 1..17. 11. The
good success of the experiment; he found them all heartily concerned, and
Judah particularly, both for the safety of Benjamin, and for the comfort of
their aged father, v.18..34.
E
1.
:
:
(C
2. How they pleaded for themselves; they solemnly protested
their innocence and detestation of so base a thing; (v.7.) urged it
as an instance of their honesty, that they had brought their money
back; (v.8.) and offered to submit to the severest punishment, if
they should be found guilty, v.9, 10.
3. How the theft, was fastened upon Benjamin; in his sack the
cup was found, to whom Joseph had been particularly kind.
Benjamin, no doubt, was ready to deny, upon oath, the taking of
the cup, and we may suppose him as little liable to suspicion as
any of them; but it is in vain to confront such notorious evidence,
the cup is found in his custody; they dare not arraign Joseph's
justice, nor so much as suggest, that perhaps he that had put their
money in the sacks' mouths had put the cup there; but they
ND he commanded the steward of his house,
saying, Fill the men's sacks with food, as
much as they can carry, and put every man's money
in his sack's mouth. 2. And put my cup, the silver
cup, in the sack's mouth of the youngest, and his 1. How the pretended criminals were pursued, and arrested, on
corn money. And he did according to the word suspicion of having stolen a silver cup. The steward charged
that Joseph had spoken. 3. As soon as the morning taking away a cup of daily use, and which therefore would soon
them with ingratitude, rewarding evil for good; with folly, in
was light, the men were sent away, they and their be missed, and diligent search made for it; for so it may be read,
asses. 4. And when they were gone out of the || (v.5.) Is not this it in which my lord drinketh, (as having a parti-
city, and not yet far off, Joseph said unto his cular fondness for it,) and for which he would search thoroughly?
steward, Up, follow after the men; and when Or, by which, leaving it carelessly at your table, he would make
thou dost overtake them, say unto them, Where-trial whether you were honest men or no?"
fore have ye rewarded evil for good? 5. Is not
this it in which my lord drinketh, and whereby
indeed he divineth? ye have done evil in so doing.
6. And he overtook them, and he spake unto them
these same words. 7. And they said unto him,
Wherefore saith my lord these words? God forbid
that thy servants should do according to this thing:
8. Behold, the money which we found in our sacks'
mouths we brought again unto thee out of the
land of Canaan: how then should we steal out of
thy lord's house silver or gold? 9. With whom-throw themselves upon Joseph's mercy. And,
soever of thy servants it be found, both let him ledge the righteousness of God; God hath found out the iniquity
4. Here is their humble submission, v. 16. (1.) They acknow-
die, and we also will be my lord's bond men. | of thy servants; perhaps referring to the injury they had formerly
10. And, he said, Now also let it be according unto done to Joseph, for which they thought God was now reckoning
your words: he with whom it is found shall be with them. Note, Even in those afflictions wherein we appre-
my servant; and ye shall be blameless. 11. Then hend ourselves wronged by men, yet we must own that God is
righteous, and finds out our iniquity. (2.) They surrender them-
they speedily took down every man his sack to the selves prisoners to Joseph; We are my lord's servants. Now
ground, and opened every man his sack. 12. And Joseph's dreams were accomplished to the utmost; their bowing
he searched, and began at the eldest, and left at so often, and doing obeisance, might be looked upon but as a
the youngest: and The cup was found in Benjamin's compliment, and no more than what other strangers did: but the
construction they themselves, in their pride, had put upon his
sack! 13. Then they rent their clothes, and laded dreams, was, Shalt thou have dominion over us? ch.37.8. And
every man his ass, and returned to the city. in that sense it is now at last fulfilled; they own themselves his
14. And Judah and his brethren came to Joseph's vassals; since they did invidiously so understand it, so it shall
house; for he was yet there: and they fell before
him on the ground. 15. And Joseph said unto
them, What deed is this that ye have done? wot
ye not that such a man as I can certainly divine?
16. And Judah said, What shall we say unto my
lord? what shall we speak! or how shall we clear
ourselves? God hath found out the iniquity of
thy servants behold, we are my lord's servants,
both we, and he also with whom the cup is found.
17. And he said, God forbid that I should do so:
but the man in whose hand the cup is found, he
shall be my servant; and as for you, get you up
in peace unto your father.
be fulfilled in them.
II. He exercises them with further trials. Our God thus
humbles those whom he loves, and loads with benefits. Joseph
ordered his steward to put a fine silver cup which he had (and
which, it is likely, was used at his table when they dined with
him) into Benjamin's sack's mouth, that it might seem as if he
had stolen it from the table, and put it there himself, after his
corn was delivered him. If Benjamin had stolen it, it had been
the basest piece of dishonesty and ingratitude that could be; and
if Joseph, by ordering it to be put there, had designed really to
and oppression; but it proved, in the issue, that there was no
take advantage against him, it had been in him most horrid cruelty
harm done, nor any designed, on either side. Observe,
Here,
I. Joseph heaps further kindnesses upon his brethren, fills their
sacks, returns their money, and sends them away full of gleness.
But,
5. Joseph, with an air of justice, gives sentence, that Benjamin
only should be kept in bondage, and the rest should be dismissed;
for why should any suffer but the guilty? Perhaps Joseph intended
hereby to try Benjamin's temper, whether he could bear such a
became a wise and good man; in short, whether he was indeed his
hardship as this with the calmness and composure of mind that
own brother, in spirit as well as blood; for Joseph himself had
been falsely accused, and had suffered hard things in consequence,
and yet kept possession of his own soul; however, it is plain he
intended hereby to try the affection of his brethren to him, and
Benjamin in bonds, no doubt but Joseph would soon have released
to their father. If they had gone away contentedly, and left
and promoted him, and sent notice to Jacob, and would have left
but they proved to be better affected to Benjamin than he feared.
the rest of his brethren justly to suffer for their hard-heartedness;
Note, We cannot judge what men are by what they have been
formerly, nor what they will do by what they have done: age and
experience may make men wiser and better. They that had sold
Joseph yet would not now abandon Benjamin: the worst may
mend in time.
time.
Before Christ 1706.
The History of Joseph.
GENESIS, XLIV.

18. Then Judah came near unto him, and said,
O my lord, let thy servant, I pray thee, speak a
word in my lord's ears, and let not thine anger
burn against thy servant: for thou art even as
Pharaoh. 19. My lord asked his servants, saying,
Have ye a father, or a brother? 20. And we said
unto my lord, We have a father, an old man, and
a child of his old age, a little one; and his brother
is dead, and he alone is left of his mother, and
his father loveth him. 21. And thou saidst unto
thy servants, Bring him down unto me, that I
may set mine eyes upon him. 22. And we said
unto my lord, The lad cannot leave his father; for
if he should leave his father, his father would die.
23. And thou saidst unto thy servants, Except
your youngest brother come down with you, ye
shall see my face no more. 24. And it came to
pass when we came up unto thy servant my father,
we told him the words of my lord. 25. And our
father said, Go again, and buy us a little food.
26. And we said, We cannot go down: if our
youngest brother be with us, then will we go down:
for we may not see the man's face, except our
youngest brother be with us. 27. And thy servant
my father said unto us, Ye know that my wife
bare me two sons: 28. And the one went out from
me, and I said, Surely he is torn in pieces; and
saw him not since: 29. And if ye take this also
from me, and mischief befall him, ye shall bring
down my gray hairs with sorrow to the grave.
30. Now therefore when I come to thy servant my
father, and the lad be not with us; seeing that his
life is bound up in the lad's life; 31. It shall come
to pass, when he seeth that the lad is not with us,
that he will die: and thy servants shall bring down
the gray hairs of thy servant our father with sorrow
to the grave. 32. For thy servant became surety
for the lad unto my father, saying, If I bring him
not unto thee, then I shall bear the blame to my
father for ever. 33. Now therefore, I pray thee,
let thy servant abide instead of the lad a bondman
to my lord; and let the lad go up with his brethren.
34. For how shall I go up to my father, and the
lad be not with me? lest peradventure I see the
evil that shall come on my father.
I
1. He addressed himself to Joseph with a great deal of respect
and deference; calls him his lord, himself and his brethren his
to him; "Thou art even as Pharaoh, whose favour we desire,
servants, begs his patient hearing, and ascribes sovereign authority
and whose wrath we dread, as we do Pharaoh's." ( Religion does
not destroy good manners, and it is prudence to speak obligingly
to those at whose mercy we lie: titles of honour, to those that
are entitled to them, are not flattering titles.
II. He represented Benjamin as one well worthy of his com.
passionate consideration: (v. 20.) he was a little one, compared
with the rest of them; the youngest, not acquainted with the
world, nor ever inured to hardship, having always been brought
that he alone was left of his mother, and his brother was dead,
up tenderly with his father, it made the case the more pitiable,
namely, Joseph; little did Judah think what a tender point he
touched upon now. Judah knew that Joseph was sold, and there-
fore had reason enough to think that he was alive; however, he
father believe he was dead; and now they had told that lie so
could not be sure that he was dead, but they had made their
long, that they had forgotten the truth, and begun to believe the
lie themselves.
We have here a most ingenious and pathetic speech, which Judah
made to Joseph on Benjamin's behalf, to obtain his discharge from
the sentence passed upon him: either Judah was a better friend to
Benjamin than the rest were, and more solicitous to bring him off;
or he thought himself under greater obligations to endeavour it
than the rest, because he had passed his word to his father for his
safe return; or the rest chose him for their spokesman, because
he was a man of better sense and better spirit, and had a greater
command of language than any of them. His address, as it is here
recorded, is so very natural, and so expressive of his present feelings,
that we cannot but suppose Moses, who wrote it so long after, to
have written it under the special direction of him that made man's
mouth. A great deal of unaffected art, and unstudied unforced
rhetoric, there is in this speech.
them to bring Benjamin with them, had expressed a desire to see
III. He urged it very closely, that Joseph had himself constrained
him, (v. 21.) and had forbidden them his presence, unless they
brought Benjamin with them, (v. 23, 26.) all which intimated that
he designed him some kindness, and must he be brought with so
much difficulty to the preferment of a perpetual slavery? Was he
not brought to Egypt, in obedience, purely in obedience, to the
command of Joseph; and would he not shew him some mercy?
Some observe, that Jacob's sons, in reasoning with their father, had
said, We will not go down, unless Benjamin go with us, (ch. 43. 5.)
but that, when Judah comes here to relate the story, he expresses
"We cannot go down, with any expectation to
more decently,
speed well." Indecent words, spoken in haste to our superiors,
should be recalled and amended.
it
IV. The great argument he insists upon, was, the insupportable
behind in servitude; His father loveth him, v. 20. This they had
grief it would be to his aged father, if Benjamin should be left
pleaded against Joseph's insisting on his coming down, (v.22.) “I]
he should leave his father, his father would die; much more if now
he be left behind, never more to return to him." This the old
(v.29.) If mischief befall him, ye shall bring down my gray hairs,
man, of whom had pleaded against his going down,
that crown of glory, with sorrow to the grave. This, therefore,
Judah presses with a great deal of earnestness, "His life is bound
up in the lad's life; (v.30.) when he sees that the lad is not with
us, he will faint away, and die immediately, (v. 31.) or will abandon
himself to such a degree of sorrow, as will, in a few days, make
an end of him. And, lastly, Judah pleads, that, for his part, he
could not bear to see this, (v. 34.) Let me not see the evil that shall
come on my father. Note, It is the duty of children to be very
tender of their parents' comfort, and to be afraid of every thing
descended first may again ascend, and something must be done
that may be an occasion of grief to them. Thus the love that
towards a recompence for their care.
V. Judah, in honour to the justice of Joseph's sentence, and to
shew his sincerity in this plea, offers himself to become a bond-
man instead of Benjamin, v. 33. Thus the law would be satisfied;
Joseph would be no loser, (for we may suppose Judah a more able-
bodied man than Benjamin, and fitter for service;) and Jacob would
better bear the loss of him than of Benjamin. Now, so far was
he from grieving at his father's particular fondness for Benjamin,
that he is himself willing to be a bondman, to indulge it.
Now, had Joseph been, as Judah supposed him, an utter stranger
to the family, yet even common humanity could not but be wrought
upon by such powerful reasonings as these; for nothing could be
said more moving, more tender; it was enough to melt a heart of
stone: but to Joseph, who was nearer akin to Benjamin than
Judah himself was, and who, at this time, felt a greater affection,
both for him and his aged father, than Judah did, nothing
could be more pleasingly or more happily said. Neither Jacob
·
Before Christ 1706.
The History of Joseph.
GENESIS, XLIV, XLV.
nor Benjamin needed an intercessor with Joseph; for he himself to Pharaoh, and lord of all his house, and a ruler
loved them.
Upon the whole matter, let us take notice, 1. How prudently
Judah suppressed all mention of the crime that was charged upon
Benjamin. Had he said any thing by way of acknowledgment of
it, he had reflected on Benjamin's honesty, and seemed too forward
to suspect that; had he said any thing by way of denial of it, he
had reflected on Joseph's justice, and the sentence he had passed:
therefore he wholly waves that and appeals to
Compare with this that of Job, in humbling himself before God,
(Job, 9.15.) Though I were righteous, yet would I not answer, I
would not argue, but petition, I would make supplication to my
judge. 2. What good reason dying Jacob had to say, Judah, thou
art he whom thy brethren shall praise, (ch. 49.8.) for he excelled
them all in boldness, wisdom, eloquence, and especially tender-
ness for their father and family. 3. Judah's faithful adherence to
Benjamin, now in his distress, was recompensed long after by the
constant adherence of the tribe of Benjamin to the tribe of Judah,
when all the other ten tribes it. 4. How fitly
apostle, when he is discoursing of the mediation of Christ, observe,
that our Lord sprang out of Judah; (Heb.7.14.) for, like his
father Judah, he not only made intercession for the transgressors,
but he became a surety for them, as it follows there, (v.22.)
testifying therein a very tender concern both for his father and
for his brethren.
throughout all the land of Egypt. 9. Haste ye, and
go up to my father, and say unto him, Thus saith
thy son Joseph, God hath made me lord of all
10. And
Egypt: come down unto me, tarry not:
thou shalt dwell in the land of Goshen, and thou
shalt be near unto me, thou, and thy children, and
thy children's children, and thy flocks, and thy
herds, and all that thou hast: 11. And there will I
nourish thee; for yet there are five years of famine;
lest thou, and thy household, and all that thou hast,
come to poverty. 12. And, behold, your eyes see,
and the eyes of my brother Benjamin, that it is my
mouth that speaketh unto you. 13. And ye shall
tell my father of all my glory in Egypt, and of all
that ye have seen; and ye shall haste and bring
14. And he fell upon his
down my father hither. 14. And he fell
brother Benjamin's neck, and wept; and Benjamin
wept upon his neck. 15. Moreover he kissed all
his brethren, and wept upon them: and after that
his brethren talked with him.
CHAP. XLV.
It is a pity that this chapter and that foregoing should be parted, and read
asunder. There we had Judah's intercession for Benjamin, with which, we
may suppose, the rest of his brethren signified their concurrence; Joseph let
kim go on without interruption, heard all he had to say, and then answered it
all in one word, I am Joseph. Now, he found his brethren humbled for their
sins, mindful of himself, (for Judah had mentioned him twice in his speech,
respectful to their father, and very tender of their brother Benjamin; now,
they were ripe for the comfort he designed them, by making himself known to
them, which we have the story of in this chapter: it was to Joseph's brethren
as clear shining after rain, nay, it was to them as life from the dead. Here
is, I. Joseph's discovery of himself to his brethren, and his discourse with them
upon that occasion, v.1..15. II. The orders Pharoah, hereupon, gave to fetch
Jacob and his family down to Egypt, and Joseph's dispatch of his brethren,
accordingly, back to his father with those orders, v. 16..24. III. The joyful
tidings of this brought to Jacob, v. 25. .28.
Judah and his brethren were waiting for an answer, and could
not but be amazed to discover, instead of the gravity of a judge,
the natural affection of a father or brother.
I. Joseph ordered all his attendants to withdraw, v.1. The
private conversations of friends are the most free; when Joseph
would put on love, he puts off state; which it was not fit his
servants should be witnesses of. Thus Christ graciously manifests
himself and his loving-kindness to his people, out of the sight and
hearing of the world.
II. Tears were the preface or introduction to his discourse, v.2.
He had dammed up this stream a great while, and with much ado;
but now it swelled so high, that he could no longer contain, but he
wept aloud, so that those whom he had forbidden to see him, could
not but hear him. These were tears of tenderness and strong
affection, and with these he threw off that austerity with which
he had hitherto carried himself toward his brethren; for he could
bear it no longer. This represents the divine compassion towar
returning penitents, as much as that of the father of the prodigal,
Luke, 15.20. Hos. 11.8, 9.
who he was, I am Joseph. They knew him only by his Egyptian
III. He very abruptly (as one uneasy till it was out) tells them
name, Zaphnath-paaneah, his Hebrew name being lost and for-
gotten in Egypt; but now he teaches them to call him by that, I
am Joseph: nay, that they might not suspect it was another of the
This would both humble them yet more for their sin in selling him,
same name, he explains himself, (v.4.) I am Joseph, your brother.
and would encourage them to hope for kind treatment. Thus when
Christ would convince Paul, he said, I am Jesus; and when he
would comfort his disciples, he said, It is I, be not afraid. This
fear, or, at least, stood still astonished; but Joseph called kindly
word, at first, startled Joseph's brethren; they started back through
and familiarly to them, Come near, I pray you. Thus when Christ
manifests himself to his people, he encourages them to draw near
to him with a true heart. Perhaps being about to speak of their
selling of him, he would not speak aloud, test the Egyptians should
overhear, and it should make the Hebrews to be yet more an
abomination to them; therefore he would have them come near,
that he might whisper with them, which, now that the tide of his
passion was a little over, he was able to do, whereas, at first, he
could not but cry out.
IV. He endeavours to soften their grief for the injuries they had
done him, by shewing them, that, whatever they designed, God
meant it for good, and had brought much good out of it, (v.s.)
||
||
1.HEN Joseph could not refrain himself be-
fore all them that stood by him; and he
cried, Cause every man to go out from me. And
there stood no man with him, while Joseph made
himself known unto his brethren. 2. And he wept
aloud: and the Egyptians and the house of Pharaoh
heard. 3. And Joseph said unto his brethren, I am
Joseph; Doth my father yet live? And his brethren
could not answer him; for they were troubled at his
presence 4. And Joseph said unto his brethren,
Come near to me, I pray you. And they came near.
And he said, I am Joseph your brother, whom ye
sold into Egypt. 5. Now therefore be not grieved,
nor angry with yourselves, that ye sold me hither:
for God did send me before you to preserve life.
6. For these two years hath the famine been in the
land and yet there are five years, in the which
there shall neither be earing nor harvest. 7. And
God sent me before you to preserve you a posterity
in the earth, and to save your lives by a great
deliverance 8.So now it was not you that sent
me hither, but God and he hath made me a father
VOL.
2 T & 2 U
Before Christ 1707.
The History of Joseph
GENESIS, XLV.
Be not grieved, nor angry with yourselves. Sinners must grieve,
and be angry with themselves, for their sins; yea, though God, by
his power, bring good out of them, for that is no thanks to the
sinner; but true penitents should be greatly affected with it, when
they see God bringing good out of evil, meat out of the eater.
Though we must not with this consideration extenuate our own
sins, and so take off the edge of our repentance; yet it may do
well thus to extenuate the sins of others, and so take off the edge
of our angry resentments. Thus Joseph does here; his brethren
needed not to fear that he would avenge upon them an injury
which God's providence had made to turn so much to his advan-
tage, and that of his family. Now he tells them how long the fa-
mine was likely to last, five years; yet, (v. 6.) what a capacity he
was in of being kind to his relations and friends, which is the
greatest satisfaction that wealth and power can give to a good man,
v. 8.
See what a favourable colour he puts upon the injury they
had done him, God sent me before you, v. 5, 7. Note,
1. God's Israel is the particular care of God's providence. Jo-
seph reckoned that his advancement was designed, not so much to
save a whole kingdom of Egyptians, as to preserve a small family
of Israelites for the Lord's portion is his people; whatever goes
with others, they shall be secured.
2. Providence looks a great way forward, and has a long reach ;
even long before the years of pleuty, Providence was preparing for
the supply of Jacob's house in the years of famine. The Psalmist
praises God for this, (Ps. 105. 17.) He sent a man before them, even
Joseph. God sees his work from the beginning to the end, but we
do not, Eccl. 3. 11. How admirable are the projects of Provi-
dence! How remote its tendencies! What wheels are there with
in wheels, and yet all directed by the eyes in the wheels, and the
spirit of the living creature! Let us therefore judge nothing be-
fore the time.
5. 4. Our Lord Jesus being, like Joseph, exalted to the highest
honours and powers of the upper world, it is his will that all that
are his, should be with him where he is, John 17. 24. This is his
commandment, that we be with him now in faith and hope, and
a heavenly conversation; and this is his promise, that we shall be
for ever with him.
3. God often works by contraries; the envy and contention of
brethren threaten the ruin of families, yet, in this instance, they
prove the occasion of preserving Jacob's family. Joseph had never
been the shepherd and stone of Israel, if his brethren had not shot
at him, and hated him; even those that had wickedly sold Joseph
into Egypt, yet themselves reaped the benefit of the good God
brought out of it; as those that put Christ to death, were many
of them saved by his death.
4. God must have all the glory of the seasonable preservations
of his people, by what way soever they are effected, (v. 8.) It was
not you that sent me hither, but God. As, on the one hand, they
must not fret at it, because it ended so well; so, on the other hand,
they must not be proud of it, because it was God's doing,
theirs. They designed, by selling him into Egypt, to defeat his
dreams, but God thereby designed to accomplish them, Isa. 10. 7.
Howbeit he meaneth not so.
VI. Endearments were interchanged between him and his bre-
thren. He began with the youngest, his own brother Benjamin,
who was but about a year old when he was separated from his
brethren; they wept on each other's neck, (v. 14.) perhaps to think
of their mother Rachel, who died in travail of Benjamin. Rachel,
in her husband Jacob, had been lately weeping for her children,
because, in his apprehension, they were not, Joseph gone, and
Benjamin going; and now they are weeping for her, because she
was not. After he had embraced Benjamin, he, in like manner,
caressed them all; (v. 15.) and then, his brethren talked with him
freely and familiarly of all the affairs of their father's house. After
the tokens of true reconciliation, follow the instances of a sweet
communion.
|
16. And the fame thereof was heard in Pharaoh's
house, saying, Joseph's brethren are come: and it
17. And
pleased Pharaoh well, and his servants.
Pharaoh said unto Joseph, Say unto thy brethren,
This do ye; lade your beasts, and go, get you unto
the land of Canaan; 18. And take your father and
your households, and come unto me: and I will
give you the good of the land of Egypt, and ye
19. Now thou art
shall eat the fat of the land.
commanded, this do ye; take you waggons out of
the land of Egypt for your little ones, and for your
wives, and bring your father, and come. 20. Also
regard not your stuff; for the good of all the land
of Egypt is yours.] 21. And the children of Israel
did so; and Joseph gave them waggons, according
to the commandment of Pharaoh, and gave them
provision for the way. 22. To all of them he gave
each man changes of raiment: but to Benjamin
he gave three hundred pieces of silver, and five
changes of raiment. 23. And to his father he sent
after this manner; ten asses laden with the good
things of Egypt, and ten she-asses laden with corn
and bread and meat for his father by the way.
24. So he sent his brethren away, and they de-
ye' fall
parted and he said unto them, See that
not out by the way.
V. Ile promises to take care of his father and all the family,
during the rest of the years of famine.
Here is,
1. He desires that his father might speedily be made glad with
the tidings of his life and dignity, His brethren must hasten to
Canaan, and must acquaint Jacob that his son Joseph was lord of
all Egypt; (v. 9.) they must tell him of all his glory there, v. 13.*||
He knew it would be a refreshing oil to his hoary head, and a so- I. The kindness of Pharaoh to Joseph, and to his relations, for
vereign cordial to his spirits. If any thing would make him young his sake; he bade his brethren welcome, (v. 16.) though it was a
again, this would. He desires them to give themselves, and take time of scarcity, and they were likely to be a charge to him. Nay,
with them to their father, all possible satisfaction of the truth of because it pleased Pharaoh, it pleased his servants too at least,
these surprising tidings, (v. 12.) Your eyes see that it is my mouth. | they pretended to be pleased, because Pharaoh was. He engaged
If they would recollect themselves, they might remember some-Joseph to send for his father down to Egypt, and promised to fur-
thing of his features, speech, &c. and be satisfied.
nish them with all conveniences both for his removal thither, and
his settlement there. If the good of all the land of Egypt (as it was
now better-stocked than any other land, thanks to Joseph, under
God,) would suffice him, he was welcome to it all, it was all his
own, even the fat of the land, (v. 18.) so that they need not regard
their stuff, v. 20. What they had in Canaan he reckoned but
stuff, in comparison with what he had for them in Egypt; and
therefore if they should leave some of that behind them, let them
not be discontented; Egypt would afford them enough to make
up the losses of their remove. Thus those for whom Christ intends
2. He is very earnest that his father and all his family should
come to him to Egypt; Come down unto me, tarry not, v. 9. He
allots his dwelling in Goshen, that part of Egypt which lay toward ||
Canaan, that they might be mindful of the country from which
they were to come out, v. 10. He promises to provide for him,
(v. 11.) I will nourish. Note, It is the duty of children, if the
necessity of their parents do at any time require it, to support and
supply them to the utmost of their ability; and Corban will never
excuse them, Mark 7. 11. This is showing piety at home, 1 Tim.
Before Christ 1707.
GENESIS, XLV, XLVI.
The History of Joseph.
shares in his heavenly glory, ought not to regard the stuff of this
world; the best of its enjoyments are but stuff, but lumber; we
cannot make sure of it while we are here, much less can we carry
it away with us; let us not therefore be solicitous about it, nor set
our eyes or hearts upon it: there are better things reserved for us
in that blessed land, whither our Joseph is gone to prepare a place.
II. The kindness of Joseph to his father and brethren. Pharaoh
was respectful to Joseph, in gratitude, because he had been an in-
strument of much good to him and his kingdom, not only preserv-
ing it from the common calamity, but helping to make it consider-
able among the nations; for all their neighbours would say,
Surely the Egyptians are a wise and understanding people, that
are so well stocked in a time of scarcity." For this reason, Pha-
raoh never thought. any thing too much he could do for Joseph.
Note, There is a gratitude owing even to inferiors; and when any
have showed us kindness, we should study to requite it, not only
to them, but to their relations. And Joseph likewise was respectful
to his father and brethren in duty, because they were his near re-
lations, though his brethren had been his enemies, and his father
long a stranger.
C
We have here the good news brought to Jacob.
||
1. The relation of it, at first, sunk his spirits: when, without
any preamble, his sons came in, crying, Joseph is yet alive, each
striving which should first proclaim it, perhaps he thought they
bantered him, and the affront grieved him; or, the very mention
of Joseph's name revived his sorrow, so that his heart fainted; (v.
He was in
26.) it was a good while before he came to himself.
such care and fear about the rest of them, that, at this time, it
would have been joy enough to him to hear that Simeon is released,
and Benjamin is come safe home; (for he had been ready to de-
spair concerning both these ;) but to hear that Joseph is alive, is too
good news to be true; he faints, for he believes it not. Note,
We faint, because we do not believe; David himself had fainted,
if he had not believed, Ps. 27. 13.
||
|
2. The confirmation of it, by degrees, revived his spirit; Jacob
had easily believed his sons formerly, when they told him, Joseph
is dead; but he can hardly believe them now that they tell him,
Joseph is alive.
Joseph is alive. Weak and tender spirits are influenced more by
fear than hope, and are more apt to receive impressions that are
discouraging than those that are encouraging. But, at length,
Jacob is convinced of the truth of the story, especially when he
sees the waggons which were sent to carry him; for seeing is be-
lieving; then his spirit revived. Death is as the waggons which
are sent to fetch us to Christ: the very sight of it approaching
should revive us. Now Jacob is called Israel, (v. 28.) for he be-
gins to recover his wonted vigour. (1.) It pleases him to think
||
that Joseph is alive. He says nothing of Joseph's glory, which
they told him off; it was enough to him that Joseph was alive.
Note, Those that would be content with lesser degrees of comfort,
are best prepared for greater.
are best prepared for greater. (2.) It pleases him to think of
going to see him. Though he was old, and the journey long, yet
he would go to see Joseph, because Joseph's business would not per-
“I will go and
mit him to come to see him. Observe, He says,
see him," not, "I will go and live with him;" Jacob was old,
and did not expect to live long: "But I will go and see him before
I die, and then let me depart in peace; let my eyes be refreshed
with this sight before they are closed, and then it is enough, I need
no more to make me happy in this world." Note, It is good for
us all to make death familiar to us, and to speak of it as near,
that we may think how little we have to do before we die, that
we may do it with all our might, and may enjoy our comforts as
those that must quickly die, and leave them.

1. He furnished them for necessity, v. 21. He gave them waggons
and provisions for the way, both going and coming; for we never
find that Jacob was very rich, and, at this time, when the famine
prevailed, we may suppose he was rather poor.
2. He furnished them for ornament and delight. To his bre-
thren he gave two suits a piece of good clothes, to Benjamin five
suits, and money besides in his pocket, v. 22. To his father he
sent a very handsome present of the varieties of Egypt, v. 23.
Note, Those that are wealthy, should be generous, and devise li-
beral things; what is an abundance good for, but to do good with
it ?
"It was
3. He dismissed them with a seasonable caution, (v. 24.) See
that ye fall not out by the way. He knew they were but too apt ||
to be quarrelsome; and what had lately passed, which revived the||
remembrance of what they had done formerly against their brother,
might give them occasion to quarrel. Joseph had observed them
ontend about it, ch. 42. 22. To one they would say,
you that first upbraided him with his dreams ;" to another, "It
was you that said, Let us kill him " to another,
to another, "It was you
that stript him of his fine coat;" to another, "It was you that
hrew him into the pit," &c. Now Joseph, having forgiven them
all, lays this obligation upon them, not to upbraid one another.
This charge our Lord Jesus has given us, that we love one another,
that we live in peace, that, whatever occurs, or whatever former
occurrences are remembered, we fall not out. For, (1.) We are
brethren, we have all one Father. (2.) We are his brethren, and
we shame our relation to him who is our Peace, if we fall out. (3.)
We are guilty, verily guilty, and, instead of quarrelling with one
another, have a great deal of reason to fall out with ourselves. (4.)
We are, or hope to be, forgiven of God whom we have all offend-
ed, and therefore should be ready to forgive one another. (5.)
We are by the way, a way that lies through the land of Egypt,
where we have many eyes upon us, that seek occasion and advan
tage against us a way that leads to Canaan, where we hope to be
for ever in perfect peace.
1.
25. And they went up out of Egypt, and came
into the land of Canaan unto Jacob their father,
26. And they told him, saying, Joseph is yet alive,
and he is governor over all the land of Egypt. And
Jacob's heart fainted, for he believed them not.
27. And they told him all the words of Joseph,
which he had said unto them: and when he saw
the waggons which Joseph had sent to carry him,
the spirit of Jacob their father revived: 28. And
Israel said, It is enough; Joseph my son is
alive; I will go and see him before I die.
yet
کا
CHAP. XLVI.
Jacob is here removing to Egypt in his old age, forced thither by a famine, and
invited thither by a son. Here, I. God sends him thither, v. 1 .. 4. II. A}{
his family goes with him thither, v. 5..27. III. Joseph bids him welcome
thither, v. 28 ..34.
ND Israel took his journey with all that he
had, and came to Beer-sheba, and offered
sacrifices unto the God of his father Isaac. 2. And
God spake unto Israel in the visions of the night,
and said, Jacob, Jacob. And he said, Here am I.
3. And he said, I am God, the God of thy father:
make of thee a great nation: 4.I will go down
fear not to go down into Egypt; for I will there
with thee into Egypt and I will also surely bring
thee up again: and Joseph shall put his hand upon
thine eyes.
The divine precept is, In all thy ways acknowledge God; and
the promise annexed to it is, He shall direct thy paths. Jacob has
here a very great concern before him, not only a journey, but a re-
move, to settle in another country; a change which was very sur-
prising to him, (for he never had any other thoughts than to live
and die in Canaan,) and which would be of great consequence to
his family for a long time to come; now here we are told,
Before Christ 1706.
The History of Josèph.
GENESIS, XLVI.
ļ
I. How he acknowledged God in this way. He came to Beer- || (ch. 15. 13.) and was apprehensive that his remove to Egypt would
sheba, from Hebron, where he now dwelt; and there he offered issue in that. Present satisfactions should not take us off from
sacrifices to the God of his father Isaac, v.1. He chose that the consideration and prospect of future inconveniencies, which
place, in remembrance of the communion which his father and possibly may arise from that which now appears most promising.
grandfather had with God in that place. Abraham called on God (4.) He could not think of laying his bones in Egypt. But, what-
there, (ch. 21.33.) so did Isaac; (ch. 26. 25.) and therefore Jacob ever his discouragements were, this was enough to answer them
made it the place of his devotion, the rather because it lay in his all, Fear not to go down into Egypt.
way. In his devotion, 1. He had an eye to God as the God of
his father Isaac, that is, a God in covenant with him; for by
Isaac the covenant was entailed upon him. God had forbidden
Isaac to go down to Egypt, when there was a famine in Canaan,
(ch. 26.2.) which, perhaps, Jacob calls to mind, when he consults
God, as the God of his father Isaac, with this thought, "Lord,
though I am very desirous to see Joseph, yet, if thou forbid me to
go down to Egypt, as thou didst my father Isaac, I will submit,
and very contentedly stay where I am." 2. He offered sacrifices,
extraordinary sacrifices, beside those at his stated times; these
sacrifices were offered, (1.) By way of thanksgiving for the late
blessed change of the face of his family, for the good news he had
received concerning Joseph, and for the hopes he had of seeing
him. Note, We should give God thanks for the beginnings of
mercy, though they are not yet perfected; and this is a decent
way of begging further mercy. (2.) By way of petition for the
presence of God with him in his intended journey; he desired by
these sacrifices to make his peace with God, to obtain the for-
giveness of sin, that he might take no guilt along with him in
this journey, for that is a bad companion. By Christ, the great
Sacrifice, we must reconcile ourselves to God, and offer up our
requests to him. (3.) By way of consultation; the heathen
consulted their oracles by sacrifice. Jacob would not go till he
had asked God's leave; "Shall I go down to Egypt, or back to
Hebron?" Such must be our inquiries in doubtful cases; and
though we cannot expect immediate answers from Heaven, yet if
we diligently attend to the directions of the word, conscience, and
providence, we shall find it is not in vain to ask counsel of God,
||
3. He promises him comfort in the remove. (1.) That he should
multiply in Egypt; "I will there, where thou fearest that thy
family will sink, and be lost, make it a great nation. That is
the place Infinite Wisdom has chosen for the accomplishment of
that promise." (2.) That he should have God's presence with
him; I will go down with thee into Egypt. Note, Those that go
whither God sends them, shall certainly have God with them; and
that is enough to secure them wherever they are, and to silence
their fears; we may safely venture into Egypt, if God go down
with us. (3.) That neither he nor his should be lost in Egypt; I
will surely bring thee up again. Though Jacob died in Egypt, yet
this promise was fulfilled, [1.] In the bringing up his body to be
buried in Canaan, about which it appears he was very solicitous,
ch. 49.29..32. [2.] In the bringing up of his seed to be settled
in Canaan. Whatever low or darksome valley we are called into
at any time, we may be confident, if God go down with us into it,
that he will surely bring us up again. If he go with us down to
death, he will surely bring us up again to glory. (4.) That, living
and dying, his beloved Joseph should be a comfort to him; Joseph
shall put his hand upon thine eyes. This is a promise that Joseph
should live as long as he lived, that he should be with him at his
death, close his eyes with all possible tenderness and respect, as
the dearest relations used to do. Probably Jacob, in the niultitude
of his thoughts within him, had been wishing that Joseph might do
this last office of love for him; Ille meos oculos comprimat-Let
him close my eyes; and God thus answered him in the letter of
his desire. Thus God sometimes gratifies the innocent wishes of
his people, and makes not only their death happy, but the very
circumstances of it agreeable.
II. How God did direct his paths. In the visions of the night,
(probably, the very next night after he had offered his sacrifices,
as 2 Chron. 1.7.) God spake unto him, v. 2. Note, Those who
desire to keep up communion with God shall find that it never
fails on his side. If we speak to him as we ought, he will not
fail to speak to us. God called him by name, by his old name,
Jacob, Jacob, to remind him of his low estate; his present fears
did scarcely become an Israel. Jacob, like one well acquainted
with the visions of the Almighty, and ready to obey them, answers,
“Here am I, ready to receive orders:" and what has God to say
to him?
1. He renews the covenant with him; I am God, the God of
thy father, (v.3.) that is, “I am what thou ownest me to be:
thou shalt find me a God, a divine wisdom and power engaged for
thee; and thou shalt find me the God of thy father, true to the
covenant made with him."
A
2. He encourages him to make this remove of his family; Fear
not to go down into Egypt. It seems, though Jacob, upon the first
intelligence of Joseph's life and glory in Egypt, resolved, without
any hesitation, I will go and see him; yet, upon second thoughts,
he saw some difficulties in it, which he knew not well how to get
over. Note, Even those changes that seem to have in them the
greatest joys and hopes, yet have an allay of cares and fears,
Nulla est sincera voluptas-There is no unmingled pleasure,
We must alway rejoice with trembling. Jacob had many careful
thoughts about this journey, which God took notice of. (1.) He
was old, 130 years old; and it is mentioned as one of the infirmities
of old people, that they are afraid of that which is high, and fears
are in the way, Eccl. 12.5. It was a long journey, and Jacob
was unfit for travel, and, perhaps, remembered that his beloved
Rachel died in a journey. (2.) He feared lest his sons should be
tainted with the idolatry of Egypt, and forget the God of their
fathers, or enamoured with the pleasures of Egypt, and forget the
land of promise. (3.) Probably, he thought of what God had said
to Abraham concerning the bondage and affliction of his seed,
5. And Jacob rose up from Beer-sheba: and the
sons of Israel carried Jacob their father, and their
little ones, and their wives, in the wagons which
Pharaoh had sent to carry him. 6. And they took
their cattle, and their goods, which they had gotten
in the land of Canaan, and came into Egypt, Jacob,
and all his seed with him: 7. His sons, and his sons'
sons with him, his daughters, and his sons' daughters,
and all his seed brought he with him into Egypt.
8. And these are the names of the children of Israel,
which came into Egypt, Jacob and his sons: Reu-
ben, Jacob's first-born. 9. And the sons of Reu-
ben; Hanoch, and Phallu, and Hezron, and Carmi.
10. And the sons of Simeon; Jemuel, and Jamin, and
Ohad, and Jachin, and Zohar, and Shaul the son of
a Canaanitish woman.
Gershon, Kohath, and Merari. 12. And the sons
11. And the sons of Levi;
of Judah; Er, and Onan, and Shelah, and Pharez,
and Zarah: but Er and Onan died in the land of
Canaan. And the sons of Pharez were Hezron and
Hamul. 13. And the sons of Issachar; Tola, and
Phuvah, and Job, and Shimron. 14. And the sons of
Zebulun; Sered, and Elon, and Jahleel. 15. These
be the sons of Leah, which she bare unto Jacob in
Padan-aram, with his daughter Dinah all the
ouls of his sons and his daughters were thirty and
*
.
Before Christ 1700.
GENESIS, XLVI.
The History of Joseph.
F
21.
three. 16. And the sons of Gad; Ziphion, and 26. 5, &c. Bishop Patrick observes, that Issachar called his
Haggai, Shuni, and Ezbon, Eri, and Arodi, and eldest son Tola, which signifies a worm, probably because, when
Areli. 17. And the sons of Asher; Jimnah, and he was born, he was a very little weak child, a worm, and no
man, not likely to live; and yet there sprang from him a very nu-
Ishuah, and Isui, and Beriah, and Serah their sis-merous offspring, 1 Chron. 7. 2. Note, Living and dying do not
ter: And the sons of Beriah; Heber, and Malchiel.go by probability. The whole number that went down into Egypt,
18. These are the sons of Zilpah, whom Laban were sixty-six, (v. 26.) to which add Joseph and his two sons,
gave to Leah his daughter; and these she bare unto who were there before, and Jacob himself, the head of the family,
and you have the number of seventy, o. 27. The LXX. makes
Jacob, even sixteen souls. 19. The sons of Rachel them seventy-five, and Stephen follows it, Acts 7. 14. The rea-
Jacob's wife; Joseph, and Benjamin. 20. And son of which we leave to the conjecture of the critics; but let
unto Joseph in the land of Egypt were born Ma-us observe, (1.) That masters of families ought to take care of all
nasseh and Ephraim, which Asenath the daughter food convenient both for body and soul; when Jacob himself re-
under their charge, and to provide for those of their own house
of Poti-pherah priest of On bare unto him.
moved to a land of plenty, he would not leave any of his chil-
And the sons of Benjamin were Belah, and Becher, dren behind him to starve in a barren land. 2. Though the ac-
and Ashbel, Gerah, and Maaman, Ehi, and Rosh, complishment of promises is always sure, yet it is often slow. It
Muppim, and Huppim, and Ard. 22. These are him a great nation; (ch. 12. 2.) and yet that branch of his seed
was now 215 years since God had promised Abraham to make of
the sons of Rachel, which were born to Jacob: all him a great nation; (ch. 12. 2.) and yet that branch of his seed
on which the promise was entailed, was as yet increased but to
the souls were fourteen. 23. And the sons of Dan; seventy, of which this particular account is kept, that the power
Hushim. 24. And the sons of Naphtali; Jahzeel, of God in multiplying these seventy to so vast a multitude, even
and Guni, and Jezer, and Shillem. 25. These are in Egypt, may appear the more illustrious; when he pleases, a
the sons of Bilhah, which Laban gave unto Rachel little one shall become a thousand, Isa. 60. 22.
his daughter, and she bare these unto Jacob: all
the souls were seven. 26. All the souls that came 28. And he sent Judah before him unto Joseph,
with Jacob into Egypt, which came out of his to direct his face unto Goshen; and they came
loins, besides Jacob's sons' wives, all the souls were into the land of Goshen. 29. And Joseph made
threescore and six; 27. And the sons of Joseph, ready his chariot, and went up to meet Israel his
which were born him in Egypt, were two souls father, to Goshen, and presented himself unto
|
all the souls of the house of Jacob, which came him; and he fell on his neck, and wept on his
into Egypt, were threescore and ten.
neck a good while. 30. And Israel said unto Jo-
seph, Now let me die, since I have seen thy face,
because thou art yet alive. 31. And Joseph said
unto his brethren, and unto his father's house, I
will go up, and shew Pharaoh, and say unto him,
My brethren, and my father's house, which were
in the land of Canaan, are come unto me; 32.
And the men are shepherds, for their trade hath
been to feed cattle; and they have brought their
flocks, and their herds, and all that they have. 33.
And it shall come to pass, when Pharaoh shall call
you, and shall say, What is your occupation? 34.
That ye shall say, Thy servants' trade hath been
about cattle from our youth even until now, both
we and also our fathers: that ye may dwell in the
land of Goshen, for every shepherd is an abomina-
tion unto the Egyptians.
Old Jacob is here flitting; little did he think of ever leaving
Canaan; he expected, no doubt, to die in his nest, and to leave
his seed in actual possession of the promised land: but Providence
orders it otherwise. Note, Those that think themselves well-set-
tled, may yet be unsettled in a little time; even old people, who
think of no other remove than that to the grave, (which Jacob
had much upon his heart, ch. 37. 35.—42. 38.) sometimes live to
see great changes in their family. It is good to be ready, not
only for the grave, but for whatever may happen betwixt us and
the grave.
Observe,
I. How Jacob was conveyed; not in a chariot, though chariots
were then used, but in a waggon, v. 5. Jacob had the character of a
plain man, who did not affect any thing stately or magnificent; his
son rode in a chariot, (ch. 41. 43.) but a waggon would serve him.
II. The removal of what he had with him; 1. His effects, (v.
6.) cattle and goods; these he took with him, that he might not
wholly be beholden to Pharaoh for a livelihood, and that it might
not afterward be said of them, "that they came beggars to Egypt."
2. His family, all his seed, v. 7. It is probable that they had con- I. We have here the joyful meeting between Jacob and his son
tinued to live together in common with their father; and there-Joseph; in which observe,
fore, when he went, they all went; which perhaps they were the 1. Jacob's prudence in sending Judah before him to Joseph, to
more willing to do, because, though they had heard that the landgive him notice of his arrival in Goshen. This was a piece of re-
of Canaan was promised them, yet, to this day, they had none of spect owing to the government, under the protection of which
it in possession. We have here a particular account of the names these strangers were come to put themselves, v. 28. We should
of Jacob's family; his sons' sons, most of which are afterward be very careful not to give offence to any, especially not to the
mentioned as heads of houses in the several tribes. See Numb. higher powers.
* Dr. Doddridge's solution is this---" Stephen speaks of all that went down with him, (Jacob,) and so excludes Jacob himself, and the two afterward
born, (Hezron and Hamul,) and Joseph and his children, which reduces the number thus: The eleren brethren, with Dinah their sister, and fifty two that
had descended from them, amount to sixty-four; to which, adding eleven wives, (some of the patriarchs having, probably, buried theiri, and but few of
their children being yet married,) they amount in all to seventy-five."---ED.
•
Before Christ 1706.
The History of Joseph.
GENESIS, XLVI, XLVII.
2. Joseph's filial respect to him. He went in his chariot to
meet him, and, in the interview, shewed, (1.) How much he
honoured him; he presented himself unto him. Note, It is the
duty of children to reverence their parents, yea, though Provi-
dence, as to outward condition, has advanced them above their
parents. (2.) How much he loved him; time did not wear out
the sense of his obligations, but his tears, which he shed
abundantly upon his father's neck, for joy to see him, were real
indications of the sincere and strong affection he had for him.
See how near sorrow and joy are to each other in this world, when
tears serve for the expressions of both: in the other world, weeping
will be restrained to sorrow only; in heaven, there is perfect joy,
but no tears of joy; all tears, even those, shall there be wiped
away, because the joys there are, as no joys here are, without
any allay. It was observed, when Joseph embraced Benjamin,
that he wept upon his neck, but, when he embraced his father,
wept upon his neck a good while: his brother Benjamin was dear,
but his father Jacob must be dearer.
CHAP. XLVII.
In this chapter, we have instances, I. Of Joseph's kindness, and affection to
his relations; presenting his brethren first, and then his father, to Pharaoh,
(v. 1..10.) settling them in Goshen, and providing for them there, (v. 11, 12.)
and paying his respects to his father when he sent for him, i. 27..31. II. Of
Joseph's justice between prince and people in a very critical affair; selling
Pharaoh's corn to his subjects, with reasonable profits to Pharaoh, and yet
without any wrong to them, v.13..26. Thus he approved himself wise and
good, doth in his private and in his public capacity.
1.
THE
-
HEN Joseph came and told Pharaoh, and
said, My father and my brethren, and
their flocks, and their herds, and all that they have,
are come out of the land of Canaan; and, behold,
they are in the land of Goshen. 2. And he took
some of his brethren, even five men, and presented
them unto Pharaoh. 3. And Pharaoh said unto
his brethren, What is your occupation? And they
said unto Pharaoh, Thy servants are shepherds,
both we, and also our fathers. 4. They said
moveover unto Pharaoh, For to sojourn in the land
are we come for thy servants have no pasture for
their flocks; for the famine is sore in the land of
Canaan: now therefore, we pray thee, let thy ser-
vants dwell in the land of Goshen. 5. And Pha-
raoh spake unto Joseph, saying, Thy father and
thy brethren are come unto thee: 6. The land of
Egypt is before thee; in the best of the land make
thy father and brethren to dwell; in the land of
Goshen let them dwell: and if thou knowest ány
men of activity among them, then make them
rulers over my cattle 7. Aud Joseph brought in
Jacob his father, and set him before Pharaoh: and
Jacob blessed Pharaoh. 8. And Pharaoh said
unto Jacob, How old art thou? 9. And Jacob
said unto Pharaoh, The days of the years of my
pilgrimage are an hundred and thirty years: few
and evil have the days of the years of my life
been, and have not attained unto the days of the
years of the life of my fathers in the days of their
pilgrimage. 10. And Jacob blessed Pharaoh, and
went out from before Pharaoh.
went out from before Pharaoh. 11. And Joseph
placed his father and his brethren, and gave them
a possession in the land of Egypt, in the best of
the land, in the land of Rameses, as Pharaoh had
commanded. 12. And Joseph nourished his father,
and his brethren, and all his father's household,
with bread, according to their families.
3. Jacob's great satisfaction in this meeting; (v. 30.) Now let
me die. Not but that it was further desirable to live with Joseph,
and to see his honour and usefulness; but he had so much pleasure
and satisfaction in this first meeting, that he thought it too much
to desire or expect any more in this world, where our comforts
must always be imperfect. Jacob wished to die immediately, and
yet lived seventeen years longer, which, as our lives go now, is
a considerable part of a man's age. Note, Death will not always
come just when we call for it, whether in a passion of sorrow, or
in a passion of joy. Our times are in God's hand, and not in our
own; we must die just when God pleases, and not either just
when we are surfeited with the pleasures of life, or just when we
are overwhelmed with its griefs.
II. We have here Joseph's prudent care concerning his brethren's
settlement. It was justice to Pharoah, to let him know that such
a celony was come to settle in his dominions. Note, If others re-
pose a confidence in us, we must not be so base and disingenuous,
as to abuse it by imposing upon them. If Jacob and his family
should come to be a charge to the Egyptians, yet it should never
be said, that they came among them clandestinely, and by stealth.
Thus Joseph took care to pay his respects to Pharaoh, v. 31. But
how shall he dispose of his brethren? Time was, when they were
contriving to be rid of him; now he is contriving to settle them
to their satisfaction and advantage; this is rendering good for
evil. Now, 1. He would have them to live by themselves, separate
as much as might be from the Egyptians, In the land of Goshen,
which lay nearest to Canaan, and which perhaps was more thinly
peopled by the Egyptians, and well furnished with pastures for
cattle. He desired they might live separately, that they might
be in less danger, both by being infected by the vices of the
Egyptians, and of being insulted by the malice of the Egyptians.
Shepherds, it seems, were an abomination to the Egyptians, that
is, they looked upon them with contempt, and scorned to con-
verse with them; and he would not send for his
Egypt, to be trampled upon. And yet, 2. He would have them
to continue shepherds, and not to be ashamed to own that as their
occupation before Pharaoh. He could have employed them under
himself in the corn-trade, or perhaps, by his interest in the king,
might have procured places for them at court, or in the army,
and
some of them, at least, were deserving enough; but such prefer-
ments would have exposed them to the envy of the Egyptians, I. The respect Joseph, as a subject, shewed to his prince.
and would have tempted them to forget Canaan, and the promise Though he was his favourite, and prime-minister of state, and
made unto their fathers; therefore he contrives to continue them had had particular orders from him to send for his father down
in their old employment. Note, (1.) An honest calling is no to Egypt, yet he would not suffer him to settle, till he had given
disparagement, nor ought we to account it so either in ourselves, notice of it to Pharaoh, v. 1. Christ, our Joseph, disposes of his
or in our relations, but rather reckon it a shame to be idle, or to followers in his kingdom, as it is prepared of his Father, saying,
have nothing to do. (2.) It is generally best for people to abide || It is not mine to give, Matth. 20. 23.
in the callings that they have been bred to, and used to, 1 Cor. 7.24.
What employment and condition God, in his providence, has
allotted for us, let us accommodate ourselves to, and satisfy our-
selves with, and not mind high things. It is better to be the.
credit of a mean post than the shame of a high one.
Here is,
II. The respect Joseph,, as a brother, shewed to his bretmen,
notwithstanding all the unkindnesses he had formerly received
from them.
1. Though he was a great man, and they were compara-
tively mean and despicable, especially in Egypt, yet he oweed
Before Christ 1706.
¿
The History of Joseph.
GENESIS, XLVII.
them. Let those that are rich and great : the world, learn hence || 12.) and measure them, Ps. 39. 4. [3.] The character he gives of
not to overlook or despise their poor relations. [Every branch of them was, First, That they were few. Though he had now
the tree is not a top branch; but, because it is a Tower branch, is || lived one hundred and thirty years, they seemed to him but a few
It therefore not of the tree? Our Lord Jesus, like Joseph here, is days, in comparison with the days of eternity, the eternal God, and
not ashamed to call us brethren. 2. They being strangers and no the eternal state, in which a thousand years (longer than ever any
courtiers, he introduced some of them to Pharaoh, to kiss his hand,|| man lived) are but as one day. Secondly, That they were evil;
as we say, intending thereby to put an honour upon them among this is true concerning man in general; (Job 14. 1.) he is of few
the Egyptians. Thus Christ presents his brethren in the court of days, and full of trouble; since his days are evil, it is well they
heaven, and improves his interest for them, though in themselves are few; Jacob's life, particularly, had been made up of evil
unworthy, and an abomination to the Egyptians. Being present-days; and the pleasantest days of his life were yet before him.
ed to Pharaoh, according to the instructions which Joseph had Thirdly, That they were short of the days of his fathers; not so
given them, they tell him,
many, not so pleasant, as their days. Old age came sooner upon
him than it had done upon some of his ancestors.
As the young
man should not be proud of his strength or beauty, so the old man
should not be proud of his age, and the crown of his hoary hairs,
though others justly reverence it; for those who are accounted
very old, attain not to the years of the patriarchs. The hoary
head is then only a crown of glory, when it is found in the
way of
righteousness.
||
(1.) What was their business; that they were shepherds, v. 3.
Pharaoh asked them, (and Joseph knew it would be one of his first
questions, ch. 46. 33.). What is your occupation? He takes it
for granted they had something to do; else Egypt should be no
place for them, no harbour for idle vagrants. If they would not
work, they should not eat of his bread in this time of scarcity.
Note, [1.] All that have a place in the world, should have an
employment in it according to their capacity, some occupation or
other, mental or manual. Those that need not work for their
bread, yet must have something to do, to keep them from idle-
ness. [2] Magistrates should inquire into the occupation of their
subjects, as those that have the care of the public welfare; for idle
people are as drones in the hive, unprofitable burdens of the com-
monwealth.
(3.) Jacob both addresses himself to Pharaoh, and takes leave
of him with a blessing, v. 7. Jacob blessed Pharaoh, and again,
v. 10. which was not only an act of civility, (he payed him respect,
and returned him thanks for his kindness,) but an act of piety, he
prayed for him, as one having the authority of a prophet and a pa-
triarch. Though in worldly wealth, Pharaoh was the greater, yel
in interest with God, Jacob was the greater; he was God's anoint-
ed, Ps. 105. 15. And a patriarch's blessing was not a thing to be
despised, no, not by a potent prince. Darius valued the prayers of
the church for himself and for his sons, Ezra 6. 10.
kindly received Jacob, and, whether in the name of a prophet or
no, thus he had a prophet's reward, which sufficiently recompens-
ed him, not only for his courteous converse with him, but for all
the other kindnesses he showed to him and his.
Pharaoh
2. He provided well for him and his; placed him in Goshen, (v.
nourished him and all his with food convenient for them, v.
12. This bespeaks, not only Joseph a good man, who took this
tender care of his poor relations, but God a good God, who raised
him up for this purpose, and put him into a capacity of doing it, as
Esther came to the kingdom for such a time as this. What God
here did for Jacob, he has, in effect, promised to do for all his, that
serve him and trust in him, Ps. 37. 19. In the days of famine they
shall be satisfied.
(2.) What was their business in Egypt; to sojourn in the land,
(v. 4.) not to settle there for ever, only to sojourn there for a time,
while the famine prevailed in Canaan, which lay high, so that it
was not habitable for shepherds, the grass being burnt up much
more than in Egypt, which lay low, and where the corn chiefly
failed, while there was tolerably good pasture.
3. He obtained for them a grant of a settlement in the land of
Goshen, v. 5, 6. This was an instance of Pharaoh's gratitude to
Joseph; because he had been such a blessing to him and his king-11.)
dom, he would be kind to his relations, purely for his sake. He
offered them preferment as shepherds over his cattle, provided they
were men of activity; for it is the man who is diligent in his bu-
siness, that shall stand before kings. And whatever our pro-
fession or employment is, we should aim to be excellent in it, and
to prove ourselves ingenious and industrious.
III. The respect Joseph, as a son, showed to his father.
1. He presented him to Pharaoh, v. 7. And here,
v.8.
13. And there was no bread in all the land; for
the famine was very sore, so
very sore, so that the land of
Egypt and all the land of Canaan fainted by rea-
(1.) Pharaoh asks Jacob a common question; How old art thou?
A question usually put to old men, for it is natural to us to
admire old age, and to reverence it, (Lev. 19. 33.) as it is very
unnatural and unbecoming to despise it, Isa. 3. 5. Jacob's coun-
tenance, no doubt, showed him to be very old; for he had been a
man of labour and sorrow: in Egypt, people were not so long-son of the famine. 14. And Joseph gathered up all
lived as in Canaan, and therefore Pharaoh looks upon Jacob with the money that was found in the land of Egypt,
wonder; he was as a show in his court. When we are reflecting and in the land of Canaan, for the corn which they
upon ourselves, this should come into the account; "How old are
we?"
bought and Joseph brought the money into Pha-
raoh's house. 15. And when money failed in the
land of Egypt, and in the land of Canaan, all the
Egyptians came unto Joseph, and said, Give us
bread for why should we die in thy presence?
For the money faileth. 16. And Joseph said, Give
your cattle; and I will give you for your cattle,
if money fail.
unto Joseph: and Joseph gave them bread in ex-
17. And they brought their cattle
change for horses, and for the flocks, and for the
cattle of the he ds, and for the asses: and he
fed them with bread for
bread for all their cattle for
that
year. 18. When that year was ended,
they came unto him the second year, and said
unto him, We will not hide it from my lord, how
-
}
(2.) Jacob gives Pharaoh an uncommon answer, v. 9. He
speaks as became a patriarch, with an air of seriousness, for the
instruction of Pharaoh. our speech be not of
grace, yet it must thus be always with grace. Observe here, [1.1
He calls his life a pilgrimage, looking upon himself as a stranger
in this world, and a traveller towards another world: this earth his
inn, not his home. To this the apostle refers; (Heb. 11. 13.)
They confessed that they were strangers and pilgrims. He not
only reckoned himself a pilgrim, now that he was in Egypt, a
strange country in which he never was before; but his life, even
in the land of his nativity, was a pilgrimage, and those who so
reckon it, can the better bear the inconvenience of banishment from
their native soil; they are but pilgrims still, and so they were
wiways. [2] He reckons his life by days; for even so, it is soon
reckoned, and we are not sure of the continuance of it for a day
to an end, but may be turned out of this tabernacle at less than
an hour's warning. Let us therefore number our days, (Ps. 90.
Before Christ 1706.
GENESIS, XLVII.
The History of Joseph.
+
and much more abundant. Note, Because man knows not his
time, (his time of gathering when he has it,) therefore his misery
upon him, spending time comes, Eccl. 8. 6,
3. See how early God put a difference between the Egyptians and
the Israelites, and afterward in the plagues, Exod. 8. 22.-9. 4,
26.-10. 23. Jacob and his family, though strangers, were plen-
tifully fed on free cost, while the Egyptians were dying for want.
See İsa. 65. 13. · My servants shall eat, but ye shall be hungry.
Happy art thou, O Israel. Whoever wants, God's children shall
not, Ps. 34. 10. V
[
that our money is spent my lord also hath our
herds of cattle; there is not aught left in the sight
of my lord, but our bodies, and our lands: 19.
Wherefore shall we die before thine eyes, both we
and our land? Buy us and our land for bread, and
we and our land will be servants unto Pharaoh
and give us seed, that we may live, and not die,
that the land be not desolate. 20. And Joseph
bought all the land of Egypt for Pharaoh; for the II. The price they were come up to, for their supply, in this
Egyptians sold every man his field, because the fa- exigence. 1. They parted with all their money, which they had
hoarded up, v. 14. Silver and gold would not feed them, they
mine prevailed over them: so the
so the land became
must have corn. All the money of the kingdom was by this means
Pharaoh's. 21. And as for the people, he removed brought into the exchequer. 2. When the money failed, they
them to cities from one end of the borders of parted with all their cattle, those for labour, as the horses and
Egypt even to the other end thereof. 22. Only
asses; and those for food, as the flocks and the herds, v. 17. By
the land of the priests bought he not; for the flesh, than upon flesh without bread. We may suppose they parted
this it should seem, that we may better live upon bread without
priests had a portion assigned them of Pharaoh, the more easily with their cattle, because they had little or no grass
and did eat their portion which Pharaoh gave for them; and now Pharaoh saw in reality what he had before seen
them: wherefore they sold not their lands. in vision, nothing but lean kine. 3. When they had sold their
Then Joseph said unto the people, Behold, I have stocks off their land, it was easy to persuade themselves (rather
than starve) to sell their land too; for what good would that do
bought you this day, and your land, for Pharaoh them, when they had neither corn to sow it, nor cattle to eat it?
lo, here is seed for you, and ye shall sow the land. They therefore sold that next, for a further supply of corn.
24. And it shall come to pass in the increase, that When their land was sold, so that they had nothing to live on,
ye shall give the fifth part unto Pharaoh, and they must of course sell themselves, that they might live purely
four parts shall be your own, for seed of the field, upon their labour, and hold their lands by the base tenure of vil-
at the courtesy of the crown. Note, Skin for skin, and
and for your food, and for them of your house-all that a man hath, even liberty and property, (those darling
holds, and for food for your little ones. 25. And twins, will he give for his life; for that is sweet. There are few,
they said, Thou hast saved our lives let us find (though perhaps there are some,) who would even dare to die, ra-
grace in the sight of my lord, and we will be Pha-ther than live in slavery, and dependence on an arbitrary power.
perhaps there are who, in case, could die by the
raoh's servants. 26. And Joseph made it a law sword, in a heat, who yet could not deliberately die by famine,
over the land of Egypt unto this day, that Pharaoh which is much worse, Lam. 4. 9. Now, it was a great mercy to
should have the fifth part; except the land of the the Egyptians, that, in this distress, they could have corn at any
rate; if they had all died for hunger, their lands perhaps would
priests only, which became not Pharaoh's.
have escheated to the crown of course, for want of heirs; they
therefore resolved to make the best of bad.
23.
4.
:
•
III. The method which Joseph took to accommodate the matter
between prince and people, so that the prince might have his just
advantage, and yet the people not be quite ruined.
}
Care being taken of Jacob and his family, the preservation of
which was especially designed by Providence in Joseph's advance-
ment, an account is now given of the saving of the kingdom of
Egypt too from ruin; for God is King of nations, as well as King
of saints, and provideth food for all flesh. Joseph now returns to
the management of that great trust which Pharaoh had lodged in
his hand. It would have been pleasing enough to him to have
gone and lived with his father and brethren in Goshen; but his
employment would not permit it. When he had seen his father,
and seen him well settled, he applied himself as closely as ever to
the-execution of his office. Note, Even natural affection must give
way to necessary business. Parents and children must be content
to be absent one from another, when it is necessary, on either side,
for the service of God, or their generation. In Joseph's transac-
tions with the Egyptians, observe,
1. For their lands, he needed not come to any bargain with
them, while the years of famine lasted; but when these were over
(for God will not contend for ever, nor will he be always wroth,) he
came to an agreement, which, it seems, both sides were pleased
with, that the people should occupy and enjoy the lands, as
he thought fit to assign them, and should have seed to sow them
with out of the king's stores, for their own proper use and be-
hoof, yielding and paying only a fifth part of the yearly profits
This became a standing law,
as a chief rent to the crown.
v. 26. And it was a very good bargain to have food for their
lands, when otherwise they and their's must have starved, and
then to have lands again upon such easy terms. Note, Those
ministers of state are worthy of double honour both for wisdom
I. The great extremity that Egypt, and the parts adjacent, and integrity, that keep the balance even between prince and
were reduced to by the famine. There was no bread, and they || people, so that liberty and property may not intrench upon prero-
fainted, (v. 13.) they were ready to die, v. 15, 19. 1. See here gative, nor the prerogative bear hard upon liberty and property;
what a dependence we have upon God's providence; if that suspend in the multitude of such counsellors there is safety. If after-
its usual favours but for a while, we die, we perish, we all perish.ward, the Egyptians thought it hard to pay so great a duty to the
All our wealth would not keep us from starving, if the rain of heavenking out of their lands, they must remember, not only how just,
were but withheld for two or three years. See how much we but how kind, the first imposing of it was. They might thank-
It is observable, how faith-
lie at God's mercy, and let us keep ourselves always in his love. fully pay a fifth, when all was due.
2. See how much we smart by our own improvidence; if all the ful Joseph was to him that appointed him; he did not put the
Egyptians had done for themselves in the seven years of plenty, as money into his own pocket, nor entail the lands upon his own
Joseph did for Pharaoh, they had not been now in these straits; family; but converted both entirely to Pharaoh's use; and
but they regarded not the warning they had of the years of famine, therefore we do not find that his posterity went out of Egypt any
concluding that to-morrow shall be as this day, next year as this, || richer than the rest of their poor brethren. Those in public
Before Christ 1706.
Jacob's Sickness.
GENESIS, XLVII, XLVIII.
Now Jacob's care, as he
trusts, if they raise great estates, must take heed that it be not at || however, it is not far from any of us.
the expence of a good conscience, which is much more valuable.. saw the day approaching, was about his burial, not the pomp of
2. For their persons, he removed them to cities, v. 21. He trans-it, (he was no way solicitous about that,) but the place of it.
planted them, to shew Pharaoh's sovereign power over them, and (1.) He would be buried in Canaan; this he resolved on, not
that they might, in time, forget their titles to their lands, and be from mere humour, because Canaan was the land of his nativity,
the more easily reconciled to their new condition of servitude. but in faith, because it was the land of promise, (which he desired
The Jewish writers say, "He removed them thus from their former thus, as it were, to keep possession of, till the time should come
habitations, because they reproached his brethren as strangers; to when his posterity should be masters of it,) and because it was a
silence which reproach, they were all made, in effect, strangers." type of heaven, that better country, which he that said these things
See what changes a little time may make with a people; and how declared plainly that he was in expectation of, Heb. 11. 14. He
soon God can empty those from vessel to vessel, who were settled aimed at a good land, which would be his rest and bliss on the
upon their lees. How hard soever this seems to have been upon || other side death.
them, they themselves were at this time sensible of it as a very
great kindness, and were thankful they were not worse used; (v. 25.)
Thou hast saved our lives. Note, There is good reason that the
Saviour of our lives should be the Master of our lives. "Thou
hast saved us, do what thou wilt with us.
|
||
(2.) He would have Joseph sworn to bring him thither to be
buried, (v. 29, 31.) that Joseph, being under such a solemn obli-
gation to do it, might have that to answer to the objections which
otherwise might have been made against it, and for the greater
satisfaction of Jacob now in his dying minutes. Nothing will
better help to make a death-bed easy, than the certain prospect of
a rest in Canaan after death.
""
IV. The reservation he made in favour of the priests. They
were maintained on free cost, so that they needed not to sell their
lands, v. 22. All people will thus walk in the name of their God;
they will be kind to those that attend the public service of their
God, and that minister to them in holy things; and we should, in
like manner, honour our God, by esteeming his ministers highly in
love for their work's sake.
||
(3.) When this was done, Israel bowed himself upon the bed's
head, yielding himself, as it were, to the stroke of death; (“ Now
let it come, and it shall be welcome;") or worshipping God, as it
is explained, Heb. 11. 21. giving God thanks for all his favours,
and particularly for this, that Joseph was ready, not only to
put his hand upon his eyes to close them, but under his thigh, to
give him the satisfaction he desired concerning his burial. Thus
they that
bow before God, the God of their mercies, Ps. 22. 29.
down to the dust, should, with humble thankfulness,
27 And Israel dwelt in the land of Egypt, in
the country of Goshen; and they had possessions
therein, and grew, and multiplied exceedingly,
28. And Jacob lived in the land of Egypt seven-
teen years: so the whole age of Jacob was an
hundred forty and seven years.
29. And the time
drew nigh that Israel must die: and he called his
son Joseph, and said unto him, If now I have
found grace in thy sight, put, I pray thee, thy hand
under my thigh, and deal kindly and truly with
me; bury me not, I pray thee, in Egypt: 30. But
I will lie with my fathers, and thou shalt carry
me out of Egypt, and bury me in their burying-
place. And he said, I will do as thou hast said.
31. And he Swear unto me. And he sware
unto him. And Israel bowed himself upon the
bed's head.
Observe,
1. The comfort Jacob lived in, (v. 27, 28.) While the Egyptians
were impoverished in their own land, Jacob was replenished in a
strange land, He lived seventeen years after he came into Egypt,
far beyond his own expectation; seventeen years he had nourished
Joseph, (for so old he was when he was sold from him, ch. 37. 2.)
and now, by way of requital, seventeen years Joseph nourished
him. Observe how kindly Providence ordered Jacob's affairs;
that when he was old, and least able to bear care and fatigue, he
had least occasion for it, being well-provided for by his son without
his own forecast. Thus God considers the frame of his people.
2. The care Jacob died in. At last, (v. 29.) the time drew
nigh that Israel must die. Israel, a prince with God, that had
power over the angel, and prevailed, yet must yield to death.
There is no remedy, he must die; it is appointed for all men,
therefore for him; and there is no discharge in that war. Joseph
supplied him with bread, that he might not die by famine; but
that did not secure him from dying by age or sickness. He died
by degrees; his candle was not blown out, but gradually burnt
down to the socket, so that he saw, at some distance, the time
drawing nigh. Note, It is an improvable advantage, to see the
approach of death, before we feel its arrests, that we may be
quickened to do what our hand finds to do, with all our might
}
VOL. I.
2.
CHAP. XLVIII.
The time drawing nigh that Isruel must die, having in the former chapter
given order about his burial, in this, he takes leave of his grand-children by
Joseph, and, in the next, of all his children. Thus Jacob's dying words are
recorded, because he then spake by a spirit of prophecy; Abraham's and Isaac's
are not. God's gifts and graces shine forth much more in some saints than in
others upon their death-beds. The Spirit, like the wind, blows where it listeth.
In this chapter, I. Joseph, hearing of his father's sickness, goes to visit him,
and takes his two sons with him, v. 1,2. II. Jacob solemnly adopts his two
sons, and takes them for his own, v. 3..7. III. He blesses them, v.8..16.
IV. He explains and justifies the crossing of his hands in blessing them,
V. He leaves a particular legacy to Joseph, v. 21, 22.
v. 17..20.
one told
1. AND it came to pass after these things, that
thy father is sick:
and he took with him his two sons, Manasseh
and Ephraim. 2. And one told Jacob, and said,
Behold, thy son Joseph cometh unto thee: and
Israel strengthened himself, and sat upon the bed.
3. And Jacob said unto Joseph, God Almighty
appeared unto me at Luz in the land of Canaan,
and blessed me, 4. And said unto me, Behold,
I
will make thee fruitful, and multiply thee, and
I will make of thee a multitude of people; and
will give this land to thy seed after thee for an
everlasting possession. 5. And now thy two
sons, Ephraim and Manasseh, which were born
unto thee in the land of Egypt before I came
unto thee into Egypt, are mine; as Reuben and
Simeon, they shall be mine. 6. And thy issue,
which thou begettest after them, shall be thine,
and shall be called after the name of their brethren
in their inheritance. 7. And as for me, when
came from Padan, Rachel died by me in the land
of Canaan in the way, when yet there was but a
little way to come unto Ephrath: and I buried
•
¿
Before Christ 1689.
GENESIS, XLVIII. Jacobs Blessing on the Sons of Joseph,
·
her there in the way of Ephrath; the same is
Beth-lehem.
low, and in the church, than high, and out of it; that to be called
by the name of poor Jacob, is better than to be called by the
name of rich Joseph..
3. A proviso inserted concerning the children he might after-
ward have; they should not be accounted heads of tribes, as
Ephraim and Manasseh were, but should fall in with the one or
the other of their brethren, v. 6. It does not appear that Joseph
had any more children; however, it was Jacob's prudence to give
this direction, for the preventing of contest and mismanagement.
Note, In making settlements, it is good to take advice, and to
provide for what may happen, while we cannot foresee what will
happen. Our prudence must attend God's providence.
4. Mention is made of the death and burial of Rachel, Joseph's
mother, and Jacob's best-beloved wife, (v. 7.) referring to that
story, ch. 35. 19. Note, (1.) When we come to die ourselves, it
is good to call to mind the death of our dear relations and friends,
that are gone before us, to make death and the grave the more
familiar to us. See Numb. 27.13. Those that were to us as our
own souls, are dead and buried; and shall we think much to fol-
low them in the same path? 2. The removal of dear relations
from us is an affliction, the remembrance of which cannot but
abide with us a great while. Strong affections in the enjoyment
cause long afflictions in the loss.
Here,
I. Joseph, upon notice of his father's illness, goes to see him;
though a man of honour and business, yet he will not fail to shew
this due respect to his aged father, v. 1. Visiting the sick, to
whom we lie under obligations, or may have opportunity of doing
good, either for body or soul, is our duty. The sick bed is a
proper place both for giving comfort and counsel to others, and
receiving instruction ourselves. Joseph took his two sons with
him, that they might receive their dying grandfather's blessing,
and that what they might see in him, and hear from him, might
make an abiding impression upon them. Note, 1. It is good to
acquaint young people, that are coming into the world, with the
aged servants of God, that are going out of it, whose dying
testimony to the goodness of God, and the pleasantness of wis-
dom's ways, may be a great encouragement to the rising gene-
ration. Manasseh and Ephraim (I dare say) would never forget
what passed at this time. 2. Pious parents are desirous of a
blessing, not only for themselves, but for their children. "Oh that
they may live before God!" Joseph had been, above all his
brethren, kind to his father, and therefore had reason to expect
particular favour from him.
II. Jacob, upon notice of his son's visit, prepared himself as
well as he could to entertain him, r. 2. He did what he could
to rouse his spirits, and to stir up the gift that was in him; what
little was left of bodily strength he put forth to the utmost, and
sat upon the bed. very good for and aged
Note, It
people to be as lively and cheerful as they can, that they may not
faint in the day of adversity. Strengthen thyself, as Jacob here,
and God will strenghten thee; hearten thyself and help thyself,
and God will help and hearten thee. Let the Spirit sustain the
sick
God had said to him, Heb. 11.21. Note, In all our prayers,
oth for ourselves and for our children, we ought to have a par-
ficular eye to, and remembrance of, God's promises to us.
8. And Israel beheld Joseph's sons, and said,
Who are these? 9. And Joseph said unto his
father, They are my sons, whom God hath given
me in this place. And he said, Bring them,
I pray thee, unto me, and I will bless them.
10. Now the eyes of Israel were dim for age, so
that he could not see. And he brought them
near unto him; and he kissed them, and embraced
them. 11. And Israel said unto Joseph, I had not
thought to see thy face: and, lo, God hath shewed
me also thy seed. 12. And Joseph brought them
out from between his knees, and he bowed him-
self with his face to the earth. 13. And Joseph
took them both, Ephraim in his right hand toward
Israel's left hand, and Manasseh in his left hand
toward Israel's right hand, and brought them near
unto him. 14. And Israel stretched out his right
2. An express reception of Joseph's sons into his family, "Thy hand, and laid it upon Ephraim's head, who was
sons are mine, (v. 5.) not only my grand-children, but as my own the younger, and his left hand upon Manasseh's
children." Though they were born in Egypt, and their father was
then separated from his brethren, which might seem to have cut head, guiding his hands wittingly; for Manasseh
them off from the heritage of the Lord, yet Jacob takes them in, was the first-born. 15. And he blessed Joseph,
and owns them for visible church-members. He explains it; and said, God, before whom my fathers Abraham
(v. 16.) Let my name be named upon them, and the name of my and Isaac did walk, the God which fed me all my
fathers; as if he had said, "Let not succeed their
in his power and grandeur here in Egypt; but let them succeed life long unto this day 16. The angel which re-
me in the inheritance of the promise made to Abraham," which deemed me from all evil, bless the lads; and let my
Jacob looked upon as much more valuable and honourable, and name be named on them, and the name of my
would have them to prize and covet accordingly. Thus the aged fathers Abraham and Isaac; aud let them grow
dying patriarch teaches these young persons, now that they were
come of age, (being about twenty-one years old,) not to look into a multitude in the midst of the earth. 17. And
upon Egypt as their own, nor to incorporate themselves with the when Joseph saw that his father laid his right hand
Egyptians, but to take their lot with the people of God, as Moses upon the head of Ephraim, it displeased him: and
afterward in the like temptation, Heb. 11. 24..26. And, because
it would be a piece of self-denial in them, who stood so fair for he held up his father's hand, to remove it from
18. And
preferment in Egypt, to adhere to the despised Hebrews, to Ephraim's head unto Manasseh's head.
encourage them, he constitutes each of them the head of a tribe. Joseph said unto his father, Not so, my father:
Note, Those are worthy of double honour, who, through God's for this is the first-born; put thy right hand
grace, break trough the temptations of worldly wealth and pre-
ferment, to embrace religion in disgrace and poverty. Jacob will upon his head. 19. And his father refused, and
have Ephraim and Manassel to believe that it is better to be said I know it, my son, I know it: he also
infirmity.
III. In recompence to Joseph for all his attentions to him, he
adopted his two sons. In this charter of adoption, there is,
1. A particular recital of God's promise to him, to which this
had reference. "God blessed me; (v. 3.) and let that blessing
be entailed upon them." God had promised him two things, a
numerous issue, and Canaan for an inheritance; (v. 4.) and Joseph's
sons, pursuant hereunto, should each of them multiply into a
tribe, and each of them have a distinct lot in Canaan, equal with
Jacob's own sons. See how he blessed them by faith in that which
Before Christ 1689.
Jacob's Blessing on the Sons of Joseph
GENESIS, XLVIII.
•
•
shall become a people, and he also shall be great; great deal of hardship he had known in his time, but God had
but truly his younger brother shall be greater graciously kept him from the evil of his troubles. Now that he
was dying, be looked upon himself as redeemed from all evil, and
than he, and his seed shall become a multitude bidding an everlasting farewell to siu and sorrow. Christ, the
of nations. 20. And he blessed them that
them that day, || Angel of the covenant, is he that redeems us from all evil, 2 Tim.
saying, In thee shall Israel bless, saying; God 4. 18. Note; [1.] It becomes the servants of God, when they
make thee as Ephraim, and as Manasseh: and are old and dying, to witness for our God that they have found
him gracious. [2.] Our experiences of God's goodness to us are
he set Ephraim before Manasseh. 21. And Israel
improvable, both for the encouragement of others to serve God,
said unto Joseph, Behold, I die; but God shall and for encouragement to us in blessing them, and praying for
be with you, and bring you again into the land them.
22. Moreover I have given to
of your fathers.
thee one portion above thy brethren, which I took
out of the hand of the Amorite with my sword
and with my bow.
4. That when he confers the blessing and name of Abraham
and Isaac upon them, he recommends the pattern and example of
Abraham and Isaac to them, v. 15. He calls God, the God be-
fore whom my fathers Abraham and Isaac walked, that is, in
whom they believed, whom they observed and obeyed, and with
whom they kept up communion in instituted ordinances, accord-
ing to the condition of the covenant. Walk before me, ch. 17.
1. Note, (1.) Those that would inherit the blessing of their
godly ancestors, and have the benefit of God's covenant with
them, must tread in the steps of their piety. (2.) It should re-
commend religion and the service of God to us, that God was the
God of our fathers, and that they had satisfaction in walking be-
fore him.
Here is,
I. The blessing with which Jacob blessed two sons of Joseph,
which is the more remarkable, because the apostle makes such
particular mention of it, (Heb. 11. 21.) when he says nothing of
the blessing which Jacob pronounced on the rest of his sons,
though that also was done in faith.
Observe here,
||
1. That Jacob was blind for age, v. 13. It is one of the common
infirmities of old age; They that look out at the windows are dark- ||
ened, Eccl. 12. 3. It is folly to walk in the sight of our eyes, and
to suffer our hearts to go after them, while we know death will
shortly close them, and we do not know but some accident ||
between us and death may darken them. Jacob, like his father
before him, when he was old, was dim-sighted. Note, (1.) Those
that have the honour of age, must therewith be content to take
the burden of it. (2.) The eye of faith may be very clear,
even then when the eye of the body is very much clouded.
||
Ma-
||
5. That in blessing them, he crossed hands. Joseph placed
them so as that Jacob's right hand should be put on the head of
Manasseh the eldest, v. 12, 13. But Jacob would put it on the
head of Ephraim the youngest, v. 14. This displeased Joseph,
who was willing to support the reputation of his first-born, and
would therefore have removed his father's hands, v. 17, 18.
But Jacob gave him to understand that he knew what he did, and
that he did it neither by mistake, nor in a humour, nor from a
partial affection to one more than the other, but from a spirit
of prophecy, and in compliance with the divine counsels.
nasseh should be great, but truly Ephraim should be greater.
2. That Jacob was very fond of Joseph's sons. He kissed them, When the tribes were mustered in the wilderness, Ephraim was
and embraced them, v. 10. It is common for old people to have a more numerous than Manasseh, had the standard of that squa-
very particular affection for their grand-children, perhaps more than dron, (Numb. 1. 32, 33, 35.-2. 18, 20.) and is named first,
they had for their own when they were little; which Solomon | Ps. 80. 2. Joshua was of that tribe, so was Jeroboam. The tribe
gives a reason for, (Prov. 17. 6.) Children's children are the crown | of Manasseh was divided, one half on one side Jordan, the other
of old men. With what satisfaction does Jacob say here, (v. 11.) || half on the other side, which made it the less powerful and con-
I had not thought to see thy face, (having, many years, given him siderable. In the foresight of this, Jacob crossed hands. Note,
up for lost,) and, lo, God hath shewed me also thy seed! See here, (1.) God, in bestowing his blessings upon his people, gives more
(1) How these two good men own God in their comforts. Jo- to some than to others, more gifts, graces, and comforts, and more
seph says, (v. 9.) They are my sons whom God has given me, and, || of the good things of this life. (2.) He often gives most to those
to magnify the favour, he adds, " In this place of my banishment, that are least likely. He chooses the weak things of the world;
slavery, and imprisonment.' Jacob says here, God hath shewed raises the poor out of the dust. Grace observes not the order of
me thy seed. Our comforts are then doubly sweet to us, when we nature, nor does God prefer those whom we think fittest to be
see them coming from God's hand. (2.) How often God, in his preferred, but as it pleases him. It is observable, how often God,
merciful providences, outdoes our expectations, and thus greatly by the distinguishing favours of his covenant, advanced the younger
magnifies his favours! He not only prevents our fears, but exceeds above the elder; Abel above Cain, Shem above Japhethi, Abraham
our hopes. We may apply this to the promise which is made to above Nahor and Haran, Isaac above Ishmael, Jacob above Esau;
us and to our children. We could not have thought that we should || Judah and Joseph were preferred before Reuben; Moses before
have been taken into covenant with God ourselves, considering Aaron; David and Solomon before their elder brethren. See
how guilty and corrupt we are; and yet, lo, he has showed us 1 Sam. 14. 7. ile tied the Jews to observe the birth-right,
our seed also in covenant with him.
(Deut. 21. 17.) but he never tied himself to observe it. Some
make this typical of the preference given to the Gentiles above the
Jews; the Gentile converts were much more numerous than
those of the Jews. See Gal. 4. 27. Thus free grace becomes
more illustrious.
">
3. That before he entails his blessing, he recounts his experi-
ences of God's goodness to him. He had spoken (v. 3.) of God's
appearing to him. The particular visits of his grace, and the spe-
∙cial communion we have sometimes had with him, ought never
to be forgotten. But (v. 15, 16.) he mentions the constant care
which the Divine Providence had taken of him all his days. (1.)
He had fed him all his life long unto this day, v. 15. Note, As
long as we have lived in this world, we have had continual expe-
rience of God's goodness to us, in providing for the support of our
natural life. Our bodies have called for daily food, and no little
has gone to feed us, yet we have never wanted food convenient.
He that has fed us all our life long, surely will not fail us at last.
(2.) He had by his angel redeemed him from all evil v. 16. A
-
II. The particular tokens of his favour to Joseph.
1. He left with him the promise of the return out of Egypt,
as a sacred trust; (v. 21.) I die, but God shall be with you, and
bring you again. Accordingly, Joseph when he died, left it
with his brethren, ch. 50. 24. This assurance was given them,
and carefully preserved among them, that they might neither love
Egypt too much when it favoured them, nor fear it too much
when it frowned upon them. These words of Jacob furnish us
with comfort in reference to the death of our friends : the Que
Before Christ 1707
GENESIS, XLVIII, XLIX. Jacob's Prophecy concerning his Sons.
;
But, (1.) God shall be with us, and his gracious presence is sufficient || and a prediction that they should not be separated from each other,
to make up the loss. They leave us, but he will never fail us. as Abraham's sons and Isaac's were, but should be incorporated,
(2.) He will bring us to the land of our fathers, the heavenly Ca- and all make one people. 2. A general idea is given of the in-
naan, whither our godly fathers are gone before us. If God tended discourse, (v. 1.) That I may tell you that which shall befall
be with us while we stay behind in this world, and will receive us you, (not your persons, but your posterity,) in the last days; this
shortly to be with them that are gone before to a better world, we prediction would be of use to those that came after them, for the
ought not to sorrow as those that have no hope.
confirming of their faith, and the guiding of their way, on their
return to Canaan, and their settlement there. We cannot tell our
children what shall befall them, or their families, in this world
but we can tell them, from the word of God, what will befall
them in the last day of all, according as they conduct themselves in
this world. 3. Attention is demanded; (v. 2.) "Hearken to Israel
your father; let Israel, that has prevailed with God, prevail with
you. Note, Children must diligently hearken to what their
godly parents say, particularly when they are dying; Hear, ye
children, the instruction of a father, which carries with it both
authority and affection, Prov. 4. 1.
||
2. He bestowed one portion upon him above his brethren, v. 22.
The lands bequeathed are described to be those which he took out
of the land of the Amorite, with his sword, and with his bow.
He purchased them first, (Josh. 24. 32.) and, it seems, was after-
ward disseized of them by the Amorites, but retook them by the
sword, repelling force by force, and recovering his right by vio-
lence, when he could not otherwise recover it. These lands he
settled upon Joseph; mention is made of this grant, John 4. 5.
Pursuant to it, this parcel of ground was given to the tribe of
Ephraim, as their right, and the lot was never cast upon it; and
in it Joseph's bones were buried, which perhaps Jacob had an eye
to, as much as to any thing, in this settlement. Note, It may
sometimes be both just and prudent to give some children portions
abɔve the rest; but a grave is that which we can most count upon
as our own in this earth.
II. The prophecy concerning Reuben: he begins with him, (v.
3, 4.) he was the first-born; but by committing uncleanness with
his father's wife, to the great reproach of the family which he ought
to have been an ornament to, he forfeited the prerogatives of the
birth-right; and his dying father here solemnly degrades him, though
he does not disown or disinherit him: he shall have all the privileges
of a son, but not of a first-born. We have reason to think Reuben
had repented of his sin, and it was pardoned; yet it was a necessary
piece of justice, in detestation of the villany, and for warning to
others, to put this mark of disgrace upon him. Now according
to the method of degrading, 1. Jacob here puts upon him the or-
naments of the birth-right, (v. 3.) that he and all his brethren might
see what he had forfeited, and, in that, might see the evil of the
sin as the first-born, he was his father's joy, almost his pride,
being the beginning of his strength. How welcome he was to his
parents, his name bespeaks, Reuben, See a son. To him belonged
the excellency of dignity above his brethren, and some power over
them. Christ Jesus is the First-born among many brethren, and
church also, through him, is a church of the first-born. 2. He
to him, of right, belong the most excellent power and dignity: his
then strips him of these ornaments; (v. 4.) lifts him up, that he
may cast him down by that one word, "Thou shalt not excel;
ND Jacob called unto his sons, and said, a being thou shalt have as a tribe, but not an excellency :" no
A
Gather yourselves together, that I may tell judge, prophet, or prince, is found of that tribe, nor any person
you that which shall befall you in the last days. of renown, only Dathan and Abiram, who were noted for their
2. Gather yourselves together, and hear, ye sons excel, meanly chose a settlement on the other side Jordan. Reu-
against Moses. tribe, as not aiming to
of Jacob, and hearken unto Israel your father. 3. ben himself seems to have lost all that influence upon his brethren,
Reuben, thou art my first-born, my might, and which his birth-right entitled him to; for when he spake unte
the beginning of my strength, the excellency of them, they would not hear, ch. 42. 22. Those that have not un
dignity, and the excellency of power. 4. Unsta-derstanding and spirit to support the honours and privileges of their
ble as water, thou shalt not excel because thou
wentest up to thy father's bed; then defiledst thou
it he went up to my couch.
1.
Here is,
I. The preface to the prophecy, in which,
birth, will soon lose them, and retain only the name of them.
The character fastened upon Reuben, for which he is 'aid under
this mark of infamy, is, that he was unstable as water (1.) His
virtue was unstable; he had not the government of himself and
his own appetites: sometimes he would be very regular and or-
derly, but at other times he deviated into the wildest courses.
Note, Instability is the ruin of men's excellency. Men do not
thrive, because they do not fix. (2.) His honour consequently
1. The congregation is called together; (v. 2.) Gather yourselves was unstable, it departed from him, vanished into smoke, and
together, let them all be sent for from their several employments, became as water spilt upon the ground. Note, Those that throw
to see their father die, and to hear his dying words. It was a away their virtue, must not expect to save their reputation. Ja-
comfort to Jacob, now that he was dying, to see all his children cob charges him particularly with the sin for which he was thus
about him, and none missing, though he had sometimes thought disgraced; Thou wentest up to thy father's bed. It was forty years
himself bereaved. It was of use to them, to attend him in hisago that he had been guilty of this sin, yet now it is remembered
last moments, that they might learn of him how to die, as well against him. Note, As time will not of itself wear off the guilt
as how to live: what he said to each, he said in the hearing of all of any sin from the conscience, so there are some sins whose
the rest; for we may profit by the reproofs, counsels, and comforts, stains it will not wipe off from the good name, especially seventh-
that are principally intended for others. His calling upon them commandment-sins. Reuben's sin left an indelible mark of in-
nce and again to gather together, intimated both a precept to famy upon his family; a dishonour that was a wound not to be
them to unite in love, to keep together, not to mingle with the healed without a scar, Prov. 6. 32, 33. Let us never do evil, and
Egyptians, not to forsake the assembling of themselves together, || then we need not fear being told of it.
.
?
by
CHAP. XLIX,
This chapter is a prophecy: the likest to it we have yet met with, was that of
Noah, ch. 9. 25, &c. Jacob is here upon his death-bed, making his will:
he put it off till now, because dying men's words are apt to make deep im-
pressions, and to be remembered long: what he said here, he could not say
when he would, but as the Spirit gave him utterance, who chose this time,
that divine strength might be perfected in his weakness. The twelve sons of
Jacob were, in their day, men of renown, but the twelve tribes of Israel,
which descended and were denominated from them, were much more re-
nowned; we find their names upon the gates of the new Jerusalem, Rev.
21. 12. In the prospect of which, their dying father says something re-
markable of each son, or of the tribe that bore his name. Here is, I. The
preface, v. 1, 2. II. The prediction concerning each tribe, v. 3..28.
||
111. The charge repeated concerning his burial, v. 29..32. IV. His
death, v. 33.
·
Before Christ 1689.
GENESIS, XLIX. Jacob's Prophecy concerning his Sons.
of cruelty are in their habitations. 6. O my soul,
come not thou into their secret ; unto their assem-
bly, mine honour, be not thou united for in their
anger they slew a man, and in their self-will they
digged down a wall. 7. Cursed be their anger,
for it was fierce; and their wrath, for it was cruel:
I will divide them in Jacob, and scatter them in
Israel.
5. Simeon and Levi are brethren; Linstruments || scattered throughout all the tribes, and Simeon's lot lay not toge-
ther, and was so strait, that many of the tribe were forced to dis-
perse themselves in quest of settlements and subsistence. This
curse was afterwards turned into a blessing to the Levites; but the
Simeonites, for Zimri's sin, (Numb. 25. 14.) had it bound on,
Note, Shameful dispersions are the just punishment of sinful
unions and confederacies.
These were next in age to Reuben, and they also had been a
grief and shame to Jacob, when they treacherously and barba-
rously destroyed the Shechemites, which he here remembers against
them. Children should be afraid of incurring their parents' just
displeasure, lest they fare the worse for it long afterward, and,
when they would inherit the blessing, be rejected.
:
8. Judah, thou art he whom thy brethren shall
praise thy hand shall be in the neck of thine
enemies thy father's children shall bow down be-
fore thee. 9. Judah is a lion's whelp from the
prey, my son, thou art gone up: he stooped
down, he couched as a lion, and as an old lion;
who shall rouse him up? 10. The sceptre shall not
depart from Judah, nor a law-giver from between
his feet, until Shiloh come, and unto him shall the
gathering of the people be. 11. Binding his foal
unto the vine, and his ass's's colt unto the choice
vine; he washed his garments in wine, and his
clothes in the blood of grapes.
12. His eyes
shall be red with wine, and his teeth white with
milk.
Observe,
I. The character of "Simeon and Levi; they were brethren in
disposition; but, unlike their father, they were passionate and re-
vengeful, fierce and uncontrollable; their swords, which should
have been only weapons of defence, were (as the margin reads it,
v. 5.) weapons of violence, to do wrong to others, not to save
themselves from wrong. Note, It is no new thing for the temper
of children to differ very much from that of their parents; we
need not think it strange, it was so in Jacob's family. It is not in
the power of parents, no, not by education, to form the disposi-
tions of their children; Jacob bred his sons to every thing that
was mild and quiet, and yet they proved to be thus furious.
Glorious things are here said of Judah. The mention of the
crimes of the three eldest of his sons, had not so put the dying
patriarch out of humour, but that he had a blessing ready for Ju-
dah, to whom blessings belonged. Judah's name signifies praise,
in allusion to which, he says, Thou art he whom thy brethren shall
praise, v. 8. God was praised for him, (ch. 29. 35.) praised by
him, and praised in him; and therefore his brethren shall praise
him. Note, Those that are to God for a praise, shall be the
praise of their brethren.
It is prophesied,
II. A proof of this is the murder of the Shechemites, which
Jacob deeply resented at the time, (ch. 34. 30.) and still continued
to resent. They slew a man, Shechem himself, and many ano-
ther; and, to effect that, they digged down a wall, broke the
houses, to plunder them, and murder the inhabitants. Note, The
best governors cannot always restrain those under their charge from
committing the worst villanies. And when two in a family are||
mischievous, they commonly make one another so much the
worse, and it were wisdom to part them. Simeon and Levi, it is
probable, were most active in the wrong done to Joseph, which
some think Jacob has here some reference to; for in their anger
they would have slain that man. Observe what a mischievous
thing self-will is in young people: Simeon and Levi would not be
advised by their aged and experienced father; no, they would be
governed by their own passion, rather than by his prudence.
Young people would better consult their own interest, if they
would less indulge their own will.
||
1. That the tribe of Judah should be victorious and successful
in war! Thy hand shall be in the neck of thine enemies. This was
fulfilled in David, Ps. 18. 40.
Gig
2. That it should be superior to the rest of the tribes; not only
in itself more numerous and illustrious, but having a dominion
over them; Thy father's children shall bow down before thee; Ju-
dah was the lawgiver, Ps. 60. 7. That tribe led the van through
the wilderness, and in the conquest of Canaan, Judg. 1. 2. The
III. Jacob's protestation against this barbarous act of theirs, O prerogatives of the birth-right which Reuben had forfeited, the
ny soul, come not thou into their secret. Hereby he professes not excellency of dignity and power were thus conferred upon Ju-
only his abhorrence of such practices in general, but his innocence dah. Observe, "Thy brethren shall bow down before thee, and
particularly in that matter. Perhaps he had been suspected as yet shall praise thee, reckoning themselves happy in having so
under-hand, aiding and abetting; he therefore thus solemnly ex-wise and bold a commander.
wise and bold a commander." Note, Honour and power are
presses his detestation of the fact, that he might not die under then a blessing to those that have them, when they are not
that suspicion. Note, 1. Our soul is our honour; by its powers and grudged and envied, but praised and applauded, and cheerfully
faculties we are distinguished from, and dignified above, the beasts submitted to.
that perish. 2.. We ought, from our hearts, to detest and abhor 3. That it should be a strong and courageous tribe, and so
all society and confederacy with bloody and mischievous men. qualified for command and conquest; (v. 9.) Judah is a lion's
We must not be ambitious of coming into their secret, or know-whelp. The lion is the king of beasts, the terror of the forest
ing the depths of Satan.
when he roars; when he seizes his prey, none can resist him;
when he goes up from the prey, none dare pursue him to revenge
it. By this it is foretold that the tribe of Judah should become
very formidable, and should not only obtain great victories, but
should peaceably and quietly enjoy what was got by those victo-
||ries; that they should make war, not for the sake of war, but for
the sake of peace. Judah is compared, not to a lion rampant,
always tearing, always raging, always ranging; but to a lion cou-
chant, enjoying the satisfaction of his power and success, without
creating vexation to others: this is to be truly great.
sons,
IV. His abhorrence of those brutish lusts that led them to this
wickedness; Cursed be their anger. He does not curse their per-
but their lusts. Note, 1. Anger is the cause and original
of a great deal of sin, and exposes us to the curse of God, and his
judgment, Matth. 5. 22. 2. We ought always, in the expressions
of our zeal, carefully to distinguish between the sinner and the sin,
so as not to love or bless the sin for the sake of the person, nor
to hate or curse the person for the sake of the sin.
4. That it should be the royal tribe, and the tribe from which
V. A token of displeasure which he foretells their posterity
should lie under for this; I will divide them. The Levites were
Before Christ 1689.
GENESIS, XLIX. Jacob's Prophecy concerning his Sor
21.
words.
Messiah the Prince should come; (v. 10.) The sceptre shall not be fat, and he shall yield royal dainties.
||
depart from Judah, till Shiloh come. Jacob here foresees and fore-Naphtali is a hind let loose:
is a hind let loose:he giveth goodly
tells, (1.) That the sceptre should come out of the tribe of Judah,
which was fulfilled in David, on whose family the crown was en-
tailed. (2.) That Shiloh should be of this tribe; his Seed, that
promised Seed, in whom the earth should be blessed; that
peaceable and prosperous one, or the Saviour, so others translate it,
he shall come of Judah. Thus dying Jacob, at a great distance,
saw Christ's day, and it was his comfort and support on his death-
bed. (3.) That after the coming of the sceptre into the tribe of
Judah, it should continue in that tribe, at least, a government of
their own, till the coming of the Messiah, in whom, as the King
of the church, and the great High-Priest, it was fit that both the
priesthood and the royalty should determine. Till the captivity, all
along from David's time, the sceptre was in Judah, and from
thence governors of that tribe, or of the Levites that adhered to
it, (which was equivalent,) till Judea became a province of the
Roman Empire, just at the time of our Saviour's birth, and was
at that time taxed as one of the provinces, Luke 2. 1. And at the
time of his death the Jews expressly owned, We have no king but
Cæsar. Hence it is undeniably inferred against the Jews, that our
Lord Jesus is he that should come, and that we are to look for no
other; for he came exactly at the time appointed. Many excel-
lent pens have been admirably well employed in explaining and il-
lustrating this famous prophecy of Christ.
||
||
||
II. Concerning Issachar, v. 14, 15. 1. That the men of that
tribe should be strong and industrious, fit for labour, and inclined
to labour, particularly the toil of husbandry, like the ass, that pa-
5. That it should be a very fruitful tribe, especially that it tiently carries his burden, and, by using himself to it, makes
should abound with milk for babes, and wine to make glad the it the easier. Issachar submitted to two burdens, tillage and tri-
heart of strong men, v. 11, 12. Vines, so common in the hedge-bute. It was a tribe that took pains, and, thriving thereby, was
rows, and so strong, that they should tie their asses to them, and called upon for rent and taxes. 2. That they should be encou-
so fruitful, that they should load their asses from them. Wine, as raged in their labour by the goodness of the land that should fall
plentiful as water, so that the men of that tribe should be very to their lot. (1.) He saw that rest at home was good. Note,
healthful and lively, their eyes brisk and sparkling, their teeth The labour of the husbandman is really rest, in comparison with
white. Much of that which is here said concerning Judah, is to that of soldiers and seamen, whose hurries and perils are such
be applied to our Lord Jesus. (1.) He is the Ruler of all his fa- that those who tarry at home in the most constant service, have no
ther's children, and the Conqueror of all his father's enemies; and reason to envy then. (2.) He saw that the land was pleasant,
he it is, that is the praise of all the saints. (2.) He is the Lion yielding not only pleasant prospects to charm the eye of the curi
of the tribe of Judah, as he is called with reference to this here,ous, but pleasant fruits to recompense his toils. Many are the
(Rev. 5. 5.) who, having spoiled principalities and powers, pleasures of a country-life, abundantly sufficient to balance the in-
went up a Conqueror, and couched so as none can stir him up, conveniences of it, if we can but persuade ourselves to think so.
when he sat down on the right hand of the Father. (3.) To him Issachar, in prospect of advantage, bowed his shoulder to bear :
belongs the sceptre; he is the Lawgiver, and to him shall the let us, with an eye of faith, see the heavenly rest to be good, and
gathering of the people be, as the Desire of all nations, (Hag. that land of promise to be pleasant; and that will make our present
2. 7.) who, being lifted up from the earth, should draw all services easy, and encourage us to bow our shoulder to them.
men unto him, (John 12. 32.) and in whom the children of God,
that are scattered abroad, should meet, as the centre of their
unity, John 11. 52.. (4.) In him there is plenty of all that
which is nourishing and refreshing to the soul, and which main-
tains and cheers the divine life in it; in him we may have wine
and milk, the riches of Judah's tribe, without money, and with-
out price, Isa. 55: 1.
III. Concerning Dan, v. 16, 17. What is said concerning
Dan, has reference either, 1. To that tribe in general; that
though Dan was one of the sons of the concubines, yet he should
be a tribe governed by judges of his own as well as other tribes;
and should, by art, and policy, and surprise, gain advantages
against his enemies, like a serpent suddenly biting the heel of the
traveller. Note, (1.) In God's spiritual Israel, there is no dis-
tinction made of bond or free, Col. 3. 11. Dan shall be incorpo-
rated by as good a charter as any of the other tribes. (2.) Some,
like Dan, may excel in the subtilty of the serpent, as others, like
Judah, in the courage of the lion; and both may do good service
to the cause of God against the Canaanites. Or, it may refer, 2.
To Samson, who was of that tribe, and judged Israel, that is,
delivered them out of the hands of the Philistines, not as the other
annoyances gave them underhand, when pulled the house
judges, by fighting them in the field, but by the vexations and
down under the Philistines that were upon the roof of it, he made
the horse throw his rider.
13. Zebulun shall dwell at the haven of the sea;
and he shall be for an haven of ships; and his
border shall be unto Zidon. 14. Issachar is a
strong ass couching down between two burthens:
15. And he saw that rest was good, and the land
that it was pleasant; and bowed his shoulder to
bear, and became a servant unto tribute. 16. Dan
shall judge his people, as one of the tribes of Is-
rael. 17. Dan shall be a serpent by the way, an
adder in the path, that biteth the horse-heels, so
that his rider shall fall backward. 18. I have
waited for thy salvation, O LORD. 19. Gad, a
troop shall overcome him: but he shall overcome
at the last. 20. Out of Asher his bread shall out. Note, The pious ejaculations of a warm and lively devotion,
Thus was Jacob going on with his discourse; but now, being
almost spent with speaking, and ready to faint and die away, he
relieves himself with those words which come in as a parenthesis,
(v. 18.) I have waited for thy salvation, O Lord; as those that are
fainting, are helped by taking a spoonful of a cordial, or smelling
at a bottle of spirits: or, if he must break off here, and his breath
will not serve him to finish what he intended, with these words he
pours out his soul into the bosom of his God, and even breathes it
•
་
Here we have Jacob's prophecy concerning six of his sons.
I. Concerning Zebulun, (v. 13.) that his posterity should have
their lot upon the sea-coast, and should be merchants and mari-
ners, and traders at sea. This was fulfilled, when, two or three
hundred years after, the land of Canaan was divided by lot, and
the border of Zebulun went up toward the sea, Josh. 19. 11.
Had they chosen their lot themselves, or Joshua appointed it,
we might have supposed it done with design to make Jacob's
words good; but, being done by lot, it appears that that was di-
vinely disposed, and Jacob divinely inspired. Note, The lot of
God's providence exactly agrees with the plan of God's counsel,
like a true copy with the original. If prophecy says, Zebulun shall
be a haven of ships, Providence will so plant him. Note, 1.
God appoints the bounds of our habitation. 2. It is our wisd…m
and duty to accommodate ourselves to our lot, and to improve it.
If Zebulun dwell at the haven of the sea, let him be for a haven
of ships.
+
Before Christ 1689
Jacob's Prophecy concerning his Sons.
GENESIS, XLIX.
though sometimes they may be incoherent, yet they are not there- 22. Joseph is a fruitful bough, even a fruitful
fore to be censured as impertinent; that may be uttered affection- bough by a well; whose branches run over the
ately, which does not come in methodically. It is no absurdity, wall. 23. The archers have sorely grieved him,
when we are speaking to men, to lift up our hearts to God.
salvation he waited for, was, [1.] Christ, the promised Seed, and shot at him, and hated him: 24. But his bow
whom he had spoken of, v.10. Now that he was going to be abode in strength, and the arms of his hands were
gathered to his people, he breathes after him to whom the gather-made strong by the hands of the mighty God of
ing of the people shall be. [2.] Heaven, the better country, Jacob; (from thence is the shepherd, the stone
which he declared plainly that he sought, (Heb. 11. 13, 14.) and
continued seeking, now that he was in Egypt. Now that he is of Israel:) 25. Even by the God of thy father,
going to enjoy the salvation, he comforts himself with this, that who shall help thee: and by the Almighty, who
he had waited for the salvation. Note, First, It is the character shall bless thee with blessings of heaven above,
of a living saint, that he waits for the salvation of the Lord. blessings of the deep that lieth under, blessings
Christ, as our way to heaven, is to be waited on; and Heaven,
as our rest in Christ, is to be waited for. Secondly, It is the com- of the breasts, and of the womb: 26. The bless-
fort of a dying saint thus to have waited for the salvation of the ings of thy father have prevailed above the bless-
Lord; for then he shall have what he has been waiting for: long-ings of thy progenitors, unto the utmost bound of
looked for will come.
IV. Concerning Gad, v. 19. He alludes to his name, which the everlasting hills: they shall be on the head of
signifies a troop, foreseer the character of that tribe, that it should Joseph, and on the crown of the head of him
27. Ben-
be a warlike tribe, and so we find, 1 Chron. 12. 8. the Gadites that was separate from his brethren.
were men of war fit for the battle. He foresees that the situation jamin shall raven as a wolf: in the morning he
of that tribe, on the other side Jordan, would expose it to the in- shall devour the prey, and at night he shall divide
cursions of its neighbours, the Moabites and Ammonites; and,
that they might not be proud of their strength and valour, he the spoil.
foretells that the troops of their enemies should in many skir-
mishes overcome them; yet, that they might not be discouraged He closes with the blessings of his best beloved sons, Joseph
by their defeats, he assures them that they should overcome at and Benjamin; with these he will breathe his last.
the last, which was fulfilled when, in Saul's time and David's, I. The blessing of Joseph, which is very large and full. He is
the Moabites and Ammonites were wholly subdued ; see compared (v. 22.) to a fruitful bough, or young tree; for Ged
1 Chron. 5, 18. &c. Note, The cause of God and his people, || had made him fruitful in the land of his affliction; he owned it,
though it may seem for a time to be baffled and run down, yet itch. 41. 52. His two sons were as branches of a vine, or other
will be victorious at last, Vincimur in prælio, sed non in bello- spreading plant, running over the wall. Note, God can make
We are foiled in battle, but not in a campaign. Grace in the those fruitful, great comforts to themselves and others, who have
More is recorded in the
soul is often foiled in its conflicts, troops of corruption overcome been looked upon as dry and withered.
it, but the cause is God's, and grace will in the issue come off history concerning Joseph, than concerning any other of Jacob's
conqueror, yea, more than conqueror, Rom. 8. 37.
sons; and, therefore, what Jacob says of him is historical as well
as prophetical. Observe,
-
T
V. Concerning Asher, v. 20. That it should be a very rich
tribe, replenished not only with bread for necessity, but with fat-
ness, with dainties, royal dainties, (for the king himself is served
of the field, Eccl. 5. 9.) and these exported out of Asher to other
tribes, perhaps to other lands. Note, The God of nature has
provided for us, not only necessaries but dainties, that we might
call him a bountiful Benefactor; yet, whereas all places are com-
petently furnished with necessaries, only some places afford
dainties. Corn is more common than spices. Were the supports
of luxury, as universal as the supports of life, the world would be
worse than it is, and that it needs not be.
VI. Concerning Naphtali, v. 21. A tribe that carries struggles
in its name; it signifies wrestling, and the blessing entailed upon
it signifies prevailing; it is a hind let loose. Though we find
not this prediction so fully answered in the event as some of the
rest, yet, no doubt, it proved true, that those of this tribe were,
1. As the loving hind, (for that is her epithet, Prov. 5. 19.)
friendly and obliging to one another, and to other tribes; their
converse remarkably kind and endearing. 2. As the loosened
hind, zealous for their liberty. 3. As the swift hind, (Ps. 18. 33.)
quick in dispatch of business; and perhaps, 4. As the trembling
hind, timorous in times of public danger. It is rare that those
that are most amiable to their friends are most formidable to their
enemies. 5. That they should be affable and courteous, their
language refined, and they complaisant, giving goodly words.
Note, Among God's Israel there is to be found a great variety of
dispositions, contrary to each other, yet all contributing to the
beauty and strength of the body; Judah like a lion, Issachar like
an ass, Dan like a serpent, Naphtali like a hind. Let not those of
different tempers and gifts censure one another, or envy one
another, any more than those of different statures and complexions.
•
A
.
1. The providences of God concerning Joseph, v. 23, 24. The∞
are mentioned to the glory of God, and for the encouragement of
Jacob's faith and hope that God had blessings in store for his seed.
Here observe, (1.) Joseph's straits and troubles, v. 23. Though
he now lived at ease, and in honour, Jacob reminds him of the
difficulties he had formerly waded through. He had had many
enemies, here called archers, being skilful to do mischief, masters
of their art of persecution: they hated him; there persecution
begins; they shot their poisonous darts at him, and thus they
sorely grieved him. His brethren, in his father's house, were
very spiteful toward him, mocked him, stripped him, threatened
him, sold him, thought they had been the death of him. His
mistress, in the house of Potiphar, sorely grieved him, and shot at
him, when she impudently assaulted his chastity; (temptations
are fiery darts, thorns in the flesh, sorely grievous to gracious
souls;) when she prevailed not in this, she hated him, and shot at
him by her false accusations-arrows which there is little fence
against, but the hold God has in the consciences of the worst of
men. Doubtless he had enemies in the court of Pharaoh, that
envied his preferment, and sought to undermine him. (2.) Joseph's
strength and support under all these troubles; (v.21.) | His bow.
abode in strength, that is, his faith did not fail, but he kept his
ground, and came off a conqueror. The arms of his hands were
made strong, that is, his other graces did their part, his wisdom,
courage, and patience, which are better than weapons of war. In
short, he maintained both his integrity and his comfort through
all his trials; he bore all his burthens with an invincible resolu-
tion, and did not sink under them, nor do any thing unbecoming
him. (3.) The spring and fountain of this strength; it was
by the hands of the mighty God, who was therefore able to
Before Christ 1689
GENESIS, XLIX.
The Death of Jacob.
FREDASDOMLA
1.5
strengthen him, and the God of Jacob, a God in covenant with | should enrich themselves with the spoils of their enemies; that
him, and therefore engaged to help him. All our strength for they should be active and busy in the world, and a tribe as much
the resisting of temptations, and the bearing of afflictions, comes feared by their neighbours as any other; in the morning he shall
from God: his grace is sufficient, and his strength is perfected in devour the prey, which he seized and divided over night. Or, in
our weakness. (4.) The state of honour and usefulness he was the first times of Israel, they shall be noted for activity, though
advanced to after this; from thence, from this strange method of many of them left-handed, Judg. 3. 15.-20. 16. Ehud, the
providence, he became the shepherd and stone, the feeder and second judge, and Saul, the first king, were of this tribe; and so
supporter, of God's Israel, Jacob and his family. Herein Joseph also in the last times Esther and Mordecai were of this tribe, by
was a type, [1.] Of Christ; he was shot at and hated, but borne whom the enemies of the Jews were destroyed. The Benjamites
up under his sufferings, (Isa. 50. 7..9.) and was afterward ad- ravened like wolves, when they desperately espoused the cause of
vanced to be the shepherd and stone. [2.] Of the church in general, the men of Gibeah, those men of Belial, Judge. 20. 14. Blessed
and particular believers; hell shoots its arrows against the saints, Paul was of this tribe, (Rom. 11. 1. Phil. 3. 5.) and he did, in the
but Heaven protects and strengthens them, and will crown morning of that day, devour the prey as a persecutor, but, in the
them.
evening, divide the spoil as a preacher. Note, God can serve his
own purposes by the different tempers of men; the deceived and
the deceiver are his.
28. All these are the twelve tribes of Israel and
this is it that their father spake unto them, and
blessed them; every one according to his blessing
he blessed them. 29. And he charged them, and
said unto them, I am to be gathered unto my
2. The promises of God to Joseph. See how these are connected
with the former; (v. 25.) Even by the God of thy father Jacob,
who shall help thee. Note, Our experiences of God's power and
goodness in strengthening us hitherto, are our encouragements still
to hope for help from him; he that has helped us, will: we may
build much upon our Eben-Ezers. See what Joseph may expect
from the Almighty, even the God of his father. (1.) He shall help
thee in difficulties and dangers which may yet be before thee, help
thy seed in their wars. Joshua came from him, who commanded
in chief in the wars of Canaan. (2.) He shall bless thee; and
he only blesses indeed. Jacob prays for a blessing upon Joseph, people: bury me with my fathers in the cave that
but the God of Jacob commands the blessing. Observe the bless-is in the field of Ephron the Hittite. 30. In the
ings conferred on Joseph; [1.] Various and abundant blessings.
Blessings of heaven above; rain in its season, and fair weather in Cave that is in the field of Machpelah, which is
its season, and the benign influences of the heavenly bodies; before Mamre, in the land of Canaan, which Abra-
blessings of the deep that lieth under this earth, which, compared ham bought with the field of Ephron the Hittite for
with the upper world, is but a great deep, with subterraneous a possession of a burying-place. 31. There they
mines and springs. Spiritual blessings are blessings of heaven buried Abraham and Sarah his wife; there they
above, which we ought to desire and seek for, in the first place, buried Isaac and Rebekah his wife; and there I
and to which we must give the preference, while temporal bless-
ings, those of this earth, must lie under in our account and buried Leah. 32. The purchase of the field, and
Blessings of the womb and the breasts are given, when of the cave that is therein, was from the children of
children are safely born, and comfortably nursed. In the word of Heth. 33. And when Jacob had made an end of
God, by which we are born again, and nourished up, (1 Pet. 1.
23.-2. 2.) there are to the new man blessings both of the womb commanding his sons, he gathered up his feet into
and the breasts. [2.] Eminent and transcendent blessings, which the bed, and yielded up the ghost, and was gather-
prevail above the blessings of my progenitors, v. 16. His fathered unto his people.
Isaac had but one blessing, and when he had given that to Jacob,
he was at a loss for a blessing to bestow upon Esau; but Jacob
had a blessing for each of his twelve sons, and now, at the latter
end, a copious one for Joseph. The great blessing entailed upon 1. The summing up of the blessings of Jacob's sons, v. 28.
that family was increase, which did not so immediately and so sig-Though Reuben, Simeon, and Levi, were put under the macks of
nally follow the blessings which Abraham and Isaac gave to their their father's displeasure, yet he is said to bless them every one ac-
sons, as it followed the blessing which Jacob gave to his; for, cording to his blessing; for none of them were rejected as Esau
soon after his death, they multiplied exceedingly. [3.] Durable was. Note, Whatever rebukes of God's word or providence we
and extensive blessings; unto the utmost bound of the everlasting are under at any time, yet, as long as we have an interest in God's
hills, including all the productions of the most fruitful hills, and covenant, a place and a name among his people, and good hopes
lasting as long as they last, Isa. 54. 10. Note, The blessings of of a share in the heavenly Canaan, we must account ourselves
the everlasting God include the riches of the everlasting hills, and || blessed.
much more. Well, of these blessings it is here said, They shall be,
so it is a promise, or, Let them be, so it is a prayer, on the head of
Joseph; to which let them be as a crown to adorn it, and a helmet
to protect it. Joseph was separated from his brethren, (so we read
it,) for a time; yet, as others read it, he was a Nazarite among
his brethren, better and more excellent than they. Note, It is
no new thing for the best men to meet with the worst usage;
for Nazarites among their brethren to be cast out and separated
from their brethren; but the blessing of God will make it up
them.
Here is,
2. The solemn charge Jacob gave them concerning his burial,
which is a repetition of what he had before given to Joseph. See
how he speaks of death, now that he is dying; (v. 29.) I am to
be gathered unto my people. Note, It is good to represent death to
ourselves under the most desirable images, that the terror of it may
be taken off. Though it separate us from our children and our
people in this world, it gathers us to our fathers and to our people
in the other world. Perhaps Jacob uses this expression concern-
toing death, as a reason why his sons should bury him in Canaan;
for says he, " I am to be gathered unto my people, my soul musi
be gone to the spirits of just men made perfect: and therefore
bury me with my fathers, Abraham and Isaac, and their wives,'
II. The blessing of Benjamin; (v. 27.) He shall raven as a
wolf; it is plain by this, that Jacob was guided in what he said,
by a spirit of prophecy, and not by natural affection; else hev. 31. Observe,
would have spoken with more tenderness of his beloved son Ben-
jamin, concerning whom he only foresees and foretells this, that his
posterity should be a warlike tribe, strong and daring, and that they
1
(1.) His heart was very much upon it, not so much from a na-
tural affection to his native soil, as from'a principle of faith in the
pro nise of God, that Canaan should be the inheritance of his seed
Before Christ 1689.
The Death and Burial of Jacob.
GENESIS, XLIX, L.
(2.) He is very particular in describing the place, both by the
situation of it, and by the purchase Abraham had made of it, for a
burying-place, v. 30, 32. He was afraid lest his sons, after seven-
teen years sojourning in Egypt, had forgotten Canaan, and even
the burying-place of their ancestors there, or lest the Canaanites
should dispute his title to it; and therefore he specifies it thus
largely, and the purchase of it, even when he lies a-dying, not
only to prevent mistakes, but to shew how mindful he was of that
country. Note, It is, and should be, a great pleasure to dying
saints, to fix their thoughts upon the heavenly Canaan, and the
rest they hope for there after death.
in due time. Thus he would keep up in his sons a remembrance || filial affection, he takes leave of the deserted body, v.1. Though
of the promised land, and not only would have their acquaintance Jacob was old and decrepit, and must needs die in the course of
with it renewed by a journey thither on that occasion, but their nature; though he was poor comparatively, and a constant charge
desire towards it, and their expectation of it, preserved.
to his son Joseph, yet such an affection he had for a loving father,
and so sensible was he of the loss of a prudent, pious, praying,
father, that he could not part with him without floods of tears.
Note, As it-is an honour to die lamented, so it is the duty of
survivors to lament the death of those who have been useful in
their day, though, for some time, they may have survived their
usefulness. The departed soul is out of the reach of our tears
and kisses, but with them it is proper to shew our respect to the
poor body, of which we look for a glorious and joyful resurrection.
Thus Joseph shewed his faith in God, and love to his father, by
kissing his pale and cold lips, and so giving an affectionate fare-
well. Probably, the rest of Jacob's sons did the same, much
moved, no dout, with his dying words.
2. He ordered the body to be embalmed, (v.2.) not only be-
cause he died in Egypt, and that was the manner of the Egyptians,
but because he was to be carried to Canaan, which would be
a work of time, and therefore it was necessary the body should
be preserved as well as it might be from putrefaction. See how
vile our bodies are, when the soul has forsaken them; without a
great deal of art, and pains, and care, they will, in a very little
If the body have been dead four days,
time, Decome noisome.
by that time it is offensive.

▸
3. The death of Jacob, y. 33. When he had finished both his
blessing and his charge, (both which are included in the com-
manding of his sons,) and so had finished his testimony, he
addressed himself to his dying work. (1.) He put himself into a
posture for dying; having, before, seated himself upon the bed-
side, to bless his sons; (the spirit of prophecy bringing fresh oil
to his expiring lamp, Dan. 10. 19.) when that work was done, he
gathered up his feet into the bed, that he might lie along, not only
as one patiently submitting to the stroke, but as one cheerfully
composing himself to rest, now that he was weary. I will lay me
down, and sleep. (2.) He freely resigned his spirit into the hand
of God, the Father of spirits; he yielded up the ghost. (3.) His
separated soul went to the assembly of the souls of the faithful,
which, after they are delivered from the burden of the flesh, are
in joy and felicity; he was gathered to his people. Note, If
God's people be our people, death will gather us to them.
3. He observed the ceremony of solemn mourning for him, v.i.
Forty days were taken up in embalming the body, which the
Egyptians (they say) had an art of doing so curiously, as to pre-
serve the very features of the face unchanged; all this time, and
thirty days more, seventy in all, they either confined themselves
and sat solitary, or, when they went out, appeared in the habit of
close mourners, according to the decent custom of the country.
Even the Egyptians, many of them, out of the great respect they
had for Joseph, (whose good offices done for the king and country
were now fresh in remembrance,) put themselves into mourning
for his father; as, with us, when the court goes into mourning,
those of the best quality do so too. About ten weeks was the coart
of Egypt in mourning for Jacob. Note, What they did in state,
we should do in sincerity, weep with them that weep, and mourn
with them that mourn, as being ourselves also in the body.
1. A
{"
4. He asked and obtained leave of Pharaoh to go to Canaan,
thither to attend the funeral of his father, v. 4..6. (1.) It was a
piece of necessary respect to Pharaoh, that he would not go with-
ND Joseph fell upon his father's face, and the corn was long since over, yet he continued a prime-minister of
out leave; for we may suppose, that though his charge about
wept upon him, and kissed him. 2. And state, and therefore would not be so long absent from his business
Joseph commanded his servants the physicians to without licence. (2.) He observed decorum, in employing some
embalm his father: and the physicians embalmed of the royal family, or some of the officers of the household, to
Israel. 3. And forty days were fulfilled for him; in the days of his mourning to come into the presence-chamber,
intercede for this licence; either because it was not proper for him
for so are fulfilled the days of those which are or because he would not presume too much upon his own interest.
embalmed: and the Egyptiaus mourned for him Note, Modesty is a great ornament to dignity. (3.) He pleaded
threescore and ten days. 4. And when the days the obligation his father had laid upon him, by an oath, to bury
of his mourning were past, Joseph spake unto the his regard to an indispensable duty, that he desired it. All nations
him in Canaan, v.5. It was not from pride or humour, but from
house of Pharaoh, saying, If now I have found reckon that oaths must be performed, and the will of the dead
grace in your eyes, speak, I pray you, in the ears must be observed. (4.) He promised to return; I will come again.
of Pharaoh, saying, 5. My father made me swear, When we return to our own houses from burying the bodies of
saying, Lo, I die; in my grave which I have digged souls be gone to our heavenly Father's house, we may say, with
for me in the land of Canaan, there shalt thou bury more reason, "They have left us behind." (5.) He obtained
me. Now therefore let me go up, I pray thee, and leave; (v. 6.) Go, and bury thy father; Pharaoh is willing his
bury my father, and I will come again. 6. And business should stand still so long; but the service of Christ is
Pharaoh said, Go up, and bury thy father, accord-more needful, and therefore he would not allow one that had work
to do for him, to go first and bury his father; no, Let the dead
ing as he made thee swear.
bury their dead, Matth. 8. 22.
our relations, we say,
"We have left them behind;" but if their
CHAP. L.
Here is, l. The preparation for Jacob's funeral, v. 1..6. II. The Jacral itself,
v.7..14. III. The settling of a good understanding between Joseph and his
brethren after the death of Jacob, v. 15..21. IV. The age and death of
Joseph, v.22..26. Thus the book of Genesis, which began with the originals
of light and life, ends with nothing but death and darkness; so sad a change
hus sin made.
4
+
Joseph is here paying his last respects to his deceased father.
1. With tears and kisses, and all the tender expressions of a
2 z & 3 A
VOL. 1.
7. And Joseph went up to bury his father: and
i
Before Christ 1689.
The Burial of Jacob.
GENESIS, L.
with him went up all the servants of Pharaoh, the
elders of his house, and all the elders of the land
of Egypt, 8. And all the house of Joseph, and his
brethren, and his father's house: only their little
ones, and their flocks, and their herds, they left in
the land of Goshen. 9. And there went up with
him both chariots and horsemen: and it was a
very great company. 10. And they came to the
threshing floor of Atad, which is beyond Jordan,
and there they mourned with a great and very sore
lamentation: and he made a mourning for his
father seven days. 10. And when the inhabitants
of the land, the Canaanites, saw the mourning in
the floor of Atad, they said, This is a grievous
mourning to the Egyptians: wherefore the name
of it was called Abel-mizraim, which is beyond
Jordan. 12. Aud his sons did unto him according
as he commanded them: 13. For his sons carried
him into the land of Canaan, and buried him in
the cave of the field of Machpelah; which Abra-
ham bought with the field for a possession of a
burying-place, of Ephron the Hittite, before
Mamre. 14. And Joseph returned into Egypt,
he, and his brethren, and all that went up with
him to bury his father, after he had buried his
father.
Egyptians, who oppressed the posterity of this Jacob to whom
their ancestors shewed such respect.

15. And when Joseph's brethren saw that the ir
father was dead, they said, Joseph will peradvent-
ture hate us, and will certainly requite us all the
evil which we did unto him. 16. And they sent
a messenger unto Joseph, saying, Thy father did
command before he died, saying, 17. So shall
ye say unto Joseph, Forgive, I pray thee now, the
trespass of thy brethren, and their sin; for they
did unto thee evil and now, we pray thee, for-
give the trespass of the servants of the God of thy
father. And Joseph wept when they spake unto
him. 18. And his brethren also went and fell
down before his face; and they said, Behold, we
be thy servants. 19. And Joseph said unto them,
Fear not: for am I in the place of God? 20. But
as for you, ye thought evil against me; but God
meant it unto good, to bring to pass, as it is this
day, to save much people alive. 21. Now there-
fore fear ye not: I will nourish you, and your
little ones. And he comforted them, and spake
kindly unto them.
We have here an account of Jacob's funeral. Of the funerals of
the kings of Judah, usually, no more is said than this, They were
buried with their fathers in the city of David; but the funeral of
the patriarch Jacob is more largely and fully described, 1. To
shew how much better God was to him than he expected; he had
spoken more than once of dying for grief, and going to the grave
bereaved of his children, but, behold, he dies in honour, and is
followed to the grave by all his children. 2. Because his orders
concerning his burial were given and observed in faith, and in
expectation both of the earthly and of the heavenly Canaan.
Now,
We have here the settling of a good correspondence between
Joseph and his brethren, now that their father was dead. Joseph
was at court, in the royal city; his brethren were in Goshen,
remote in the country; yet the keeping up of a good under-
standing, and a good affection, between them, would be both his
honour and their interest. Note, When Providence has removed
the parents by death, the best methods ought to be taken, not
only for the preventing of quarrels among the children, (which
often happen about the dividing of the estate,) but for the pre-
serving of acquaintance and love, that unity may continue, even
when that centre of unity is taken away.
I. Joseph's brethren humbly make their court to him for his
favour. 1. They began to be jealous of Joseph; not that he had
given them any cause to be so, but the consciousness of guilt, and
of their own inability, in such a case, to forgive and forget, made
them suspicious of the sincerity and constancy of Joseph's favour;
(v. 15.) Joseph will peradventure hate us; while their father lived,
they thought themselves safe under his shadow; but, now that he
was dead, they feared the worst from Joseph. Note, A guilty
conscience exposes men to continual frights, even where no fear
is, and makes them suspicious of every body, as Cain, ch.4. 14.
Those that would be fearless must keep themselves guiltless. If
our heart reproach us not, then have we confidence both toward
God and man. 2. They humbled themselves before him, con-
fessed their fault, and begged his pardon. They did it by proxy;
(v. 17.) they did it in person, v. 18. Now that the son and moon
were set, the eleven stars did obeisance to Joseph, for the further
accomplishment of his dream. They speak of their former offence
with fresh regret; Forgive the trespass: They throw themselves at
Joseph's feet, and refer themselves to his mercy; We be thy ser-
Thus we must bewail the sins we committed long ago,
vanis.
even those which we hope, through grace, are forgiven; and when
we pray to God for pardon, we must promise to be nis servants.
3. They pleaded their relation to Jacob, and to Jacob's God.
(1.) To Jacob; urging, that he directed them to make this sub-
mission, rather because he questioned whether they would do their
||
1. It was a stately funeral: he was attended to the grave, not
only by his own family, but by the courtiers, and all the great
men of the kingdom, who, in token of their gratitude to Joseph,
shewed this respect to his father for his sake, and did him honour
at his death. Though the Egyptians had had an antipathy to the
Hebrews, and had looked upon them with disdain, (ch. 43.32.)
yet, now that they were better acquainted with them, they began
to have a respect for them. Good old Jacob had conducted
himself so well among them, as to gain universal esteem. Note,
Professors of religion should endeavour, by wisdom and love, to
remove the prejudices which many may have conceived against
There went abundance
them, because they do not know them.
of chariots and horsemen, not only to attend them a little way,
but to go through with them. Note, The decent solemnities of
funerals, according to a man's situation, are very commendable ;
and we must not say of them, To what purpose is this waste?||
See Acts, 8.2. Luke, 7.12.
2. It was a sorrowful funeral; (v. 10, 11.) standers-by took
notice of it as a grievous mourning. Note, The death of good
men is a great loss to any place, and ought to be greatly la-
mented. Stephen dies a martyr, and yet devout men make great
lamentations for him. The solemn mouruing for Jacob gave a
name to the place, Abel-mizraim, The mourning of the Egyptians;
which served for a testimony against the next generation of the
Before Christ 1635.
The Death of Joseph.
GENESIS, L.
Jo-
duty in humbling themselves, than because he questioned whether the son of Manasseh, were brought up upon
Joseph would do his duty in forgiving them; nor could he rea-
sonably expect Joseph's kindness to them, unless they thus quali-seph's knees. 24. And Joseph said unto his brethren,
I die: and God will surely visit you, and bring you
fied themselves for it; (v. 16.) Thy father did command. Thus,
in humbling ourselves to Christ by faith and repentance, we may out of this land unto the land which he sware to
plead that it is the command of his Father, and our Father, that Abraham, to Isaac, and to Jacob. 25. And
we do so. (2.) To Jacob's God. They plead, (v. 17.) We are Joseph took an oath of the children of Israel,
the servants of the God of thy father; not only children of the
same Jacob, but worshippers of the same Jehovah. Note, Though saying, God will surely visit you, and ye shall
we must be ready to forgive all that are any way injurious to us, carry up my bones from hence. 26. So Joseph
yet we must especially take heed of bearing malice towards any died, being an hundred and ten years old and
that are the servants of the God of our father: such we should they embalmed him, and he was put in a coffin in
always treat with a peculiar tenderness; for we and they have the
Egypt.
same master.
II. Joseph, with a great deal of compassion, confirms his recon-
ciliation and affection to them; his compassion appears, v. 17.
He wept when they spake to him. These were tears of sorrow for
their suspicion of him, and tears of tenderness upon their submis-
sion. In his reply,
||
1. He directs them to look up to God in their repentance;
(v. 19.) Am I in the place of God? He, in his great humility,
thought they showed him too much respect, as if all their happi-
ness were bound up in his favour; and said to them, in effect, as
Peter to Cornelius, "Stand up, I myself also am a man. Make
your peace with God, and then you will find it an easy matter to
make your peace with me." Note, When we ask forgiveness of
those whom we have offended, we must take heed of putting
them in the place of God, by dreading their wrath, and soli-
citing their favour more than God's. "Am I in the place of God,
to whom alone vengeance belongs No, I will leave you to his
mercy. Those that avenge themselves, step into the place of
God, Rom. 12. 19.
""
2. He extenuates their fault, from the consideration of the great
good which God wonderfully brought out of it, which, though it
should not make them the less sorry for their sin, yet it might
make him the more willing to forgive it; (v. 20.) Ye thought evil,
to disappoint the dreams, but God meant it unto good, in order to||
the fulfilling of the dreams, and the making of Joseph a greater
blessing to his family than otherwise he could have been. Note,
(1.) When God makes use of man's agency for the performance
of his counsels, it is common for him to mean one thing, and them
another, even the quite contrary; but God's counsel shall stand.
See Isa. 10. 7. (2.) God often brings good out of evil, and serves
the designs of his providence, even by the sins of men; not that
he is the Author of sin, far be it from us to think so; but his in-
finite wisdom so overrules events, and directs the chain of them,
that, in the issue, that ends in his praise, which in its own nature
had a direct tendency to his dishonour; as the putting of Christ to
death, Acts 2. 23. This does not make sin the less sinful, nor
sinners the less punishable, but it redounds greatly to the glory of
God's wisdom.
3. He assures them of the continuance of his kindness to them; |
Fear not, I will nourish you, v. 21. See what an excellent spirit
Joseph was of, and learn of him to render good for evil. He did
not tell them, they were upon their good behaviour, and be would
be kind to them, if he saw they conducted themselves well; no, he
would not thus hold them in suspense, nor seem jealous of them,
though they had been suspicious of him; he comforted them,
and, to banish all their fears, he spake kindly to them. Note,
Broken spirits must be bound up and encouraged. Those we
love and forgive, we must not only do well for, but speak kindly
to.
22. And Joseph dwelt in Egypt, he, and his fa-
ther's house and Joseph lived an hundred and ten
years. 23. And Joseph saw Ephraim's children of
the third generation: the children also of Machir,
Here is,
1. The prolonging of Joseph's life in Egypt; he lived to be
an hundred and ten years old, v. 22. Having honoured his
father, his days were long in the land, which, for the present,
God has given him; and it was a great mercy to his relations,
that God continued him so long a support and comfort to
them.
2. The building up of Joseph's family; he lived to see his great-
grand-children by both his sons, (v. 23.) and, probably, he saw
his two sons solemnly owned as heads of distinct tribes, equal to
any of his brethren. It contributes much to the comfort of aged
parents, if they see their posterity in a flourishing condition, espe-
cially if with it they see peace upon Israel, Ps. 128. 6.
3. The last will and testament of Joseph published in the pre-
sence of his brethren, when he saw his death approaching: those
that were properly his brethren, perhaps were some of them dead
before him, as several of them were elder than he; but to those of
them who yet survived, and to the sons of those who were gone,
who stood up in their fathers' stead, he said this.
(1.) He comforted them with the assurance of their return to
Canaan in due time; (v. 24.) I dîe, but God will surely visit you.
To this purport Jacob had spoken to him, ch. 48. 21. Thus must
we comfort others with the same comforts with which we our-
selves have been comforted of God, and encourage them to rest
on those promises which have been our support. Joseph was, un-
der God, both the protector and the benefactor of his brethren ;
and what would become of them, now that he was dying? Why,
let this be their comfort, God will surely visit you. Note, God's
gracious visits will serve to make up the loss of our best friends.
They die; but we may live, and live comfortably, if we have the
favour and presence of God with us. He bids them be confident;
God will bring you out of this land, and therefore, [1.] They
must not hope to settle there, nor look upon it as their rest for
ever; they must set their hearts upon the land of promise, and
call that their home. [2.] They must not fear sinking, and
being ruined there; probably, he foresaw the ill-usage they would
meet with there after his death, and therefore gives them this
word of encouragement; God will bring you in triumph out
of this land at last." Herein he has an eye to the promise, ch.
15. 13, 14. and, in God's name, assures them of the performance
of it.
"C
(2.) For a confession of his own faith, and a confirmation of
theirs, he charges them to keep him unburied till that day, that
glorious day, should come, when they should be settled in the land
of promise, v. 25. He makes them promise him with an oath,
that they would bury him in Canaan. In Egypt, they buried their
great men very honourably, and with abundance of pomp ; but
Joseph prefers a significant burial in Canaan, and that deferred
too almost two hundred years, before a magnificent one in
Egypt. Thus Joseph, by faith in the doctrine of the resur-
his bones, Heb. 11. 22.-He dies in Egypt; but lays his bones
rection, and the promise of Canaan, gave commandment concerning
at stake, that God will surely visit Israel, and bring them
Canaan.
0
Before Christ 163£
he Death of Joseph.
GENESIS, L
4. The death of Joseph, and the reservations body for a the deserted body find not at au, or not quickly, its rest in the
burial in Canaan, v. 26. He was put in a coffin in Egypt, but grave. (2.) Yet care ought to be taken of the dead bodies of
not buried till his children had received their inheritance in the saints, in the belief of their resurrection; for there is a
Canaan, Josh. 24. 32. Note, (1.) If the separate soul, at death, covenant with the dust, which shall be remember at a com-
o but return to its rest with God, the matter is not great, though ||mandment is given concerning the hones.
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EXPOSITIO N,
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WITH
Before Christ 1635.
Practical Observations,
-OF THE SECOND BOOK OF MOSES, CALLED
EXOD U
Moses, (the Servant of the Lord, in writing for him, as well as in acting for him-with the pen of God, as well as with
the rod of God, in his hand,) having, in the first book of his history, preserved and transmitted the records of the
church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great
nation; and as the former furnishes us with the best Economics, so this with the best Politics. The beginning of the
former book shews us how God formed the world for himself; the beginning of this shews us how he formed Israel for
himself, and both to shew forth his praise, Isa. 43. 21. There we have the creation of the world in history, here the
redemption of the world in type. The Greek translators called this book Exodus, (which signifies a departure, or going
Some allude to the names
out,) because it begins with the story of the going out of the children of Israel from Egypt.
of this and the foregoing book, and observe, that immediately after Genesis, which signifies the beginning, or original,
No sooner
follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die.
When
have we made our entrance into the world, than we must think of making our exit, and going out of the world.
As the earth was, in the
we begin to live, we begin to die. The forming of Israel into a people was a new creation.
beginning, first fetched from under water, and then beautified and replenished; so Israel was first, by an almighty power,
made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us,
I. The accomplishment of the promises made before to Abraham; ck. 1. to 19. And then,
II. The establishment of the ordinances which were afterward observed by Israel; ch. 20. to 40. Moses, in this book, begins,
But henceforward the
like Cæsar, to write his own Commentaries; nay a greater, a far greater, than Cæsar is here.
penman himself the hero, and gives us the history of those things of which he was himself an eye and an ear witness,
et quorum pars magna fuit—and in which he bore a conspicuous part. There are more types of Christ in this book, than
perhaps in any other book of the Old Testament; for Moses wrote of him, John, 5. 46. The way of man's reconciliation
to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of
great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.
CHAP. I.
We have here, I. God's kindness to Israel, in multiplying them exceedingly,
r..1..7. II. The Egyptians' wickedness to them, 1. Oppressing and enslaving
them, v.8..14. 2. Murdering their children, v. 15..22. Thus, whom the
court of heaven blessed, the country of Egypt cursed, and for that reason.
S.
1. NOW
FOW these are the names of the children of
Israel, which came into Egypt; every man
and his household came with Jacob. 2. Reuben,
Simeon, Levi, and Judah, 3. Issachar, Zebulun,
and Benjamin, 4. Dan, and Naphtali, Gad, and
Asher. 5. And all the souls that came out of the
loins of Jacob were seventy souls: for Joseph was
The Death of Joseph and his Brethren.
in Egypt already. 6. And Joseph died, and all
his brethren, and all that generation. 7.(And the
children of Israel were fruitful, and increased
abundantly, and multiplied, and waxed exceeding
mighty; and the land was filled with them.
In these verses we have,
1. A recital of the names of the twelve patriarchs, as they are
called, Acts, 7.8. Their names are often repeated in Scripture;
that they may not sound uncouth to us, as other hard names, but
that, by their occurring so frequently, they may become familiar to
us; and to shew how precious God's spiritual Israel are to him,
and how much he delights in them.
2. The account which was kept of the number of Jacob's
Before Christ 1588.
The Israelites oppressed in Egypt.
EXODUS, I.
family, when they went down into Egypt; they were in all seventy || of Israel to serve with rigour: 14. And they made
souls, (v. 5.) according to the computation we had, ch. 46. 27. their lives bitter with hard bondage. in mortar.
This was just the number of the nations by which the earth was
and in brick, and in all manner of service in the
peopied, according to the account given, ch. 10. For when the
Most High separated the sons of Adam, he set the bounds of the field: all their service, wherein they made them
people according to the number of the children of Israel, as Moses serve, was with rigour.
observes, Deut. 32. 8. Notice is taken of this, here, that their
increase in Egypt might appear the more wonderful. Note, It is
good for those whose latter end greatly increases, often to remember
how small their beginning was, Job, 8.7.
3. The death of Joseph, v. 6. All that generation by degrees
wore off; perhaps all Jacob's sons died much about the same
time; for there was not more than seven years' difference in age
between the eldest and the youngest of them, except Benjamin;
and when death comes into a family, sometimes it makes a full
end in a little time; when Joseph, the stay of the family, died,
the rest went off apace. Note, We must look upon ourselves and
our brethren, and all we converse with, as dying, and hastening
out of the world. This generation passeth away, as that did which
went before.
But
The land of Egypt here, at length, becomes to Israel & Louse
of bondage, though, hitherto, it had been a happy shelter and
settlement for them. Note, The place of our satisfaction may
soon become the place of our affliction, and that may prove the
greatest cross to us, of which we said, This same shall comfort
us. Those may prove our sworn enemies, whose parents were
our faithful friends; nay, the same persons that loved uz may
possibly turn to hate us: therefore, Cease from man, and say not
concerning any place on this side heaven, This is my rest for
ever. Observe here,
Ing
}
I. The obligations they lay under to Israel, upon Joseph's
account, were forgotten; (v. 8.) There arose a new king, after
several successions in Joseph's time, which knew not Joseph. All
4. The strange increase of Israel in Egypt, v. 7. Here are four that knew him loved him, and were kind to his relations for his
words used to express it; they were fruitful, and increased abun- sake; but, when he was dead, he was soon forgotten, and the
dantly, like fishes or insects, so that they multiplied; and, being remembrance of the good offices he had done was either not re-
generally healthful and strong, they waxed exceeding mighty, so tained, or not regarded, nor had it any influence upon their coun-
that they began almost to outnumber the natives, for the land was cils. Note, The best and the most useful and acceptable services,
in all places filled with them, at least Goshen, their own allot- done to men, are seldom remembered, so as to be recompensed
ment. Observe, (1.) Though, no doubt, they increased consider- to those that did them, in the notice taken either of their memory,
ably before, yet, it should seem, it was not till after the death or of their posterity, after their death, Eccl. 9. 5, 15. And there-
of Joseph that it began to be taken notice of as extraordinary. fore our great care should be to serve God, and please him,
Thus, when they lost the benefit of his protection, God made who is not unrighteous, whatever men are, to forget our work
their numbers their defence, and they became better able than and labour of love, Heb. 6. 10. If we work for men only, our
they had been to shift for themselves. If God continue our works, at furthest, will die with us; if for God, they will follow
friends and relations to us while we most need them, and remove us, Rev. 14. 13. This king of Egypt knew not Joseph; and after
them when they can be better spared, let us own that he is wise,him arose one that had the impudence to say, I know not the
and not complain that he is hard upon us. After the death of Lord, ch. 5. 2. Note, Those that are unmindful of their other
Christ, our Joseph, his Gospel-Israel began most remarkably to benefactors, it is to be feared, will forget the Supreme Benefactor,
increase; his death had an influence upon it, it was like the 1 John, 4. 20.
sowing of a corn of wheat, which, if it die, bringeth forth much
fruit, John, 12, 24, (2.) This wonderful increase was the fulfil-
ment of the promise long before made unto the fathers: from the
call of Abraham, when God first told him he would make of him||
a great nation, to the deliverance of his seed out of Egypt, it was
430 years, during the first 215 of which they were increased but
to seventy, but, in the latter half, those seventy multiplied to
600,000 fighting-men. Note, [1.] Sometimes God's providences
may seem for a great while to thwart his promises, and to go
counter to them, that his people's faith may be tried, and his
own power the more magnified. [2.] Though the performance
of God's promises is sometimes slow, yet it is always sure; at the
end it shall speak, and shall not lie, Hab. 2. 3:
*
WA
II. Reasons of state were suggested for their dealing hardly with
Israel, v. 9, 10. 1. They are represented as more and mightier
than the Egyptians; certainly, they were not so; but the king of
Egypt, when he resolved to oppress them, would have them
thought so, and looked on as a formidable body. 2. Hence it is
inferred, that, if care were not taken to keep them under, they
would become dangerous to the government, and in time of war
would side with their enemies, and revolt from their allegiance to
the crown of Egypt. Note, It has been the policy of persecutors
to represent God's Israel as a dangerous people, hurtful unto kings
and provinces, not fit to be trusted, nay, not fit to be tolerated,
that they may have some pretence for the barbarous treatment
they design them, Ezra, 4. 12, &c. Esth. 3. 8. Observe, The
thing they feared, was, lest they should get them up out of the
8. Now there arose up a new king over Egypt, their fathers, that they should settle in Canaan. Note, The
land; probably, having heard them speak of the promise made to
which knew not Joseph.) 9. And he said unto policies of the church's enemies aim to defeat the promises of the
his people, Behold, the people of the children of church's God, but in vain; God's counsels shall stand. 3. It is
Israel are more and mightier than we: 10. Come therefore proposed that a course be taken to prevent their in-
on, let us deal wisely with them; lest they mul- crease; Come on, let us deal wisely with them, lest they multiply.
tiply, and it come to pass, that, when there fall-Note, (1.) The growth of Israel is the grief of Egypt, and that
powers and of hell are levelled.
eth out any war, they join also unto our enemies, (2.) When men deal wickedly, it is common for them to imagine
and fight against us, and so get them up out of that they deal wisely; but the folly of sin will, at last, be mani-
the land. 11. Therefore they did set over them fested before all men.
taskmasters to afflict them with their burdens.
And they built for Pharaoh treasure cities, Pi-
thom and Raamses. 12. But the more they
afflicted them, the more they multiplied and grew.
And they were grieved because of the children of
Izrael. 13. And the Egyptians made the children
ma
..
III. The method they took to suppress them, and check their
growth, v. 11, 13, 14. The Israelites behaved themselves so
peaceably and inoffensively, that they could not find any 3-
sion of making war upon them, and weakening them by that
and therefore, 1. They took care to keep them pocr,
by charging them with heavy taxes, which, some think, is in-
cluded in the burthens with which they afflicted them. 2. By
this means they took an effectual course to make them siveg
;
"8
Before Christ 1573.
EXODUS, I.
The Israelites oppressed in Egypt
the Israelites, it should seem, were much more industrious, labo-
rious people than the Egyptians, and therefore Pharaoh took care
to find them work, both in his building, (they made him treasure
cities,) and in his husbandry, even all manner of service in the
field: and this was exacted from them with the utmost rigour and
severity. Here are many expressions used, to affect us with the
condition of God's people. They had task-masters set over them
who were directed, not only to burden them, but, as much as
might be, to afflict them with their burdens, and contrive how to
make them grievous. They not only made them serve, which
was sufficient for Pharaoh's profit, but they made them serve with
rigour, so that their lives became bitter to them; intending there-
by, (1.) To break their spirits, and rob them of every thing in
them, that was ingenious and generous. (2.) To ruin their
health, and shorten their days, and so diminish their numbers. (3.)
To discourage them from marrying, since their children would be
born to slavery. (4.) To oblige them to desert the Hebrews, and
incorporate themselves with the Egyptians. Thus he hoped to
cut off the name of Israel, that it might be no more in remem-
brance. And it is to be feared that the oppression they were
under, had this bad effect upon them, that it brought over many
of them to join with the Egyptians in their idolatrous worship; for
we read, (Josh. 24. 14.) that they served other gods in Egypt;
and though it is not mentioned here in this history, yet we find,
(Ezek. 20. 8.) that God had threatened to destroy them for it,
even while they were in the land of Egypt: however, they were
kept a distinct body, unmingled with the Egyptians, and by their
other customs separated from them, which was the Lord's doing,
and marvellous.
|
The Egyptians' indignation at Israel's increase, notwithstanding
the many hardships they put upon them, drove them, at length,
to the most barbarous and inhuman methods of suppressing them,
by the murder of their children. It was strange that they did
not rather pick quarrels with the grown men, against whom they
might find some occasion perhaps; to be thus bloody toward
the infants, whom all must own to be innocents, was a sin which
they had no cloak for. Note, 1. There is more cruelty in the
corrupt heart of man than one would imagine, Rom. 3. 15, 16.
The enmity that is in the seed of the serpent against the seed of
the woman, divests men of humanity itself, and makes them for-
get all pity. One would not think it possible that ever men
should be so barbarous and blood-thirsty as the persecutors of
God's people have been, Rev. 17. 6. 2. Even confessed inno-
cence is no defence against the old enmity; what blood so guilt-
less as that of a child new-born? Yet that is prodigally shed
like water, and sucked with delight like milk or honey. (Pha-
raoh and Herod sufficiently proved themselves agents for that
great red dragon, who stood to devour the man-child as soon
as it was born, Rev. 12. 3, 4. Pilate delivered Christ to be
crucified, after he had confessed that he found no fault in him.
It is well for us that though man can kill the body, that is all he
can do.
THERE ARE
|
IV. The wonderful increase of the Israelites, notwithstanding
the oppression they groaned under; v. 12.) The more they afflict-
ed them, the more they multiplied, sorely to the grief and vexation
of the Egyptians. Note, 1.Times of affliction have often been
the church's growing times, Sub pondere crescit-Being pressed, it
grows. Christianity spread most when it was persecuted: the
blood of the martyrs was the seed of the church.2. They that
take counsel against the Lord and his Israel, do but imagine a vain
thing, (Ps. 2. 1.) and create so much the greater vexation to
themselves: hell and earth cannot diminish those whom Heaven
will increase.
:
ቀ
15. And the king of Egypt spake to the Hebrew
midwives, of which the name of the one was Shi-
phrah, and the name of the other Puah: 16. And
he said, When ye do the office of a midwife to the
Hebrew women, and see them upon the stools; if
it be a son, then ye shall kill him; but if it be a
daughter, then she shall live. 17. But the mid-
wives feared God, and did not as the king of Egypt
commanded them, but saved the men-children alive.
18. And the king of Egypt called for the midwives,
and said unto them, Why have ye done this thing,
and have saved the men-children alive? 19. And
the midwives said unto Pharaoh, Because the He-
brew women are not as the Egyptian women; for
they are lively, and are delivered ere the midwives
come in unto them. 20. Therefore God dealt well
with the midwives: and the people multiplied, and
waxed very mighty. 21. And it came to pass, be-
cause the midwives feared God, that he made them
houses. 22. And Pharaoh charged all his people,
saying, Every son that is born ye shall cast
into the river, and every daughter ye shall save
alive.
Two bloody edicts are here signed for the destruction of all the
male-children that were born to the Hebrews.
I. The midwives were commanded to murder them.
Observe, 1. The orders given them, v. 15, 16. It added much
to the barbarity of the intended executions, that the midwives were
appointed to be the executioners; for it was to make them, not
only bloody, but perfidious, and to oblige them to betray a trust,
and to destroy those whom they undertook to save and help.
Could he think that their sex would admit such cruelty, and their
employment such base treachery? Note, Those who, are them-
selves barbarous, think to find, or make, others as barbarous.
Pharaoh's project was, secretly to engage the midwives to stifle
the men-children as soon as they were born, and then to lay it
upon the difficulty of the birth, or some mischance common in
that case, Job 3. 11. The two midwives he tampered with in
order hereunto, are here named; and perhaps, at this time, which
was above eighty years before their going out of Egypt, those two
might suffice for all the Hebrew women, at least so many of them
as lay near the court, as it is plain, by ch. 2. 5, 6. many of them
did, and of them he was most jealous. They are called Hebrew
midwives, probably, not because they were themselves Hebrews,
(for surely Pharaoh could never expect they should be so barbarous
to those of their own nation,) but because they were generally
made use of by the Hebrews; and being Egyptians, he hoped to
prevail with them.
❤
·
2. Their pious disobedience to this impious command, v. 17.
They feared God, regarded his law, and dreaded his wrath more
than Pharaoh's, and therefore saved the men-children alive. Note,
If men's commands be any way contrary to the commands of
God, we must obey God, and not man, Acts 4. 19.-5. 29. No
power on earth can warrant us, much less oblige us, to sin against
God, our chief Lord. (2.) Where the fear of God rules in the
heart, it will preserve it from that snare which the inordinate fear
of man brings.
3. Their justifying of themselves of this disobedience, when they
were charged with it as a crime, v. 18. They gave a reason for
it, which, it seems, God's gracious providence had furnished them
with-that they came too late to do it, for, generally, the children
doubt of the truth of this; it is plain that the Hebrews were now
were born before v. 19. I see no reason we have to
under an extraordinary blessing of increase, which may well be
supposed to have this effect, that the women had very quick and
easy labour, and the mothers and children being both lively, they
notice of, and concluding it to be the finger of God, were there-
seldom needed the help of midwives: this, these midwives took
by emboldened to disobey the king, in favour of those whom
Heaven thus favoured, aud with this justified themselves before
Before Christ 1571.
EXODUS, 1, II.
The Birth of Moses.
}
Pharaoh, when he called them to an account for it. Some of the ] of his birth, that the cruel law was made for the murder of all the
ancient Jews expound it thus, Ere the midwife comes to them, they male-children of the Hebrews; and many, no doubt, perished by
pray to their Father in heaven, and he answereth them, and they do the execution of it. The parents of Moses had Miriam and Aaron,
bring forth. Note, God is a readier help to his people in distress both elder than he, born to them before that edict came out, and
than any
other helpers are, and often prevents them with the bless- had nursed them without that peril; but those that begin the world
ings of his goodness; such deliverances lay them under peculiarly in peace, know not what troubles they may meet with before they
strong obligations.
have got through it. Probably, the mother of Moses was full of
anxiety in the expectation of his birth, now that this edict was in
force, and was ready to say, Blessed are the barren that never bare,
Luke 23. 29. Better so, than bring forth children to the murderer,
Hos. 9. 13. Yet this child proves the glory of his father's house.
Thus that which is most our fear, often proves, in the issue, most
our joy. Observe the beauty of providence: just at the time.
when Pharaoh's cruelty rose to this height, the deliverer was born,
though he did not appear for many years after. Note When men.
are projecting the church's ruin, God is preparing for its salvation.
And Moses, who was afterward to bring Israel out of this house
of bondage, had himself like to have fallen a sacrifice to the fury
of the oppressor; God so ordering it, that, being afterward told
of this, he might be the more animated with a holy zeal for
the deliverance of his brethren out of the hands of such bloody
||
:
||
4. The recompense God gave them for their tenderness toward
his people; he dealt well with them, v. 20. Note, God will be
behind-hand with none for any kindness done to his people, tak-
ing it as done to himself. In particular, he made them houses, (v.
21.) built them up into families, blessed their children, and pros-
pered them in all they did. Note, The services done for God's
Israel are often repaid in kind. The midwives kept up the Israel-
ites' houses, and, in recompense for it, God made them houses.
Observe, The recompense has relation to the principle upon
which they went; because they feared God, he made them houses.
Note, Religion and piety are good friends to outward prosperity
the fear of God in a house will help to build it up and establish
it. Dr. Lightfoot's notion of it is, That, for their piety, they
were married to Israelites, and Hebrew families were built up by
them.
men.
II. When this project did not take effect, Pharaoh gave public 1 His parents observed him to be a goodly child, more than or-
orders to all his people to drown all the male-children of the He- dinarily beautiful; he was fair to God, Acts 7. 20. They fancied
brews, v. 22. We may suppose it was made highly penal for any he had a lustre in his countenance that was something more than
to know of the birth of a son to an Israelite, and not to give in-human, and was a specimen of the shining of his face afterward,
formation to those who were appointed to throw him into the river. Exod. 34. 29. Note, God sometimes gives early earnests of his
Note, The enemies of the church have been restless in their endea-gifts, and manifests himself betimes in those for whom, and by
vours to wear out the saints of the Most High, Dan. 7. 25. But whom, he designs to do great things. Thus he put an early
he that sits in heaven, shall laugh at them. See Ps. 2. 4. strength into Samson, (Judg. 13. 24, 25.) an early forwardness
into Samuel; (1 Sam. 2. 18.) wrought an early deliverance for
David, (1 Sam. 17. 37.) and began betimes with Timothy, 2 Tim.
3. 15.
CHAP. II.
2. Therefore they were the more solicitous for his preservation,
This chapter begins the story of Moses, that man of renown, famed for his inti- because they looked upon this as an indication of some kind pur-
male acquaintance with Heaven, and his eminent usefulness on earth; and
the most remarkable type of Christ, as Prophet, Saviour, Lawgiver, and Me- pose of God concerning him, and a happy omen of something
diator, in all the Old Testament. The Jews have a book among them, of the great. Note, A lively active faith can take encouragement from
iife of Moses, which tells a great many stories concerning him, which we the least intimation of the divine favour; a merciful hint of Pro-
have reason to think are mere fictions; what he has recorded concerning him- vidence will encourage those whose spirits make diligent search.
self, is what we may rely upon, for we know that his record is true; and it is Three months they hid him in some private apartment of their own
what we may be satisfied with, for it is what Infinite Wisdom thought fit to
preserve and transmit to us. In this chapter, we have, I. The perils of his house, though, probably, with the hazard of their own lives, had
birth and infancy, v. 1.. 4. II. His preservation through those perils, and he been discovered. Herein Moses was a type of Christ, who, in
||
the preferment of his childhood and youth, v. 5..10. III. The pious choice his infancy, was forced to abscond, and in Egypt too, (Matth. 2.
of his riper years, which was, to own the people of God. 1. He offered them
his service at present, if they would have accepted it, v. 11..14. 2. He re-
13.) and was wonderfully preserved, when many innocents were
tired that he might reserve himself for further service hereafter, v. 15..22. butchered. It is said, (Heb. 11. 23.) that the parents of Moses
IV. The dawning of the day of Israel's deliverance, v. 23.. 25.
hid him by faith; some think they had a special revelation to them.
that the Deliverer should spring from their loins; however, they
faith upon, and in that faith hid their child, not being afraid of
had the general promise of Israel's preserved, which they acted
the penalty annexed to the king's commandment. Note, (1.)
Faith in God's promise is so far from superseding, that it rather ex-
cites and quickens to, the use of lawful means for the obtaining of
mercy. Duty is ours, events are God's. (2.) Faith in God will
set us above the insnaring fear of man.
M
II. How he was exposed. At three months' end, probably,
when the searchers came about to look for concealed children, so
that they could not hide him any longer, (their faith perhaps be-
ginning now to fail,) they put him in an ark of bulrushes by the
river's brink, (v. 3.) and set his little sister at some distance to
watch what would become of him, and into whose hands he
would fall, v. 4. God put it into their hearts to do this, to bring
about his own purposes; that Moses might by this means be
brought into the hands of Pharaoh's daughter, and that by his
deliverance from this imminent danger, a specimen might be given
of the deliverance of God's church, which now lay thus exposed,
Note, 1. God takes special care of the outcasts of Israel; (Ps.
147. 2.) they are his out-casts, Isa. 16. 4. Moses seemed
quite abandoned by his friends, his own mother durst not own
him, but now the Lord took him up and protected him, Ps. 27.
I. How he was hidden. It seems to have been just at the time || 10. 2. In times of extreme difficulty, it is good to venture upon
A
ND there went a man of the house of Levi,
and took to wife a daughter of Levi. 2.
And the woman conceived, and bare a son: and
when she saw him that he was a goodly child, she
hid him three months. 3. And when she could
not longer hide him, she took for him an ark of bul-
rushes, and daubed it with slime and with pitch,
and put the child therein; and she laid it in the
flags by the river's brink. 4. And his sister stood
afar off, to wit what would be done to him.
1.
Moses was a Levite, both by father and mother. Jacob left
Levi under marks of disgrace; (Gen. 49. 5) and yet, soon after,
Moses appears a descendant from him, that he might typify
Christ, who came in the likeness of sinful flesh, and was made
a curse for us. This tribe began to be distinguished from the
rest by the birth of Moses, as afterward it became remarkable
in many other instances. Observe, concerning this new-born
infant,
Before Christ 1533.
The Deliverance of Moses.
EXODUS, II.
the providence of God. Thus to have exposed their child while | thers are the best nurses, and those who receive the blessings of
they might have preserved it, had been to tempt Providence; but the breasts with those of the womb, are not just, if they give
when they could not, it was bravely to trust to Providence. "No-them not to those for whose sake they received them: it was
thing venture, nothing win:" If I perish, I perish.
also an unspeakable satisfaction to the mother, who received her
son as life from the dead, and now could enjoy him without fear.
The transport of her joy, upon this happy turn, we may suppose
sufficient to betray her to be the true mother (had there been any
suspicion of it) to a less discerning eye than that of Solomon, 1
Kings 3. 27.
-
3. Moses preferred to be the son of Pharaoh's daughter, v.
10. His parents herein perhaps not only yielding to necessity,
having nursed him for her, but too much pleased with the ho-
nour thereby done to their son; for the smiles of the world are
stronger temptations than its frowns, and more hardly resisted.
The tradition of the Jews is, That Pharaoh's daughter had no
Pha-child of her own, and that she was the only child of her father, so
that when he was adopted for her son, he stood fair for the
crown: however, it is certain he stood fair for the best prefer-
ments of the court in due time, and in the mean time had the ad-
vantage of the best education and improvements of the court, with
the help of which, having a great genius, he became master of
all the lawful learning of the Egyptians, Acts 7. 22. Note, (1.)
Providence pleases itself sometimes in raising the poor out of the
dust, to set them among princes, Ps. 113. 7, 8. Many who, by
their birth, seem marked for obscurity and poverty, by surprising
events of Providence, are brought to sit at the upper end of the
world, to make men know that the Heavens do rule. (2.) Those
whom God designs for great services, he finds out ways to qualify
and prepare before hand. Moses, by having his education in a
court, is the fitter to be a prince and king in Jeshurun; by having
his education in a learned court, (for such the Egyptian then was,)
is the fitter to be an historian ; and by having his education in the
court of Egypt, is the fitter to be employed, in the name of God,
as an ambassador to that court.
4. Moses named. The Jews tell us that his father, at his cir-
cumcision, called him Joachim, but Pharaoh's daughter called him
Moses, Drawn out of the water, so it signifies in the Egyptian
language. The calling of the Jewish lawgiver by an Egyptian
name, is a happy omen to the Gentile world, and gives hopes of
that day when it shall be said, Blessed be Egypt my people, Isa.
19. 25. And his tuition at court was an earnest of the perform-
ance of that promise, (Isa. 49. 23.) Kings shall be thy nursing
||fathers, and queens thy nursing mothers.
5. And the daughter of Pharaoh came down to
wash herself at the river; and her maidens walked
along by the river's side: and when she saw the
ark among the flags, she sent her maid to fetch it.
6. And when she had opened it, she saw the child:
and, behold, the babe wept. And she had com-
passion on him, and said, This is one of the He-
brews' children. 7. Then said his sister to
raoh's daughter, Shall I go, and call to thee a nurse
of the Hebrew women, that she may nurse the child
for thee? 8. And Pharaoh's daughter said unto her,
Go. And the maid went, and called the child's
mother. 9. And Pharaoh's daughter said unto her,
Take this child away, and nurse it for me, and I
will give thee thy wages. And the woman took
the child, and nursed it. 10. And the child grew,
and she brought him unto Pharaoh's daughter,
and he became her son. And she called his name
Moses: and she said, Because I drew him out of
the water.
Here is,
1. Moses saved from perishing. Come, see the place where
that great man lay, when he was a little child; he lay in a bul-
rush-basket by the river's side. Had he been left to lie there, he
must have perished in a little time with hunger, if he had not
been sooner washed into the river, or devoured by a crocodile.
Had he fallen into any other hands than those he did fall into,
either they would not, or durst not, have done otherwise, than
have thrown him straightway into the river; but Providence
brings no less person thither than Pharaoh's daughter, just at
a
that juncture, guides her to the place where this poor forlorn
infant lay, and inclines her heart to pity it, which she dares do,
when none else durst. Never did poor child cry so seasonably,
so happily, as this did; the babe wept, which moved the com-
passion of the princess, as, no doubt, his beauty did, v. 5, 6.
Note, (1.) Those are hard-hearted indeed, that have not tender
compassion for helpless infancy. How pathetically does God re-
present his compassion for the Israelites in general, considered in
this pitiable state! Ezek. 16. 5, 6. (2.) It is very commend-
able in persons of quality, to take cognizance of the distresses
of the meanest, and to be helpful and charitable to them. (3.)
God's care of us in our infancy ought to be often made mention
of by us to his praise. Though we were not thus exposed, (that
we were not, was God's mercy,) yet many were the perils we
were surrounded with in our infancy, out of which the Lord de-
livered us, Ps. 22. 9, 10. (4.) God often raises up friends for
his people even among their enemies. Pharaoh cruelly seeks
Israel's destruction, but his own daughter charitably compassion-
ates a Hebrew child, and not only so, but, beyond her intention,
preserves Israel's deliverer. O Lord, how wonderful are thy
counsels !
2. Moses well-provided with a good nurse, no worse than his
own dear mother, v. 7..9. Pharaoh's daughter thinks it con-
venient that he should have a Hebrew nurse, (pity that so fair a
child should be suckled by a sable Moor,) and the sister of Moses,
with art and good management, introduces the mother into the
place of a nurse, to the great advantage of the child; for mo-
VOL. 1.
B & 3 C
11. And it came to pass in those days, when
Moses was grown, that he went out unto his bre-
thren, and looked on their burthens: and he spied
an Egyptian smiting an Hebrew, one of his bre-
thren. 12. And he looked this way and that way;
he slew
and when he saw that there was no man,
the Egyptian, and hid him in the sand. 13. And
when he went out the second day, behold, two
men of the Hebrews strove together: and he said.
to him that did the wrong, Wherefore smitest thou
thy fellow 14. And he said, Who made thee a
prince and a judge over us? Intendest thou to kill
me, as thou killedst the Egyptian? And Moses
feared, and said, Surely this thing is known. 15.
Now when Pharaoh heard this thing, he sought to
slay Moses. But Moses fled from the face of Pha-
raoh, and dwelt in the land of Midian): and he sat
down by a well.
Moses had now passed the first forty years of his life in the
Before Christ 1533.
Moses rebukes a contentious Hebrew.
EXODUS, II.
court of Pharaoh, preparing himself for business; and now it was pressing Egyptians, to restrain them, but with quarrelsome is-
time for him to enter upon action, and,
raelites, to reconcile them.
40
|
1. He boldly owns and espouses the cause of God's people; (2.) The way he took of dealing with them; he marked him
when Moses was grown, he went out unto his brethren, and that caused the division, that did the wrong, and mildly rea-
looked on their burdens, v. 11. The best exposition of these soned with him, Wherefore smitest thou thy fellow? The in-
words we have from an inspired pen, Heb. 11. 24.. 26. where jurious Egyptian was killed, the injurious Hebrew was only
we are told that this bespeaks, 1. His holy contempt of the ho- reprimanded; for what the former did, was from a rooted ma-
nours and pleasures of the Egyptian court; he refused to be called lice; what the latter did, we may suppose, was only upon a
the son of Pharaoh's daughter, for he went out. The temp- sudden provocation. The wise God makes, and, according to
tation was indeed very strong; he had a fair opportunity (as we his example, all wise governors make; a difference between
say) to make his fortune, and to have been serviceable to Israel one offender and another, according to the several qualities of
too, with his interest at court; he was obliged, in gratitude as the same offence. Moses endeavoured to make them friends;
well as interest, to Pharaoh's daughter, and yet he obtained a a good office; thus we find Christ often reproving his disciples'
glorious victory by faith over his temptation. He reckoned it strife; (Luke 9. 46, &c.—22. 24, &c.) for he was a Prophet like
much more his honour and advantage to be a son of Abraham, unto Moses, a healing Prophet, a Peace-Maker, who visited hist
than to be the son of Pharaoh's daughter. 2. His tender con- brethren with a design to slay all enmities. The reproof Moses
cern for his poor brethren in bondage, with whom (though he gave on this occasion, may still be of use, Wherefore smitest
might easily have avoided it) he chose to suffer affliction; he look-thou thy fellow ? Note, Smiting our fellows is bad in any,
ed on their burthens, as one that not only pitied them, but was || especially in Hebrews; smiting with tongue or hand, either in
resolved to venture with them, and, if occasion were, to venture a way of persecution, or in a way of strife and contention.
for them.
Consider the person thou smitest; it is thy fellow, thy fellow-
creature, thy fellow-christian, it is thy fellow-servant, thy fellow-
sufferer. Consider the cause, Wherefore smitest? Perhaps it was
for no cause at all, or no just cause, or none worth speaking of.
||
II. He gives a specimen of the great things he was afterward
to do for God and his Israel, in two little instances, related parti-
cularly by Stephen, (Acts 7. 23, &c.) with design to show how
their fathers had always resisted the Holy Ghost, (v. 15.) even in
Moses himself, when he first appeared as their deliverer, wilfully
shutting their eyes against this day-break of their enlargement.
He found himself, no doubt, under a divine direction and impulse
in what he did, and that he was in an extraordinary manner called
of God to it. Now observe,
as
1. Moses was afterward to be employed in plaguing the
Egyptians for the wrongs they had done to God's Israel; and,
a specimen of that, he killed the Egyptian who smote the
Hebrew; (v. 11, 12.) probably, it was one of the Egyptian task-
masters, whom he found abusing his Hebrew slave, a relation
(as some think) of Moses, a man of the same tribe. It was by
special warrant from Heaven, (which makes not a precedent in
ordinary cases,) that Moses slew the Egyptian, and rescued his
oppressed brother. The Jews' tradition is, that he did not slay
him with any weapon, but, as Peter slew Ananias and Sapphira,
with the word of his mouth. His hiding him in the sand signi-
fied that hereafter Pharaoh and all his Egyptians should, un-
der the control of the rod of Moses, be buried in the sand of
the Red-sea. His taking care to execute this justice privately,
when no man saw, was a piece of needful prudence and caution, ||
it being but an assay, and perhaps his faith, was as yet weak,
and what he did, was with some hesitation. Those who come
to be of great faith, yet began with a little, and at first spake ||
trembling.
||
W
2. Moses was afterward to be employed in governing Israel,
and, as a specimen of that, we have him here trying to end a
controversy between two Hebrews, in which he is forced (as he
did afterward for forty years) to suffer their manners. Observe
here,
(1.). The unhappy quarrel which Moses observed between two
Hebrews, v. 13. It does not appear what was the occasion;
but, whatever it was, it was certainly very unseasonably for He-
brews to strive with one another, when they were all oppressed ||
and ruled with rigour by the Egyptians. Had they not beating
enough from the Egyptians, but they must beat one another?
Note, [1.] Even sufferings in common do not always unite God's
professing people to one another, so much as one might reason-
ably expect. [2.] When God raises up instruments of salvation
for the church, they will find enough to do, not only with op-
•
**
(3.) The ill success of his attempt; (v. 14.) He said, Who
made thee a prince? He that did the wrong, thus quarrelled
with Moses; the injured party, it should seem, was inclinable
enough to peace, but the wrong-doer was thus touchy. Note,
It is a sign of guilt to be impatient of reproof; and it is often
easier to persuade the injured to bear the trouble of taking
wrong, than the injurious to bear the conviction of having done
wrong, 1 Cor. 6. 6..8. It was a very wise and mild reproof which
Moses gave to this quarrelsome Hebrew, but he cannot bear it, he
kicks against the pricks, (Acts 9. 5.) and crosses questions with
his reprover: [1.] He challenges his authority; Who made thee
a prince? A man needs no great authority for the giving of a
friendly reproof, it is an act of kindness; yet this man needs
will interpret it an act of dominion, and represents his reprov-
er as imperious and assuming. Thus when people dislike
good discourse, or a seasonable admonition, they will call it
preaching, as if a man could not speak a word for God, and
against sin, but he took too much upon him. Yet Moses
was indeed a prince and a judge, and knew it, and thought
the Hebrews would have understood it, and struck in with him,
but they stood in their own light, and thrust him away, Acts
7. 25, 27. [2.] He upbraids him with what he had done in
killing the Egyptian; Intendest thou to kill me? See what base
constructions malice puts upon the best words and actions. Mo-
ses, for reproving him, is immediately charged with a design
to kill him. An attempt upon his sin was interpreted an at-
tempt upon his life; and his having killed the Egyptian was
thought sufficient to justify the suspicion; as if Moses made no
difference between an Egyptian and a Hebrew. If Moses, to
right an injured Hebrew, had put his life in his hand, and slain
an Egyptian, he ought therefore to have submitted to him, not
only as a friend to the Hebrews, but as a friend that had more
than ordinary power and zeal. But he throws that in his teeth
as a crime, which was bravely done, and was intended as a
specimen of the promised deliverance; if the Hebrews had taken
the hint, and come in to Moses as their head and captain, it is
probable that they would have been delivered now; but, de-
spising their deliverer, their deliverance was justly deferred,
and their bondage prolonged forty years; as, afterward, their
despising of Canaan kept them out of it forty years more, I
would, and ye would not. Note, Men know not what they do,
nor what enemies they are to their own interest, when they re-
sist and despise faithful reproofs and reprovers. When the
•
Before Christ 1533.
}
The M
EXODUS. II.
j.
because
Hebrews strove with Moses, God sent him away into Midian, and
they never heard of him for forty years; thus the things that
belonged to their peace were hidden from their eyes,
they knew not the day of their visitation. As to Moses, we may
look on it as a great damp and discouragement to him. He was
now choosing to suffer affliction with the people of God, and
embracing the reproach of Christ; and now, at his first setting
out, to meet with this affliction and from them, was a
very sore trial of his resolution. He might have said, "If this
be the spirit of the Hebrews, I will go to court again, and be the
son of Pharaoh's daughter." Note, First, We must take heed of
being prejudiced against the ways and people of God, by the
follies and peevishness of some particular persons that profess
Moses here gains a settlement in Midian, just as his father
religion. Secondly, It is no new thing for the church's best Jacob had gained one in Syria, Gen. 29. 2, &c. And both these
friends to meet with a great deal of opposition and discourage-instances should encourage us to trust Providence, and to follow
ment in their healing saving attempts, even from their own
mother's children; Christ himself was set at nought by the
builders, and is still rejected by those he would save.
é
The
it. Events that seem inconsiderable, and purely accidental,
afterward appear to have been designed by the wisdom of God
for very good purposes, and of great consequence to his people.
A casual transient occurrence has sometimes occasioned the
greatest and happiest turns of a man's life.
(4.) The flight of Moses to Midian, in consequence.
affront given him thus far proved a kindness to him; it gave him
to understand that his killing of the Egyptian was discovered,
and so he had time to make his escape, otherwise the wrath of
Pharaoh might have surprised him, and taken him off. Note,
God can overrule even the strife of tongues, so as, one way or
other, to bring good to his people out of it. Information was
brought to Pharaoh (and it is well if it were not brought by
the Hebrew himself whom Moses reproved) of his killing the
Egyptian; warrants are presently out for the apprehending of
Moses; which obliged him to shift for his own safety, by flying
into the land of Midian, v. 15. [1.] Moses did this out of a
prudent care of his own life. If this be his forsaking of Egypt,
If this be his forsaking of Egypt,
which the apostle refers to, as done by faith, (Heb. 11. 27.) it
teaches us, that, when we are at any time in trouble and danger
for doing our duty, the grace of faith will be of good use to us in
taking proper methods for our own preservation. Yet there, it is
said, He feared not the wrath of the king; here it is said he
feared, v. 14. He did not fear with a fear of diffidence and
amazement, which weakens, and has torment, but with a fear of
diligence, which quickened him to take that way that Providence
opened to him for his own preservation. [2.] Ġod ordered it for
wise and holy ends. Things were not yet ripe for Israel's deliver-flocks.
auce. The measure of Egypt's iniquity was not yet full; the
Hebrews were not sufficiently humbled, nor were they yet in-
creased to such a multitude as God designed; Moses is to be
further fitted for the service, and therefore is directed to withdraw
for the present, till the time to favour Israel, even the set time,
God guided Moses to Midian, because the Midianites
were of the seed of Abraham, and retained the worship of the
true God among them, so that he might have not only a safe, but
a comfortable, settlement among them. And through this country
he was afterward to lead Israel, with which (that he might do it
the better) he now had opportunity of making himself acquainted.
Hither he came, and sat down by a well, tired and thoughtful, at
a loss, and waiting to see which way Providence would direct
him. It was a great change with him, since he was but the
other day at case in Pharaoh's court. Thus God tried his faith,
and it was found to praise and honour.
came.
•
shepherds, and also drew water enough for us,
and watered the flock. 20. And he said unto his
daughters, And where is he? why is it that ye
have left the man? call him, that he may eat bread.
21. And Moses was content to dwell with the
man: and he gave Moses Zipporah his daughter.
22. And she bare him a son, and he called his
name Gershom: for he said, I have been a stranger
in a strange land.
16. Now the priest of Midian had seven
daughters and they came and drew water, and
filled the troughs to water their father's flock.
17. And the shepherds came and drove them
away: but Moses stood up and helped them, and
watered their flock. 18. And when they came
to Reuel their father, he said, How is it that ye
are come so soon to-day? 19. And they said,
An Egyptian delivered us out of the hand of the
Observe,
1. Concerning the seven daughters of Reuel, the priest or prince
of Midian; 1. They were humble and very industrious, according
as the employment of the country was; they drew water for
If their father was a prince, it
their father's flock, v.16.
teaches us, that even those who are honourably born, and are of
quality and distinction in their country, yet should apply them-
selves to some useful business, and what their hand finds to do,
do it with all their might. Idleness can be no one's honour. If
their father was a priest, it teaches us that ministers' children
should, in a special manner, be examples of humility and industry.
2. They were modest, and would not ask this strange Egyptian
to come home with them, (though handsome, and a great
courtier,) till their father sent for him. Modesty is the orna-
ment of that sex.
II. Concerning Moses; he was taken for an Egyptian; (v.19.)
and strangers must be content to be mistaken; but it is ob-
servable,
Though bred in learning and at court, yet he knew how
1. How ready he was to help Reuel's daughters to water their
to turn his hand to such an office as this, when there was occa、
sion; nor had he learned of the Egyptians to despise shepherds.
Note, Those that have had a liberal education, yet should not be
strangers to servile work, because they know not what necessity
Providence may put them in of working for themselves, or what
opportunity Providence may give them of being serviceable to
others. These young women, it seems, met with some opposition
in their employment, more than they and their servants could
conquer; the shepherds of some neighbouring prince, as some
think, or some idle fellows that called themselves shepherds, drove
away their flocks; but Moses, though melancholy, and in distress,
stood up and helped them, not only to get clear of the shepherds,
but, when that was done, to water the flocks. This he did, not
only in complaisance to the daughters of Reuel, (though that
also did very well become him,) but because, wherever he was,
as occasion offered itself, (1.) He loved to be doing justice, and
appearing in the defence of such as he saw injured, which every
man ought to do, as far as it is in the power of his hand to do it.
(2.) He loved to be doing good; wherever the providence of God
casts us, we should desire and endeavour to be useful; and, when
we cannot do the good we would, we must be ready to do the
good we can. And he that is faithful in a little shall be in-
trusted with more.
V
2. How well he was paid for his serviceableness. When the
had received from this stranger, he sent to invite him to his
young women acquainted their father with the kindnesses they
house, and made much of him, v. 20. Thus God will recompense
the kindnesses which are at any time shewn to his children; they
Before Christ 1491.
The Cry of the Israelites.
EXODUS, II, III.
2. The preface to their deliverance at last.
(1.) They cried, v. 23. Now, at last, they began to think of
God under their troubles, and to return to him from the idols
they had served, Ezek. 20. 8. Hitherto they had fretted at the
set-instruments of their trouble, but God was not in all their thoughts.
Thus hypocrites in heart heap up wrath, they cry not when he
binds them, Job 36. 13. But before God unbound them, he put
it into their hearts to cry unto him, as it is explained, Numb.
20. 16. Note, It is a good sign that God is coming towards us
with deliverance, when he inclines and enables us to cry to him
for it.
shall in no wise lose their reward. Moses soon recommended || Egypt. The consideration of our brethren's afflictions should help
himself to the esteem and good affection of this prince of Midian, to reconcile us to our own.
who took him into his house, and, in process of time, married
one of his daughters to him, (v. 21.) by whom he had a son,
whom he called Gershom, a stranger there, (v. 22.) that if ever
God should give him a home of his own, he might keep in remem-
brance the land in which he had been a stranger. Now this
tlement of Moses in Midian, was designed by Providence, (1.)
To shelter him, for the present. God will find hiding places
for his people in the day of their distress; nay, he will himself
be to them a little Sanctuary, and will secure them, either under
heaven, or in heaven. But, (2.) It was also designed to pre-
pare him for the great services he was further designed for.
His manner of life in Midian, where he kept the flock of his (2.) God heard, v. 24, 25. The name of God is here empha-
father-in-law, (having none of his own to keep,) would be of tically prefixed to four different expressions of a kind intention
use to him, [1.] To inure him to hardship and poverty, that he toward them. [1] God heard their groaning; that is, he made
might learn how to want as well as how to abound. God hum-it to appear that he took notice of their complaints. The groans
bles those first, whom' he intends to exalt. [2] To inure him of the oppressed cry loud in the ears of the righteous God, to
to contemplation and devotion. Egypt accomplished him for a whom vengeance belongs; especially the groans of God's spi-
scholar, a gentleman, a statesman, a soldier, all which accom- ritual Israel; he knows the burdens they groan under, and the
plishments would be afterward of use to him; but yet lacketh he blessings they groan after, and that the blessed Spirit, by these
one thing, in which the court of Egypt could not befriend him. groanings, makes intercession in them. [2.] God remembered
He that was to do all by divine revelation, must know, by a his covenant, which he seemed to have forgotten, but of which
long experience, what it was to live a life of communion with he is ever mindful. This, God had an eye to, and not to any
God; and in this he would be greatly furthered by the solitude merit of theirs, in what he did for them. See Lev. 26. 42.
and retirement of a shepherd's life in Midian. By the former [3.] God looked upon the children of Israel: Moses looked upon
he was prepared to rule in Jeshurun, but by the latter he was them and pitied them; (v. 11.) but now God looked upon them
prepared to converse with God in Mount Horeb, near which and helped them.
and helped them. [4.] God had respect unto them, a favourable
mount he had spent much of his time. Those that know what respect to them as his own. The frequent repetition of the
it is to be alone with God in holy exercises, are acquainted name of God here, intimates that now we are to expect some-
with better delights than ever Moses tasted in the court of thing great. Opus Deo dignum-A work worthy of God. His
Pharaoh.
eyes, which run to and fro through the earth, are now fixed
upon Israel, to show himself strong, to show himself a God in
their behalf.
-
23. And it came to pass in process of time, that
the king of Egypt died, and the children of Israel
sighed by reason of the bondage, and they cried;
and their cry came up unto God, by reason of the
bondage. 24. And God heard their groaning, and
God remembered his covenant with Abraham, with
Isaac, and with Jacob. 25. And God looked upon
the children of Israel, and God had respect unto
them.
* Ma
CHAP. III.
As
prophecy had ceased for many ages before the coming of Christ, that the re-
..5.
vival and perfection of it in that great Prophet might be the more remarkable;
so vision had ceased (for aught that appears) among the patriarchs for some
ages before the coming of Moses, that God's appearances to him for Israel's
salvation might be the more welcome; and, in this chapter, we have God's first
appearance to him in the bush, and the conference between God and Moses in
that vision. Here is, I. The discovery God was pleased to make of his glory to
Moses at the bush, which Moses was forbidden to approach too near to, v. 1
II. A general declaration of God's grace and good-will to his people,
who were beloved for their fathers' sakes, v. 6. III. A particular notification
of God's purpose concerning the deliverance of Israel out of Egypt. 1. He
assures Moses it should now be done, v. 7..9. 2. He gives him a commission
to act in it, as his ambassador both to Pharaoh (v. 10.) and to Israel, v. 16.
3. He answers the objection Moses made of his own unworthiness, v. 11, 12.
4. He gives him full instructions what to say, both to Pharaoh and to Israel,
v. 13..18. 5. He tells him beforehand what the issue would be, v. 19.. 22.
Here is,
1. The continuance of the Israelites' bondage in Egypt, v. 23.
Probably, the murdering of their infants did not continue; this
part of their affliction attended only the period immediately con-
nected with the birth of Moses, and served to signalize it. The
Egyptians now were content with their increase, finding that
Egypt was enriched by their labour; so that they might have 1.
them for slaves, they cared not how many they were. On this
therefore they were intent, to keep them all at work, and make
the best hand they could of their labour. When one Pharaoh
died, another rose up in his place, that was governed by the same
maxims, and was as cruel to Israel as his predecessors. If there
was sometimes a little relaxation, yet it presently revived again
with as much rigour as ever; and, probably, as the more Israel
were oppressed, the more they multiplied, so the more they
multiplied, the more they were oppressed. Note, Sometimes
God suffers the rod of the wicked to lie very long and very heavy
on the lot of the righteous. If Moses, in Midian, at any time
If Moses, in Midian, at any time
began to think how much better his condition might have been,
had he staid among the courtiers; he must of himself think this
also, how much worse it would have been, if he had had his
lot with his brethren: it was a great degradation to him to be
keeping sheep in Midian, but better so, than making brick in
Now
OW Moses kept the flock of Jethro his fa-
ther in law, the priest of Midian: and he
led the flock to the back-side of the desert, and
came to the mountain of God, even to Horeb. 2.
And the angel of the LORD appeared unto him in
a flame of fire out of the midst of a bush: and he
looked, and, behold, the bush burned with fire, and
the bush was not consumed. 3. And Moses said,
will now turn aside, and see this great sight, why
the bush is not burnt. 4. And when the LORD
saw that he turned aside to see, God called unto
him out of the midst of the bush, and said, Moses,
And he said, Here am I. 5. And he said,
Moses. And he said, Here
Draw not nigh hither: put off thy shoes from off
?
Before Christ 1491...
The burning Bush
I
EXODUS, III. ·
thy feet, for the place whereon thou standest, is
holy ground. 6. Moreover he said, I am the God
of thy father, the God of Abraham, the God of
Isaac, and the God of Jacob. And Moses hid his
face: for he was afraid to look upon God.
III. The curiosity Moses had to inquire into this extraordinary
sight; (v. 3.) I will turn aside and see. He speaks as one inqui-
sible, know the meaning of it. Note, Taings revealed belong to
sitive and bold in his whatever was, he wou d,
inquiry
us, and we ought diligently to inquire into them.
if pos-
The years of the life of Moses are remarkably divided into
three forties; the first forty he spent as a prince in Pharaoh's
court, the second a shepherd in Midian, the third a king in
Jeshurun; so changeable is the life of men, especially the life
of good men. He had now finished his second forty, when he
received his commission to bring Israel out of Egypt. Note,
Sometimes it is long before God calls his servants out to that
work which of old he designed them for, and has been graciously
preparing them for. Moses was born to be Israel's deliverer, and
yet not a word is said of it to him, till he is eighty years of age.
Now observe,
I. How this appearance of God to him found him employed.
He was keeping the flock, that is, tending sheep, near mount
Horeb, v. 1. This was a poor employment for a man of his
parts and education, yet he rests satisfied with it, and thus learns
meekness and contentment to a high degree, for which he is
more celebrated in sacred writ than for all his other learning.
Note, 1. In the calling to which we are called, we should abide,
and not be given to change. 2. Even those that are qualified
for great employments and services, must not think it strange
if they be confined to obscurity; it was the lot of Moses before
them, who foresaw nothing to the contrary but that he should
die, as he had lived a great while, a poor, despicable shepherd.
Let those that think themselves buried alive, be content to shine
like lamps in their sepulchres, and wait till God's time come for
setting them in a candlestick.) Thus employed Moses was, when
he was honoured with this vision. Note, (1.) God will en-
courage industry. The shepherds were keeping their flocks,
when they received the tidings of our Saviour's birth, Luke 2. 8.
Satan loves to find us idle; God is well pleased when he finds us
employed. (2.) Retirement is a good friend to our communion
with God. When we are alone, the Father is with us. Moses
saw more of God in a desert, than ever he had seen in Pharaoh's
IV. The invitation he had to draw rear, yet with a caution not
to come too near, nor rashly.
1
1. God gave him a gracious call, to which he returned a ready
answer, v. 4. When God saw that he took notice of the burning
bush, and turned aside to see it, and left his business to attend it,
then God called to him. If he had carelessly neglected it as an
ignis fatuus-a deceiving meteor, a thing not worth taking notice
of, it is probable that God would have departed, and said nothing
Those that would have communion with God, must attend upon
to him; but when he turned aside, God called to him. Note,
Those that would have communion with God, must attend upon
him, and approach to him, in those ordinances wherein he is pleased
to manifest himself, and his power and glory, though it be in
el. Those that seek God diligently, shall find him, and find
a bush; they must come to the treasure, though in an earthen
him their bountiful Rewarder. Draw nigh to God, and he will
vessel.
This which he heard, could not but surprise him much more than
draw nigh to you. God called him by name, Moses, Moses.
what he saw. The word of the Lord always went along with the
glory of the Lord, for every divine vision was designed for divine
revelation, Job 4. 16, &c.-33. 14..16.
then effectual, (1.) When the Spirit of God makes them
one! The Spirit, by the application of that, calls, Ho, such a one!
and calls us name. The word calls, Ho, every
one! The Spirit, by the application of that, calls, Ho, such a one!
effectual, when we return an obedient answer to them, as Moses
I know thee by name; (Exod. 33. 12.) and, (2.) They are then
here," Here am I, what saith my Lord unto his servant Here
am I, not only to hear what is said, but to do what I am
bidden,"
Divine calls are
2. God gave him a needful caution against rashness and irre-
verence in his approach. (1.) He must keep his distance; draw
near, but not too near; so near as to hear, but not so near as to
and care must be taken that familiarity do not breed contempt.
pry, his conscience must be satisfied, but not his curiosity;
Note, In all our approaches to God, we ought to be deeply
Eccl. 5. 2. Or, this may be taken as proper to the Old-Testa-
affected with that infinite distance that is between us and God,
and terror, which the gospel happily frees us from, giving us
ment dispensation, which was a dispensation of darkness, bondage,
boldness to enter into the holiest, and inviting us to draw near.
(2) He must express his reverence, and his readiness to obey;
off the shoe was then what the putting off the hat is now, a
Put off thy shoes from off thy feet, as a servant; the putting
token of respect and submission. "The ground, for the present,
is holy ground, made so by this special manifestation of the divine
presence there, and during the continuance of that; therefore
tread not on that ground with soiled shoes." Keep thy foot,
solemn pause and preparation; and, though bodily exercise
Eccl. 5. 1. Note, We ought to approach to God with a
alone profits little, yet we ought to glorify God with our bodies,
and to express our inward reverence, by a grave and reverent
behaviour in the worship of God, carefully avoiding every thing
that looks light and rude, and unbecoming the awfulness of the
service.
court.
If. What the appearance was. To his great surprise, he
saw a bush burning, when he perceived no fire either from earth
or heaven to kindle it, and, which was more strange, it did not
consume, v. 2.
It was an angel of the Lord that appeared to
him; some think, a created angel, who speaks in the language
of him that sent him; others, the second person, the Angel of
the covenant, who is himself Jehovah. It was an extraordinary
manifestation of the divine presence and glory; what was vi-
sible, was produced by the ministry of an angel, but he heard
God in it speaking to him. 1. He saw a flame of fire; for
our God is a consuming fire. When Israel's deliverance out of
our God is a consuming fire. When Israel's deliverance out of
Egypt was promised to Abraham, he saw a burning lamp, which
signified the light of joy which that deliverance should cause;
Gen. 15. 17.) but now it shines brighter as a flame of fire, for
d in that deliverance brought terror and destruction to his
mies, light and heat to his people, and displayed his glory V. The solemn declaration God made of his name, by which
re all.
See Isa. 10. 17. 2. This fire was not in a tall and he would be known to Moses; (v. 6.) I am the God of thy
ly cedar, but in a bush, a thorny bush, so the word signifies; father.
God chooses the weak and despised things of the world,
as Moses, now a poor shepherd, with them to confound ||
wise; he delights to beautify and crown the humble. 3. The
h burned, and yet was not consumed; an emblem of the
ch now in bondage in Egypt, burning in the brick-kilns,
not consumed; perplexed, but not in despair; cast down,
not destroyed.
1. He lets him know it is God that speaks to him, to engage
his reverence and attention, his faith and obedience; for that is
enough to command all these, I am the Lord. Let us always
hear the word, as the word of God, 1 Thess. 2. 13.
+
2. He will be known as the God of his father, lus pious father
Amram, and the God of Abraham, Isaac, and Jacob, his an-
cestors, and the ancestors of all Israel, for whom God was row
Before Christ 1491.
EXODUS, II.
The Compassion of God for the Israelites.
Here is,
about to appear. By this, God designed, (1.) To instruct Moses
in the knowledge of another world, and strengthen his belief of 1. The notice God takes of the afflictions of Israel; (v. 7, 9.)
a future state. Thus it is interpreted by our Lord Jesus, the Seeing I have seen, not only, I have surely seen, but I have strictly
best Expositor of scripture, who from hence proves that the observed and considered the matter. Three things God took cog-
dead are raised, against the Sadducees; Moses, says he, showed nizance of, 1. Their sorrows; (v. 7.) it is likely they were not
it at the bush; (Luke 20. 37.) that is, "God there showed it to permitted to make a remonstrance of their grievances to Pha-
him, and in him to us," Matth. 22. 31, &c. Abraham was dead, ||raoh, nor to seek relief against their task-masters in any of his
and yet God is the God of Abraham; therefore Abraham's soul courts, nor scarcely durst complain to one another; but God
lives, to which God stands in relation; and, to make his soul observed their tears. Note, Even the secret sorrows of God's
completely happy, his body must live again in due time. This people are known to him. 2. Their cry; I have heard their
promise made unto the fathers, that God would be their God, || cry, (v. 7.) it is come unto me, v. 9. Note, God is not deaf to the
must include a future happiness; for he never did any thing for cries of his afflicted people. 3. The tyranny of their persecu-
them in this world sufficient to answer to the vast extent and com-tors; I have seen the oppression, v. 9. Note, As the poorest
pass of that great word, but, having prepared for them a city, he is of the oppressed are not below God's cognizance, so the highest.
not ashamed to be called their God; (Heb. 11. 16.) and see Acts and greatest of their oppressors are not above his check, but he
26. 6, 7.-24. 15. (2.) To assure Moses of the performance will surely visit for these things.
of all those particular promises made to the fathers; he may 2. The promise God makes of their speedy deliverance and
confidently expect that, for by these words it appears God re-enlargement; (v. 8.) I am come down to deliver them. (1.) It
membered his covenant, ch. 2. 24. Note, [1.] God's covenant- denotes his resolution to deliver them, and that his heart was
relation to us as our God, is the best support in the worst of upon it, so that it should be done speedily and effectually, and
times, and a great encouragement to our faith in particular pro- by methods out of the common road of providence: when God
mises. [2.] When we are conscious to ourselves of our own does something very extraordinary, he is said to come down to
great unworthiness, we may take comfort from God's relation to do it, as Isa. 64. 1. (2.) This deliverance was typical of our
our fathers, 2 Chron. 20. 6.
redemption by Christ, and in that, the eternal Word did indeed
It was his errand into
come down from heaven to deliver us.
the world. He promised also their happy settlement in the land
of Canaan, that they should exchange bondage for liberty, po-
verty for plenty, labour for rest, and the precarious condition of
tenants at will, for the ease and honour of lords proprietors.
Note, Whom God by his grace delivers out of a spiritual Egypt,
he will bring to a heavenly Canaan.
v. 10.
V
3. The commission he gives to Moses in order hereunto,
He is not only sent as a prophet to Israel, to assure them
that they should speedily be delivered, (even that had been a
great favour,) but he is sent as an ambassador to Pharaoh, to
treat with him, or rather as a herald at arms, to demand their
discharge, and to denounce war in case of refusal; and he is
7. And the LORD said, I have surely seen the sent as a prince to Israel, to conduct and command them: thus
affliction of my people which are in Egypt, and is he taken from following the ewes great with young, to a
have heard their cry by reason of their task-mas- pastoral office much more noble, as David, Ps. 78. 71. Note,
God is the Fountain of power; and the powers that be are
ters; for I know their sorrows.) 8. And I am come
8. And I am come ordained of him as he pleases. The same hand that now fetched
down to deliver them out of the hand of the Egyp-a shepherd out of a desert, to be the planter of a Jewish church,
tians, and to bring them up out of that land untoa afterward fetched fishermen from their ships, to be the planters
good land and a large, unto a land flowing with of the Christian church, That the excellency of the power might be
milk and honey; unto the place of the Canaanites, of God.
and the Hittites, and the Amorites, and the Periz-
zites, and the Hivites, and the Jebusites. 9. Now
therefore, behold, the cry of the children of Israel
is come unto me and I have also seen the oppres-
sion wherewith the Egyptians oppress them. 10.
Come now therefore, and I will send thee unto
Pharaoh, that thou mayest bring forth my people
the children of Israel out of Egypt.

VI. The solemn impression this made upon Moses; he hid his
face, as one both ashamed and afraid to look upon God. Now
that he knew it was a divine light, his eyes were dazzled with it;
he was not afraid of a burning bush, till he perceived that God was
in it. Yea, though God called himself the God of his father,
and a God in covenant with him, yet he was afraid. Note, 1.
The more we see of God, the more cause we shall see to worship
him with reverence and godly fear. 2. Even the manifestations
of God's grace and covenant-love, should increase our humble re-
verence of him.
||
Now that Moses had put off his shoes, (for, no doubt, he ob-
served the orders given him, v. 5.) and covered his face, God
enters upon the particular business that was now to be concerted,
which was, the bringing of Israel out of Egypt. Now, after forty
years of Israel's bondage, and Moses's banishment, when we may
suppose both he and they began to despair, they of being delivered
and he of delivering them; at length, the time is come, even the
year of the redeemed. Note, God often comes for the salvation
of his people then when they have done looking for him: Shall
he find faith? Luke 18. 8.
,
•
13.
11. And Moses said unto God, Who am I, that
I should go unto Pharaoh, and that I should bring
forth the children of Israel out of Egypt? 12.
And he said, Certainly I will be with thee; and this
shall be a token unto thee, that I have sent thee:
When thou hast brought forth the people out of
Egypt, ye shall serve God upon this mountain.
And Moses said unto God, Behold, when I come
unto the children of Israel, and shall say unto them,
The God of your fathers hath sent me unto you;
and they shall say to me, What is his name?
14 And God said
What shall I say unto them?
unto Moses, I AM THAT I AM And he said,
Thus shalt thou say unto the children of Israel, I
AM hath sent me unto you.. 15. And God said
moreover unto Moses, Thus shalt thou say unto
Before Christ 1491.
EXODUS, III. Moses commissioned to deliver the Israelites.
2. He desires instructions what answer to give them; "What
shall I say to them? What name shall I vouch to them for the
proof of my authority? I must have something great and extra-
ordinary to say to them; what must it be? If I must go, let
me have full instructions, that I may not run in vain." Note,
(1.) It highly concerns those who speak to people in the name
of God, to be well prepared before hand. (2.) Those who
would know what to say, must go to God, to the word of his
grace, and to the throne of his grace, for instructions, Ezek. 2
7.—3. 4, 10, 17. (3.) Whenever we have any thing to do with
God, it is desirable to know, and our duty to consider, what is his
name.
p
the children of Israel, The LORD God of your
fathers, the God of Abraham, the God of Isaac,
and the God of Jacob, hath sent me unto you: this
is my name for ever, and this is my memorial unto
all generations.
God, having spoken to Moses, allows him also a liberty of
speech, which he here improves: and,
I. He objects his own insufficiency for the service he was call-
ed to; (v. 11.) Who am I? He thinks himself unworthy of
the honour, and not par negotio-equal to the task. He thinks he
wants courage, and therefore cannot go to Pharaoh, to make a
demand which might cost the demandant his head: he thinks he 1. A name that denotes what he is in himself: (v. 14.) I am
wants conduct, and therefore cannot bring forth the children of that I am: this explains his name Jehovah, and signifies; (1.)
Israel out of Egypt, they are unarmed, undisciplined, quite dis- That he is self-existent; he has his being of himself, and has no
pirited, utterly unable to help themselves, it is morally impossible dependence upon any other: the greatest and best man in the
to bring them out. 1. Moses was incomparably the fittest of world must say, By the grace of God, I am what I am; our
any man living for this work, eminent for learning, wisdom, ex- God says it absolutely, and it is more than any creature, man or
perience, valour, faith, holiness; and yet, he says, Who am I? angel, can say, I am that I am. Being self-existent, he cannot
Note, The more fit any person is for service, commonly the less but be self-sufficient, and therefore all-sufficient, and the inex-
opinion he has of himself: See Judg. 9. 8, &c. 2. The difficulties haustible Fountain of being and bliss. (2.) That he is eternal
of the work were indeed very great, enough to startle the courage, and unchangeable and always the same, yesterday, to-day,
and stagger the faith, of Moses himself. Note, Even wise and and for ever; he will be what he will be, and what he is see
faithful instruments may be much discouraged at the difficulties Rev. 1. 8. (3.) That we cannot by searching find him out; this
that lie in the way of the church's salvation. 3. Moses had is such a name as checks all bold and curious inquiries concern-
formerly been very courageous when he slew the Egyptian, but ing God, and, in effect, says, Ask not after my name, seeing
Do we ask what is God?
now his heart failed him for good men are not always alike bold it is secret, Judg. 13. 18. Prov. 30. 4.
:
and zealous. 4. Yet Moses is the man that does it at last; for Let it suffice us to know, that he is what he is, what he ever
God gives grace to the lowly. Modest beginnings are very good was, and ever will be. How little a portion is heard of him! Joh
26. 14. (4.) That he is faithful and true to all his promises, un-
presages.
II. God answers this objection, v. 12. 1. He promises him
1. He promises him changeable in his word as well as in his nature, and not a man
his presence, Certainly I will be with thee, and that is enough, that he should lie; let Israel know this, I AM hath sent me unto
Note, Those that are weak in themselves, yet may do wonders, || you.
being strong in the Lord and in the power of his might; and 2. A name that denotes what he is to his people; lest that
those that are most diffident of themselves, may be most confident name I AM should amuse and puzzle them, he is further direct-
in God. God's presence puts an honour upon the worthless, ed to make use of another name of God more familiar and intel-
wisdom and strength into the weak and foolish, makes the great-ligible; (v. 15.) The Lord God of your fathers hath sent me
est difficulties dwindle to nothing, and is enough to answer all ob- unto you. Thus God had made himself known to him, (v. 6.)
jections. 2. He assures him of success, and particularly that and thus he must make him known to them, (1.) That he might
the Israelites should serve God upon this mountain. Note, (1.) revive among them the religion of their fathers, which it is to
Those deliverances are most valuable, which open to us a door of be feared, was much decayed, and almost lost. This was
liberty to serve God. (2.) If God give us opportunity and a cessary, to prepare them for deliverance, Ps. 80. 19. (2.)
heart to serve him, it is a happy and encouraging earnest of fur- That he might raise their expectations of the speedy preform-
ther favours designed us.
ance of the promises made unto their fathers: Abraham, Isaac,
and Jacob, are particularly named, because with Abraham the
covenant was first made, and with Isaac and Jacob often ex-
pressly renewed, and these three were distinguished from their
brethren, and chosen to be the trustees of the covenant, when
their brethren were rejected. God will have this to be his name
for ever, and it has been, is, and will be, his name, by which
his worshippers know him, and distinguish him from all false
gods: see 1 Kings 18. 36. Note, God's covenant-relation to his
people is what he will be ever mindful of, what he glories in, and
what he will have us never forget, but give him the glory of: if
he will have this to be his memorial unto all generations, we have
all the reason in the world to make it so with us, for it is a pre-
cious memorial.
ne-
III. He begs instructions for the executing of his commission,
and has them, thoroughly to furnish him. He desires to know
by what name God would at this time make himself known,
v. 13.
*
1. He supposes the children of Israel would ask him, What
is his name? This they would ask either, (1.) To perplex
Moses: he foresaw difficulty not only in dealing with Pha-
raoh, to make him willing to part with them, but in dealing
with them, to make them willing to move. · They would be
scrupulous and apt to cavil, would bid him produce his com-
mission, and, probably, this would be the trial ; "Does he
know the name of God? Has he the watch-word?" Once he
was asked, Who made thee a judge? Then he had not his answer
ready, and he would not be nonplussed so again, but would be
able to tell in whose name he came. (2.) They would ask this
question, for their own information. It is to be feared that they
were grown very ignorant in Egypt, by reason of their hard
bondage, want of teachers, and loss of the Sabbath, so that they
needed to be told the first principles of the oracles of God. Or,
this question, What is his name? amounted to an inquiry into
the nature of the dispensation they were now to expect;
will God in it be known to us, and what may we depend upon
from him?"
IV. God readily gives him full instructions in this matter: two
names God would now be known by.
ww
16. Go, and gather the elders of Israel together,
and say unto them, The LORD God of your fa-
thers, the God of Abraham, of Isaac, and of Ja-
cob, appeared unto me, saying, I have surely visited
you, and seen that which is done to you in Egypt:
17. And I have said, I will bring you up out of the
Before Christ 1491.
EXODUS, III, IV. Moses commissioned to deliver the Israelites
affliction of Egypt, unto the land of the Canaan- signs and wonders; (v. 19.) I am sure he will not let you go.
ites, and the Hittites, and the Amorites, and the Note, God sends his messengers to those whose hardness and ob-
Perizzites, and the Hivites, and the Jebusites, un-would have them turn and live. [2.] That plagues should com-
stinacy he certainly knows and foresees, that it may appear he
to a land flowing with milk and honey. 18. And pel him to it; (v. 20.) I will smite Egypt, and then he will let
they shall hearken to thy voice: and thou shalt you go. Note, Those will certainly be broken by the power of
come, thou and the elders of Israel, unto the king God's hand, that will not bow to the power of his word; we may
of Egypt, and ye shall say unto him, The LORD be sure that when God judges, he will overcome. [3.] That his
God of the Hebrews hath met with us; and now departure with abundance of plate and jewels, to their great enrich-
people should be more kind to them, and furnish them at their
let us go, we beseech thee, three days' journeying; (v. 21, 22.) I will give this people favour in the sight of the
into the wilderness, that we may sacrifice to the Egyptians. Note, First, God sometinies makes the enemies of
LORD our God. 19. And I am sure that the king his people, not only to be at peace with them, but to be kind to
them. Secondly, God has many ways of balancing accounts be-
of Egypt will not let you go, no, not by a mighty tween the injured and the injurious, of righting the oppressed, and
hand. 20. And I will stretch out my hand, and compelling those that have done wrong, to make restitution; for
smite Egypt with all my wonders which I will do he sits in the throne judging right.
in the midst thereof: and after that, he will let
✓
you
go. 21. And I will give this people favour in the
sight of the Egyptians and it shall come to pass, This chapter, 1. Continues and concludes God's discourse with Moses at the
that, when ye go, ye shall not go empty: 22. But
every woman shall borrow of her neighbour, and
of her that sojourneth in her house, jewels of silver,
and jewels of gold, and raiment and ye shall put
them upon your sons, and upon your daughters;
and ye shall spoil the Egyptians.
GRA
CHAP. IV.
I
bush concerning this great affair of bringing Israel out of Egypt. 1. Moses
objects the people's unbelief, (v. 1.) and God answers that objection by giv-
•ing him a power to work miracles. (1.) To turn his rod into a serpent, and
then into a rod again, v. 2..5. (2.) To make his hand leprous, and then
whole again, v. 6..8. (3.) To turn the water into blood, v. 9. 2. Moses
objects his own slowness of speech, (v. 10.) and begs to be excused; (v. 13.)
but God answers this objection, (1.) By promising him his presence, v. 11,
12. (2.) By joining Aaron in commission with him, v. 14..16. (3.) By
putting an honour upon the very staff in his hand, v. 17. II. It begins Mo-
ses's execution of his commission. 1. He obtains leave of his father-in-law to
return into Egypt, v. 18. 2. He receives further instructions and encou
ragements from God, v. 19. . 23. 3. He hastens his departure, and takes
his family with him, v. 20. 4. He meets with some difficulty in the way about
the circumcising of his son, v. 24.. 26. 5. He has the satisfaction of meeting.
his brother Aaron, v. 27, 28. 6. He produces his commission before the elders
of Israel, to their great joy, v. 29.. 31. And thus the wheels were set a going
toward that great deliverance.
Moses is here more particularly instructed in his work, and in-
formed beforehand of his success.
1. He must deal with the elders of Israel, and raise their ex-
pectations of a speedy remove to Canaan, v. 16, 17. He must
repeat to them what God had said to him, as a faithful ambassa-
dor. Note, That which ministers have received of the Lord, they
must deliver to his people, and keep back nothing that is profit-
able. Lay an emphasis on that, (v. 17.) I have said, I will bring
you up; that is enough to satisfy them, I have said it ; and hath
he spoken, and will he not make it good? With us, saying and
doing are two things, but they are not so with God, for he is in
one mind, and who can turn him? "I have said it, and all the
world cannot gainsay;" his counsel shall stand.
His success with the elders of Israel would be good; so he is
told, (v. 18.) They shall hearken to thy voice, and not thrust thee
away as they did forty years ago: he who, by his grace, inclines
the heart, and opens the ear, could say beforehand, They shall
hearken to thy voice, having determined to make them willing in
this day of power.
2. He must deal with the king of Egypt, v. 18. (1.) They
must not begin with a demand, but with a humble petition; that
gentle and submissive method must be first tried, even with one
who, it was certain, would not be wrought upon by it; We be-
seech thee, let us go. (2.) They must only beg leave of Pharaoh
to go as far as Mount Sinai to worship God, and say nothing to
him of going quite away to Canaan; that would have been im-
mediately rejected, but this was a very modest and reasonable re-
quest, and his denying of it was utterly inexcusable, and justi-
fied them in the total deserting of his kingdom. If he would not
give them leave to go sacrifice at Sinai, justly did they go with
ont leave to settle in Canaan. Note, The calls and commands
which God sends to sinners, are so highly reasonable in them-
selves, and delivered to them in such a gentle winning way,
that the mouth of the disobedient must needs be for ever
stopped.
As to his success with Pharaoh, he is here told, [1:] That
petitions, and persuasions, and humble remonstrances, would
uot prevail with him, no, nor a mighty hand stretched out in
A
ND Moses answered, and said, But, be-
hold, they will not believe me, nor hearken
unto my voice: for they will say, The LORD hath
not appeared unto thee. 2. And the LORD said
unto him, What is that in thine hand? And he said,
A rod. 3. And he said, Cast it on the ground. And
and Moses fled from before it. 4. And the LORD
he cast it on the ground, and it became a serpent;
said unto Moses, Put forth thine hand, and take it
by the tail. And he put forth his hand, and caught
it, and it became a rod in his hand : 5. That they
may believe that the LORD God of their fathers,
the God of Abraham, the God of Isaac, and the
God of Jacob, hath appeared unto thee. 6. And
the LORD said furthermore unto him, Put now
thine hand into thy bosom. And he put his hand
into his bosom: and when he took it out, behold,
his hand was leprous as snow. 7. And he said,
Put thine hand into thy bosom again. And he put
his hand into his bosom again; and plucked it out
of his bosom, and, behold, it was turned again as
his other flesh.
his other flesh. 8. And it shall come to pass, it
they will not believe thee, neither hearken to the
voice of the first sign, that they will believe the
voice of the latter sign. 9. And it shall come to
pass, if they will not believe also these two signs,
neither hearken unto thy voice, that thou shalt
1.
.
Before Christ 1491.
The Obiections of Moses overruled.
EXODUS, IV.
take of the water of the river, and pour it upon | Israel that Moses was indeed sent of God to do what he did, v. §.
the dry land: and the water which thou takest Miracies were for signs to them that believed not, 1 Cor. 14. 2.
out of the river shall become blood upon the dry puts it once into his bosom, and takes it out leprous; he puts it
2. His hand itself is next made the subject of a miracle; he
land.
again into the same place, and takes it out well, v.6, 7. This
signified, (1.) That Moses, by the power of God, should bring
sore diseases upon Egypt, and that, at his prayer, they should be
removed. (2.) That whereas the Israelites in Egypt were become
Leprous, polluted by sin, and almost consumed by oppression,
(a leper is as one dead, Numb. 12.12.) by being taken into the
bosom of Moses, they should be cleansed and cured, and all their
grievances redreszed. (3.) That Moses was not to work miracles
by his own power, nor for his own praise, but by the power of
God, and for his glory; the leprous hand of Moses does for ever
did not convince, this latter would. Note, God is willing more
exclude boasting. Now it was supposed that if the former sign
abundantly to shew the truth of his word, and is not sparing in
his proofs; the multitude and variety of the miracles corroborate
the evidence.
It was a very great honour that Moses was called to, when God
commissioned him to bring Israel out of Egypt; yet he is hardly
persuaded to accept the commission, and does it at last with great
reluctance, which we should rather impute to a humble diffidence
of himself and his own sufficiency, than to any unbelieving distrust
of God, and his word and power. Note, Those whom God designs
for preferment, he clothes with humility: the most fit for service
are the least forward.
•
I. Moses objects, that, in all probability, the people would not
hearken to his voice, (v. 1.) that is, they would not take his bare
word, unless he shewed them some sign, which he had not been
yet instructed to do. This objection cannot be justified, because
it contradicts what God had said, (ch. 3. 18.) They shall hearken
to thy voice. If God says, They will, does it become Moses to
say, They will not? Surely, he means, "Perhaps, they will
not at first," or, "Some of them will not." If there should be
some gainsayers among them who would question his commission,
how should he deal with them? And what course should he take
to convince them? He remembered how they had once rejected
him, and feared it would be so again. Note, 1. Present discou-
ragements often arise from former disappointments. 2. Wise and
good men have sometimes a worse opinion of people than they
- deserve; Móses said, (v. 1.) They will not believe me; and
yet he was happily mistaken, for it is said, (v. 31.) The people
believed; but then the signs which God appointed, in answer to
this objection, were first wrought in their sight.
II. God empowers him to work miracles, directs him to three
particularly, two of which were now immediately wrought for his
own satisfaction. Note, True miracles are the most convincing
external proofs of a divine mission attested by them. Therefore
our Saviour often appealed to his works, as John, 5. 36. and
Nicodemus owns himself convinced by them, John, 3. 2. And
here Moses, having a special commission given him as a judge and
lawgiver to Israel, has this seal affixed to his commission, and
comes supported by these credentials.
10. And Moses said unto the LORD, O my
Lord, I am not eloquent, neither heretofore, nor
since thou hast spoken unto thy servant: but I am
slow of speech, and of a slow tongue. 11. And the
LORD said unto him, Who hath made man's month!
or who maketh the dumb, or deaf, or the seeing,
or the blind? have not I the LORD? 12. Now
therefore go, and I will be with thy mouth, and
teach thee what thou shalt say. 13. And he said,
O my Lord, send, I pray thee, by the hand of
him whom thou wilt send. 14. And the anger of
{
1. The rod in his hand is made the subject of a miracle, a
double miracle: it is but thrown out of his hand, and it becomes
a serpent; he resumes it, and it becomes a rod again, v.2..4.
Now, (1.) Here was a divine power manifested in the change
itself, that a dry stick should be turned into a living serpent, a
lively one, so formidable a one, that Moses himself, on whom, the Lord was kindled against Moses, and he said,
it should seem, it trned in some threatening manner, fled from Is not Aaron the Levite thy brother? I know that
before it, though we may suppose, in that desert, serpents were no he can speak well. And also, behold, he cometh
strange things to him; but what was produced miraculously was
always the best and strongest of the kind, as the water turned forth to meet thee: and when he seeth thee, he
to wine and then, that this living serpent should be turned into will be glad in his heart. 15. And thou shalt
a dry stick again, this was the Lord's doing. (2.) Here was an speak unto him, and put words in his mouth: and
honour put upon Moses, that this change was wrought, upon his I will be with thy mouth, and with his mouth,
throwing it down and taking it up, without any spell, or charm, and will teach you what ye shall do. 16. And
or incantation : his being empowered thus to act out of
the common course of nature and providence, was a demonstration he shall be thy spokesman unto the people: and he
of his authority, under God, to settle a new dispensation of the shall be, even he shall be to thee instead of a
kingdom of grace. We cannot imagine that the God of truth mouth, and thou shalt be to him instead of God.
would delegate such a power as this to an impostor. (3.) There
was a significancy in the miracle itself; Pharaoh had turned the 17. And thou shalt take this rod in thine hand,
rod of Israel into a serpent, representing them as dangerous, wherewith thou shalt do signs.
(ch. 1. 10.) causing their belly to cleave to the dust, and seeking
their ruin; but now they should be turned into a rod again or
thus, Pharaoh had turned the rod of government into the serpent
of oppression, from which Moses had himself fled into Midian; it to his humility and modesty, but must own that there
but, by the agency of Moses, the scene was altered again. too much of cowardice, slothfulness, and undelief, in it
(4.) There was a direct tendency in it to convince the children of here,
3D & 3 E
Moses still continues backward to the service God had designed
him for, even to a fault; for now we can no longer impate
Ob
VOL. I.
}
3. He is directed, when he should come to Egypt, to turn
some of the water of the river into blood, v.9. This was done,
at first, as a sign, but, not gaining due credit with Pharaoh, the
whole river was afterward turned into blood, and then it be-
they would not be convinced by the other two. Note, Unbelief
came a plague. He is ordered to work this miracle, in case
shall be left inexcusable, and convicted of a wilful obstinacy.
As to the people of Israel, God had said, (ch.3.18.) They shall
hearken; yet he appoints these miracles to be wrought for their
conviction, for he that has ordained the end has ordained the
means.
Testa
Before Christ 1491.
Moses returns into Egypt.
EXODUS, IV.
I. How Moses endeavours to excuse himself from the work.
1. He pleads that he was no good spokesman; (v. 10.) O my
Lord! I am not eloquent; he was a great philosopher, states-
man, and divine, and yet no orator; a man of a clear head,
great thought, and solid judgment, but had not a voluble tongue,
or ready utterance, and therefore he thought himself unfit to
speak before great men about great affairs, aud in danger of he-
ing run down by the Egyptians. Observe, (1.) We must not
judge of men by the readiness and fluency of their discourse;
Moses was mighty in word, (Acts 7. 22.) and yet not eloquent
what he said, was strong and nervous, and to the purpose, and
distilled as the dew, (Deut. 42. 2.) though he did not deliver
himself with that readiness, ease, and elegance, that some do,
who have not the tenth part of his sense; St. Paul's speech was
contemptible, 2 Cor. 10. 10. A great deal of wisdom and true
worth is concealed by a slow tongue. (2.) God is pleased some-
times to make choice of those as his messengers, who have least of
the advantages of art or nature, that his grace in them may appear
the more glorious; Christ's disciples were no orators, till the Spirit
made them such.
2. When the plea was overruled, and all his excuses were
answered, he begged that God would send some one else on
this errand, and leave him to keep sheep in Midian; (v. 13.)
"Send by any hand but mine; thou canst certainly find one
much more fit." Note, An unwilling mind will take up with a
sorry excuse rather than none, and is willing to devolve those ser-
vices upon others, that have any thing of difficulty or danger in
them.
*
II. How God condescends to answer all his excuses: though
the anger of the Lord was kindled against him, (v. 14.) yet he
continued to reason with him, till he had overcome him. Note,
1. Even self-diffidence, when it grows into an extreme, when it
either hinders us from duty or clogs us in duty, or discourages
our dependence upon the grace of God, is very displeasing to him.
God justly resents our backwardness to serve him, and has reason
to take it ill; for he is such a Benefactor as is beforehand with us,
and such a Rewarder as will not be behindhand with us. 2. God
is justly displeased with those whom yet he does not reject:
he vouchsafes to reason the case even with his froward children,
and overcomes them, as he did Moses here, with grace and
ness.
infirmity, whatever it was; but he did that which was equivalent,
he taught him what to say, and then let the matter recommend
itself: if others spake more gracefully, none spake more power-
fully. Note, Those whom God employs to speak for him, ought
to depend upon him for instructions, and it shall be given them
what they shall speak, Matth. 10. 19.
(3.) He joins Aaron in commission with him; he promises
that Aaron should meet him opportunely, and that he would be
glad to see him, they having not seen one another (it is likely)
for many years, v. 14. He directs him to make use of Aaron
as his spokesman, v. 16. God might have laid Moses wholly
aside, for his backwardness to be employed; but he considered
his frame, and ordered him an assistant. Observe, [1.] That
two are better than one, Eccl. 4. 9. God will have his two
witnesses, (Rev. 11. 3.) that out of their mouths every word
may be established. [2.] Aaron was the brother of Moses, di-
vine wisdom so ordering it, that their natural affection one to
another might strengthen their union in the joint execution of
their commission. Christ sent his disciples two and two, and
some of the couples were brothers. [3.] Aaron was the elder
brother, and yet he was willing to be employed under Moses
in this affair, because God would have it so. [4.] Aaron could
speak well, and yet was far inferior to Moses in wisdom. God
dispenses his gifts variously to the children of men, that we may
see our need one of another, and each may contribute some-
thing to the good of the body, 1 Cor. 12. 21. The tongue of
Aaron, with the head and heart of Moses, would make one com-
pletely fit for this embassy. [5.] God promises, I will be with
thy mouth, and with his mouth. Even Aaron that could speak
well, yet could not speak to purpose, unless God was with his
mouth; without the constant aids of divine grace, the best gifts
will fail.
4.) He bids him take the rod with him in his hand, (v. 17.)
to intimate that he must bring about his undertaking, rather by
acting than by speaking; the signs he should work with this rod,
might abundantly supply the want of eloquence; one miracle
would do him better service than all the rhetoric in the world.
Take this rod; the rod he carried as a shepherd, that he might not
be ashamed of that mean condition out of which God called him.
kind-This rod must be his staff of authority, and must be to him instead
both of sword and sceptre.
(1.) To balance the weakness of Moses, he here reminds him
of his own power, v. 11. [1.] His power in that, concerning
which Moses made the objection, Who has made man's mouth?
Have not I the Lord? Moses knew that God made man, but
he must be reminded now, that God made man's mouth. An eye
to God as Creator would help us over a great many of the diffi-
culties which lie in the way of our duty, Ps. 124. 8. God, as
the Author of nature, has given us the power and faculty of
speaking; and from him, as the Fountain of gifts and graces,
comes the faculty of speaking well, the mouth and wisdom, (Luke
21. 15.) the tongue of the learned; (Isa. 50. 4.) he pours grace
into the lips, Ps. 45. 2. [2.] His power in general over the other
faculties, Who but God makes the dumb and the deaf, the seeing
and the blind? First, The perfections of our faculties are his
work, he makes the seeing; he formed the eye, (Ps. 94. 9.) he
opens the understanding, the eye of the mind, Luke 24. 45. Se
condly, Their imperfections are from him too; he makes the dumb,
and deaf, and blind. Is there any evil of this kind, and the
Lord has not done it? No doubt, he has, and always in wisdom
and righteousness, and for his own John 9. 3. Pharaoh
glory,
and the Egyptians were made deaf and blind spiritually, as Isa. 6.
9, 10. But God knew how to manage them, and get himself ho-
nour upon them.
(2.) To encourage him in his great undertaking, he repeats the
promise of his presence, not only in general, I will be with thee,
(ch. 3. 12.) but in particular, "I will be with thy mouth; so that
the imperfection in thy speech shall be no prejudice to thy mes-
sage." It does not appear that God did immediately remove the
19.
18. And Moses went and returned to Jethro
his father-in-law, and said unto him, Let me go,
I pray thee, and return unto my brethren, which
are in Egypt, and see whether they be yet alive.
And Jethro said to Moses, Go in peace.
And the LORD said unto Moses in Midian, Go,
return into Egypt: for all the men
men are dead,
which sought thy life. 20. And Moses took his
wife, and his sons, and set them upon an ass,
and he returned to the land of Egypt: and Moses
took the rod of God in his hand. 21. And the
LORD said unto Moses, When thou goest to re-
turn into Egypt, see that thou do all these won-
ders before Pharaoh which I have put in thine
hand: but I will harden his heart, that he shall not
let the people go. 22. And thou shalt say unto
Pharaoh; Thus saith the LORD, Israel is my son,
even my first-born: 23. And I say unto thee,
Let my son go, that he may serve me: and if thou
refuse to let him go, behold, I will slay thy son,
even thy first-born.
•
Before Christ 1491.
The Circumcision of the Son of Moses.
EXODUS, IV.
Here,
I. Moses obtains leave of his father-in-law to return into
Egypt, v. 18. His father-in-law had been kind to him when
he was a stranger, and therefore he would not be so uncivil as
to leave his family, nor so unjust as to leave his service, without
giving him notice. Note, The honour of being admitted into
communion with God, and of being employed for him, does not
discharge us from the duties of our relations and callings in this
world. Moses said nothing to his father-in-law (for aught that ||
appears) of the glorious manifestation of God to him; such favours
we are to be thankful for to God, but not to boast of before
a
men.
II. He receives from God further encouragements and direc-
tion in his work. After God had appeared to him in the bush
to settle a correspondence, it should seem, he often spake to
him, as there was occasion, with less overwhelming solemnity:
and,
24. And it came to pass by the way in the inn,
that the LORD met him, and sought to kill him.
25. Then Zipporah took a sharp stone, and cut off
the foreskin of her son, and cast it at his feet, and
said, Surely a bloody husband art thou to me.
26. So he let him go: then she said, A bloody
1. He assures Moses that the coasts were clear: whatever new husband thou art, because of the circumcision.
enemies he might make by his undertaking, his old enemies were
all dead, all that sought his life, v. 19. Perhaps some secret fear 27. And the LORD said to Aaron, Go into the wil-
of falling into their hands, was at the bottom of Moses's back-derness to meet Moses. And he went, and met him
28. And
wardness to go to Egypt, though he was not willing to own it, but in the mount of God, and kissed him.
pleaded unworthiness, insufficiency, want of elocution, &c. Note, Moses told Aaron all the words of the LORD who
God knows all the temptations his people lie under, and how to had sent him, and all the signs which he had coin-
arm them against their secret fears, Ps. 142. 3.
manded him. 29. And Moses and Aaron went,
and gathered together all the elders of the children
of Israel: 30. And Aaron spake all the words which
the LORD had spoken unto Moses, and did the signs
in the sight of the people. 31. And the people
believed: and when they heard that the LORD had
visited the children of Israel, and that he had
looked upon their affliction, then they bowed their
heads, and worshipped.
2. He orders him to do the miracles, not only before the elders
of Israel, but before Pharaoh, v. 21. There were some alive
perhaps in the court of Pharaoh, who remembered Moses when
he was the son of Pharaoh's daughter, and had many a time
called him a fool for deserting the honours of that relation; but
he is now sent back to court, clad with greater powers than Pha-
raoh's daughter could have advanced him to, so that it might ap:
pear he was no loser by his choice: this wonder-working rod did
more adorn the hand of Moses, than the sceptre of Egypt could
have done. Note, Those that look with contempt upon worldly
honours, shall be recompensed with the honour that cometh from
God, which is the true honour.
-
8. That Pharaoh's obstinacy might be no surprise or dis-
couragement to him, God tells him before, that he would harden
his heart. Pharaoh had hardened his own heart against the groans
and cries of the oppressed Israelites, and shut up the bowels of
his compassion from them; and now God, in a way of righteous
judgment, hardens his heart against the conviction of the mira-
cles, and the terror of the plagues. Note, Ministers must ex-
pect with many to labour in vain: we must not think it strange,
if we meet with those who will not be wrought upon by the
strongest arguments and fairest reasonings; our judgment is with
+
the Lord.
·
As men deal with God's people, let them expect so to be them-
selves dealt with; with the froward he will wrestle.

Get
III. Moses addresses himself to this expedition; when God
had assured him, (v. 19.) that the men were dead which sought
his life, immediately it follows, (v. 20.) he took his wife, and
his sons, and set out for Egypt. Note, Though corruption may
object much against the services God calls us to, yet grace
will get the upper hand, and will be obedient to the heavenly
vision.
So
Moses is here going to Egypt, and we are told,
I. How God met him in anger, v. 24..26. This is a very
difficult passage of story; much has been written, and excel-
lently well, to make it intelligible; we will try to make it im-
proving. Here is,
1. The sin of Moses, which was, neglecting to circumcise his
son, which perhaps was the effect of his being unequally yoked
with a Midianite, who was too indulgent of her child, while
Moses was too indulgent of her. Note, (1.) We have need to
watch carefully over our own hearts, lest fondness for any re-
lation prevail above our love to God, and take us off from our
duty to him. It is charged upon Eli, that he honoured his sons
more than God; (1 Sam. 2. 29.) and see Matth. 10. 37. (2.)
Even good men are apt to cool in their zeal for God and duty,
when they have long been deprived of the society of the faithful:
solitude has its advantages, but they seldom balance the loss of
christian communion.
4. Words are put into his mouth with which to address Pha-
raoh, v. 22, 23. God has promised him, (v. 12.) I will teach
thee what thou shalt say; and here he does teach him. (1.)
He must deliver his message in the name of the great Jehovah.
Thus saith the Lord; this is the first time that preface is used
by any man, which afterward is used so frequently by all the 2. God's displeasure against him he met him, and, probably,
prophets: whether Pharaoh will hear, or whether he will for- by a sword in an angel's hand, sought to kill him. This was
bear, Moses must tell him, Thus saith the Lord. (2.) He must
a great change very lately, God was conversing with him, and
let Pharaoh know Israel's relation to God, and God's concern lodging a trust in him, as a friend; and now he is coming forth
for Israel. Is Israel a servant, is he a home-born slave? (Jer. against him as an enemy. Note.
enemy. Note. (1.) Omissions are sins,
2. 14.) No, Israel is my son, my first-born; precious in my and must come into judgment, and particularly the contempt
sight, honourable, and dear to me, not to be thus insulted and and neglect of the seals of the covenant; for it is a sign that
abused. (3.) He must demand a discharge for them. "Let we undervalue the promises of the covenant, and are displeased
my son go; not only my servaut whom thou hast no right to with the conditions of it. He that has made a bargain, and is
detain, but my son whose liberty and honour I am very jealous not willing to seal and ratify it, one may justly suspect, neither
for. It is my son, my son that serves me, and therefore must Ikes it, nor designs to stand to it. (2.) God-takes notice of, and
be spared, must be pleaded for," Mal. 3. 17. (4.) He must is much displeased with, the sins of his own people; if they
threaten Pharaoh with the death of the first-born of Egypt, neglect their duty, let them expect to hear of it by their con-
I
in case of a refusal, I will slay thy son, even thy first-born. || sciences, and perhaps to feel from it by cross providences; for
Before Christ 1491.
this cause, many are sick and weak, as some think Moses was
here.
EXODUS, IV, V. Moses and Aaron deliver their Message to Pharaoh.
3. The speedy performance of the duty, for the neglect of
which God had now a controversy with him. His son must
be circumcised; he is disabled to do it; therefore, in this case
of necessity, Zipporah does it, whether with passionate words,
expressing her dislike of the ordinance itself, or, at least, the ad-
ministration of it to so young a child, and in a journey; (as to
me it seems;) or, with proper words, solemnly expressing the es-
pousal of the child to God by the covenant of circumcision, as some
read it, or her thankfulness to God for sparing her husband,
giving him a new life, and thereby giving her, as it were, a new
marriage to him, upon her circumcising her son, as others read
it, I cannot determine: but we learn, (1.) That when God dis-
covers to us what is amiss in our lives, we must give all diligence
to amend it speedily, and particularly return to the duties we have
neglected. (2.) The putting away of our sins is indispensably
necessary to the removal of God's judgments: this is the voice of
every rod, it calls us to return to him that smites us.
4. The release of Moses thereupon; so he let him go; the
distemper went off, the destroying angel withdrew, and all was
well: only Zipporah cannot forget the fright she was in, but
will unreasonably call Moses a bloody husband, because he
obliged her to circumcise the child; and, upon this occasion, (it
is probable,) he sent them back to his father-in-law, that they
might not create him any further uneasiness. Note, (1.) When
we return to God in a way of duty, he will return to us in a
way of mercy; take away the cause, and the effect will cease.
cause, and the effect will cease.
(2.) We must resolve to bear it patiently, if our zeal for God
and his institutions be misinterpreted and discouraged by some
that should understand themselves, and us, and their duty, better;
as David's zeal was misinterpreted by Michal; but if this be to
be vile, if this be to be bloody, we must be yet more so. (3.)
When we have any special service to do for God, we should
move that as far from us as we can, which is likely to be our
hinderance; Let the dead bury their dead, but follow thou me.
III. How the elders of Israel met him in faith and obedience;
when Moses and Aaron first opened their commission in Egypt,
said what they were ordered to say, and, to confirm that, did
what they were ordered to do, they met with a better reception
than they promised themselves, v. 29..31. 1. The Israelites
1. The Israelites
gave credit to them; the people believed, as God had foretold, ||
(ch. 3. 18.) knowing that no man could do those works that they
did, unless God were with him. They gave glory to God,
they bowed their heads and worshipped; therein expressing not
only their humble thankfulness to God, who had raised them
up and sent them a deliverer, but also their cheerful readiness
to observe orders, and pursue the methods of the deliverance.
$
CHAP. V.
Moses and Aaron are here dealing with Pharaoh, to get leave of him to go wor
ship in the wilderness. 1. They demand leave in the name of God, (v. L
and he answers their demand with a defiance of God, v. 2. II. They bi
leave in the name of Israel, (v. 3.) and he answers their request with further
orders to oppress Israel, v. 4.. 9. These cruel orders were, 1. Executed by
the task-masters, v. 10..14. 2. Complained of to Pharaoh, but in vain, v.
15..19. 3. Complained of by the people to Moses, (v. 20, 21.) and 'by him
to God, v. 22, 23.
1.
ND afterward Moses and Aaron went in,
A
and told Pharaoh, Thus saith the LORD
God of Israel, Let my people go, that they may
hold a feast ato me in the wilderness. 2. And
Pharaoh said, Who is the LORD, that I should obey
his voice to let Israel go? I know not the LORD,
neither will I let Israel go.
now to
Moses and Aaron, having delivered their message to the elders of
Israel, with whom they found good acceptance, are
deal with Pharaoh, to whom they come in peril of their lives;
Moses particularly, who perhaps was outlawed for killing the
Egyptian forty years before, so that if any of the old courtiers
should happen to remember that against him now, it might have
cost him his head; however, the message itself was displeasing,
and touched Pharaoh, both in his honour, and in his profit, two
tender points; yet these faithful ambassadors boldly deliver their
errand, whether he will hear, or whether he will forbear.
1. Their demand is piously bold; (v. 1.) Thus saith the Lord God
of Israel, Let my people go. Moses, in treating with the elders of
Israel; is directed to call God the God of their fathers; but, in
treating with Pharaoh, they call him the God of Israel, and it is the
re-first time we find him called so in scripture; he is called the God
of Israel, the person, (Gen. 33. 20.) but here it is Israel, the
people. They are just beginning to be formed into a people, when
II. How Aaron met him in love, v. 27, 28. 1. God sent
God is called their God. Moses, it is likely, was directed to call
Aaron to meet him, and directed him where to find him, in the him so, at least, it might be inferred from ch. 4. 22. Israel is my
wilderness that lay toward Midian. Note, The providence of son. In this great name they deliver their message, Let my people
God is to be acknowledged in the comfortable meeting of rela- 90. (1.) They were God's people, and therefore Pharaoh ought
tions and friends. 2. Aaron made so much haste, in obedience
not to detain them in bondage. Note, God will own his own
to his God, and in love to his brother, that he met him in the people, though ever so poor and despicable, and will find a time to
plead their cause. "The Israelites are slaves in Egypt, but they
mount of God, the place where God had met with him. 3.
are my people," says God, "and
They embraced one another with mutual endearments; the more
they saw of God's immediate direction in bringing them together, services and sacrifices from them, and therefore they must have
always trampled upon." See Isa. 52. 4, 5. (2.) He expected
the more pleasant their interview was: they kissed, not only in leave to go where they could freely exercise their religion, without
token of brotherly affection, and in remembrance of ancient
acquaintance, but as a pledge of their hearty concurrence in the giving offence to, or receiving offence from, the Egyptians. Note,
work they were jointly called to. 4. Moses informed his God delivers his people out of the hand of their enemies, that they
brother of the commission he had received, with all the instruc-feast to him; which they may do, while they have his favour and
may serve him, and serve him cheerfully; that they may hold a
tions and credentials affixed to it, v. 28. Note, What we know
of God, we should communicate for the benefit of others; and
those that are fellow-servants to God in the same work, should Lord, that I should obey his voice
2. Pharaoh's answer is impiously bold; (v. 2.) Who is the
use a mutual freedom, and endeavour rightly and fully to under-render, he thus hangs out the flag of defiance, hectors Moses
I should obey his voice? Being summoned to sur-
and the God that sends him, and peremptorily refuses to let
Israel go; he will not treat about it, nor so much as bear the
mention of it.
"and I will not suffer them to be
•
presence, even in a wilderness, a dry and barren land.
stand one another.
+
•
Observe, (1.) How scornfully he speaks of the God of Israe
“Who is Jehovah ? I neither know him, nor care for him;
neither value him, nor fear him :" it is a hard name that he never
heard of before, but he resolves it shall be no bug-bear to him.
Israel was now a
Israel was now a despised, oppressed people, looked on as the
tail of the nation, and, by the character they bore, Pharaoh
makes his estimate of their God, and concludes that he made no
better a figure among the gods, than his people did among the
nations. Note, [1.] Hardened persecutors are more malicious
against God himself, than they are against his people. See
Before Christ 1491.
EXODUS, V. The Sufferings of the Israelites increased.
are at the || talked of going to sacrifice. The cities they built for Pharaoh,
and the other fruit of their labours, were witnesses for them, that
they were not idle; yet he thus basely misrepresents them, that
he might have a pretence to increase their burthens. [2.] That
Moses and Aaron made them idle with rain words, v. 9. God's
words are here called vain words; and those that called them to
the best and most needful business are accused of making them
idle. Note, The malice of Satan has often represented the service
and worship of God as fit employment for those only that have
nothing else to do, and the business only of the idle, whereas,
indeed, it is the indispensable duty of those that are most busy in
the world. (2.) His resolutions hereupon were most barbarous:
[1.] Moses and Aaron themselves must get to their burthens, (v. 4.)
they are Israelites, and, however God had distinguished them from
the rest, Pharaoh makes no difference, they must share in the
common slavery of their nation. Persecutors have always taken
a particular pleasure in putting contempt and hardship upon the
ministers of the churches. [2.] The usual tale of bricks must be
exacted, without the usual allowance of straw to mix with the
clay, or to burn them with; that thus more work might be laid
upon the men, which if they performed, they would be broken
with labour; and if not, they would be exposed to punishment.
*
Isa. 37.23.
[2.] Ignorance and contempt of God
bottom of all the wickedness that is in the world. Men know
not the Lord, or have very low and mean thoughts of him, and
therefore they obey not his voice, nor will let any thing go for
him.
(2.) How proudly he speaks of himself; "That I should obey
his voice; I, the king of Egypt, a great people, obey the God of
Israel, a poor enslaved people? Shall I, that rule the Israel of
God, obey the God of Israel? No, it is below me, I scorn to
answer his summons." Note, They are the children of pride that
are the children of disobedience, Job, 41. 34. Eph. 5. 6. Proud
men think themselves too good to stoop even to God himself,
and would not be under controul, Jer. 43. 2. Here is the core
of the controversy, God must rule, but man will not be ruled:
"I will have my will done," says God; "But I will do my own
will," says the sinner.
(3.) How resolutely he denies the demand, Neither will I let
Israel go. Note, Of all sinners, none are so obstinate, nor so
hardly persuaded to leave their sin, as persecutors are.
3. And they said, The God of the Hebrews hath
met with us: let us go, we pray thee, three days'
journey into the desert, and sacrifice unto the
LORD our God; lest he fall upon us with pesti-
lence, or with the sword. 4. And the king of
Egypt said unto them, Wherefore do ye, Moses
and Aaron, let the people from their works? get
you unto your burdens. 5. And Pharaoh said,
Behold, the people of the land now are many,
and ye make them rest from their burdens.
6. And Pharaoh commanded the same day the
taskmasters of the people, and their officers,
saying, 7. Ye shall no more give the people straw
to make brick, as heretofore: let them go and
gather straw for themselves. 8. And the tale of
the bricks which they did make heretofore, ye
shall lay upon them; ye shall not diminish ought
thereof for they be idle; therefore they cry,
saying, Let us go and sacrifice to our God.
9. Let there more work be laid upon the men,
that they may labour therein; and let them not
regard vain words.
Finding that Pharaoh had no veneration at all for God, Moses
and Aaron next try whether he had any compassion for Israel,
and become humble suitors to him for leave to go and sacrifice,
but in vain.
1. Their request is very humble and modest, v. 3. They make
They make
no complaint of the rigour they were ruled with; they plead that
the journey they designed was not a project formed among then-
selves, but that their God had met with them, and called them
to it; they beg with all submission, We pray thee: the poor
useth entreaties; though God may summon princes that oppress,
it becomes us to beseech and make supplication to them. What
they ask is very reasonable, only for a short vacation, while they
went three days' journey into the desert, and that on a good
errand, and unexceptionable; "We will sacrifice unto the Lord
our God, as other people do to their's;" and (lastly) they give
a very good reason, Lest, if we quite cast off his worship, he
fall upon us with one judgment or other, and then Pharaoh will
(4
lose his vassals."
10. And the taskmasters of the people went
out, and their officers, and they spake to the
people, saying, Thus saith Pharaoh, I will not give
11. Go ye, get you straw where you
you straw.
can find it; yet not ought of your work shall be
diminished.) 12. So the people were scattered
abroad throughout all the land of Egypt, to gather
stubble instead of straw. 13. And the taskmasters
hasted them, saying, Fulfil your works, your daily
tasks, as when there was straw. 14. And the
officers of the children of Israel, which Pharaoh's
taskmasters had set over them, were beaten, and
demanded, Wherefore have ye not fulfilled your
task in making brick, both yesterday and to-day,
as heretofore?
2. Pharaoh's denial of their request is very barbarous and un-
reasonable, v.4..9. (1.) His suggestions were very unreason-
able; [1.] That the people were idle, and that therefore they
and yet the work not diminished. 1. The Egyptian taskmasters
Pharaoh's orders are here put in execution; straw is denied,
were very severe. Pharaoh having decreed unrighteous decrees,
the taskmasters were ready to write the grievousness that he had
prescribed, Isa. 10. 1. Cruel princes will never want cruel instru-
ments to be employed under them, who will justify them in that
which is most unreasonable. These taskmasters insisted upon
the daily,tasks, as when there was straw, v. 13. See what need
we have to pray that we may be delivered from unreasonable and
wicked men, 2 Thess. 3. 2.
wicked men, 2 Thess. 3. 2. The enmity of the serpent's seed,
against the seed of the woman, is such as breaks through all the
laws of reason, honour, humanity, and common justice. 2. The
people, hereby, were dispersed throughout all the land of Egypt,
to gather stubble, v. 12. By this means Pharaoh's unjust ami
barbarous usage of them came to be known to all the kingdom,
and perhaps caused them to be pitied by all their neighbours,
and made Pharaoh s government less acceptable even to his own
subjects: good-will is never got by persecution. 3. The Israelite
officers were used with particular harshness, v. 14. They that
were the fathers of the houses of Israel paid dear for their
honour; for from them immediately the service was exacted,
and they were beaten when it was not performed. See here,
(1.) What a miserable thing slavery is, and what reason we have
to be thankful to God that we are a free people, and not
oppressed. Liberty and property are valuable jewels in the eyes
of those whose services and possessions lie at the mercy of er
w
Before Christ 1491.
EXODUS, V. The Sufferings of the Israelites increased
arbitrary power. (2.) What disappointments we often meet with, || common for the best actions to be mentioned under the worst
after the raising of our expectations. The Israelites were now names; holy diligence, in the best business, is censured by many
lately encouraged to hope for enlargement; but, behold, greater as a culpable carelessness in the business of the world. It is well
distresses. This teaches
This teaches us always to rejoice with trembling. for us, that men are not to be our judges, but a God who knows
(3.) What strange steps God sometimes takes in delivering his what the principles are on which we act. Those that are diligent
people; he often brings them to the utmost straits, then when in doing sacrifice to the Lord, will, with God, escape the doom
he is just ready to appear for them. The lowest ebbs go before of the slothful servant, though with men they do not. 2. He
the highest tides; and very cloudy mornings commonly introduce bound on their burthens; Go now and work, v. 18. Note,
the fairest days, Deut. 32. 36. God's time to help is when things Wickedness proceedeth from the wicked; what can be expected
are at the worst; and Providence verifies the paradox, The from unrighteous men, but more unrighteousness?
worse, the better.
II. How unjustly they complained of Moses and Aaron; (v. 21.)
The Lord look upon you, and judge. This was not fair; Moses
and Aaron had given sufficient evidence of their hearty good-will
to the liberties of Israel; and yet, because things succeed not
immediately so as they hoped, they are reproached as accessaries
God, and taken to themselves the shame of their sin, which
to their slavery. They should have humbled themselves before
turned away good things from them; but, instead of that, they fly
in the face of their best friends, and quarrel with the instruments
of their deliverance, because of some little difficulties and ob-
called out to public service for God and their generation, must
structions they met with in effecting it. Note, Those that are
expect to be tried, not only by the malicious threats of proud
enemies, but by the unjust and unkind censures of unthinking
friends, who judge only by outward appearance, and look but a
little way before them.
15. Then the officers of the children of Israel
came and cried unto Pharaoh, saying, Wherefore
dealest thou thus with thy servants? 16. There is
no straw given unto thy servants, and they say to us,
Make brick and, behold, thy servants are beaten;
but the fault is in thine own people. 17. But he
said, Ye are idle, ye are idle: therefore ye say,
Let us go and do sacrifice to the LORD. 18. Go
therefore now, and work; for there shall no straw
be given you, yet shall ye deliver the tale of bricks.
19. And the officers of the children of Israel did
see that they were in evil case, after it was said,
Ye shall not minish ought from your bricks of
your daily task. 20. And they met Moses and
Aaron, who stood in the way, as they came forth and to represent the case to him: he knew that what he had said
1. He returned to the Lord, (v. 22.) to acquaint him with it,
from Pharaoh: 21. And they said unto them, and done was by divine direction; and, therefore, what blame is
The LORD look upon you, and judge; because ye like Hezekiah, spreads it before him, as interested in the cause,
laid upon him for it, he considers as God, and,
have made our savour to be abhorred in the eyes and appeals to him. Compare this with Jer. 20.7..9. Note,
of Pharaoh, and in the eyes of his servants, to put When we find ourselves, at any time, perplexed and embarrassed
a sword in their hand to slay us. 22. And Moses in the way of our duty, we ought to have recourse to God, and
returned unto the LORD, and said, LORD, where-lay open our case before him by faithful and fervent prayer. If
fore hast thou so evil entreated this people?why
we retreat, let us retreat to him, and no further.
is it that thou hast sent me 23. For since I
came to Pharaoh to speak in thy name, he hath
done evil to this people; neither hast thou de-
livered thy people at all.
Now, what did Moses do in this strait? It grieved him to the
heart that the event did not answer, but rather contradict, his
expectation; and their upbraidings were very cutting, and like a
sword in his bones; but,
*
It was a great strait that the head workmen were in, when they
must either abuse those that were under them, or be abused by
those that were over them; yet, it should seem, rather than they
would tyrannize, they would be tyrannized over; and they were
In this evil case, (v. 19.) observe,
$0.
I. How justly they complained to Pharaoh; they came and cried
unto Pharaoh, v. 15. Whither should they go with a remonstrance
of their grievances, but to the supreme power, which is ordained
for the protection of the injured? As bad as Pharaoh was, his
oppressed subjects had liberty to complain to him; there was
no law against petitioning; it was a very modest, but moving,
representation that they made of their condition; (v. 16.) Thy
servants are beaten, (severely enough, no doubt, when things
were in such a ferment,) and yet, the fault is in thine own people,
the taskmasters, who deny us what is necessary for carrying on
our work. Note, It is common for those to be most rigorous in
blaming others, who are most blame-worthy themselves.
But what did they get by this complaint? It did but make bad
worse: 1. Pharaoh taunted them; (v. 17.) when they were almost
killed with working, he told them they were idle: they under-
went the fatigue of industry, and yet lay under the imputation of
slothfulness, while nothing appeared to ground the charge upon
but this, that they said, Let us go and do sacrifice. Note, It is
A
reconcile the providence with the promise and the commission
2. He expostulated with him, v, 22, 23. He knew not how to
which he had received. "Is this God's coming down to deliver
Israel? Must I, who hoped to be a blessing to them, become a
scourge to them? By this attempt to get them out of the pit, they
are but sunk the deeper into it." Now he asks, (1.) Wherefore
hast thou so evil entreated this people? Note, [1.] Even then
when God is coming toward his people in ways of mercy, yet
sometimes he takes such methods as that they may think them-
selves but ill-treated. The instruments of deliverance, when they
aim to help, are found to hinder, and that becomes a trap, which,
it was hoped, would have been for their welfare; God suffering it
to be so, that we may learn to cease from man, and may come off
from a dependence upon second causes. [2.] When the people
of God think themselves ill-treated, they should go to God by
prayer, and plead with him, and that is the way to have better
treatment in God's good time. Moses asks further, (2.) Why is
it thou hast sent me? Thus, [1.] He complains of his ill-success;
"Pharaoh has done evil to this people, and not one step seems to
be taken toward their deliverance." Note, It cannot but sit very
heavy upon the spirits of those whom God employs for him, to
see that their labour does no good, and much more, to see that
it does hurt, eventually, though not designedly. It is uncomfort-
able to a good minister, to perceive that his endeavours for men's
conviction and conversion do but exasperate their corruptions,
confirm their prejudices, harden their hearts, and seal them up
under unbelief. This makes them go in the bitterness of their
souls, as the prophet, Ezek. 3. 14. Or, [2.] He inquires what
was further to be done; Why hast thou sent me? that is, "What
other method shall I take in pursuance of my commissiou ?”
-
Before Christ 149
The Promise of Deliverance
EXODUS, V, VI.
Note, Disappointments in our work must not drive us from our ling. Moses had been expecting what God would do: but now he
God, but still we must consider why we are sent.
shall see what he will do, shall see his day at length, Job 24. 1.
Moses had been trying what he could do; and could effect rotbing.
<C
Well," says God, now thou shalt see what I will do; let me
alone to deal with this proud man," Job 40. 12, 13. Note, Then
the deliverance of God's church will be accomplished, when God
takes the work into his own hands. With a strong hand, that is,
being forced to it by a strong hand, he shall let them go. Note,
As some are brought to their duty by the strong hand of God's
grace, who are made willing in the day of his power; so others by
the strong hand of his justice, breaking those that would not bend.
II. He gives him further instructions, that both he and the peo-
ple of Israel might be encouraged to hope for a glorious issue of this
affair. Take comfort,
?
I
1. From God's name Jehovah, v. 2, 3. He begins with this,
am Jehovah, the same with, I am that I am, the Fountain of
being, and blessedness, and infinite perfection. The patriarchs
knew this name, but they did not know him in this matter by
that which this name signifies. God would now be known by his
name Jehovah, that is, (1.) A God performing what he had pro-
mised, and so inspiring confidence in his promises. (2.) A God
perfecting what he had begun, and finishing his own work. In
the history of the creation, God is never called Jehovah, till the
heavens and the earth were finished, Gen. 2. 4. When the salva-
tion of the saints is completed in eternal life, then he will be known
by his name Jehovah; (Rev. 22. 13.) in the mean time they shall
find him for their strength, and support El-shaddai, a God all suf-
ficient, a God that is enough, will be so, Mic. 7. 20.
2. From his covenant; (v. 4.) I have established my covenant.
Note, The covenants God makes, he establishes; they are made as
firm as the power and truth of God can make them. We may ven-
ture our all upon this bottom.
CHAP. VI.
Much ado there was to bring Moses to his work, and when the ice was broken,
some difficulty having occurred in carrying it on, there was no less ado to put
him forward in it. Witness this chapter, in which, 1. God satisfies Moses
himself in an answer to his complaints in the close of the foregoing chapter,
v. 1. II. He gives him fuller instructions than had yet been given him, what
to say to the children of Israel, for their satisfaction, v. 2.. 8. but to little
purpose, v. 9. III. He sends him again to Pharaoh, v. 10, 11. But Moses ob-
jects against that, (v. 12.) upon which a very strict charge is given to him and
his brother, to execute their commission with vigour, v. 13. IV. Here is an ab-
stract of the genealogy of the tribes of Reuben and Simeon, to introduce that
of Levi, that the pedigree of Moses and Aaron might be cleared; (v. 14..25.)
and then the chapter concludes with a repetition of so much of the preceding
story, as was necessary to make way for the following chapter.
(6

1.
T
V {%%
HEN the LORD said unto Moses, Now shalt
thou see what I will do to Pharaoh: for with
a strong hand shall he let them go, and with a strong
hand shall he drive them out of his land. 2 And
God spake unto Moses, and said unto him, I am
the LORDE 3. And I appeared unto Abraham, unto
Isaac, and unto Jacob, by the name of God Almigh-
ty, but by my name JEHOVAH was I not known to
them.*
4. And I have also established my cove-
nant with them, to give them the land of Canaan,
the land of their pilgrimage, wherein they were
strangers. 5. And I have also heard the groaning
of the children of Israel, whom the Egyptians keep
in bondage ; and I have remembered my covenant.
6. Wherefore say unto the children of Israel, I am
the LORD, and I will bring you out from under the
burdens of the Egyptians, and I will rid you out of
their bondage, and I will redeem you with a stretch-line, to assure them that they should be brought triumphantly
4. From his present resolutions, v. 6..8. Here is line upon
ed out arm, and with great judgments: 7. And I out of Egypt, (v. 6.) and should be put in possession of the land of
will take you to me for a people, and I will be to Canaan; (v. 8.) I will bring you out. I will rid you. I will
you a God and ye shall know that I am the LORD redeem you. I will bring you into the land of Canaan, and I will
give you.
your God, which bringeth you out from under the such repetitions, and let God have the glory of his condescending
it Let man take the shame of his unbelief which needs
burdens of the Egyptians. 8. And I will bring grace which gives us such repeated assurances for our satisfaction.
you in unto the land, concerning the which I did
swear to give it to Abraham, to Isaac, and to Jacob;
and I will give it you for an heritage: I am the
LORD. 9. And Moses spake so unto the children
of Israel: but they hearkened not unto Moses, for
anguish of spirit, and for cruel bondage.
3. From his compassions; (v. 5.) I have heard the groaning of
the children of Israel; he means their groaning on occasion of the
late hardships put upon them. Note, God takes notice of the in-
crease of his people's calamities, and observes how their enemies
grow upon them.
5. From his gracious intentions in all these, which were great,
and becoming him, v. 7. (1.) He intended their happiness; I
will take you to me for a people, a peculiar people, and I will be
to
Here,
||
you a God; more than this we need not ask, we cannot have,
to make us happy. (2.) He intended his own glory; Ye shall
know that I am the Lord. God will attain his own ends, nor
shall we come short of them, if we make them our chief end too.
Now, one would think, these good words, and comfortable words,
should have revived the drooping Israelites, and made them to
I. God silences Moses's complaints with the assurance of success forget their misery; but, on the contrary, their miseries made
in this negociation, repeating the promise made him, (ch. 3. 20.) them regardless of God's promises; (v. 9.) they hearkened not unto
After that, he will let you go. Then when Moses was at his wit's || Moses for anguish of spirit. That is, [1.] They were so taken
end, wishing he had staid in Midian, rather than have come to up with their troubles, that they did not heed him. [2.] They
Egypt to make bad worse, when he was quite at a loss what to do, were so cast down with their late disappointment, that they did
Then the Lord said unto Moses, for the quieting of his mind, || not believe him. And, [3.] They had such a dread of Pharaoh's
"Now shalt thou see what I will do to Pharaoh; (v. 1.) now that power and wrath, that they durst not themselves move in the
the affair is come to a crisis, things are as bad as they can be, Pha- least toward their deliverance. Note, First, Disconsolate spirits
raoh is in the height of pride, and Israel in the depth of misery; often put from them the comforts they are entitled to, and stand
now is my time to appear." See Ps. 12. 5. Now will I arise. in their own light. See Isa. 28. 12. Secondly, Strong passions
Note, Man's extremity is God's opportunity of helping and sav-oppose strong consolations. By indulging ourselves in discontent
* It has been proposed to read this interrogatively-Was I not known? JEHOVAH having been constantly used in the preceding parts of the history,
The proposed rendering annihilates the difficulty arising from the passage as it stands in our version.-Ed.
Before Christ 1491.
The Genealogies of Reuben, Simeon, and Levi.
EXODUS, VI.
and fretfulness, we deprive ourselves of the comfort we might have
both from God's word and from his providence, and must thank
ourselves if we go comfortless.
10. And the LORD spake unto Moses, saying,
11. Go in, speak unto Pharaoh king of Egypt,
that he let the children of Israel go out of his
land. 12. And Moses spake before the LORD,
saying, Behold, the children of Israel have not
hearkened unto me; how then shall Pharaoh hear
me, who am of uncircumcised lips? 13. And the
LORD spake unto Moses and unto Aaron, and
gave them a charge unto the children of Israel,
and unto Pharaoh king of Egypt, to bring the
children of Israel out of the land of Egypt.
Here,
1. God sends Moses the second time to Pharaoh, (v.11.) upon
the same errand as before, to command him, at his peril, that he
let the children of Israel go. Note, God repeats his precepts,
before he begins
Those
called in vain to leave their sins, yet must be called again and
again, whether they will hear, or whether they will forbear,
Ezek. 3. 11. God is said to hew sinners by his prophets,
(Hos. 6.5.) which denotes the repetition of the strokes; How
often would I have gathered you?
repetition
С،
2. Moses makes objections, as one discouraged, and willing to
give up the cause; (v. 12.) He pleads, (1.) The unlikelihood of
Pharaoh's hearing; Behold, the children of Israel have not
hearkened unto me, they give no heed, no credit to what I have
said; how then can I expect that Pharaoh should hear me? If
the anguish of their spirit makes them deaf to that which would
compose and comfort them; much more will the anger of his spirit,
his pride, and insolence, make him deaf to that which will but ex-
asperate and provoke him." If God's professing people hear not
his messengers, how can it be thought that his professed enemy
should? Note, The frowardness and untractableness of those that
are called Christians, greatly discourage ministers, and make them
ready to despair of success, in dealing with those that are atheistical
and profane. We would be instrumental to unite Israelites, to
refine and purify them, to comfort and pacify them; but, if they
hearken not to us, how shall we prevail with those in whom we
cannot pretend to such an interest? But with God all things are
possible. (2.) He pleads the unreadiness and infirmity of his own
speaking; I am of uncircumcised lips; it is repeated, v. 30. He
was conscious to himself that he had not the gift of utterance,
had no command of language; his talent did not lie that way.
This objection God had given a sufficient answer to before, and
and therefore he ought not to have insisted upon it, for the
sufficiency of grace can supply the defects of nature at any time.
Note, Though our infirmities ought humble us, yet they ought
not to discourage us from doing our best in any service we have
to do for God. His strength is made perfect in our weakness.
3. God again joins Aaron in commission with Moses, and puts
an end to the dispute, by interposing his own authority, and
giving them both a solemn charge, upon their allegiance to their
great Lord, to execute it with all possible expedition and fidelity.
When Moses repeats his baffled arguments, he shall be argued
with no longer, but God gives him a charge, and Aaron with
him, both to the children of Israel and to Pharaoh, v. 13. Note,
God's authority is sufficient to answer all objections, and binds
us to obedience, without murmuring or disputing, Phil. 2. 14.
Moses himself has need to be charged, and so has Timothy,
1 Tim. 6. 13. 2 Tim. 4. 1.
14. These be the heads of their fathers' houses:
The sons of Reuben the first born of Israel; Ha-
noch, and Pallu, Hezron, and Carmi: these be the
families of Reuben. 15. And the sons of Simeon;
Jemuel, and Jamin, and Ohad, and Jachin, and
Zohar, and Shaul the son of a Canaanitish woman:
these are the families of Simeon. 16. And these are
the names of the sons of Levi, according to their
generations; Gershon, and Kohath, and Merari;
and the years of the life of Levi were an hundred
thirty and seven years. 17. The sons of Gershon;
Libni, and Shimi, according to their families.
18. And the sons of Kohath; Amram, and Izhar,
and Hebron, and Uzziel; and the years of the life
of Kohath were an hundred thirty and three years.
19. And the sons of Merari; Mahali, and Mushi:
these are the families of Levi, according to their
generations. 20. And Amram took him Jochebed
his father's sister to wife; and she bare him Aaron
and Moses: and the years of the life of Amram
were an hundred and thirty and seven years.
21. And the sons of Izhar; Korah, and Nepheg,
and Zithri. 22. And the sons of Uzziel; Mishael,
and Elzaphan, and Zithri. 23. Aud Aaron took
him Elisheba, daughter of Amminadab, sister of
Naashon, to wife; and she bare him Nadab, and
Abihu, Eleazar, and Ithamar. 24. And the sons
of Korah; Assir, and Elkanah, and Abiasaph:
these are the families of the Korhites. 25. And
Eleazer Aaron's son took him one of the daughters
of Putiel to wife; and she bare him Phineas: these
are the heads of the fathers of the Levites, accord-
ing to their families. 26. These are that Aaron
and Moses, to whom the LORD said, Bring out
the children of Israel from the land of Egypt,
according to their armies. 27. These are they
which spake to Pharaoh king of Egypt, to bring
out the children of Israel from Egypt: these are
that Moses and Aaron. 28. And it came to pass
on the day when the LORD spake unto Moses,
in the land of Egypt, 29. That the LORD spake
unto Moses, saying, I am the LORD:speak thou
unto Pharaoh king of Egypt all that I say unto
thee. 30. And Moses said before the LORD,
Behold, I am of uncircumcised lips, and how shall
Pharaoh hearken unto me?
-
We have here a genealogy, not an endless one, such as the
apostle condemns, (1 Tim. 1. 4.) for it ends in those two great
patriots, Moses and Aaron, and comes in here to shew that they
were Israelites, bone of their bone, and flesh of their flesh, whom
they were sent to deliver, raised up unto them of their brethren,
as Christ also should be, who was to be the Prophet and Priest, the
Redeemer and Lawgiver, of the people of Israel, and whose ge-
nealogy also, like this, was to be carefully preserved. The heads of
the houses of three of the tribes are here named, agreeing with the
accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben,
Simeon, and Levi, are thus dignitied here by themselves for this
reason; because they three were left under marks of infamy by
their dying father, Reuben for his incest, and Simeon and Levi for
their murder of the Shechemites; and therefore Moses would put
this particular honour upon them, to magnify God's mercy in
•
Before Christ 1491.
EXODUS, VI, VIL
Moses receives a fresh Commission.
their repentance and remission, as a pattern to them that should || 1.
afterward believe; the two first, rather, seem to be mentioned
only for the sake of a third, which was Levi, from whom Moses
and Aaron descended, and all the priests of the Jewish church,
Thus was the tribe of Levi distinguished betimes. Observe
ND the LORD said unto Moses, See, I have
made thee a god to Pharaoh; and Aaron
thy brother shall be thy prophet. 2. Thou shalt
speak all that I command thee: and Aaron thy
brother shall speak unto Pharaoh, that he send
the children of Israel out of his land. 3. And I
will harden Pharaoh's heart, and multiply my signs
and my wonders in the land of Egypt. 4. But
Pharaoh shall not hearken unto you, that I may
lay my hand upon Egypt, and bring forth mine
armies, and my people the children of Israel, out of
the land of Egypt by great judgments. 5. And
the Egyptians shall know that I am the LORD,
when I stretch forth mine hand upon Egypt,
and bring out the children of Israel from among
them. 6. And Moses and Aaron did, as the
LORD commanded them, so did they. 7. Aná
Moses was fourscore years old, and Aaron four-
score and three years old, when they spake unto
Pharaoh.
here,
1. That Kohath, from whom Moses and Aaron, and all the
priests, derived their pedigree, was a younger son of Levi, v. 16.
Note, The grants of God's favours do not go by seniority of age,
and priority of birth, but the divine sovereignty often prefers the
younger before the elder, so crossing hands.
2. That the ages of Levi, Kohath, and Amram, the father,
grandfather, and great-grandfather of Moses, are here recorded;
they all lived to a great age, Levi to 137, Kohath to 133, and
Amram to 137; Moses himself came much short of them, and
fixed 70 or 80 for the ordinary stretch of human life: (Ps. 90. 10.)
for, now that God's Israel was multiplied, and become a great
nation, and divine revelation was by the hand of Moses committed
to writing, and no longer trusted to tradition, the two great
reasons for the long lives of the patriarchs ceased, and therefore
from henceforward fewer years must serve men.
3. That Aaron married Elisheba, (the same name with that of
the wife of Zacharias, Elizabeth, as Miriam the same with Mary,)
daughter of Amminadab, one of the chief of the fathers of the
tribe of Judah; for the tribes of Levi and Judah often intermarried,
v. 23.
4. It must not be omitted that Moses has recorded the marriage
of his father Amram with Jochebed his own aunt; (v. 20.) and it
appears by Numb. 26.59. that it must be taken strictly for his
father's own sister, at least by the half blood: this marriage was
afterward forbidden, as incestuous, (Lev. 18.12.) which might
be looked upon as a blot upon his family, though before that
yet Moses does not conceal it, for he sought not his own praise,
but wrote with a sincere regard to truth, whether it smiled or
frowned upon him.
5. He concludes it with a particular mark of honour on the
persons he was writing of, though himself was one of them,
v. 26, 27. These are that Moses and Aaron, whom God pitched
upon to be his plenipotentiaries in this treaty. These were they
whom God spake to, (v. 26.) and who spake to Pharaoh on Israel's
behalf, v. 27. Note, Communion with God, and serviceableness
to his church, are things that, above any other, put true honour
upón men. Those are great indeed whom God converses with,
and whom he employs in his service. Such were that Moses and
Aaron; and something of this honour have all his saints, who are
made to our God kings and priests.
In the close of the chapter, he returns to his narrative, which
he had broken off somewhat abruptly, (v. 13.) and repeats,
(1.) The charge God had given him to deliver his message to
Pharaoh; (v. 29.) Speak all that I say unto thee, as a faithful
ambassador. Note, those that go on God's errand must not shun
to declare the whole counsel of God. (2.) His objection against
it, v. 30. Note, Those that have at any time spoken unadvisedly
with their lips, ought often to reflect upon it with regret, as Moses
seems to do here..
r
A
Here,
silences all his discouragements. (1.) He clothes him with great
I. God encourages Moses to go to Pharaoh, and, at last,
that is, my representative in this affair, as magistrates are called
and (v.1.) I have made thee a god to Pharaoh,
He was authorized to
It is an
of men.
speak and act in God's name and stead, and, under the divine
gods, because they are God's vicegerents.
direction, was endued with a divine power, to do that which is
above the ordinary power of nature, and invested with a divine
authority, to demand obedience from a sovereign prince, and
punish disobedience. Moses was a god, but he was only a
made god, not essentially one by nature; he was no god but by
commission. He was a god, but he was only a god to Pha-
raoh; the living and true God is God to all the world.
instance of God's condescension, and an evidence that his thoughts
towards us are thoughts of peace, that, when he treats with
men, he treats by men, whose terror shall not make us afraid.
(2.) He again nominates him an assistant, his brother Aaron,
who was not a man of uncircumcised lips, but a notable spokes-
from thee to Pharaoh, as prophets do from God to the children
man; "He shall be thy prophet," that is, "he shall speak
Thou shalt, as a god, inflict and remove the plagues,
and Aaron, as a
and Aaron, as a prophet, shall denounce them, and threaten
Pharaoh with them.' (3.) He tells him the worst of it, that
be done at last, Israel should be delivered, that God therein
Pharaoh would not hearken to him, and yet the work should
should be glorified, v. 4, 5. The Egyptians, who would not
know the Lord, should be made to know him. Note, It is, and
be v. 4, 5. The who would not
ought to be, satisfaction enough to God's messengers, that, what-
ever contradiction and opposition may be given them, thus far
they shall gain their point, that God will be glorified in the suc-
cess of their embassy, and all his chosen Israel will be saved, and
then they have no reason to say that they have laboured in vain.
See here, [1.] How God glorifies himself: he makes people
know that he is Jehovah: Israel is made to know it by the per-
In this chapte. I. The dispute between God and Moses finishes, and Moses
applies himself to the execution of his commission, in obedience to God's formance of his promises to them, (ch. 6. 3.) and the Egyptians
command, v. 1..7. II. The dispute between Moses and Pharaoh begins, and are made to know it by the pouring out of his wrath upon them;
a famous trial of skill it was; Moses, in God's name, demands Israel's release; thus God's name is exalted both in them that are saved and in
Pharaoh denies it. The contest is between the power of the great God, and them that perish. [2.] What method he takes to do this;
the power of a proud prince; and it will be found, in the issue, that, when God he humbles the proud, and exalts the poor, Luke, 1. 51, 52.
judgeth, he will overcome. 1. Moses confirms the demand he had made to
Pharaoh, by a miracle, turning his rod into a serpent; but Pharaoh hardens If God stretch out his hand to sinners in vain, he will at last
his heart against this conviction, v. E..13. 2. He chastises his disobedience stretch out his hand upon them; and who can bear the weight
||
by a plague, the first of the ten, turning the waters inio blood; but Pharaoh || of it?
hardens his heart against this correction, v. 14..25,
CHAP. VII.
II. Moses and Aaron apply themselves to their work withou
VOL. I.
3 F & 3G
Before Christ 1491.
EXODUS, VII.
The Magicians of Egypt.
further objection; They did as the Lord commanded them, v. 6. || slur on their predecessors, these magicians withstood Moses,
Their obedience, all things considered, was well worthy to be cele- as it is explained, 2 Tim. 3. 8. Their rods became serpents, real
brated, as it is by the psalmist; (Ps. 105. 28.) They rebelled not serpents; some think, by the power of God, beyond their inten-
against his word, namely, Moses and Aaron, whom he mentions, tion or expectation, for the hardening of Pharoah's heart. Others
v. 26. Thus Jonah, though, at first, he was very averse, at length think by the power of evil angels, artfully substituting serpents in
went to Nineveh. Notice is taken of the age of Moses and Aaron, the room of the rods; God permitting the delusion to be wrought,
when they undertook this glorious service. Aaron, the elder (and for wise and holy ends, that they might believe a lie who re-
yet in the inferior office) was eighty-three, Moses was eighty; ceived not the truth, and herein the Lord was righteous. Yet
both of them men of great gravity and experience, whose age was this might have helped to frighten Pharaoh into a compliance with
venerable, and whose years might teach wisdom, v.7. Joseph, the demands of Moses, that he might be freed from these
who was to be only a servant to Pharaoh, was preferred at thirty dreadful, unaccountable phenomena, with which he saw him-
years old: but Moses, who was to be a god to Pharaoh, was not self on all sides surrounded. But to the seed of the serpent these
so dignified until he was eighty years old. It was fit that he should serpents were no amazement. Note, God suffers the lying spirit
long wait for such an honour, and be long in preparing for such a to do strange things, that the faith of some may be tried and
service.
manifested, (Deut. 13. 3. 1 Cor. 11. 19.) that the infidelity of
others may be confirmed, and that he who is filthy may be filthy
still, 2 Cor. 4.4.
serpent, which Aaron's rod was turned into, swallowed up the
4. Yet, in this contest, Moses plainly gains the victory; the
others, which was sufficient to have convinced Pharaoh on which
side the right lay. Note, Great is the truth, and will prevail.
petition and contradiction, and will reign alone, Dan. 2. 44. But
The cause of God will undoubtedly triumph at last over all com-
Pharaoh was not wrought upon by this; the magicians having pro-
duced serpents, he had this to say, that the case between them and
Moses was disputable; and the very appearance of an opposition
to truth, and the least head made against it, serve those, for a
justification of their infidelity, who are prejudiced against the
light and love of it.
8. And the LORD spake unto Moses and unto
Aaron, saying, 9. When Pharaoh shall speak unto
you, saying, Shew a miracle for you: then thou
shalt say unto Aaron, Take thy rod, and cast it
before Pharaoh, and it shall become a serpent.
10. And Moses and Aaron went in unto Pharaoh,
and they did so as the LORD had commanded:
and Aaron cast down his rod before Pharaoh,
and before his servants, and it became a serpent.
11. Then Pharaoh, also called the wise men and
the sorcerers: now the magicians of Egypt, they
also did in like manner with their enchantments.
12. For they cast down every man his rod, and
they became serpents: but Aaron's rod swallowed
up their rods. 13. And he hardened Pharaoh's
heart, that he hearkened not unto them; as the
LORD had said.
1. It is taken for granted, that Pharaoh would challenge these
demandants to work a miracle, that, by a performance evidently
above the power of nature, they might prove their commission
from the God of nature. Pharaoh will say, Shew a miracle; not
with any desire to be convinced, but with the hope that none will
be wrought, and then he would have some colour for his infi-
delity.
14. And the LORD said unto Moses, Pha-
raoh's heart is hardened, he refuseth to let the
people go. 15. Get thee unto Pharaoh in the
morning; lo, he goeth out unto the water; and
thou shalt stand by the river's brink against
he come; and the rod which was turned to a
serpent shalt thou take in thine hand. 16. And
thou shalt say unto him, The LORD God of the
Hebrews bath sent me unto thee, saying, Let my
people go, that they may serve me in the wilder
ness: and, behold, hitherto thou would est not hear.
17. Thus saith the LORD, In this thou shalt know
that I am the LORD: behold, I will smite with
the rod that is in mine hand upon the waters
which are in the river, and they shall be turned
to blood. 18. And the fish that is in the river
shall die, and the river shall stink; and the Egyp-
tians shall loathe to drink of the water of the
river. 19. And the LORD spake unto Moses,
Say unto Aaron, Take thy rod, and stretch out
thine hand upon the waters of Egypt, upon their
2. Orders are therefore given to turn the rod into a serpent,
according to the instructions, ch. 4.3. The same rod that was to
give the signal of the other miracles is now itself the subject of a
miracle, to put a reputation upon it. Aaron cast his rod to the
ground, and instantly it became a serpent, v. 10. This was pro-
per, not only to affect Pharaoh with wonder, but to strike a terror
upon him; serpents are hurtful, dreadful animals; the very sight
of one, thus miraculously produced, might have softened his heart
into a fear of that God by whose power it was produced. This
first miracle, though it was not a plague, yet amounted to the streams, upon their rivers, and upon their ponds,
threatening of a plague. If it made not Pharaoh feel, it made and upon all their pools of water, that they may
him fear; and this is God's method of dealing with sinners-he become blood; and that there may be blood
comes upon them gradually.
throughout all the land of Egypt, both in vessels
of wood, and in vessels of stone. 20. And Moses
and Aaron did so, as the LORD commanded; and
he lifted up the rod, and smote the waters that
ruere in the river, in the sight of Pharaoh, and in
the sight of his servants; and all the waters that
21. And
were in the river were turned to blood.
the fish that was in the river died; and the river
3. This miracle, though too plain to be denied, is enervated,
and the conviction of it taken off, by the magicians' imitation of
it, v. 11, 12. Moses had been originally instructed in the learn-
ing of the Egyptians, and was suspected to have improved him-
self in the magical arts, in his long retirement; the magicians are
therefore sent for, to vie with him. And some think those of
that profession had a particular spite against the Hebrews, ever
since Joseph put them all to shame, by interpreting a dream
which they could make nothing of, in remembrance of which
The first time that Moses made his application to Pharaoh, he
produced his instructions only; now he is directed to produce his
credentials, and does accordingly.
-
*4·
Before Christ 1491.
The Plagues of Egypt.
EXODUS, VII.
•
stank, and the Egyptians could not drink of the Pharaoh's heart is hardened, (v. 14.) therefore go try what this
water of the river; and there was blood through-into Pharaoh's presence-chamber, or the room of state, where he
will do to soften v. 15. Moses perhaps not be admitted
out all the land of Egypt. 22. And the magi- used to give audience to ambassadors; and therefore he is directed
cians of Egypt did so with their enchantments: to meet him by the river's brink, whither God foresaw he
and Pharaoh's heart was hardened, neither did would come in the morning, either for the pleasure of a morning's
he hearken unto them; as the LORD had said. walk, or to pay his morning devotions to the river; (for thus
all people will walk, every one in the name of his god, they
23. And Pharaoh turned and went into his house, will not fail to worship, their god every morning;) there Moses
neither did he set his heart to this also. 24. And must be ready to give him a new summons to surrender, and, in
all the Egyptians digged round about the river case of a refusal, to tell him of the judgment that was coming
for water to drink; for they could not drink of upon that very river, on the banks of which they were now stand-
the water of the river. 25. And seven days were Notice is thus given him of it beforehand, that they might
have no colour to say it was a chance, or to attribute it to any
fulfilled, after that the LORD had smitten the other cause, but that it might appear to be done by the power of
river.
the God of the Hebrews, and as a punishment upon him for his
obstinacy. Moses is expressly ordered to take the rod with him,
that Pharaoh might be alarmed at the sight of that rod which had
so lately triumphed over the rods of the magicians. Now learn
hence, 1. That the judgments of God are known to himself
beforehand. He knows what he will do in wrath as well as
mercy. Every consumption is a consumption determined, Isa.
10. 23.
10. 23. 2. That men cannot escape the alarms of God's wrath,
because they cannot go out of the hearing of their own consciences:
he that made their hearts can make his sword to approach
them. 3. That God warns, before he wounds; for he is long-
suffering, not willing that any should perish, but that all should
come to repentance.
An
Here is the first of the ten plagues, the turning of the water
into blood, which was, 1. A dreadful plague, and very grievous;
the very sight of such vast rolling streams of blood, pure blood,
no doubt florid and high coloured, could not but strike a horror
upon people; much more afflictive were the consequences of
it. Nothing more common than water; so wisely has Providence ||
so wisely has Providence
ordered it, and so kindly, that that which is so needful and
serviceable to the comfort of human life should be cheap, and
almost every where to be had: but now the Egyptians must either
drink blood, or die for thirst. Fish was much of their food, (Numb.
11. 5.) but the changing of the waters was the death of the fish, it
was a pestilence in that element; (v. 21.) The fish died. In the
general deluge, they escaped, because, perhaps, they had not then
contributed so much to the luxury of man as they have since; but,
in this particular judgment, they perished; (Ps. 105. 29.) He slew
their fish; and when another destruction of Egypt, long afterward,
is threatened, the disappointment of those that make sluices and
ponds for fish is particularly noticed, Isa. 19. 10. Egypt was a
pleasant land, but the noisome stench of dead fish and blood,
which, by degrees, would grow putrid, now rendered it very
unpleasant. 2. It was a righteous plague, and justly inflicted
upon the Egyptians. For, (1.) Nilus, the river of Egypt, was their
idol; they and their land derived so much benefit from it, that
they served and worshipped it more than the Creator. The true
Fountain of Nile being unknown to them, they paid all their
devotions to its streams: here, therefore, God punished them, and
turned that into blood which they had turned into a god. Note,
That creature which we idolize God justly removes from us, or
imbitters to us. He makes that a scourge to us which we make
a competitor with him. (2.) They had stained the river with the
blood of the Hebrews' children, and now God made that river all
bloody; thus he gave them blood to drink, for they were worthy,
Rev. 16. 6. Note, Never any thirsted after blood, but, sooner
or later, they had enough of it. 3. It was a significant plague;
Egypt had a great dependence upon their river, (Zech. 14. 18.) so
that, in smiting the river, they were warned of the destruction of
all the productions of their country, tili it came, at last, to their
first-born, and this red river proved a direful omen of the ruin of
Pharaoh and all his forces in the Red sea. This plague of Egypt
is alluded to in the prediction of the ruin of the enemies of the
New-Testament church, Rev. 16. 3, 4. But there, the sea, as well
as the rivers and fountains of water, is turned into blood; for
spiritual judgments reach further, and strike deeper, than temporal
judgments do. And, lastly, let me observe in general, concerning
this plague,, that one of the first miracles Moses wrought, was,
turning water into blood, but that one of the first miracles our
Lord Jesus wrought, was, turning water into wine; for the law
was given by Moses, and it was a dispensation of death and terror;
but grace and truth, which, like wine, makes glad the heart, came
by Jesus Christ.
II. Aaron (who carried the mace) is directed to summon the
It was
plague, by smiting the river with his rod, v. 19, 20.
done in the sight of Pharaoh and his attendants, for God's true
miracles were not performed, as Satan's lying wonders were,
truth seeks no corners.
by them that peeped and muttered
amazing change was immediately wrought; all the waters, not
only in the river, but in all their ponds, were turned into blood.
1. See here the almighty power of God. Every creature is that
to us which he makes it to be, water or blood. See the
mutability of all things under the sun, and what changes we
may meet with in them. That which is water to-day may be
blood to-morrow; what is always vain may soon become
vexatious.
The true vexatious. A river, at the best, is transient; but divine justice
can quickly make it malignant. 3. See what mischievous work
sin makes. If the things that have been our comforts prove our
crosses, we must thank ourselves: it is sin that turns our waters
into blood.
Now,
III. Pharaoh endeavours to confront the miracle, because he
resolves not to humble himself under the plague. He sends for
the magicians, and, by God's permission, they ape the miracle
with their enchantments, (v. 22.) and this served Pharaoh for
an excuse not to set his heart to this also; (v. 23.) a pitiful excuse
it was.
||
Could they have turned the river of blood into water
again, it had been a miracle indeed, then they had proved their
power, and Pharaoh had been obliged to them as his benefactors.
But for them, when there was such scarcity of water, to turn more
of it into blood, only to shew their art, plainly intimates that
the design of the devil is only to delude his devotees and amuse
them; not to do them any real kindness, but to keep them from
doing real kindness to themselves by repenting, and returning to
their God.
IV. The Egyptians, in the mean time, are seeking for relief
against the plague, digging round about the river for water to
drink, v. 24. Probably, they found some with much ado, God
remembering mercy in the midst of wrath, for he is full of com-
passion, and would not let the subjects smart too much for the
obstinacy of their prince.
V. The plague continued seven days, v.25. In all that time,
Pharaoh's proud heart would not let him so much as desire Moses
to intercede for the removal of it. Thus the hypocrites in heart
1. Moses is directed to give Pharaoh warning of this plague.heap up wrath, they cry not when he binds them; (Job, 36, 13.)
Before Christ 1491.
The Plagues of Egypt.
EXODUS, VIII.
and then no wonder that his anger is not turned away, but his heaps: and the land stank.
hand is stretched out still.
V
15. But when Pha-
raoh saw that there was respite, he hardened his
heart, and hearkened not unto them; as the LORD
had said.
CHAP. VIII.
Three more of the plagues of Egypt are related in this chapter, I. That of the
frogs, which is, 1. Threatened, v. 1..4. 2. Inflicted, v. 5, 6. 3. Mimicked
by the magicians, v.7. 4. Removed at the humble request of Pharaoh,
Pharaoh is here threatened first, and then plagued, with frogs,
(v. 8..14.) who yet hardens his heart, and, notwithstanding his promise while as afterward, in this chapter, with lice and flies, little despi-
the plague was upon him, (v.8.) refuses to let Israel go, v. 15. II. The cable inconsiderable animals, and yet their vast numbers made sore
plague of lice, v. 16, 17. By which, 1. The magicians were baffled; plagues to the Egyptians. God could have plagued them with
(v. 18, 19.) and yet, 2. Pharaoh was hardened, v. 19. III. That of flies.
1. Pharaoh is warned of it before, (x. 20, 21.) and told that the land of Goshen lions, or bears, or wolves, or with vultures, or other birds of prey,
should be exempt from this plague, v. 22, 23. 2. The plague is brought, v. 24.but he chose to do it by these contemptible instruments; 1. That
3. Pharaoh treats with Moses about the release of Israel, and humbles himself, he might magnify his own power; he is Lord of the hosts
v. 25..29. 4. The plague is, thereupon, removed, (v. 31.) and Pharaoh's heart of the whole creation, has them all at his beck, and makes what-
hardened, v. 32.
use he pleases of them. Some have thought the power of God
elephant; so is his providence in serving his own purposes by the
is shewed as much in the making of an ant, as in the making of an
least creatures as effectually as by the strongest, that the excellency
of the power, in judgment as well as mercy, may be of God,
and not of the creature. See what reason we have to stand in
parts of the creation against us.
awe of this God, who, when he pleases, can arm the smallest
If God be our enemy, all
the creatures are at war with us. 2. That he might humble
Pharaoh's pride, and chastise his insolence. What a morti-
fication must it needs be to this haughty monarch, to see
despicable means! Every child is, ordinarily, able to deal with
himself brought to his knees, and forced to submit, by such
those invaders, and can triumph over them; yet now so nume-
rous are their troops, and so vigorous their assaults, that
Pharaoh, with all his chariots and horsemen, could make no
offer contempt to him and his sovereignty, and makes those who
head against them. Thus he poureth contempt upon princes that
will not own him above them, to know, that, when he pleases, he
can make the meanest creature to insult them and trample upon
:
them.
1. ND the LORD spake unto Moses, Go unto
A
Pharaoh, and say unto him, Thus saith
the LORD, Let my people go, that they may serve
2. And if thou refuse to let them
go,
me.
As to the plague of frogs, we may observe,
I. How it was threatened. Moses, no doubt, attended the
behold, I will smite all thy borders with frogs:
3. And the river shall bring forth frogs abundantly,
which shall go up and come into thine house,
and into thy bed-chamber, and upon thy bed, and
into the house of thy servants, and upon thy
people, and into thine ovens, and into thy knead-
ing-troughs 4. And the frogs shall come up
both on thee, and upon thy people, and upon all
thy servants. 5. And the LORD spake unto
Moses, Say unto Aaron, stretch forth thine hand
with thy rod over the streams, over the rivers,
and over the ponds, and cause frogs to come
up upon the land of Egypt. 6. And Aaron
stretched out his hand over the waters of Egypt; Divine Majesty daily for fresh instructions, and (perhaps while
and the frogs came up, and covered the land of the river was yet blood) he is here directed to give notice to
Egypt. 7. And the magicians did so with their Pharaoh of another judgment coming upon him, in case he continue
enchantments, and brought up frogs upon the obstinate: If thou refuse to let them go, it is at thy peril, v. 1, 2.
Note, God does not punish men for sin, unless they persist in it.
land of Egypt. 8. Then Pharaoh called for If he turn not, he will whet his sword; (Ps. 7. 12.) which implies
Moses and Aaron, and said, Entreat the LORD, favour, if he turn. So here, If thou refuse, I will smite thy
that he may take away the frogs from me, and borders; intimating, that, if Pharaoh complied, the controversy
from my people; and I will let the people go, of refusal, was formidably extensive; frogs were to make such
should immediately be dropped. The plague threatened in case
that they may do sacrifice unto the LORD. an inroad upon them, as should make them uneasy in their
9. And Moses said unto Pharaoh, Glory over me: houses, in their beds, and at their tables; they should neither
when shall I entreat for thee, and for thy ser- eat, nor drink, nor sleep in quietness, but, wherever they were,
vants, and for thy people, to destroy the frogs should be infested by them, v. 3, 4. Note, 1. God's curse upon
a man will pursue him wherever he goes, and lie heavy upon
from thee and thy houses, that they may re- him, whatever he does. See Deut. 28. 16, &c. 2. There is
main in the river only? 10. And he said, To-no avoiding divine judgments, when they invade with com-
morrow And he said, Be it according to thy
word that thou mayest know that there is none
like unto the LORD our God. 11. And the frogs
shall depart from thee, and from thy houses, and
from thy servants, and from thy people; they shall
remain in the river only. 12. And Moses and
Aaron went out from Pharaoh: and Moses cried
unto the LORD because of the frogs which he had
brought against Pharaoh. 13. And the LORD did
according to the word of Moses; and the frogs died
out of the houses, out of the villages, and out of the
fields. 14. And they gathered them together upon
mission.
II. How it was inflicted. Pharaoh not regarding the alarm,
no being at all inclined to yield to the summons, Aaron is ordered
to draw out the forces, and with his outstretched arm and rod
to give the signal of battle. Dictum, factum-no sooner said than
done; the host is mustered, and, under the conduct and command
of an invisible power, shoals of frogs invade the land, and the
Egyptians, with all their art, and all their might, cannot check
their progress, or so much as give them a diversion. Compare
this with that prophecy of an army of locusts and caterpillars,
Joel, 2. 2. &c. and see Isa. 34. 16, 17. Frogs came up, at the
divine call, and covered the land. Note, God has many ways of
disquieting those that live at ease.
III. How the magicians were permitted to imitate it, c. 7.
They also brought up frogs, but could not remove those that
Before Christ 1491.
The Plagues of Egypt.
EXODUS, VIIL
4
God sent. The unclean spirits which came out of the mouth of|| baffled forces of an obstinate infidelity. See Eccl. 8. 11. Pz. 78,
the dragon, are said to be like frogs, which go forth to the kings 34, &c.
of the earth, to deceive them, (Rev. 16. 13.) which passage,
probably, alludes to these frogs,' for it follows the account of the
turning of the waters into blood. The dragon, like the magicians,
ntended by them to deceive; but God intended by them to
destroy those that would be deceived.
IV. How Pharaoh relented under this plague; it was the first
time he did so, v. 8. He begs of Moses to intercede for the
removal of the frogs, and promises fair that he will let the people
go. He that, a while ago, had spoken with the utmost disdain,
both of God and Moses, now is glad to be beholden to the mercy
of God, and the prayers of Moses. Note, Those that bid defiance
to God and prayer, in a day of extremity, first or last, will
be made to see their need of both, and will cry, Lord, Lord,
Matth. 7. 22. Those that had bantered prayer have been brought
to beg it; and the rich man, that had scorned Lazarus, courted
him for a drop of water.
V. How Moses fixes the time with Pharaoh, and then prevails
with God, by prayer, for the removal of the frogs. Moses, to
shew that his performances had no dependence upon the conjunc-
tions or oppositions of the planets, or the luckiness of any one
hour more than another, bids Pharaoh name his time. Nullum
occurrit tempus regi-No time fixed on by the king shall be
objected to, v.9. Have thou this honour over me, tell me against
Have thou this honour over me, tell me against
when I shall entreat for thee. This was designed for Pharaoh's
conviction, that, if his eyes were not opened by the plague, they
might by the removal of it. So various are the methods God
takes to bring men to repentance.
Pharaoh sets the time for to-morrow, v. 10. And why not
immediately? Was he so fond of his guests, that he would have
them stay another night with him? No; but, probably, he hoped
that these would go away themselves, and then he should get clear
of the plague, without being obliged either to God or Moses.
However, Moses joins issue with him upon it; "Be it according
to thy word; it shall be done just when thou wouldest have it
done, that thou mayest know, that, whatever the magicians pre-
tend to, there is none like unto the Lord our God." None has
such a command as he has over all the creatures, nor is any one
so ready to forgive those that humble themselves before him.
Note The great design, both of judgments and mercies, is, to
convince us that there is none like the Lord our God; none so
wise, so mighty, so good; no enemy so formidable; no friend so
desirable, so valuable.
+
I
Moses, hereupon, applies himself to God, prays earnestly to
him, to remand the frogs, v. 12. Note, We must pray for our
enemies and persecutors, even the worst, as Christ did. In con-
sequence of the application of Moses, the frogs that came up one
day perished the next, or the next but one. They all died;
(v. 13.) and, that it might appear that they were real frogs, their
dead bodies were left to be raked together in heaps, so that the
smell of them became offensive, v. 14. Note, The Great Sovereign
of the world makes what use he pleases of the lives and deaths of
his creatures; and he that gives a being, to serve one purpose,
may, without wrong to his justice, call for it again immediately,
to serve another purpose.
VI. What was the issue of this plague, v. 15. When Pharaoh
saw there was a respite, without considering either what he had
lately felt, or what he had reason to fear, he hardened his heart.
Note, 1. Till the heart is renewed by the grace of God, the
impressions made by the force of affliction do not abide; the
convictions wear off, and the promises that were extorted are
forgotten. Till the disposition of the air is changed, what thaws
in the sun will freeze again in the shade. 2. God's patience is
shamefully abused by impenitent sinners. The respite he gives
them, to lead them to repentance, they are hardened by, and,
while he graciously allows them a truce, in order to the making
of their peace, they take that
opportunity to rally again the
16. And the LORD said unto Moses, Say unto
Aaron, Stretch out thy rod, and smite the dust of
the land, that it may become lice throughout all
the land of Egypt. 17. And they did so; for Aaron
stretched out his hand with his rod, and smote the
dust of the earth, and it became lice in man, and in
beast; all the dust of the land became lice through-
out all the land of Egypt.
out all the land of Egypt. 18. And the magicians
did so with their enchantments to bring forth lice,
but they could not: so there were lice upon man,
and upon beast.
Pharaoh, This is the finger of God and Pharaoh's
19. Then the magicians said unto
heart was hardened, and he hearkened not unto
them; as the LORD had said.
Here is a short account of the plague of lice. It does not
appear that any warning was given of it before. Pharaoh's abuse
of the respite granted to him might have been a sufficient warning
tion harden us, and so deprive us of the benefit of it, we may
to him to expect another plague: for, if the removal of an afflic-
tion harden us, and so deprive us of the benefit of it, we may
conclude it goes away with a purpose to return, or to make room
for a worse.
Egyptians, v. 16, 17. The frogs were produced out of the waters,
Observe, I. How this plague of lice was inflicted on the
but these lice out of the dust of the earth; for out of any part of
the creation God can fetch a scourge, with which to correct those
that rebel against him. He has many arrows in his quiver.
Even the dust of the earth obeys him. "Fear not, then, thou
worm Jacob, for God can use thee as a threshing instrument, if
he pleases," Isa. 41. 14, 15. These lice, no doubt, were extremely
vexatious, as well as scandalous, to the Egyptians. Though they
had respite, they had respite but a while, Rev. 11. 14. The second
woe was past, but, behold, the third woe came very quickly.
II. How the magicians were baffled by it, v. 18. They at-
tempted to imitate it, but they could not; when they failed in
that, it should seem they attempted to remove it; for it follows,
So there were lice upon man and beast, in spite of them. This
forced them to confess themselves overpowered; This is the
finger of God, v. 19. that is, "This check and restraint put upon
us must needs be from a divine power." Note, (1.) God has the
devil in a chain, and limits him, both as a deceiver and a de-
stroyer; hitherto he shall come, but no further. The devil's agents,
when God permitted them, could do great things; but when he
laid an embargo upon them, though but with his finger, they
could do nothing. The magicians' inability, in this latter in-
stance, shewed whence they had their ability in the former instances,
which seemed greater, and that they had no power against Moses
but what was given them from above. (2.) Sooner or later, God
will extort, even from his enemies, an acknowledgment of his
all (as we say) knock under at last, as Julian the apostate did,
own sovereignty and over-ruling power. It is certain they must
when his dying lips confessed, Thou hast overcome me, O thou
Galilean! God will not only be too hard for all opposers, but will
force them to own it.
•
III. How Pharaoh, notwithstanding this, was made more and
more obstinate; (v. 19.) even those that had deceived him, now
said enough to undęceive him, and yet he grew more and more
obstinate. Even the miracles and the judgments were to him a
savour of death unto death. Note, Those that are not made
better by God's word and providences, are commonly made workt
by them.
Before Christ 1491.
The Plagues of Egypt.
EXODUS, VIII,
20. And the LORD said unto Moses, Rise up
early in the morning, and stand before Pharaoh;
lo, he cometh forth to the water; and say unto
him, Thus saith the LORD, Let my people go, that
they may serve me. 21. Else, if thou wilt not let
my people go, behold, I will send swarms of flies
upon thee, and upon thy servants, and upon thy
people, and into thy houses: and the houses of
the Egyptians shall be full of swarms of flies, and
also the ground whereon they are. 22. And I will
sever in that day the land of Goshen, in which my
people dwell, that no swarms of flies shall be
there; to the end that thou mayest know that I
am the LORD in the midst of the earth. 23. And
I will put a division between my people and thy
people: to-morrow shall this sign be. 24. And
the LORD did so; and there came a grievous swarm
of flies into the house of Pharaoh, and into his
servants' houses, and into all the land of Egypt:
the land was corrupted by reason of the swarm of
flies. 25. And Pharaoh called for Moses and for
Aaron, and said, Go ye, sacrifice to your God in
the land. 26. And Moses said, It is not meet so
to do; for we shall sacrifice the abomination of
the Egyptians to the LORD our God: lo, shall we
sacrifice the abomination of the Egyptians before
their eyes, and will they not stone us? 27. We
will go three days' journey into the wilderness,
and sacrifice to the LORD our God, as he shall
command us. 28. And Pharaoh said, I will let
you go, that ye may sacrifice to the LORD your
God in the wilderness; only ye shall not go very
far away entreat for me. 29. And Moses said,
Behold, I go out from thee, and I will entreat the
LORD that the swarms of flies may depart from
Pharaoh, from his servants, and from his people,
to-morrow: but let not Pharaoh deal deceitfully
any more in not letting the people go to sacrifice
to the LORD. 30. And Moses went out from
Pharaoh, and entreated the LORD. 31. And the
LORD did according to the word of Moses; and
he removed the swarms of flies from Pharaoh,
from his servants, and from his people; there
remained not one. 32. And Pharaoh hardened
his heart at this time also, neither would he let
the people go.
**2
man.
of all him that which was in the highest degree humbling, must
Moses must stand before Pharaoh, proud as he was,
challenge him (if he refused to release his captives) to engage with
and tell him that which was in the humbling, must
an army of flies, which would obey God's orders, if Pharaoh would
not. See a like threatening, Isa. 7. 18. The Lord will hiss (or
whistle) for the fly and the bee, to come and serve his purposes.
II. How the Egyptians and the Hebrews were to be remarkably
distinction had not been so manifest and observable, in any of the
distinguished in this plague, v. 22, 23. It is probable that this
foregoing plagues, as it was to be in this. Thus, as the plague of
lice was made more convincing than any before it, by running the
magicians aground, so was this, by the distinction made between
that God is the Lord in the midst of the earth; and, by this, it
the Egyptians and the Hebrews. Pharaoh must be made to know
will be known beyond dispute. 1. Swarms of flies, which seem
to us to fly at random, shall be manifestly under the conduct of
an intelligent mind, while they are above the direction of any man.
"Hither they shall go," says Moses, "and thither they shall not
appointment, and both, compared, amount to a demonstration,
come;" and the performance is punctually according to this
that he that said it, and he that did it, was the same, even a Being
of infinite power and wisdom. 2. The servants and worshippers of
calamities of the place they live in; so that the plague which
the great Jehovah shall be preserved from sharing in the common
annoys all their neighbours shall not approach them; and this shal
be an incontestable proof that God is the Lord in the midst of the
earth. Put both these together, and it appears that the eyes of
the Lord run to and fro through the earth, and through the air
great and designed end, that he may shew himself strong on the
too, to direct that which to us seems most to serve some
behalf of those whose hearts are upright with him, 2 Chron. 16.9.
Observe how it is repeated, (v. 23.) I will put a division between
my people and thy people. Note, The Lord knows them that are
the other, that he has set them apart for himself. A day will
his, and will make it appear, perhaps in this world, certainly in
come, when ye shall return, and discern between the righteous and
the wicked, (Mal.3.18.) the sheep and the goats, (Matth. 25. 32.
Ezek. 34. 17.) though now intermixed.
III. How it was inflicted, the day after it was threatened; there
such as devoured them, Ps. 78.45. The prince of the power of
came a grievous swarm of flies, (v. 24.) flies of divers sorts, and
the air has gloried in being Beel-zebub, the god of flies; but here
it is proved, that, even in that, he is a pretender, and an usurper ;
for, even with swarms of flies, God fights against his kingdom,
and prevails.
IV. How Pharaoh, upon this attack, sounded a parley, and
entered into a treaty with Moses and Aaron, about a surrender
of his captives: but observe with what reluctance he yields.
1. He is content they should sacrifice to their God, provided
they would do it in the land of Egypt, v. 25. Note, God can
extort a toleration of his worship, even from those that are really
enemies to it. under smart of the rod, is content
they should do sacrifice, and will allow liberty of conscience to
God's Israel, even in, his own land.
Here is the story of the plague of flies, in which we are told,
But Moses will not accept his concession, he cannot do it,
v. 26. It would be be an abomination to God, should they offer
the Egyptian sacrifices, and it would be an abomination to the
Egyptians, should they offer to God their own sacrifices, as
they ought; so that they could not sacrifice in the land, without
I. How it was threatened; like that of frogs, before it was incurring the displeasure, either of their God or of their task-
inflicted. Moses is directed (v. 30.) to rise early in the morning, masters; therefore he insists upon it, (v.27.) We will go three
to meet Pharaoh when he came forth to the water, and there to days' journey into the wilderness. Note, Those that would offer
repeat his demands. Note, 1. Those that would bring great things acceptable sacrifice to God, must, (1.) Separate themselves
to pass, for God and their generation, must rise early, and redeem from the wicked and profane, for we cannot have fellowship
time, in the morning. Pharaoh was early up at his superstitious both with the Father of lights, and with the works of darkness,
devotions to the river; and shall we be for more sleep and more both with Christ and with Belial, 2 Cor. 6. 14, &c. Ps. 26.
slumber, when any service is to be done, which would pass well || 4, 6. (2.) They must retire from the distractions of the world,
in our account in the great day? 2. Those that would approve and get as far as may be from the noise of it. Israel cannot
themselves God's faithful servants, must not be afraid of the face keep the feast of the Lord, either among the brick-kilns, or
w
Before Christ 1491.
The Plagues of Egypt.
EXODUS, VIII, IX.
among the flesh-pots of Egypt; no, We will go into the wilder-|| cattle of Egypt: and there shall nothing die of all
ness, Hos. 2. 14. Cant. 7. 11. (3.) They must observe the divine that is the children's of Israel. 5. And the LORD
appointment; "We will sacrifice as God shall command us, and
not otherwise." Though they were in the utmost degree of slavery
to Pharaoh, yet, in the worship of God, they must observe his
commands, and not Pharaoh's.
appointed a set time, saying, To-morrow the LORD
shall do this thing in the land. 6. And the Lord
did that thing on the morrow, and all the cattle of
Egypt died: but of the cattle of the children of
Israel died not one. 7. And Pharaoh sent, and,
behold, there was not one of the cattle of the
Israelites dead.) And the heart of Pharaoh was
hardened, and he did not let the people go.
2. When this proposal is rejected, he consents for them to go
into the wilderness, provided they do not go very far away, not so
far but that he might fetch them back again, v. 28. It is probable
that he had heard of their design upon Canaan, and suspected,
that, if once they left Egypt, they would never come back again;
and, therefore, when he is forced to consent that they shall go,
(the swarms of flies buzzing the necessity in his ears,) yet he is
not willing that they should go out of his reach. Thus, some
sinners, who, in'a pang of conviction, part with their sins, yet are
loathe they should go very far away; for, when the fright is over,
they will return to them again. We observe here a struggle be-
tween Pharaoh's convictions and his corruptions; his convictions
said,
"Let them go;" his corruptions said, "Yet not very far
away:" but he sided with his corruptions against his convictions,
and it was his ruin.
This proposal Moses so far accepted, as that he promised the
removal of this plague upon it, v. 29. See here,
(1.) How ready God is to accept sinners' submissions. Pharaoh
does but say, Entreat for me, (though it is with regret that he
humbles so far,) and Moses promises immediately, I will entreat
the Lord for thee; that he might see what the design of the plague
was, not to bring him to ruin, but to bring him to repentance. ||
With what pleasure did God say, (1 Kings, 21. 29.) Seest thou
how Ahab humbles himself?
(2.) What need we have to be admonished that we be sincere
in our submission; But let not Pharaoh deal deceitfully any
more. Those that deal deceitfully are justly suspected, and must
be cautioned not to return again to folly, after God has once
more spoken peace. Be not deceived, God is not mocked; if we
think to put a cheat upon God, by a counterfeit repentance, and
a fraudulent surrender of ourselves to him, we shall prove, in
the end, to have put a fatal cheat upon our own souls.
Lastly, The issue of all was, that God graciously removed the
plague, (v. 30, 31.) but Pharaoh perfidiously returned to his hard-
ness, and would not let the people gc, v.32. His pride would not
let him part with such a flower of his crown as his dominion over
Israel was, nor his covetousness with such a branch of his revenue
as their labours were. Note, Reigning lusts break through the
strongest bonds, and make men impudently presumptuous and
scandalously perfidious. Let not sin therefore reign; for, if it
do, it will betray and hurry us to the grossest absurdities.
Here is,
I. Warning given of another plague, namely, The murrain of
beasts. When Pharaoh's heart was hardened, after he had seemed
to relent under the former plague, then Moses is sent to tell him
there is another coming, to try what that would do toward reviving
the impressions of the former plagues. Thus is the wrath of
God revealed from heaven, both in his word and in his works,
against all ungodliness and unrighteousness of men. 1. Moses
puts Pharaoh in a very fair way to prevent it; Let my people go
v. 1. This was still the demand, God will have Israel released;
Pharaoh opposes it, and the trial is, whose word shall stund.
See how jealous God is for his people; when the year of his
redeemed is come, he will give Egypt for their ransom; that
kingdom shall be ruined, rather than Israel shall not be delivered.
See how reasonable God's demands are; whatever he calls for,
it is but his own; They are my people, therefore let them go.
2. He describes the plague that should come, if he refused, v. 2, 3.
The hand of the Lord immediately, without the stretching out of
Aaron's hand, is upon the cattle, many of which, some of all
kinds, should die by a sort of pestilence. This was greatly to
the loss of the owners: they had made Israel poor, and now
God would make them poor. Note, The hand of God is to be
acknowledged, even in the sickness and death of cattle, or other
damage sustained in them; for a sparrow falls not to the ground
without our Father. 3. As an evidence of the special hand of
God in it, and of his particular favour to his own people, he
foretells that none of their cattle should die, though they breathed
in the same air, and drank of the same water, with the Egyptians'
cattle; (v.4.) The Lord shall sever. Note, When God's judg-
ments are abroad, though they may fall both on the righteous
and the wicked, yet God makes such a distinction, that they are
not the same to the one that they are to the other. See Isa. 27.7.
The providence of God is to be acknowledged, with thankfulness,
in the life of the cattle; for he preserveth man and beast, Ps. 36. 6.
4. To make the warning the more remarkable, the time is fixed
(v.5.) To-morrow it shall be done; we know not what any day
will bring forth, and therefore cannot say what we will do to-
morrow, but God can.
CHAP IX
In this chapter, we have an account of three more of the plagues of Egypt.
I. Murrain among the cattle, which was fatal to them, v.1..7. II. Beils
upon man and beast, v.8.12. III. Hail, with thunder and lightning. ||
1. Warning is given of this plague, v. 13..21. 2. It is inflicted to their great
terror, v. 22..26. 3. Pharaoh, in a fright, renews his treaty with Moses,
but instantly breaks his word, v.27..35.
1.THEN the LORD said unto Moses, Go in
1. THE
unto Pharaoh, and tell him, Thus saith the
LORD God of the Hebrews, Let my people go, that
they may serve me. 2. For if thou refuse to let
them go, and wilt hold them still, 3. Behold, the
hand of the LORD is upon thy cattle which is in III. The distinction put between the cattle of the Egyptians
the field, upon the horses, upon the asses, upon the and the Israelites' cattle, according to the word of God; not one
camels, upon the oxen, and upon the sheep: there of the cattle of the Israelites died, v.6,7. Does God take care
shall be a very grievous murrain. 4. And the LORD meanest of his creatures. But it is written also for our sakes,
4. And the LORD for oxen? Yes, he does; his providence extends itself to the
shall sever between the cattle of Israel and the that, trusting in God, and making him our refuge, we may not
II. The plague itself inflicted. The cattle died, v.6. Note,
The creature is made subject to vanity by the sin of man, being
liable, according to its capacity, both to serve his wickedness,
and to share in his punishment, as in the universal deluge,
Rom. 8. 20, 22. Pharaoh and the Egyptians sinned; but the
For the wickedness of the land, the beasts are consumed. The
sheep, what had they done? Yet they are plagued. See Jer. 12. 4.
Egyptians, afterward, and, some think, now, worshipped their
cattle; it was among them that the Israelites learned to make a
god of a calf: in this animal, therefore, the plague, here spoken
with God to remove from us, or imbitter to us. See Isa. 19.1.
of, meets with them. Note, What we make an idol of, it is just
•
•
Before Christ 1491.
EXODUS, IX.
The Plagues of Egypt.
they were shamed in the presence of their admirers. How weak
were their enchantments, which could not so much as secure
themselves! The devil can give no protection to those that are in
confederacy with him. (3.) Thus they were driven the field.
Their power was restrained before, (ch.8.18.) but they continued
to confront Moses, and confirm Pharaoh in his unbelief, till now,
at length, they were forced to retreat, and could not stand before
Moses; to which the apostle refers, (2 Tim. 3.9.) when he says,
that their folly was made manifest unto all men.
5. Pharaoh continued obstinate, for now the Lord hardened his
heart, v.12. Before, he had hardened his own heart, and resisted
heart's lusts, to a reprobate mind, and strong delusions, permitting
the grace of God; and, now, God justly gave him up to his own
8. And the LORD said unto Moses and unto
Aaron, Take to you handfuls of ashes of the fur-Satan to blind and harden him, and ordering every thing, from
nace, and let Moses sprinkle it toward the heaven henceforward, so as to make him more and more obstinate. Note,
in the sight of Pharaoh. 9. And it shall become If men shut their eyes against the light, it is just with God to
9. And it shall become Wilful hardness is commonly punished with judicial hardness.
small dust in all the land of Egypt, and shall be close their eyes. Let us dread this as the sorest judgment a man
a boil breaking forth with blains upon man, and can be under, on this side hell.
upon beast, throughout all the land of Egypt.
10. And they took ashes of the furnace, and stood
before Pharaoh; and Moses sprinkled it up toward
heaven; and it became a boil breaking forth with
blains upon man, and upon beast. 11. And the
magicians could not stand before Moses because
of the boils; for the boil was upon the magicians,
and upon all the Egyptians. 12. And the LORD
hardened the heart of Pharaoh, and he hearkened
not unto them; as the LORD had spoken unto
Moses.
be afraid of the pestilence that walketh in darkness, no not though
thousands fall at our side, Ps. 91.6,7. Pharaoh sent to see if
the cattle of the Israelites were infected, not to satisfy his con-
science, but only to gratify his curiosity, or with design, by way
of reprisal, to repair his own losses out of their stocks. And,
having no good design in the inquiry, the report brought him
made no impression upon him, but, on the contrary, his heart was
hardened. Note, To those that are wilfully blind, even those
methods of conviction which are ordained to life, prove a savour
of death unto death.
'Observe here, concerning the plague of boils and blains,
1. That, when they were not wrought upon by the death of
their cattle, God sent a plague that seized their own bodies, and
touched them to the quick. If lesser judgments do not do their
work, God will send greater. Let us, therefore, humble ourselves
under the mighty hand of God, and go forth to meet him in the
way of his judgments, that his anger may be turned away from
us.
2. The signal given, by which this plague was summoned, was
the sprinkling of warm ashes, from the furnace, toward heaven,
(v. 8, 10.) which was to signify the heating of the air with such an
infection, as should produce in the, bodies of the Egyptians sore
boils, which would be both noisome and painful. Immediately
upon the scattering of the ashes, a scalding dew came down out
of the air, which blistered wherever it fell. Note, Sometimes God
shews men their sin in their punishment; they had oppressed
Israel in the furnaces, and now the ashes of the furnace are made
as much a terror to them as ever their taskmasters had been to
the Israelites.
3. The plague itself was very grievous; a common eruption
would be so, especially to the nice and delicate, but these erup-
tions were inflammations, like Job's. This is afterwards called
the botch of Egypt, (Deut. 28.27.) as if it were some new disease,
>
never heard of known ever after by that name. Note,
Sores in the body are to be looked upon as the punishments of
sin, and to be hearkened to as calls to repentance.
4. The magicians themselves were struck with these boils, v.11.
(1.) Thus they were punished, both, [1.] For helping to harden
Pharaoh's heart, as Elymas, for seeking to pervert the right ways ||
of the Lord; God will severely reckon with those that strengthen
the hands of the wicked in their wickedness. As also, [2.] For
pretending to imitate the former plagues, and making themselves
and Pharaoh sport with them. They that would produce lice,
shall, against their wills, produce boils. Note, It is ill jesting
with God's judgments, and more dangerous than playing with fire.
Be ye not mockers, lest your bands be made strong. (2.) Thus
13. And the LORD said unto Moses, Rise up
early in the morning, and stand before Pharaoh,
and say unto him, Thus saith the LORD God of
the Hebrews, Let my people go, that they may
serve me. 14. For I will at this time send all
*
my plagues upon thine heart, and upon thy
know that there is none like me in all the earth.
servants, and upon thy people; that thou mayest
15. For now I will stretch out my hand, that I
may smite thee. and thy people with pestilence;
and thou shalt be cut off from the earth. 16. And
in very deed for this cause have I raised thee up,
for to shew in thee my power; and that my name.
may be declared throughout all the earth. 17. As
yet exaltest thou thyself against my people, that
thou wilt not let them go? 18. Behold, to-morrow..
about this time I will cause it to rain a very grievous
hail, such as hath not been in Egypt since the
foundation thereof even until now. 19. Send there-
fore now, and gather thy cattle, and all that thou
hast in the field; for upon every man and beast
which shall be found in the field, and shall not
be brought home, the hail shall come down upon
them, and they shall die. 20. He that feared
the word of the LORD among the servants of
Pharaoh made his servants and his cattle flee into
the houses: 21. And he that regarded not the
word of the LORD left his servants and his cattle
2
in the field.
mercy mingled with judgment
w
Here is,
I. A general declaration of the wrath of God against Pharaoh,
for his obstinacy. Though God has hardened his heart, (v. 12.)
yet Moses must repeat his applications to him; God suspends his
grace, and yet demands obedience, to punish him for requiring
bricks of the children of Israel, when he denied them straw. God
would likewise shew forth a pattern of long-suffering, and how he
waits to be gracious to a rebellious and gainsaying people. Si-
times the demand had been made in vain, yet Moses must make
it the seventh time; Let my people go, v.13.
་
A most dreadful message Moses is here ordered to delives to
Before Christ 1491.
The Plagues of Egypt.
EXODUS, 1X.
―
him, whether he will hear, or whether he will forbear. 1. He
must tell him that he is marked for ruin; that he now stands as
the butt at which God would shoot all the arrows of his wrath;
v. 14, 15.) Now I will send all my plagues. Now that no
place is found for repentance in Pharaoh, nothing can prevent
bis utter destruction, for that only would have prevented it. Now
that God begins to harden his heart, his case is desperate.
"I will send my plagues upon thy heart, not only temporal
plagues upon thy body, but spiritual plagues upon thy soul."
Note, God can send plagues upon the heart, either by making it
senseless, or by making it hopeless-and those are the worst
plagues. Pharaoh must now expect no respite, no cessation of
arms, but to be followed with plague upon plague, till he is utterly
consumed. Note, When God judges, he will overcome; none
ever hardened his heart against him, and prospered. 2. He
must tell him, that he is to remain, in history, a standing_monu-
ment of the justice and power of God's wrath; (v. 16.) "For this
cause have I raised thee up to the throne at this time, and made
thee to stand the shock of the plagues hitherto, to shew in thee
my power." Providence ordered it so, that Moses should have a
man of such a fierce and stubborn spirit as he was, to deal with;
and every thing was so managed, in this transaction, as to make it
a most signal and memorable instance of the power God has to
humble and bring down the proudest of his enemies. Every thing
concurred to signalize this, that God's name, that is, his incon-
testable sovereignty, his irresistible power, and his inflexible
justice, might be declared throughout all the earth, not only to
all places, but through all ages, while the earth remains. Note,
God sometimes raises up very bad men to honour and power,
spares them long, and suffers them to grow insufferably insolent,
that he may be so much the more glorified in their destruction at
last. See how the neighbouring nations, at that time, improved
the ruin of Pharaoh to the glory of God; (ch. 18.11.) Jethro
said upon it, Now know I that the Lord is greater than all
The apostle illustrates the doctrine of God's sove-
gods.
reignty with this instance, Rom. 9. 17. To justify God in
these resolutions, Moses is bid to ask him, (v. 17.) As yet ex-
altest thou thyself against my people? Pharaoh was a great
king, God's people were poor shepherds at the best, and now
poor slaves, and yet Pharaoh shall be ruined, if he exalt himself
against them, for it is considered as exalting himself against
God. This was not the first time he reproved kings for their
sakes, and let them know that he would not suffer his people to
be trampled upon and insulted, no, not by the most powerful of
them.
•
VOL. I.
******
3 H
answered to the prediction: and though, if they had had any reason
to question this, it would have been no great damage to them to
have kept their cattle in the house for one day, and so, supposing
it a doubtful case, to have chosen the surer side; yet they were so
power of
fool-hardy, as, in defiance to the truth of Moses, and the
God, (of both which they had already had experience enough to
their cost,) to leave their cattle in the field, Pharaoh himself, it is
probable, giving them an example of the presumption, v.21.
Note, Obstinate infidelity is deaf to the fairest warnings and the
wisest counsels, which leaves the blood of them that perish upon
their own heads.
22. And the LORD said unto Moses, Stretch
forth thine hand toward heaven, that there may
be hail in all the land of Egypt, upon man, and
upon beast, and upon every herb of the field,
throughout the land of Egypt. 23. And Moses
stretched forth his rod toward heaven: and the
LORD sent thunder and hail, and the fire ran along
upon the ground; and the LORD rained hail upon
the land of Egypt. 24. So there was hail, and fire
mingled with the hail, very grievous, such as there
was none like it in all the land of Egypt since it
became a nation. 25. And the hail smote through-
out all the land of Egypt all that was in the field,
both man and beast; and the hail smote every herb
of the field, and brake every tree of the field.
26. Only in the land of Goshen, where the children
of Israel were, was there no hail. 27. And Pharaoh
sent, and called for Moses and Aaron, and said
unto them, I have sinned this time: the LORD
is righteous, and I and my people are wicked.
28. Entreat the LORD (for it is enough) that there
be no more mighty thunderings and hail, and I will
let you go, and ye shall stay no longer. 29. And
Moses said unto him, As soon as I am gone out of
the city, I will spread abroad my hands unto the
LORD; and the thunder shall cease, neither shall
there be any more hail; that thou mayest know
how that the earth is the LORD's. 30. But as for
thee and thy servants, I know that ye will not yet
fear the LORD God. 31. And the flax and the
barley was smitten: for the barley was in the ear,
||
II. Here is a particular prediction of the plague of hail, (v. 18.)
and a gracious advice to Pharaoh and his people to send for
their servants and cattle out of the field, that they might be
sheltered from the hail, v. 19. Note, When God's justice threatens
ruin, his mercy, at the same time, shews us a way of escape
from it, so unwilling is he that any should perish. See here and the flax was bulled.* 32. But the wheat and
what care God took, not only to distinguish between Egyptians the rie were not smitten: for they were not grown
and Israelites, but between some Egyptians and others. If Pha-up. 33. And Moses went out of the city from
raoh will not yield, and so prevent the judgment itself, yet an
opportunity is given to those that had any dread of God and his Pharaoh, and spread abroad his hands unto the
word, to save themselves from sharing in the judgment. Note, LORD: and the thunders and hail ceased, and the
Those that will take warning, may take shelter; and those that rain was not poured upon the earth. 34. And
will not, may thank themselves if they fall by the overflowing when Pharaoh saw that the rain, and the hail, and
scourge, and the hail which will sweep away the refuge of lies,
Isa. 28. 17. See the different effect of this warning. 1. Some the thunders, were ceased, he sinned yet more, and
believed the things which were spoken, and they feared, and housed hardened his heart, he and his servants. 35. And
their servants and cattle, v. 20. like Noah; (Heb. 11.7.) and it the heart of Pharaoh was hardened, neither would
was their wisdom. Even among the servants of Pharaoh there he let the children of Israel go; as the LORD had
were some that trembled at God's word: and shall not the sons
of Israel dread it? But, 2. Others believed not; though, what-spoken by Moses.
ever plague Moses had hitherto foretold, the event exactly
The threatened plague of hail is here summoned by the powerful
* Rzen in a stalk,-ID.
P
S
Before Christ 1491.
EXODUS, IX, X.
The Sufferings of Egypt.
hand and rod of Moses, (v. 22, 23.) and it obeys the summons, or
rather the divine command; for fire and hail fulfil God's word,
Ps. 148.8. And here we are told,
||
with God, v. 83. But, [2.] He could not prevail with Pharaoh; he
sinned yet more, and hardened his heart, v. 34, 35.
The prayer of
Moses opened and shut heaven, like Elias's, (Jam. 5. 17, 18.) and
such is the power of God's two witnesses; (Rev. 11. 6.) yet neither
Moses nor Elias, nor those two witnesses, could subdue the hard
hearts of men. Pharaoh was frightened into a compliance by
the tremendous judgment, but, when it was over, his convictions
vanished, and his fair promises were forgotten. Note, Little
credit is to be given to confessions upon the rack. Nay, Those that'
are not bettered by judgments and mercies, are commonly made
worse.
えび
​I. What desolations it made upon the earth; the thunder and
fire from heaven (or lightning) made it both the more dreadful,
and the more destroying, v. 23, 24. Note, God makes the clouds
not only his storehouses, whence he drops fatness on his people,
but his magazines, whence, when he pleases, he can draw out a
most formidable train of artillery, with which to destroy his
enemies. He himself speaks of the treasures of hail which he
hath reserved against the day of battle and war, Job, 38. 22, 23.
Woeful havock this hail made in the land of Egypt. It killed both
men and cattle, and battered down, not only the herbs, but the
trees, v. 25. The corn that was above ground was destroyed, and
that only preserved which as yet was not come up, v. 31, 32.
Note, God has many ways of taking away the corn in the season
thereof, (Hos. 2. 9.) either by a secret blasting, or a noisy hail. In
this plague, the hot thunderbolts, as well as the hail, are said to
destroy their flocks, Ps. 78.47, 48. and see Ps. 105. 32, 33.
Perhaps David alludes to this, when, alluding to God's glorious
appearances for the discomfiture of his enemies, he speaks of the
hail-stones and coals of fire he threw among them, Ps. 18. 12, 13.
And there is a plain reference to it, on the pouring out of the
seventh vial, Rev. 16. 21. Notice is here taken, (y. 26.) of the
land of Goshen's being preserved from receiving any damage by
this plague. God has the directing of the pregnant clouds, and
causes it to rain or hail on one city, and not on another, either in
mercy or in judgment.
1.
ND the LORD said unto Moses, Go in unto
A Pharaoh: for I have hardened his heart,
II. What a consternation it put Pharaoh in; see what effect it
had upon him; 1. He humbled himself to Moses in the language of and the heart of his servants, that I might shew
a penitent, v. 27, 28. No man could have spoken better. He these my signs before him: 2And that thou mayest
owns himself on the wrong side in his contest with the God of the tell in the ears of thy son, and of thy son's son,
Hebrews; I have sinned in standing it out so long;" he owns
the equity of God's proceedings against him; The Lord is righte- what things I have wrought in Egypt, and my
ous, and must be justified when he speaks, though he speaks in signs which I have done among them; that ye
thunder and lightning; he condemns himself and his land; "I and may know how that I am the LORD. 3. And
my people are wicked, and deserve what is brought upon us:" he Moses and Aaron came in unto Pharaoh, and said
begs the prayers of Moses; "Entreat the Lord for me, that this
direful plague may be removed." And, lastly, he promises to unto him, Thus saith the LORD God of the He-
yield up his prisoners; I will let you go. What could one desire brews, How long wilt thou refuse to humble thy-
more? And yet his heart was hardened all this while. Note, self before me? let my people go, that they may
The terror of the rod often extorts penitent acknowledgments serve me. 4. Else, if thou refuse to let my people
from those who have no penitent affections; under the surprise
and smart of affliction, they start up, and say that which is adapted go, behold, to-morrow will I bring the locusts into
and important; not because they are deeply affected, but because thy coast: 5. And they shall cover the face of the
they know that they should be, and that it is meet to be said.earth, that one cannot be able to see the earth: aud
2. Moses hereupon becomes an intercessor for him with God, they shall eat the residue of that which is escaped,
Though he had all the reason in the world to think that he would
immediately repent of his repentance, and told him so, (v. 30.) which remaineth unto you from the hail, and shall
yet he promises to be his friend in the court of heaven. Note, eat every tree which groweth for you out of the
Even those whom we had little hopes of, yet we should continue field: 6. And they shall fill thy houses, and the
to pray for, and to admonish, 1Sam. 12. 23. Observe, (1.) The houses of all thy servants, and the houses of all
place Moses chose for his intercession; he went
cily, (v. 33.) not only for privacy in his communion with God, the Egyptians; which neither thy fathers, nor thy
but to shew that he durst venture abroad into the field, notwith- fathers' fathers have seen, since the day that they
standing the hail and lightning which kept Pharaoh and his were upon the earth unto this day. And he turned
servants within doors; knowing that every hail-stone had its himself, and went out from Pharaoh. 7. And Pha-
d.rection from his God, who meant him no hurt. Note Peace
with God makes men thunder-proof, for it is the voice of their raoli's servants said unto him, How long shall this
Father. (2.) The gesture; he spread abroad his hands unto the man be a snare unto us? let the men go, that
Lord an outward expression of earnest desire and humble they may serve the LORD their God: knowest thou
expectation: those that come to God for mercy, must stand ready not yet that Egypt is destroyed? 8. And Moses
o receive it. (3.) The end Moses aimed at in interceding for
him, That thou mayest know, and be convinced, that the earth is and Aaron were brought again unto Pharaoh: and
God:
the Lord's, (v. 29.) that is, that God has a sovereign dominion he said unto them, Go, serve the LORD your
over all the creatures, that they all are ruled by him, and there- but who are they that shall go? 9. And Moses
fore that thou oughtest to be so. See what various methods God said, We will go with our young and with our
uses to bring men to their proper senses. Judgments are sent, and
judgments removed, and all for the same end, to make men know old, with our sons and with our daughters, with
that the Lord reigns. (4.) The success of it. [1.] He prevailed our flocks and with our herds will we go; for we
CHAP. X.
The eighth and ninth of the plagues of Egypt, that of locusts, and that of dark-
ness, are recorded in this chapter. I. Concerning the plague of locusts,
1. God instructs Moses in the meaning of these amazing dispensations of his
providence, v. 1,2. 2. He threatens the locusts, v.3..6. 3. Pharaoh, at
the persuasion of his servants, is willing to treat again with Moses; (v. 7..9.)
but they cannot agree, v. 10, 11. 4. The locusts come, v. 12..15. 5. Pha-
rach cries Peccavi-I have offended; (v. 16, 17.) whereupon Moses prays
for the removal of the plague, and it is done; but Pharaoh's heart is still
hardened, v. 18..20. II. Concerning the plague of darkness, 1. It is in-
flicted, v. 21..23. 2. Pharaoh again treats with Moses about a surrender,
but the treaty breaks off in a heat, v. 24..29.
•
:
Shah
•
Before Christ 1491.
کیه
The Plagues of Egypt.
EXODUS, X.
Here,
must hold a feast unto the LORD, 10. And he said || Moses, in which Pharaoh consents for the Israelites to go into the
unto them, Let the LORD be with you, as I will wilderness to do sacrifice; but the matter in dispute was, who
should go, v. 8. 1. Moses insists upon it, that they should take
let you go, and your little ones: look to it, for evil their whole families, and all their effects, along with them, v. 2.
is before you. 11. Not so: go now, ye that are Note, Those that serve God, must serve him with all they have.
men, and serve the LORD; for that he did desire. Moses pleads, "We must hold a feast, therefore we must have our
families to feast with, and our flocks and herds to feast upon, to
And they were driven out from Pharaoh's presence.
the honour of God." 2. Pharaoh will by no means grant this: he
will allow the men to go, pretending that this was all they desired,
though this matter was never yet mentioned in any of the former
I. Moses is instructed; we may well suppose that he, for his treaties; but, for the little ones, he resolves to keep them as hos-
More than this, he
part, was much astonished both at Pharaoh's obstinacy and at God's tages, to oblige them to return, v. 10, 11.
severity, and could not but be compassionately concerned for the grows wroth, and swears that they shall not remove their little ones,
desolations of Egypt, and at a loss to conceive what this contest assuring them it was at their peril, if they did. Note, Satán does
would come to at last. Now here God tells him what he design-all he can, to hinder those that serve God themselves, from bringing
ed; not only Israel's release, but the magnifying of his own name, their children in to serve him. He is a sworn enemy to early
That thou mayest tell in thy writings, which shall continue to the piety, knowing how destructive it is to the interests of his king-
world's end, what I have wrought in Egypt, v. 1, 2. The tendom: whatever would put us from engaging our children to the
plagues of Egypt must be inflicted, that they may be recorded for utmost in God's service, we have reason to suspect the hand of Satan
the generations to come as undeniable proofs, 1. Of God's over-in it. 3. The treaty, hereupon, breaks off abruptly; they that
ruling power in the kingdom of nature, his dominion over all the went out from Pharaoh's presence, (v. 6.) were now driven out.
creatures, and his authority to use them either as servants to his Those will quickly hear their doom, that cannot bear to hear their
justice, or sufferers by it, according to the counsel of his will. duty. See 2 Chron. 25, 16. Quos Deus destruet, eos dementat—
2. Of God's victorious power over the kingdom of Satan, to re-
Whom God intends to destroy, he delivers up to infatuation. Never
strain the malice, and chastise the insolence, of his and his church's was man so infatuated to his own ruin as Pharaoh was.
enemies. These plagues are standing monuments of the great-
ness of God, the happiness of the church, and the sinfulness of sin;
and standing monitors to the children of men in all ages, not to
provoke the Lord to jealousy, nor to strive with their Maker The
benefit of these instructions to the world sufficiently balances the
expense
II. Pharaoh is reproved; (v. 3.) Thus saith the Lord God of
the poor, despised, persecuted Hebrews, How long wilt thou re-
fuse to humble thyself before me? Note, It is justly expected from
the greatest of men, that they humble themselves before the great
God, and it is at their peril if they refuse to do it. This has more
than once been God's quarrel with princes; Belshazzar did not
humble his heart, Dan. 5. 22. Zedekiah humbled not himself be-
fore Jeremiah, 2 Chron. 36. 12. Those that will not humble
themselves, God will humble. Pharaoh had sometimes pretended
to humble himself, but no account was made of it, because he was
neither sincere nor constant in it.
:
III. The plague of locusts is threatened, v. 4.. 6. The hail had
broken down the fruits of the earth, but these locusts should come
and devour them and not only so, but they should fill their
houses, whereas the former inroads of these insects had been con-
fined to their lands. This should be much worse than all the cala-
mities of that kind which had ever been known. Moses, when
he had delivered his message, not expecting any better answer than
he had formerly, turned himself and went out from Pharaoh, v. 6.
Thus Christ appointed his disciples to depart from those who
would not receive them, and to shake off the dust of their feet for
a testimony against them; and ruin is not far off from those who
are thus justly abandoned by the Lord's messengers, 1 Sam. 15.
27, &c.
IV. Pharaoh's attendants, his ministers of state, or privy-coun-
sellors, interpose, to persuade him to come to some terms with
Moses, v. 7. They, as in duty bound, represent to him the de-
plorable condition of the kingdom, (Egypt is destroyed,) and advise
him by all means to release his prisoners; (Let the men go;) for
Moses, they found, would be a snare to them till it was done, and
it were better to consent at first than to be compelled at last; the
Israelites were become a burdensome stone to the Egyptians, and
now, at length, the princes of Egypt were willing to be rid of them,
Zech. 12. 3. Note, It is a thing to be regretted, (and prevented,
if possible,) that a whole nation should be ruined for the pride and
obstinacy of its princes, Salus populi suprema lex-To consult the
welfare of the people is the first of laws.
V. A new treaty is, hereupon, set on foot between Pharaoh and
12. And the LORD said unto Moses, Stretch out
thine hand over the land of Egypt for the locusts,
that they may come up upon the land of Egypt,
and eat every herb of the land, even all that the
hail hath left. 13. And Moses stretched forth his
rod over the land of Egypt, and the LORD brought
an east wind upon the land, all that day, and all
that night: and when it was morning, the east
wind brought the locusts. 14. And the locusts
went up over all the land of Egypt, and rested in
all the coasts of Egypt: very grievous were they;
before them there were no such locusts as they,
neither after them shall be such. 15. For they co-
vered the face of the whole earth, so that the
land was darkened, and they did eat every herb of
the land, and all the fruit of the trees which the
hail had left: and there remained not any green
thing in the trees, or in the herbs of the field
16. Then Pha-
through all the land of Egypt.
raoh called for Moses and Aaron, in haste; and
he said, I have sinned against the LORD your
God, and against you. 17. Now therefore for-
give, I pray thee, my sin only this once, and en-
treat the LORD your God, that he may take away
from me this death only. 18. And he went out
from Pharaoh and entreated the LORD. 19. And
the LORD turned a mighty strong west wind, which
took away the locusts, and cast them into the Red-
sea; there remained not one locust in all the coasts
of Egypt. 20. But the LORD hardened Pharaoh's
heart, so that he would not least the children of
Israel
go.
·
-
Here is,
I. The locust's invasion of the land; God's great army, Joel
7
Before Christ 1491.
The Plagues of Egypt.
EXODUS, X.

2. 11. God bids Moses stretch out his hand, (v. 12.) to beckon | directeth it under the whole heaven. 2. It was as great a proof o
them, as it were, for they came at a call, and he stretched forth the authority of Moses, and as firm a ratification of his commission
his rod, v. 13. Compare ch. 9. 22, 23. Moses ascribes it to the and his interest in that God who both makes peace and creates evil,
stretching out, not of his own hand, but of the rod of God, the in-Isa. 45. 7. Nay, hereby he not only commanded the respect, but
stituted sign of God's presence with him. The locusts obey the recommended himself to the good affectious, of the Egyptians,
summons, and fly upon the wings of the wind, the east wind, and || inasmuch as, while the judgment came, in obedience to his sum-
caterpillars, without number, as we are told, Ps. 105. 34, 35. A mons, the removal of it was in answer to his prayers; he never de-
formidable army of horse and foot might more easily have been re-sired the woeful day, though he threatened it; his commission in-
sisted than this host of insects; who then is able to stand before deed ran against Egypt, but his intercession was for it, which was
the great God?
a good reason why they should love him, though they feared him.
3. It was also as strong an argument for their repentance, as the
judgment itself; for by this it appeared that God is ready to for-
dis-give, and swift to show mercy. If he turn away a particular
judgment, as he did often from Pharaoh, or defer it, as in Ahab's
humiliation; what will he do, if we be sincere, and how welcome
case, upon the profession of repentance, and the outward tokens of
will true penitents be to him! O that this goodness of God might
lead us to repentance!
II. The desolations they made in it; (v. 15.) They covered the
face of the earth, and ate up the fruit of it. The earth God has
given to the children of men; yet, when God pleases, he can
turb their possession, and send locusts and caterpillars to force them
out. Herbs grow for the service of man; yet, when God pleases,
those contemptible insects shall not only be fellow-commoners with
him, but shall plunder him, and eat the bread out of his mouth.
Let our labour be, not for the habitation and meat which thus lie
exposed, but for those which endure to eternal life, which cannot
be thus invaded, nor thus corrupted.
III. Pharaoh's submission, hereupon, v. 16, 17. He had
driven Moses and Aaron from him, (v. 11.) telling them (it is
likely) he would have no more to do with them. But now he
calls for them again in all haste, and makes court to them with as
much respect as before he had dismissed them with disdain.
Note, The day will come, when those who set at nought their
counsellors, and despise all their reproofs, will be glad to make an
interest in them, and engage their intercessions for them. The
foolish virgins court the wise to give them of their oil; and see
the people go, (v. 20.) through the righteous hand of God
V. Pharaoh's return to his impious resolution again not to let
upon him, hardening his heart, and confirming him in his obsti-
nacy. Note, Those that have often baffled their convictions,
and stood it out against them, forfeit the benefit of them, and
are justly given up to those lusts of their own hearts, which
(how strong soever their convictions) prove too strong for
them.
Ps. 141. 6.
1. Pharaoh confesses his fault: I have sinned against the Lord
your God, and against you. He now sees his own folly in the
slights and affronts he had put on God and his ambassadors, and
seems, at least, to repent of it. When God convinces men of sin,
and humbles them for it, their contempt of God's ministers, and
the word of the Lord in their mouths, will certainly come into
the account, and lie heavy upon their consciences. Some think
that when Pharaoh said, "The LORD your God," he did, in effect,
say, "The LORD shall not be my God." Many treat with God
as a potent Enemy, whom they are willing not to be at war with,
but care not for treating with him as their rightful Prince, whom
they are willing with loyal affection to submit to. True penitents
lament sin as committed against God, even their own God, to
*
25.
21. And the LORD said unto Moses, Stretch
out thine hand toward heaven, that there may be
darkness over the land of Egypt, even darkness
which may be felt. 22. And Moses stretched forth.
his hand toward heaven and there was a thick
darkness in all the land of Egypt three days.
23. They saw not one another, neither rose any
from his place for three days but all the children
of Israel had light in their dwellings.) 24. And
Pharaoh called unto Moses, and said, Go ye, serve
the LORD; only let your flocks and your herds be
stayed let your little ones also
little ones also go with you.
And Moses said, Thou must give us also sacrifices
and burnt-offerings, that we may sacrifice unto the
2. He begs pardon, not of God, as penitents ought, but of LORD our God. 26. Our cattle also shall go with
Moses, which was more excusable in him, because, by a special us; there shall not a hoof be left behind: for
commission, Moses was made a god to Pharaoh, and whosesoever thereof must we take to serve the LORD our God :
sins he remitted, they were forgiven; when he prays, Forgive this
once, he in effect promises not to offend in like manner any more, and we know not with what we must serve th
yet seems loath to express that promise, nor does he say any thing LORD, until we come thither. 27. But the LOR
particularly of letting the people go. Note, Counterfeit repentance hardened Pharaoh's heart, and he would not l
commonly cheats men with general promises, and is loath to cove-them go. 28. And Pharaoh said unto him, G
thee from me, take heed to thyself, see my face n
more for in that day thou seest my face, thou sha
die. 29. And Moses said, Thou hast spoken well,
will see thy face again no more.
whom they stand obliged.
nant against particular sins.
:
3. He employs Moses and Aaron to pray for him. There are
those, who, in distress, implore the help of other persons' prayers,
but have no mind to pray for themselves, showing thereby that
they have no true love to God, nor any delight in communion with
him. Pharaoh desires their prayers, that this death only might be
taken away, not this sin: he deprecates the plague of locusts,
not the plague of a hard heart, which yet was much the more
dangerous.
IV. The removal of the judgment, upon the prayer of Moses,||
v. 18, 19. This was, 1. As great an instance of the power of God ||
es the judgment itself. An east wind brought the locusts, and now
west wind carried them off. Note, Whatever point of the com-
pass the wind is in, it is fulfilling God's word, and turns about by
his counsel. The wind bloweth where it listeth, as it respects any
control of ours; not so as it respects the control of God; he
Here is,
1. The plague of darkness brought upon Egypt, and a most
dreadful plague it was, and therefore is put first of the ten, (Ps.
105. 28.) though it was one of the last; in the destruction of the
spiritual Egypt it is produced by the fifth vial, which is poured out
upon the seat of the beast, Rev. 16. 10. His kingdom was full of
darkness. Observe particularly concerning this plague,
1. That it was a total darkness: we have reason to think, not
only that the lights of heaven were clouded, but that all their fires
and candles were put out by the damps or clammy vapours
Before Christ 1491.
The Plagues of Egypt.
EXODUS, X.
which were the cause of this darkness; for it is said, (v. 23.) They || which is under a curse, and the habitation of the just, which is
saw not one another. It is threatened to the wicked, (Job, 18.5, 6.)|| blessed, Prov. 3. 33. We should believe in that difference, and
Upon Ps. 105. 28. He sent dark-
that the spark of his fire shall not shine, (even the sparks of his own govern ourselves accordingly.
kindling, as they are called, Isa. 50. 11.) and that the light shall be ness and made it dark, and they rebelled not against his word,
dark in his tabernacle. Hell is utter darkness; the light of a some ground a conjecture, that during these three days of dark-
candle shall shine no more at all in thee, Rev. 18. 23.
ness the Israelites were circumcised, in order to their celebrating
of the passover which was now approaching; and that that was
the word against which they rebelled not; for their circumcision,
when they entered Canaan, is spoken of as a second general
circumcision, Josh. 5. 2. However, during these three days of
darkness to the Egyptians, if God had so pleased, the Israelites,
by the light which they had, might have made their escape, and
without asking leave of Pharaoh; but God would bring them out
with a high hand, and not by stealth, or in haste, Isa. 52. 12.
II. Here is the impression made upon Pharaoh by this plague,
much like that of the foregoing plagues.
1. It awakened him so far, that he renewed the treaty with
Moses and Aaron, and now, at length, consented that they should
take their little ones with them, only he would have their cattle
left in pawn, v. 24. It is common for sinners thus to bargain with
God Almighty; some sins they will leave, but not all, they will
leave their sins for a time, but they will not bid them a final fare-
well. They will allow him some share in their hearts, but the
world and the flesh must share with him: thus they mock God,
Moses. resolves not to abate in his
but they deceive themselves.
Note, the terms of
terms; Our cattle shall go with us, v. 26.
reconciliation are so fixed, that, though men dispute them ever so
We
long, they cannot possibly alter them, nor bring them lower.
must come up to the demands of God's will, for we cannot expect
God's mes-
he should condescend to the provisos of our lusts.
sengers must always be bound up by that rule, (Jer. 15. 19.) Let
them return unto thee, but return not thou unto them. Moses gives
a very good reason why they must take their cattle with them,
they must go to do sacrifice, and therefore they must take where-
withal. What numbers and kinds of sacrifices would be required,
they did not yet know, and therefore they must take all they had.
Note, With ourselves, and our children, we must devote all our
worldly possessions to the service of God, because we know not
what use God will make of what we have, nor in what way we
may be called upon to honour God with it.
2. Yet it exasperated him so far, that, when he might not make
his own terms, he brake off the conference abruptly, and took up
a resolution to treat no more; wrath now came upon him to the
utmost, and he became outrageous beyond all bounds, v. 28.
Moses is dismissed in anger, forbidden the court upon pain of
death, forbidden so much as to meet Pharaoh any more, as he
had been used to do by the river's side; In that day thou seest
my face, thou shalt die.
Had not he
Prodigious madness!
found that Moses could plague him without seeing his face? Or,
had he forgotten how often he had sent for him as his physician to
heal him, and ease him of his plagues; and must he now be bid
to come near him no more? Impotent malice! To threaten him
with death, who was armed with such a power, and at whose mercy
he had so often laid himself. What will not hardness of
heart, and contempt of God's word and commandments, bring men
to?
2. That it was darkness which might be felt, (v. 21.) felt in its
causes by their fingers' ends, (so thick were the fogs,) felt in its
effects, some think, by their eyes, which were pricked with pain,
and made the more sore by their rubbing of them. Great pain
is spoken of as the effect of that darkness, (Rev. 16. 10.) which
alludes to this.
3. No doubt it astonished and terrified them. The cloud of
locusts, which had darkened the land, (v. 15.) was nothing to this.
The tradition of the Jews is, that in this darkness they were terri-
fied by the apparitions of evil spirits, or rather by dreadful sounds
and murmurs which they made, or (which is no less frightful) by
the horrors of their own consciences; and this is the plague which
some think is intended, (for, otherwise, it is not mentioned at all
there,) Ps. 78. 49. He poured upon them the fierceness of his anger,
by sending evil angels among them, for to those to whom the Devil
has been a deceiver, he will, at length, be a terror.
4. It continued three days; six nights (says Bishop Hall) in one;
so long they were imprisoned by those chains of darkness, and the
most lightsome palaces were perfect dungeons. No man rose from
his palace, v. 23. They were all confined to their houses; and
such a terror seized them, that few of them had the courage to go
from the chair to the bed, or from the bed to the chair. Thus
were they silent in darkness, 1 Sam. 2.9. Now Pharaoh had time
to consider, if he would have improved it. Spiritual darkness is
spiritual bondage; while Satan blinds men's eyes that they see
not, he binds their hands and feet, that they work not for God,
nor move toward heaven. They sit in darkness.
|
5. It was a righteous thing with God thus to punish them;
Pharaoh and his people had rebelled against the light of God's
word, which Moses spake to them; justly therefore are they
punished with darkness, for they loved it, and chose it rather.
The blindness of their minds brings upon them this darkness of
the air; never was mind so blinded as Pharaoh's, never was air
so darkened as Egypt's. The Egyptians by their cruelty would
have extinguished the lamp of Israel, and quenched their coal;
justly therefore does God put out their lights; compare it with
the punishment of the Sodomites, Gen. 19. 11. Let us dread
the consequences of sin; if three day's darkness was so dreadful,
what will everlasting darkness be?
6. The children of Israel, at the same time, had light in their
dwellings, (v. 23.) not only in the land of Goshen, where most of
them dwelt, but in the habitations of those who were dispersed
among the Egyptians. That some of them were thus dispersed,
appears from the distinction afterward appointed to be put on their
door-posts, ch. 12. 7. This is an instance, (1.) Of the power of
God above the ordinary power of nature; we must not think that
we share in common mercies, as a matter of course, and therefore
that we owe no thanks to God for them; he could distinguish, and
withhold that from us, which he grants to others. He does indeed
ordinarily make his sun to shine on the just and the unjust, but he
could make a difference, and we must own ourselves indebted to
his mercy that he does not. (2.) Of the particular favour he bears
to his people; they walk in the light, when others wander endlessly
in thick darkness; wherever there is an Israelite indeed, though in
this dark world, there is light, there is a child of light, one for whom
light is sown, and whom the day-spring from on high visits. When
God made this difference between the Israelites and the Egyptians,
who would not have preferred the poorest cottage of an Israelite to
the finest palace of an Egyptian? There is still a real difference,
though not so discernible a one, between the house of the wicked, ||
VOL. I.
Moses takes him at his word; (v. 29.) I will see thy face no more,
that is, "after this time;" for this conference did not break off till
ch. 11.8.* when Moses went out in a great anger, and told Pharaoh
how soon he would change his mind, and his proud spirit would
come down; which was fulfilled, (ch. 12. 31.) when Pharaoh became
an humble supplicant to Moses to depart. So that, after this inter-
view, Moses came no more, till he was sent for. Note, When men
drive God's word from them, he justly permits their delusions, and
answers them according to the multitude of their idols. When the
Gadarenes desired Christ to depart, he left them presently.
* Accordingly, some read the three verses of the eleventh chapter as a parenthesis.-ED.
3 I
Before Christ 1491.
The Plagues of Egypt.
EXODUS, XI.
the spirit of the Egyptians toward them, and made them to be
pitied of their oppressors, Ps. 106. 46. (2.) The ran Moses
was very great. How could it be otherwise, when they saw what
power he was clothed with, and what wonders were wrought by
his hand? Thus the apostles, though otherwise despicable nien,
came to be magnified, Acts, 5. 13. Those that honour God, he
will honour; and with respect to those that approve themselves
faithful to him, how meanly soever they may pass through this
world, there is a day coming when they will look great, very
great, in the eyes of all the world, even their's who now look
upon them with the utmost contempt. Observe, Though Pharaoh
hated Moses, there were those of Pharaoh's servants that re-
spected him. Thus, in Casar's household, even Nero's, there
were some that had an esteem for blessed Paul, Phil. 1. 13.
J
CHAP. XI.
Pharaoh had bid Moses to get out of his presence, (ch. 10. 28.) and Moses had
promised this should be the last time he would trouble him, yet he resolves to
say out what he had to say, before he left him; accordingly, we have, in this
chapter, I. The instructions God had given to Moses, which he was now to
pursue, (v. 1,2.) together with the interest Israel and Moses had in the esteem
of the Egyptians, v.3. II. The last message Moses delivered to Pharaoh,
concerning the death of the first-born, v.4..8. III.
III. A repetition of the
prediction of Pharaoh's hardening his heart, (v. 9.) and the event answering
to it, v. 10.
I
I
1. AND the LORD said unto Moses, Yet will
ND the LORD said unto Moses, Yet will
bring one plague more upon Pharaoh, and
upon Egypt; afterwards he will let you go hence:
when he shall let you go, he shall surely thrust you
out hence altogether. 2. Speak now in the ears
4. And Moses said, Thus saith the LORD About
of the people, and let every man borrow of his midnight will I go out into the midst of Egypt:
neighbour, and every woman of her neighbour, 5. And all the first-born in the land of Egypt shall
jewels of silver, and jewels of gold. 3. And the die, from the first-born of Pharaoh that sitteth
LORD gave the people favour in the sight of the upon his throne, even unto the first-born of the
Egyptians. Moreover, the man Moses was very maid-servant that is behind the mill; and all the
great in the land of Egypt, in the sight of Pha-first-born of beasts. 6. And there shall be a great
raoh's servants, and in the sight of the people.
cry throughout all the land of Egypt, such as there
was none like it, nor shall be like it any more.
7. But against any of the children of Israel shall
not a dog move his tongue, against man or beast:
that ye may know how that the LORD doth put
a difference between the Egyptians and Israel.
8. And all these thy servants shall come down unto
me, and bow down themselves unto me, saying,
Get thee out, and all the people that follow thee,
and after that I will go out. And he went out from
Pharaoh in a great anger. 9. And the LORD said
unto Moses, Pharaoh shall not hearken unto you;
that my wonders may be multiplied in the land of
Egypt. 10. And Moses and Aaron did all these
wonders before Pharaoh: and the LORD hardened
Pharaoh's heart, so that he would not let the
children of Israel go out of his land.
Here is,
1. The high favour Moses and Israel were in, with God;
(1.) Moses was a favourite of Heaven, for God will not hide
from him the thing he will do. God not only makes him his
messenger to deliver his errands, but communicates to him, as the
man of his council, his purpose, that he would bring one plague
more, and but one, upon Pharaoh, by which he would complete
the deliverance of Israel, v.1. Moses longed to see an end of
this dreadful work, to see Egypt no more plagued, and Israel no
more oppressed; "Well," says God, "now it is near an end, the
warfare shall shortly be accomplished, the point gained; Pharaoh
shall be forced to own himself conquered, and to give up the cause."
After all the rest of the plagues, God says, I will bring one more.
Thus, after all the judgments executed upon sinners in this world,
still there is one more reserved to be brought on them in the other
world, which will completely humble whom nothing else
would humble. (2.) The Israelites were favourites of Heaven,
for God himself espouses their injured cause, and takes care to see
them paid for all their pains in serving the Egyptians. This was
the last day of their servitude, they were about to go away, and
their masters, who had abused them in their work, would now
have defrauded them of their wåges, and have sent them away
empty; while the poor Israelites were so fond of liberty, that they
would be satisfied with that, without pay, and would rejoice to
get that upon any terms: but he that executetň righteousness and
judgment for the oppressed, provided that the labourers should
not lose their hire, and ordered them to demand it now at their
departure, (v. 2.) in jewels of silver and jewels of gold; to prepare
for which, God, by the plagues, had now made the Egyptians
as willing to part with them upon any terms, as, before, the
Egyptians, by their severities, had made them willing to go upon
any terms. Though the patient Israelites were content to lose their
wages, yet God would not let them go without them. Note, One
way or other, God will right the injured, who in humble silence
commit their cause to him; and he will see to it, that none be losers
at last by their patient suffering, any more than by their services.
2. The high favour Moses and Israel were in, with the Egyp-should sleep the sleep of death, not silently and insensibly, so as
tians, v.3. (1.) Even the people that had been hated and de-not to be discovered till morning, but so as to rouse the families at
spised, now came to be respected; the wonders wrought on their midnight to stand by and see them die. The extent of this plague
behalf put an honour upon them, and made them considerable. | is described, v. 5. The prince that was to succeed in the throne
How great do they become for whom God thus fights! Thus was not too high to be reached by it, nor the slaves at the mill too
the Lord gave them favour in the sight of the Egyptians, by low to be taken notice of. Moses and Aaron were not ordered to
making it appear how much he oured them: he also changed summon this plague, no, I will go out, saith the Lord, v.4. It is a
Warning is here given to Pharaoh of the last and conquering
plague which was now to be inflicted, which was the death of all
the first-born in Egypt at once. This had been first threatened,
(ch. 4. 23. I will slay thy son, thy first-born,) but is last executed;
lesser judgments were tried, which, if they had done the work,
would have prevented this. See how slow God is to wrath; and
how willing to be met with in the way of his judgments, and to
have his anger turned away, and particularly how precious the
lives of men are in his eyes: if the death of their cattle would
have humbled and reformed them, their children had been spared ;
but if men will not improve the gradual advances of divine judg-
ments, they must thank themselves, if they find, in the issue, that
the worst was reserved for the last.
1. The plague itself is here particularly foretold, v.4..6. The
time is fixed, about midnight; the very next midnight, the dead
time of the night, when they were all asleep, all their first-born
HAN
1
Before Christ 1491.
EXODUS, XI, XII. The Appointment of the Passover.

frequently mentioned, than the deliverance of the children of Israel out of
Egypt. 1. The first-born of the Egyptians are sluin, v. 29, 30. 2. Orders
are given immediately for their discharge, v. 31..33. 3. They begin their
march. (1.) Loaded with their own effects, v.34. (2.) Enriched with the
spoils of Egypt, v.35, 36. (3.) Attended with a mixed multitude, v. 37, 39.
(4.) Put to their shifts for present supply, v. 39. This event is dated, v. 40..42
Lastly, A recapitulation in the close, (1.) Of this memorable ordinance, with
some additions, v. 43..49. (2.) Of this memorable providence, v. 50,51.
fearful thing to fall into the hands of the living God; what is
hell but that?
2. The special protection which the children of Israel should
be under, and the manifest difference that should be put between
them and the Egyptians; while angels drew their swords against
the Egyptians, there should not so much as a dog bark at any of
the children of Israel, v.7. An earnest was hereby given of the
difference which shall be put in the great day between God's
people and his enemies: did men know what a difference God 1.
puts, and will put to eternity, between those that serve him and
those that serve him not, religion would not seem to them such
an indifferent thing as they make it, nor would they act in it
with so much indifference as they do.
ND the LORD spake unto Moses and Aaron
in the land of Egypt, saying, 2. This
month shall be unto you the beginning of months:
it shall be the first month of the year to you. 3. Speak
3. The humble submission which Pharaoh's servants should ye unto all the congregation of Israel, saying, In
make to Moses, and how submissively they should request him to the tenth day of this month they shall take to them
go; (v.8.) They shall come down, and bow themselves. Note, The
proud enemies of God and his Israel shall be made to fall under at every man a lamb, according to the house of their
last, (Rev. 3.9.) and shall be found liars to them, Deut. 33.29. fathers, a lamb for an house. 4. And if the house-
When Moses had thus delivered his message, it is said, He went out hold be too little for the lamb, let him and his
from Pharaoh in a great anger, though he was the meekest of all neighbour next unto his house take it according
the men of the earth. Probably he expected that the threat-
ening of the death of the first-born would have induced Pharaoh to to the number of the souls; every man according
comply, especially as Pharaoh had complied so far already, and to his eating shall make your count for the lamb.
had seen how exactly all Moses's predictions hitherto were fulfilled. 5. Your lamb shall be without blemish, a male of
But it had not that effect; his proud heart would not yield, no, the first year: ye shall take it out from the sheep,
not to save all the first-born of his kingdom: no marvel that men
or from the goats: 6. And ye shall keep it up until
are not deterred from vicious courses by the prospects given them or from the goats: 6. And
of eternal misery in the other world, when the imminent peril they the fourteenth day of the same month: and the
run of the loss of all that is dear to them in this world will not whole assembly of the congregation of Israel shall
frighten them. Moses, hereupon, was provoked to a holy indig-kill it in the evening. 7. And they shall take of
nation, being grieved, as our Saviour afterward, for the hardness the blood, and strike it on the two side-posts, and
of his heart, Mark, 3.5. Note, It is a great vexation to the spirits
of good ministers, to see people deaf to all the fair warnings given on the upper door-post of the houses, wherein they
them, and running headlong upon ruin, notwithstanding all the shall eat it. 8. And they shall eat the flesh in that
kind methods taken to prevent it. Thus Ezekiel went in the night; roast with fire, and unleavened bread; and
bitterness of his spirit, (Ezek. 3.14.) because God had told him with bitter herbs they shall eat it. 9. Eat not of
that the house of Israel would not hearken unto him, v.7. To it raw, nor sodden at all with water, but roast
be angry at nothing but sin, is the way not to sin in anger.
Moses, having thus adverted to the disturbance which Pharaoh's with fire; his head with his legs, and with the
obstinacy gave him, (1.) Reflects upon the previous notice God had purtenance thereof. 10. And ye shall let nothing
give him of this; (v. 9.) The Lord said unto Moses, Pharaoh shall of it remain until the morning; and that which
not hearken to you. The scripture has foretold the incredulity of
those who should hear the gospel, that it might not be a surprise remaineth of it until the morning ye shall burn
or stumbling-block to us, John, 12. 37, 38. Rom. 10. 16. Let us with fire. 11. And thus shall ye eat it; with your
think never the worse of the gospel of Christ, for the slights men loins girded, your shoes on your feet, and your
generally put upon it, for we were told before what cold entertain- staff in your hand; and ye shall eat it in haste:
ment it would meet with. (2.) He recapitulates all he had said
before to this purport, (v. 10.) that Moses did all these wonders, it is the LORD's passover.
12. For I will pass
Το
as they are here related, before Pharaoh, (he himself was an eye-through the land of Egypt this night, and will
witness of them,) and yet he could not prevail, which was a cer- smite all the first-born in the land of Egypt, both
tain sign that God himself had, in a way of righteous judgment, man and beast; and against all the gods of Egypt
hardened his heart. Thus the rejection of
Christ was so gross an absurdity, that it might easily be inferred I will execute judgment: I am the LORD. 13. And
from it, that God had given them the spirit of slumber, Rom. 11.8. the blood shall be to you for a token upon the
houses where ye are: and when I see the blood, I
will pass over you, and the plague shall not be
upon you to destroy you, when. I smite the land
of Egypt. 14. And this day shall be unto you
for a memorial; and ye shall keep it a feast to the
LORD throughout your generations; ye shall keep
it a feast by an ordinance for ever. 15. Seven
days shall ye eat unleavened bread; even the first
day ye shall put away leaven out of your houses:
CHAP. XII.
tament. I. Not one of all the ordinances of the Jewish church was more
This chapter gives an account of one of the most memorable ordinances, and one
of the most memorable providences, of all that are recorded in the Old Tes-
eminent than that of the passover, nor is any one more frequently mentioned
in the New Testament; and we have here an account of the institution of it.
The ordinance consisted of three parts. 1. The killing and caling of the
paschal lamb, v. 1..6, 8..11. 2. The sprinkling of the blood upon the door-
posts, spoken of as a distinct thing, (Heb. 11. 28.) and peculiar to this first
passover, (v.7.) with the reason for it, v. 13. 3. The feast of unleavened
bread for seven days following; this points rather at what was to be done for whosoever eateth leavened bread from the
afterward, in the observance of this ordinance, v, 14..20. This institution is
·
communicated to the people, and they are instructed in the observance, (1.) of first day until the seventh day, that soul shall be
this first passover, v. 21..23. (2.) Of the after passovers, v. 24. 27. And cut off from Israel. 16. And in the first day
the Israelites' obedience to these orders, v. 28. II. Not one of all the provi-there shall be an holy convocation, and in the
•
dences of God concerning the Jewish church was more illustrious, or is more
Before Christ 1491.
EXODUS, XII.
The Feast of unleavened Bread
in this chapter, yet he speaks of it Numb. 33. 4.
It is very
probable that the idols which the Egyptians worshipped were
those of stone broken to pieces; whence Jethro infers, (ch. 18. 11.)
destroyed, those of metal melted, those of wood consumed, and
The Lord is greater than all gods. The same angel that destroyed
their first-born, demolished their idols, which were no less dear
ordered to sprinkle the blood of the lamb upon the door-posts,
to them.. For the protection of Israel from this plague, they were
their doing of which would be accepted as an instance of their faith
in the divine warnings, and their obedience to the divine precepts.
Note, 1. In times of common calamity, God will secure his own
people, and set a mark upon them, they shall be hidden either in
heaven or under heaven; preserved either from the stroke of
judgments, or, at least, from the sting of them. 2. The blood
of sprinkling is the saints' security, in times of common calamity;
that is it that marks them for God, pacifies conscience, and gives
them boldness of access to the throne of grace, and so becomes a
wall of protection round them, and a wall of partition between
them the children of this world.
IV. This was to be annually observed as a feast of the Lord in
their generations, to which the feast of unleavened bread was
annexed, during which, for seven days, they were to eat no bread
but what was unleavened, in remembrance of their being confined
to such bread, of necessity, for many days after they came out of
after-Egypt, v. 14..20. The appointment is inculcated for their better
direction, and that they might not mistake concerning it, and to
awaken those, who perhaps in Egypt were grown generally very
stupid and careless in the matters of religion, to a diligent
observance of the institution.
seventh day there shall be an holy convocation to
you; no mauer of work shall be done in them,
save that which every man must eat, that only may
be done of yca. 17. And ye shall observe the feast
of unleavened bread; for in this self-same day have
I brought your armies out of the land of Egypt:
therefore shall ye observe this day in your gene-
rations, by an ordinance for ever. 18. In the first
month, on the fourteenth day of the month at even,
ye shall eat unleavened bread, until the one and
twentieth day of the month at even. 19. Seven
days shall there be no leaven found in your houses:
for whosoever eateth that which is leavened, even
that soul shall be cut off from the congregation
of Israel, whether he be a stranger, or born in
the land. 20. Ye shall eat nothing leavened;
in all your habitations shall ye eat unleavened
bread.
Moses and Aaron here receive of the Lord what they were
ward to deliver to the people, concerning the ordinance of the
passover, to which is prefixed an order for a new style to be
observed in their months; (v.1, 2.) This shall be to you the begin-
ning of months. They had hitherto begun their year from the
middle of September, but henceforward they were to begin it from Now, without doubt, there was much of the gospel in this ordi-
the middle of March, at least in all their ecclesiastical computa-nance; it is often referred to in the New Testament, and, in it, to
tions. Note, It is good to begin the day, and begin the year, us is the gospel preached, and not to them only who could not
especially to begin our lives, with God. This new calculation steadfastly look to the end of these things, Heb. 4.2. 2 Cor. 3. 13.
began the year with the spring, which reneweth the face of the earth,
and was used as a figure of the coming of Christ, Cant. 2.11, 12.
We may suppose, that, while Moses was bringing the ten plagues
upon the Egyptians, he was directing the Israelites to prepare for
their departure at an hour's warning. Probably, he had by degrees
brought them near together from their dispersions, for they are
here called the congregation of Israel; (v.3.) and to them as a
congregation orders are here sent. Their amazement and hurry,
it is easy to suppose, were great; yet now they must apply them-
selves to the observance of a sacred rite, to the honour of God.
Note, When our heads are fullest of care, and our hands of
business, yet we must not forget our religion, nor suffer ourselves
to be indisposed for acts of devotion.
I. God appointed, that, on the night wherein they were to go out
of Egypt, they should, in each of their families, hill a lamb, or that
two or three families, if they were small, should join for a lamb.
The lamb was to be got ready four days before, and that afternoon
they were to kill it, (v.6.) as a sacrifice; not strictly, for it was
not offered upon the altar, but as a religious ceremony, acknow-
ledging God's goodness to them, not only in preserving them from,
but in delivering them by, the plagues inflicted on the Egyptians.
See the antiquity of family religion; and see the convenience of
the joining of small families together for religious worship, that it
may be made the more solemn.
1. The paschal lamb was typical; Christ is our Passover, 1 Cor.
5.7. (1.) It was to be a lamb; and Christ is the Lamb of God,
(John, ì. 29.) often in the Revelation called the Lamb, meek and
innocent as a lamb, dumb before the shearers, before the butchers.
(2.) It was to be a male of the first year, (v. 5.) in its prime; Christ
offered up himself in the midst of his days, not in infancy with the
babes of Bethlehem. It denotes the strength and sufficiency of the
Lord Jesus, on whom our help was laid. (3.) It was to be without
blemisk, (v.5.) denoting the purity of the Lord Jesus, a Lamb with-
out spot, 1 Pet. 1. 19. The judge that condemned him, (as if his
trial were only like the scrutiny that was made concerning the
sacrifices, whether they were without blemish or no,) pronounced
him innocent. (4.) It was to be set apart four days before, (v. 3, 6.)|
denoting the designation of the Lord Jesus to be a Saviour, both in
the purpose and in the promise. It is very observable, that, as Christ
was crucified at the passover, so he solemnly entered into Jerusalem
four days before the very day that the paschal lamb was set apart.
(5.) It was to be slain, and roasted with fire, (v.6..9.) denoting
the exquisite sufferings of the Lord Jesus, even unto death, the
death of the cross. The wrath of God is as fire, and Christ was
made a curse for us. (6.) It was to be killed by the whole con-
gregation between the two evenings, that is, between three o'clock
and six. Christ suffered at the end of the world, (Heb. 9. 26.) by
the hand of the Jews, the whole multitude of them, (Luke, 23.18.;
and for the good of all his spiritual Israel. (7.) Not a bone of it
must be broken, (v.46.) which is expressly said to be fulfilled in
Christ, (John, 19.33, 36.) denoting the unbroken strength of the
Lord Jesus.
II. The lamb so slain they were to eat, roasted, (we may
suppose, in its several quarters,) with unleavened bread and hitter
herbs, because they were to eat it in haste, '(v.11.) and to leave
none of it until the morning; for God would have them to depend ||
upon him for their daily bread, and not to take thought for the
He that led them, would feed them.
morrow.
III. Before they ate the flesh of the lambhey were to sprinkle
the blood upon the door-posts, v.7. By thus their houses were to
be distinguished from the houses of the Egyptians, and so their
first-born secured from the sword of the destroying angel, v. 12, 13.
Dreadful work was to be made this night in Egypt; all the first-
born both of man and beast were to be slain, and judgment executed
upon the gods of Egypt. Moses does not mention the fulfilment,
2. The sprinkling of the blood was typical. (1.) It was not enough
that the blood of the lamb was shed, but it must be sprinkled,
denoting the application of the merits of Christ's death to our
souls; we must receive the atonement, Rom. 5.11. (2.) It was
to be sprinkled with a bunch of hyssop, (v. 22.) dipt in the basin.
The everlasting covenant, like the basin, is the conservatory of
this blood, the benefits and privileges purchased by it are laid
up for us there; faith is the bunch of hyssop by which we apply
the promises to ourselves, and the benefits of the blood of Christ
Before Christ 1491.
EXODUS, XII.
The Passover
dependence upon him. The mark of the Beast may be received
in the forehead, or in the right-hand, but the seal of the Lamb is
always in the forehead, Rev. 7.3. There is a back-way to hell,
but no back-way to heaven; no, that is a high-way, Isa. 35.8.
(4.) It was to be sprinkled upon the lintel and the side-posts, but
not upon the threshold; (v.7.) which cautions us to take heed of
trampling under foot the blood of the covenant, Heb. 10. 29. It
is precious blood, and must be precious to us. (5.) The blood,
thus sprinkled, was a means of the preservation of the Israelites
from the destroying angel, who had nothing to do there where the
If the blood of Christ be sprinkled upon our con-
sciences, it will be our protection from the wrath of God, the curse
laid up in them. (3.) It was to be sprinkled upon the door-posts, on the two side-posts, the LORD will pass over the
denoting the open profession we are to make of faith in Christ, door, and will not suffer the destroyer to come in
and obedience to him, as those that are not ashamed to own our
you. 24. And ye shall
unto your houses to smite
observe this thing for an ordinance to thee and to
25. And it shall come to pass,
thy sons for ever.
when ye be come to the land which the LORD will
give you, according as he hath promised, that ye
shall keep this service. 26. And it shall come to
pass, when your children shall say unto you, What
mean ye by this service? 27. That ye shall
shall say,
It
is the sacrifice of the LORD's passover, who passed
over the houses of the children of Israel in Egypt,
when he smote the Egyptians, and delivered our
houses. And the people bowed the head and
worshipped. 28. And the children of Israel went
away, and did as the LORD had commanded Moses
and Aaron, so did they.
blood was.
of the law, and the damnation of hell, Rom. 8.1.
||
3. The solemn eating of the lamb was typical of our gospel-duty
to Christ. (1.) The paschal lamb was killed, not to be looked
upon only, but to be fed upon; so we must by faith make Christ
our's, as we do that which we eat, and we must receive spiritual
strength and nourishment from him, as from our food, and have
delight and satisfaction in him, as we have in eating and drinking,
when we are hungry or thirsty: see John, 6. 53..55. (2.) It was
to be all eaten; those that by faith feed upon Christ, must feed
upon a whole Christ; they must take Christ and his yoke, Christ
and his cross, as well as Christ and his crown. Is Christ divided?
Those that gather much of Christ will have nothing over. (3.) It
(3.) It
was to be eaten immediately, not deferred till morning, v. 10.
To-day Christ is offered, and is to be accepted while it is called
to-day, before we sleep the 'sleep of death. (4.) It was to be
eaten with bitter herbs, (v.8.) in remembrance of the bitter-
ness of their bondage in Egypt; we must feed upon Christ with
sorrow and brokenness of heart, in remembrance of sin; this will||
give an admirable relish to the paschal lamb; Christ will be
sweet to us, if sin be bitter. (5.) It was to be eaten in a de-
parting posture; (v. 11.) when we feed upon Christ by faith, we
must absolutely forsake the rule and dominion of sin, shake off
Pharaoh's yoke; and we must sit loose to the world, and every
thing in it, forsake all for Christ, and reckon it no bad bargain,
Heb. 13. 13, 14.
I. Moses is here, as a faithful steward in God's house, teaching
the children of Israel to observe all things which God had com-
manded him; and no doubt he gave the instructions as largely
as he received them, though they are not so largely recorded. It
is here added,
21. Then Moses called for all the elders of Israel,
and said unto them, Draw out and take you a lamb
according to your families, and kill the passover.
22. And ye shall take a bunch of hyssop, and dip
it in the blood that is in the basin, and strike the
lintel and the two side-posts with the blood that
is in the basin; and none of you shall go out at
the door of his house until the morning. 23. For
the LORD will pass through to smite the Egyptians;
and when he seeth the blood upon the lintel, and
VOL. I.--31*
KAT KE
1. That this night, when the first-born were to be destroyed,
no Israelite must stir out of doors till morning, that is, till toward
morning, when they would be called for to march out of Egypt,
v. 22. Not but that the destroying angel could have known an
Israelite from an Egyptian in the street, but God would intimate
to them that their safety was owing to the blood of sprinkling; if
they put themselves from under the protection of that, it was at
their peril: also, that those whom God has marked for himself
must not mingle themselves with evil-doers: see Isa. 26. 20, 21.
They must not go out of the doors, lest they should straggle and
be out of the way when they should be summoned to depart: they
must stay within, to wait for the salvation of the Lord, and it is
good to do so.
4. The feast of unleavened bread was typical of the Christian
life, 1 Cor. 5. 7, 8. Having received Christ Jesus the Lord, 2. That hereafter they should carefully teach their children the
(1.) We must keep a feast, in holy joy, continually delighting our-meaning of this service, v. 26, 27. Observe, (1.) The question
selves in Christ Jesus; no manner of work must be done, (v. 16.) which the children would ask concerning this solemnity, (which
no care admitted and indulged inconsistent with, or prejudicial | they would soon take notice of in the family,)" What mean ye by
to, this holy joy: if true believers have not a continual feast, it is this service? What is the meaning of all this care and exactness
their own fault. (2.) It must be a feast of unleavened bread, about eating this lamb, and this unleavened bread, more than
kept in charity, without the leaven of malice, and in sincerity, about common food? Why such a difference between this meal
without the leaven of hypocrisy. The law was very strict as to and other meals?" Note, [1.] It is a good thing to see children
the passover, and the Jews were so in their usages, that no leaven inquisitive about the things of God; it is to be hoped that they who
should be found in their houses, v.19. All the old leaven of sin are careful to ask for the way will find it. Christ himself, when a
must be put far from us, with the utmost caution and abhorrence, Child, heard and asked questions, Luke, 2.46. [2.] It concerns
if we would keep the feast of a holy life to the honour of Christ. us all rightly to understand the meaning of those holy ordinances
13.) It was by an ordinance for ever; (v. 17.) as long as we live wherein we worship God; what is the nature, and what the end,
we must continue feeding upon Christ, and rejoicing in him always, of them; what is signified, and what intended; what is the duty
with thankful mention of the great things he has done for us. expected from us in them, and what the advantages to be expected
by us. Every ordinance has a meaning; some ordinances, as
have; therefore we are concerned to search, that we may not offer
sacraments, have not their meaning so plain and obvious as others
the blind for sacrifice, but may do a reasonable service. If either
we are ignorant of, or mistaken about, the meaning of holy ordi-
nances, we can neither please God nor profit ourselves. (2.) The
Ye shall say, It is the sacrifice of the Lord's passover, that is,
which the parents were to return to this question; (v.27.)
"By the killing and sacrificing of this lamb, we keep in remem-
brance that work of wonder and grace which God did for our
fathers when," [1.] "To make way for our deliverance out of
bondage, he slew the first-born of the Egyptians, so compelling
them to sign our discharge;" and, [2.] "Though there were with
us, even with us, sins against the Lord our God, for which the
Before Christ 1491.
The Death of the First-Born.
EXODUS, XII.
{
P
destroying angel, when he was abroad doing execution, might be all dead men. 34. And the people took their
justly have destroyed our first-born too, yet God graciously dough before it was leavened, their kneading
appointed and accepted the family-sacrifice of a lamb instead of
troughs being bound up in their clothes upon their
the first-born, as, of old, the ram instead of Isaac; and in every
house where the lamb was slain the first-born were saved." The shoulders. 35. And the children of Israel did ac-
repetition of this solemnity in the return of every year was de- cording to the word of Moses; and they borrowed
signed,
of the Egyptians jewels of silver, and jewels of
gold, and raiment: 36. And the LORD gave the
people favour in the sight of the Egyptians, so that
they lent unto them such things as they required.
And they spoiled the Egyptians.
First, To look backward as a memorial, that in it they might
remember what great things God had done for them and their
fathers. The word pesach signifies a leap or transition: it is a
passing over; for the destroying angel passed over the houses of
the Israelites, and did not destroy their first-born. When God
brings utter ruin upon his people, he says, I will not pass by them
any more, (Amos, 7.8.-8. 2.) intimating how often he had passed
by them, as now when the destroying angel passed over their
houses. Note, 1. Distinguishing mercies lay under peculiar obli-
gations. When a thousand fall at our side, and ten thousand at
our right hand, and yet we are preserved, and have our lives given
us for a prey, this should greatly affect us, Ps. 91.7. In war or
pestilence, if the arrow of death has passed by us, passed over us,
hit the next to us, and just missed us, we must not say it was by
chance that we are preserved, but by the special providence of cur
God. 2. Old mercies, to ourselves or to our fathers, must not be
forgotten, but be had in everlasting remembrance, that God may
be praised, our faith in him encouraged, and our hearts enlarged
in his service.
Secondly, It was designed to look forward as an earnest of the
great sacrifice of the Lamb of God in the fulness of time, instead
of us and our first-born; we were obnoxious to the sword of the
destroying angel, but Christ our Passover was sacrificed for us,
his death was our life, and thus he was the Lamb slain from the
foundation of the world, from the foundation of the Jewish church:
Moses kept the passover by faith in Christ, for Christ was the end
of the law for righteousness.
The people received these instructions with reverence and ready
obedience. 1. They bowed the head and worshipped; (v. 27.)
they hereby signified their submission to this institution as a law,
and their thankfulness for it as a favour and privilege. Note,
When God gives law to us, we must give honour to him; when he
speaks, we must bow our heads and worship. 2. They went away
and did as they were commanded, v. 23. Here was none of that
discontent and murmuring among them which we read of, ch. 5.
20,21. The plagues of Egypt had done them good, and raised
their expectations of a glorious deliverance, which before they
despaired of; and now they went forth to meet it in the way
appointed. Note, The perfecting of God's mercies to us must be
waited for in a humble observance of his institutions.
29. And it came to pass, that at midnight the
LORD Smote all the first-born in the land of Egypt,
from the first-born of Pharaoh that sat on his
throne, unto the first-born of the captive that was
in the dungeon; and all the first-born of cattle.
30. And Pharaoh rose up in the night, he, and all
his servants, and all the Egyptians; and there was
a great cry in Egypt, for there was not a house
where there was not one dead. 31. And he called
for Moses and Aaron by night, and said, Rise up,
and get you forth from among my people, both
ye and the children of Israel; and go, serve the
LORD, as ye have said. 32. Also take your flocks
and your herds, as ye have said, and be gone;
and bless me also 33. And the Egyptians were
urgent upon the people, that they might send
them out of the land in haste; for they said, We
Here is,
I. The Egyptians' sons, even their first-born, slain, v. 29, 30.
If Pharaoh would have taken the warning which was given him
of this plague, and would thereupon have released Israel, what
a great many dear and valuable lives might have been preserved!
But see what obstinate infidelity brings upon men. Observe,
1. The time when this blow was given; it was at midnight, which
added to the terror of it: the three preceding nights were made
dreadful by the additional plague of darkness, which might be
felt, and doubtless disturbed their repose; and now, when they
hoped for one quiet night's rest, at midnight was the alarm given:
when the destroying angel drew his sword against Jerusalem, it
was in the day-time, (2 Sam. 24. 15.) which made it the less
frightful; but the destruction of Egypt was by a pestilence walking
in darkness, Ps. 91. 6. Shortly there will be an alarming cry at
midnight, Behold, the bridegroom cometh. 2. On whom the
plague fastened; on their first-born, the joys and hopes of their
respective families. They had slain the Hebrews' children, and
now God slew their's. Thus he visits the iniquity of the fathers
upon the children; and he is not unrighteous who taketh ven-
geance. 3. How far it reached; from the throne to the dungeon;
prince and peasant stand upon the same level before God's judg-
ments, for there is no respect of persons with him: see Job, 34. 19,20.
Now the slain of the Lord were many, multitudes, multitudes, fall
in this valley of decision, when the controversy between God and
Pharaoh was to be determined. 4. What an outcry was made
upon it; there was a great cry in Egypt, universal lamentation
for their only sons, (with many,) and with all for their first-born.
If any be suddenly taken ill in the night, we are wont to call up
neighbours; but the Egyptians could have no help, no comfort,
from their neighbours, all being involved in the same calamity.
Let us learn hence, (1.) To tremble before God, and to be afraid
of his judgments, Ps. 119. 120. Who is able to stand before him,
or dares resist him? (2.) To be thankful to God for the daily
preservation of ourselves and our families: lying so much exposed,
we have reason to say, "It is of the Lord's mercies that we are
not consumed."
II. God's sons, even his first-born, released; this judgment
conquered Pharaoh, and obliged him to surrender at discretion,
without capitulating. Men had better come up to God's terms at
first, for he will never come down to their's, let them object as long
as they will. Now Pharaoh's pride is abased, and he yields to all
that Moses had insisted on; Serve the Lord as ye have said, (v.31.)
and take your flocks as ye have said, v. 32. Note, God's word
submit to it. Hitherto the Israelites were not permitted to depart,
will and we shall by it, or to
but now things were come to the last extremity, in consequence
of which, 1. They are commanded to depart; (v. 31.) Rise up,
and get you forth. Pharaoh had told Moses he should see his face
no more; but now he sent for him: those will seek God early in
their distress who before had set him at defiance. Such a fright
he was now in, that he gave orders by night for their discharge,
fearing lest, if he delayed any longer, he himself should fall next;
and that he sent them out, not as men hated, (as the pagan his-
torians have represented this matter,) but as men feared, is plainly
discovered by his humble request to them; (v. 32.) Bless me also:
Let me have your prayers, that I may not be plagued for what
Before Christ 1491.
EXODUS, XII
The Departure of the Israelites.
NE
·
now in a good mind; but they had reason to think he would not
long continue so, and therefore it was no time to linger. We have
here an account,
1. Of their number, about six hundred thousand men, (v.37.)
beside women and children, which, I think, we cannot suppose to
What a vast
make less than twelve hundred thousand more.
increase was this, to arise from seventy souls in little more than
two hundred years' time! See the power and efficacy of that
blessing, when God commands it, Be fruitful, and multiply. This
was typical of the multitudes that were brought into the gospel-
church when it was first founded; so mightily grew the word of
God, and prevailed.
2. Of their retinue; (v.38.) a mixed multitude went up with
them, hangers on to that great family: some, perhaps, willing to
leave, their country, because it was laid waste by the plagues, and
seek their fortune, as we say, with the Israelites; others went
out of curiosity, to see the solemnities of Israel's sacrifice to their
God, which had been so much talked of, and expecting to see
some glorious appearances of their God to them in the wilderness,
having seen such glorious appearances of their God for them in
the field of Zoan, Ps. 78. 12. Probably the greatest part of this
mixed multitude were but a rude unthinking mob, that followed
the crowd they knew not why; we afterward find that they proved
à snare to them; (Numb. 11. 4.) and it is probable that when,
soon afterward, they understood that the children of Israel were
to continue forty years in the wilderness, they quitted them, and
returned to Egypt again. Note, There were always those among
the Israelites that were not Israelites; and there are still hypocrites
in the church, who make a deal of mischief, but will be shaken
off at last.
11
is passed, when you are gone." Note, Those that are enemies to
God's church are enemies to themselves, and sooner or later they
will be made to see it. 2. They are hired to depart by the
Egyptians; they cried out, (v. 33.) We be all dead men. Note,
When death comes into our houses, it is seasonable for us to think
of our own mortality. Are our relations dead? It is easy to infer
thence that we are dying, and, in effect, already dead, men. Upon
this consideration, they were urgent with the Israelites to be gone,
which gave great advantage to the Israelites in borrowing their
jewels, v. 35, 36. When the Egyptians urged them to be gone,
it was easy for them to say that the Egyptians had kept them poor,
that they could not undertake such a journey with empty purses,
but that, if they would give them wherewithal to bear their charges,
they would be gone. And this the Divine Wisdom designed, in
suffering things to come to this extremity, that they, becoming
formidable to the Egyptians, might have what they would for ask-to
ing; the Lord also, by the influence he has on the minds of people,
inclined the hearts of the Egyptians to furnish them with what
they desired, they probably intending thereby to make atonement,
that the plagues might be staid, as the Philistines, when they
returned the ark, sent a present with it for a trespass-offering,
having an eye to this precedent, 1 Sam. 6.3..6. The Israelites
might receive and keep what they thus borrowed, or rather
required, of the Egyptians, (1.) As justly as servants receive wages
from their masters for work done, and sue for it, if it be detained. ||
(2.) As justly as conquerors take the spoils of their enemies whom
they have subdued; Pharaoh was in rebellion against the God of
the Hebrews, by which all that he had was forfeited. (3.) As
justly as subjects receive the estates granted them by their prince.
God is the sovereign Proprietor of the earth, and the fulness
thereof; and if he take from one, and give to another, who may
say unto him, What doest thou? It was by God's special order
and appointment that the Israelites did what they did, which was
sufficient to justify them and bear them out; but what they did
will by no means authorize others (who cannot pretend to any
such warrant) to do the same. Let us remember, [1.] That the
King of kings can do no wrong. [2.] That he will do right to
those whom men injure, Ps. 146. 7. Hence it is that the wealth
of the sinner often proves to be laid up for the just, Prov. 13. 22.
Job, 27.16, 17.
||
||
3. Of their effects. They had with them flocks and herds, even
very much cattle. This is taken notice of, because it was long
before Pharaoh would give them leave to remove their effects,
which were chiefly cattle, Gen. 46. 32.
4. Of the provision made for the camp, which was very poor
and slender. They brought some dough with them out of Egypt
in their knapsacks, v. 34. They had prepared to bake the next
day, in order to their removal, understanding it was very near;
but, being hastened away sooner than they thought of by some
hours, they took the dough as it was, unleavened, and when they
came to Succoth, their first stage, they baked unleavened cakes,
and though they were, of course, insipid, yet the liberty they were
their lives. Note, The servants of God must not be slaves to their
brought into made it the most joyful meal they had ever eaten in
appetites, nor solicitous to wind up all the delights of sense to
their highest pitch. We should be willing to take up with dry
bread, nay, with unleavened bread, rather than neglect or delay
any service we have to do for God, as those whose meat and drink
it is to do his will.)
37. And the children of Israel journeyed from
Rameses to Succoth, about six hundred thousand
on foot that were men, beside children. 38. And
a mixed multitude went up also with them; and
flocks, and herds, even very much cattle. 39. And
they baked unleavened cakes of the dough which
they brought forth out of Egypt, for it was not
leavened; because they were thrust out of Egypt,
and could not tarry, neither had they prepared for
themselves any victual. 40.Now the sojourning
of the children of Israel, who dwelt in Egypt, was
four hundred and thirty years. 41. And it came
to pass at the end of the four hundred and thirty
years, even the self-same day it came to pass, that
all the hosts of the LORD went out from the land
of Egypt. 42. It is a night to be much observed
unto the LORD for bringing them out from the
land of Egypt: this is that night of the LORD to
be observed of all the children of Israel in their
generations.
Here is the departure of the children of Israel out of Egypt;
having obtained their dismission, they set forward without delay,
and did not defer till a more convenient season. Pharaoh was
5. Of the date of this great event; it was just four hundred and
thirty years from the promise made to Abraham (as the apostle
explains it, Gal. 3.17.) at his first coming into Canaan, during
distinguished chosen seed, were sojourners in a land that was not
all which time the children of Israel, that is, the Hebrews, the
their's, either Canaan or Egypt. So long the promise God made
to Abraham of a settlement lay dormant and unfulfilled, but now
at length it revived, and things began to work toward the accom-
plishment of it. The first day of the march of Abraham's seed
toward Canaan was just four hundred and thirty years (it should
seem to a day) from the promise made to Abraham, (Gen. 12.2.)
I will make of thee a great nation. See how punctual God is to
his time; though his promises be not performed quickly, they will
be accomplished in their season.
6. Of the memorableness of it; (v.42.) It is a night to be much
observed. (1.) The providences of that first night were very
observable; memorable was the destruction of the Egyptians, and
the deliverance of the Israelites by it; God herein made himself
taken notice of. (2.) The ordinances of that night, in the annual
return of it, were to be carefully observed; This is that night of
the Lord that remarkable night, to be celebrated in all genera-
Before Christ 1491.
EXODUS XII, XIII. The Sanctification of the First-Born,
hions. Note, The great things God does for his people are noċ and do our utmost that all our's may be his too. Here is an
to be only a nine days' wonder, as we say, but the remembrance early indication of favour to the poor Gentiles, that the stranger,
of them is to be perpetuated throughout all ages, especially the circumcised, stands upon the same level with the home-born
work of our redemption by Christ: this first passover-night was Israelite. One law for both, v. 49. This was a mortification tu
a night of the Lord, much to be observed; but the last passover- the Jews, and taught them that it was their dedication to God,
tight, in which Christ was betrayed, (and in which the first pass-not their descent from Abraham, that entitled them to their
ver, with the rest of the ceremonial institutions, was superseded privileges. A sincere proselyte was as welcome to the passover
and abolished,) was a night of the Lord, much more to be observed, as a native Israelite, Isa. 56.6,7.
when a yoke, heavier than that of Egypt, was broken from off
our necks, and a land, better than that of Canaan, set before us.
That was a temporal deliverance to be celebrated in their genera-
tions; this an eternal redemption to be celebrated in the praises
of glorious saints, world without end.
4. In one house shall it be eaten, (v. 46.) for good-fellowship-
sake, that they might rejoice together, and edify one another in
the eating of it. None of it must be carried to another place, or
left to another time; for God would not have them so taken up
with care about their departure, as to be indisposed to take the
comfort of it, but to leave Egypt, and enter upon a wilderness, with
cheerfulness, and, in token of that, to eat a good hearty meal.
The Papists' carrying of their consecrated host from house to
house, is not only superstitious in itself, but contrary to this typical
law of the passover, which was, that no part of the lamb shouid
be carried abroad.
•
43. And the LORD said unto Moses and Aaron,
This is the ordinance of the passover: There shall
no stranger eat thereof: 44. But every man's
servant that is bought for money, when thou hast
circumcised him, then shall he eat thereof.
45. A foreigner and an hired servant shall not eat
thereof. 46. In one house shall it be eaten; thou
shalt not carry forth aught of the flesh abroad
out of the house; neither shall ye break a bone
thereof. 47. All the congregation of Israel shall
keep it.
48. And when a stranger shall sojourn
with thee, and will keep the passover to the LORD,
let all his males be circumcised, and then let him
come near and keep it; and he shall be as one
that is born in the land: for no uncircumcised
person shall eat thereof. 49 One law shall be
to him that is home-born, and unto the stranger
that sojourneth among you. 50. Thus did all the
1.
children of Israel; as the LORD commanded Moses
and Aaron, so did they. 51. And it came to pass
the self-same day, that the LORD did bring the
children of Israel out of the land of Egypt by their
armies.
Some further precepts are here given concerning the passover,
as it should be observed in times to come.
1. All the congregation of Israel must keep it, v.47. All that
share in God's mercies should join in thankful praises for them.
Though it was observed in families apart, yet it is looked upon as
the act of the whole congregation; for the lesser communities
constituted the greater. The New-Testament passover, the Lord's
supper, ought not to be neglected by any who are capable of
celebrating it. He is unworthy the name of an Israelite that can
contentedly neglect the commemoration of so great a deliverance.
2. No stranger that was uncircumcised might be admitted to
eat of it, v. 43, 45, 48. None might sit at the table but those that
came in by the door; nor may any now approach to the improving
ordinance of the Lord's supper who have not first submitted to
the initiating ordinance of baptism. We must be born again by
the word, ere we can be nourished by it. Nor shall any partake
of the benefit of Christ's sacrifice, or feast upon it, who are not
first circumcised in heart, Coloss. 2.11.
3. Any stranger that was circumcised might be welcomed to
eat of the passover, even servants, v. 44. If, by circumcision,
they would make themselves debtors to the law in its burthens,
they were welcome to share in the joy of its solemn feasts, and
not otherwise. Only it is intimated, (v. 48.) that those who were
masters of families must not only be circumcised themselves, but
have all their males circumcised too. If, in sincerity, and with
If, in sincerity,
that zeal which the thing requires and deserves, we give up our
idues to God, we shall, with ourselves, give up all we have to
The chapter concludes with a repetition of the whole matter,
that the children of Israel did as they were bidden, and God did
for them as he promised; (v. 50, 51.) for he will certainly be the
Author of salvation to them that obey him.
✓
CHAP. XIII.
In
this chapter we have, I. The commands God gave to Israel, 1. To sanctify all
their first-born to him, v. 1,2. 2. To be sure to remember their deliverance
out of Egypt, (v. 3,4.) and, in remembrance of it, to keep the feast of unlea
vened bread, v.5..7. 3. To transmit the knowledge of it with all possible care
to their children, v.6..10. 4. To set apart unto God the firstlings of their
cattle, (v.11..18.) and to explain that alse to their children, v.14..10.
II. The care God took of Isruel, when he had brought them out of Egypt.
1. Choosing their way for them, v. 17, 18. 2. Guiding them in the way,
v. 20..22. And their care of Joseph's bones, v. 19.
what-
AND the LORD spake unto Moses, saying,
2. Sanctify unto me all the
soever openeth the womb among the children of
Israel, both of man and of beast it is mine. 3. And
Moses said unto the people, Remember this day,
in which ye came out from Egypt, out of the
house of bondage; for by strength of hand the
LORD brought you out from this place: there shall
no leavened bread be eaten. 4. This day came
ye out in the month Abib. 5. And it shall be,
when the LORD shall bring thee into the land of
the Canaanites, and the Hittites, and the Amorites,
and the Hivites, and the Jebusites, which he sware
unto thy fathers to give thee, a land flowing with
milk and honey, that thou shalt keep this service
in this month. 6. Seven days thou shalt eat un-
leavened bread, and in the seventh day shall be a
feast to the LORD, 7. Unleavened bread shall be
eaten seven days; and there shall no leavened
bread be seen with thee, neither shall there be
leaven seen with thee in all thy quarters. 8. And
thou shalt shew thy son in that day, saying, This is
done because of that which the LoxD did unto me
when I came forth out of Egypt. 9. And it shall
be for a sign unto thee upon thine hand, and for a
memorial between thine eyes, that the LORD's
law may be in thy mouth: for with a strong hand
bath the LORD brought thee out of Egypt. 10.
L
!
G
1
Before rist 1491.
God's Claim upon the First-Born.
EXOPUS, VIII
!
Thou shalt therefore keep this ordinance in his hildren's souls, to tell them of the great works God has done for
nis church, both those which we have seen with our eyes done in
season from year to year.
our day, and which we have heard with our ears, and our fathers
have told us: Thou shalt shew thy son in that day, the day of the
feast, these things. When they were celebrating the ordinance,
they must explain it. Every thing is beautiful in its season. The
passover is appointed for a sign, and for a memorial, that the Lord's
law may be in thy mouth. Note, We must retain the remembrance
of God's works, that we may remain under the influence of God's
law. And those that have God's law in their heart should have
it in their mouth, and be often speaking of it, the more to affect
themselves, and to instruct others.
Care is here taken to perpetuate the remembrance,
I. Of the preservation of Israel's first-born, when the first-born
of the Egyptians were slain. In memory of that distinguishing
favour, and in gratitude for it, the first-born, in all ages, were to be
consecrated to God, as his peculiars, (v. 2.) and to be redeemed,
v. 13. God, who, by the right of creation, is Proprietor and
Sovereign of all the creatures, here lays claim in particular to
the first-born of the Israelites, by right of protection; Sanctify
to me all the first-born. The parents were not to look upon
themselves as interested in their first-born, till they had first
solemnly presented them to God, recognised his title to them,
and received them back, at a certain rate, from him again. Note,
1. That which is, by special distinguishing mercy, spared to us,
should be, in a peculiar manner, dedicated to God's honour; at
least, some grateful acknowledgment, in works of piety and charity,
should be made, when our lives have been given us for a prey,
or the lives of our children. 2. God, who is the First and Best,
should have the first and best, and to him we should resign that
which is most dear to us, and most valuable. The first-born
The first-born
were the joy and hope of their families; Therefore they shall be
mine, says God. By this it will appear that we love God best,
(as we ought,) if we are willing to part with that to him which
we love best in this world. 3. It is the church of the first-born,
that is sanctified to God, Heb. 12. 23. Christ is the First-born
among many brethren; (Rom. 8. 29.) and, by virtue of their union
with him, all that are born again, and born from above, are
accounted as first-born. There is an excellency of dignity and
power belonging to them; and if children, then heirs.
11. And it shall be when the LORD shall bring
thee into the land of the Canaanites, as he sware
unto thee and to thy fathers, and shall give it thee,
12. That thou shalt set apart unto the LORD all
that openeth the matrix, and every firstling that
cometh of a beast which thou hast; the males
shall be the LORD'S.
shall be the LORD's. 13. And every firstling of an
ass thou shalt redeem with a lamb; and if thou
wilt not redeem it, then thou shalt break his neck:
and all the first-born of man among thy children
shalt thou redeem. 14. And it shall be when thy
son asketh thee in time to come, saying, What is
this? that thou shalt say unto him, By strength of
hand the LORD brought us out from Egypt, from
the house of bondage: 15. And it came to pass,
when Pharaoh would hardly let us go, that the
LORD slew all the first-born in the land of Egypt,
both the first-born of man, and the first-born of
beast: therefore I sacrifice to the LORD all that
II. The remembrance of their coming out of Egypt must also be
perpetuated; (v. 3.) “Remember this day. Remember it by a good
token, as the most remarkable day of your lives, the birth-day of
your nation, or the day of its coming of age, to be no longer under
the rod. Thus the day of Christ's resurrection is to be remembered,
for in it we were raised up with Christ out of death's house of
bondage. The scripture tells us not expressly what day of the year
Christ rose, (as Moses told the Israelites what day of the year they openeth the matrix, being males; but all the first-
were brought out of Egypt, that they might remember it yearly,) born of my children I redeem. 16. And it shall
but very particularly what day of the week it was; plainly inti-be for a token upon thine hand, and for frontlets
mating, that, as the more valuable deliverance, and of greater between thine eyes; for by strength of hand the
importance, it should be remembered weekly. Remember it, for LORD brought us forth out of Egypt.
by strength of hand the Lord brought you out. Note, The more
of God and his power appears in any deliverance, the more
memorable it is. Now, that it might be remembered,
1. They must be sure to keep the feast of unleavened bread,
v. 5..7.
It was not enough that they remembered it, but they
must celebrate the memorial of it in that way which God had
appointed, and use the instituted means of preserving the remem-
brance of it. So, under the gospel, we must not only remember
Christ, but do this in remembrance of him. Observe how strict the
prohibition of leaven is; (v.7.) not only, no leaven must be eaten,
but none must be seen, no not in all their quarters. Accordingly,
the Jews usage was, before the feast of the passover, to cast all the
leavened bread out of their houses; they either burnt it, or buried
it, or broke it small, and scattered it in the wind; they searched
diligently with lighted candles in all the corners of their houses,
lest any leaven should remain. The care and strictness enjoined
in this matter were designed, (1.) To make the feast the more
solemn, and consequently the more taken notice of by their children,
who would ask, "Why is so much ado made?" (2.) To teach us
how solicitous we should be to put away from us all sin, 1 Cor. 5. 7.
2. They must instruct their children in the meaning of it, and
relate to them the story of their deliverance out of Egypt, v. 8.
Note, (1.) Care must be taken betimes to instruct children in the
knowledge of God. Here is an ancient law for catechising. [2.] It
particularly of great use to acquaint children betimes with the
stories of the scripture, and to make them familiar to them. (3.) It
is a debt we owe to the honour of God, and to the benefit of our
VOLI.
3 x
Here we have,
1. Further directions concerning the dedicating of their first-born
to God. (1.) The firstlings of their cattle were to be dedicated to
God, as part of their possessions. Those of clean beasts, calves,
lambs, and kids, if males, were to be sacrificed, Exod. 22. 30.
Numb. 18. 17, 18. Those of unclean beasts, as colts, were to be
redeemed with a lamb, or knocked on the head. For whatsoever
is unclean, (as we all are by nature,) if it be not redeemed, will be
destroyed, v. 11. .13. (2.) The first-born of their children were to
be redeemed, and by no means sacrificed, as the Gentiles sacrificed
their children to Moloch. The price of the redemption of the first-
born was fixed by the law, (Numb. 18. 16.) five shekels: we were
all obnoxious to the wrath and curse of God; by the blood of Christ
we are redeemed, that we may be joined to the church of the first-
born. They were to redeem their children, as well as the firstlings
of the unclean beasts, for our children are by nature polluted ;
Who can bring a clean thing out of an unclean?
2. Further directions concerning the catechising of their children,
and all those of the rising generation, from time to time, in this
matter. It is supposed, that, when they saw all the firstlings thus
devoted, they would ask the meaning of it; and their parents
and teachers must tell them the meaning of it; (v. 14..16.) that
God's special propriety in their first-born, and all their firstlings,
was founded in his special preservation of them from the sword of
the destroying angel. Being thus delivered, they must serve hin.
Before Christ 1491.
EXODUS, XIII.
The Pillar of Cloud and Fire.
Note, (1.) Children should be directed and encouraged to ask
their parents questions concerning the things of God, a practice
which would be perhaps of all others the most profitable way of
catechising; and parents must furnish themselves with useful
knowledge that they may be ready always to give an answer to their
inquiries. If ever the knowledge of God cover the earth, as the
waters do the sea, the fountains of family-instruction must first be
broken up. (2.) We should all be able to shew cause for what we
do in religion. As sacraments are sanctified by the word, so they
must be explained and understood by it. God's service is reason-
able, and it is then acceptable, when we perform it intelligently,
knowing what we do, and why we do it. (3.) It must be observed,
how often it is said in this chapter, that by strength of hand,
(v. 3, 14, 16.) and with a strong hand, (v. 9.) the Lord brought
them out of Egypt. The more opposition is given to the accom-
plishment of God's purposes, the more is his power magnified
therein. It is a strong hand that conquers hard hearts. Some-
times God is said to work deliverance, not by might or power,
(Zech. 4. 6.) not by such visible displays of his power as that
recorded here. (4.) Their posterity that should be born in Canaan
are directed to say, The Lord brought us out of Egypt, v. 14, 16.
Mercies to our fathers are mercies to us; we reap the benefit of
them, and therefore must keep up a grateful remembrance of
them. We stand upon the bottom of former deliverances, and were
in the loins of our ancestors when they were delivered. Much more
reason have we to say, that in the death and resurrection of Jesus
Christ we were redeemed.
the Red sea, the Israelites were to be humbled and proved in
the wilderness, Deut. 8. 2. God had given it to Moses for a sign,
(ch.3. 12.) Ye shall serve God in this mountain. They had again
and again told Pharaoh, that they must go three days' journey into
the wilderness to do sacrifice, and therefore it was requisite that
they should bend their march that way, else they had justly been
exclaimed against as notorious dissemblers. Before they entered
the lists with their enemies, matters must be settled between them
and their God, laws must be given, ordinances instituted, onvenants
sealed, the original contract ratified, and, for the doing of this,
it was necessary that they should retire into the solitudes of a
wilderness, the only closet for such a crowd; the high road would
be no proper place for these transactions. It is said, (Deut. 32. 10.)
He led them about, some hundreds of miles about, and yet,
(Ps. 107.7.) He led them forth by the right way; God's way is the
right way, though it seems about. If we think he leads not his
people the nearest way, yet we may be sure he leads them the
best way, and so it will appear when we come to our journey's end.
Judge nothing before the time.
||
2. There was one reason why God did not lead them the nearest
way, which would have brought them, after a few days' march, to
the land of the Philistines; (for it was that part of Canaan that
lay next to Egypt;) that reason was, Because they were not as
yet fit for war, much less fit for war with the Philistines, v. 17.
Their spirits were broken with slavery, it was not easy for them
to turn their hands of a sudden from the trowel to the sword;
the Philistines were formidable enemies, too fierce to be en-
countered by raw recruits; it was more suitable that they should
begin with the Amalekites, and be prepared for the wars of
Canaan, by experiencing the difficulties of the wilderness. Note,
God proportions his people's trials to their strength, and will not
suffer them to be tempted above what they are able, 1 Cor. 10.13.
That promise, if compared with the foregoing verses, will seem to
refer to this event, as an instance of it. God knows our frame,
and considers our weakness and faint-heartedness, and by lesser
trials will prepare us for greater. God is said to bring Israel out
of Egypt as the eagle brings up her young ones, (Dent. 32. 11.)
teaching them by degrees to fly.
Orders being thus given which way they should go, we are told
(1.) That they went up themselves, not as a confused rout, but in
rank and file, they went v.18.
went up by five in a rank, so some; in five squadrons, so others.
They marched like an army with banners, which added much to
their strength and honour. (2.) That they took the bones of Joseph
along with them, (v.19.) and, probably, the bones of the rest of
Jacob's sons, unless (as some think) they had been privately
carried to Canaan, (Acts, 7. 16.) severally, as they died. Joseph
had particularly appointed that his bones should be carried up,
when God should visit them, (Gen. 50. 25, 26.) so that their
carrying up of his bones was not only a performance of the oath
their fathers had sworn to Joseph, but an acknowledgment of the
performance of God's promise to them by Joseph, that he would
visit them, and bring them out of the land of Egypt; and an
encouragement to their faith and hope, that he would fulfil the
other part of the promise, which was to bring them to Canaan, in
expectation of which, they carried these bones with them, while
they wandered in the desert; they might think, " Joseph's boues
must rest at last, and then we shall." Moses is said to take these
bones with him; Moses was now a very great man; so had Joseph
been in his day, yet he was now but a box-full of dry bones; that
was all that remained of him in this world, which might serve før
a monitor to Moses to remember his mortality. I have said, le
are gods; it was said so to Moses expressly, (ch. 7. 1.) but yo
shall die like men.
II. Here is the guidance they were blessed with in the way;
In the two
(v. 21, 22.) The Lord went before them in a pillar.
first stages it was enough that God directed Moses whither to
march, he knew the country and the road well enough; but, now
that they were come to the edge of the wilderness, (v. 20.) they
would have occasion for a guide and a good guide they had, ons
%
17. And it came to pass, when Pharaoh had let
the people go, that God led them not through the
way of the land of the Philistines, although that
was near; for God said, Lest peradventure the
people repent when they see war, and they return
to Egypt: 18. But God led the people about
through the way of the wilderness of the Red sea:
and the children of Israel went up harnessed out
of the land of Egypt. 19. And Moses took the
bones of Joseph with him: for he had straitly
sworn the children of Israel, saying, God will
surely visit you; and ye shall carry up my bones
away hence with you. 20. And they took their
journey from Succoth, and encamped in Etham,
in the edge of the wilderness. 21. And the LORD
went before them by day in a pillar of a cloud,
to lead them the way; and by night in a pillar
of fire, to give them light; to go by day and night:
22. He took not away the pillar of the cloud by
day, nor the pillar of fire by night, from before
the people
Here is,
I. The choice God made of their way, v. 17, 18. He was
their Guide, Moses gave them direction but as he received it from
the Lord. Note, The way of man is not in himself, Jer. 10. 23.
He may devise his way, and design it; but, after all, it is God that
directs his steps, Prov. 16. 9. Man proposes, but God disposes
Man proposes, but God disposes;
and in his disposal we must acquiesce, and set ourselves to follow
Providence.
There were two ways from Egypt to Canaan. One was a short ||
cut from the north of Egypt to the south of Canaan, perhaps about
four or five days' journey; the other was much further about, ||
through the wilderness, and that was the way which God chose to
lead his people Israel in, v. 18.
1. There were many reasons why God led them through the way
of the wilderness of the Red sca. The Egyptians were to be drowned
Before Christ 1491.
}
EXODUS, XIII, XIV. The Israelites pursued by Pharaoh.
✔
CHAP. XIV.
The departure of the children of Israel out of Egypt (which was indeed the bith
of the Jewish church) is made yet more memorable by further works of wonder,
which were wrought immediately upon it. Witness the records of this chapter,
the contents whereof, together with a key to it, we have, Heb. 11. 29. They
passed through the Red sea, as by dry land, which the Egyptians assaying
to do, were drowned: and this they did by faith, which intimates that there
was something typical and spiritual in it. Here is, I. The extreme distress and
danger that Israel was in at the Red sea. 1. Notice was given of it to Moses
before, v. 1..4. 2. The cause of it was Pharaoh's violent pursuit of them, v. 5..9.
3. Israel was in a great consternation upon it, v. 10..12. 4. Moses endeavours
to encourage them, v. 13, 14. II. The wonderful deliverance that God wrought
for them out of this distress. 1. Moses is instructed concerning it, v. 15..18.
2. Lines that could not be forced are set between the camp of Israel and
Pharaoh's camp, v. 19, 20. By the divine power the Red sea is divided,
(v. 21.) and is made, (1.) A lune to the Israelites, who marched safely
through it, v. 22, 29. But, (2.) To the Egyptians it was made, [1.] An
ambush into which they were drawn, v. 23..25. And, [2.] A grave in
which they were all buried, v. 26..28. III. The impressions this mode
upon the Israelites, v. 30, 31.
that was infinitely wise, kind, and faithful; The Lord went before
them, the Shechinah, or appearance of the Divine Majesty, which
was typical of Christ, or a previous manifestation of the Eternal
Word, which, in the fulness of time, was to be made flesh, and
dwell among us.
Christ was with the church in the wilderness,
1 Cor. 10. 9. Now their King passed before them, even the Lord
on the head of them, Mic. 2. 13. Note, Those whom God brings
into a wilderness, he will not leave nor lose there, but will take
care to lead them through it; we may well think it was a very
great satisfaction to Moses, and the pious Israelites, to be sure
that they were under divine guidance. They needed not to fear
missing their way, who were thus led, or being lost, who were
thus directed; they needed not to fear being benighted, who were
thus illuminated, nor being robbed, who were thus protected.
They who make the glory of God their end, and the word of God
their rule, the Spirit of God the guide of their affections, and the
providence of God the guide of their affairs, may be confident that
the Lord goes before them, as truly as he went before Israel in the
wilderness, though not so sensibly; we must live by faith.
1.
1. They had sensible evidences of God's going before them.
They all saw an appearance from heaven of a pillar, which in
the bright day appeared cloudy, and in the dark night appeared
fiery; we commonly see that that which is a flame in the night
is a smoke in the day, so was this. God gave them this ocular
demonstration of his presence, in compassion to the infirmity of
their faith, and in compliance with that infant state of the church,
which needed to be thus lisped to in their own language; but
blessed are they that have not seen, and yet have believed God's
gracious presence with them, according to his promise.
AND the LORD spake
ND the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, that
they turn and encamp before Pi-hahiroth, between
Migdol and the sea over against Baal-zephon:
3. For
before it shall ye encamp by the sea.
Pharaoh will say of the children of Israel, They
are entangled in the land, the wilderness hath
shut them in. 4. And I will harden Pharaoh's
2. They had sensible effects of God's going before them in this
pillar. For, (1.) It led them the way in that vast howling wilder heart, that he shall follow after them; and I will
ness, in which there was no road, no track, no way-mark, of be honoured upon Pharaoh, and upon all his host;
which they had no maps, through which they had no guides. that the Egyptians may know that I am the LORD.
When they marched, this pillar went before them, at the rate that And they did so. 5. And it was told the king
they could follow, and appointed the place of their encampment, of Egypt that the people fled: and the heart of
as Infinite Wisdom saw fit; which both eased them from care,
and secured them from danger, both in moving and resting. (2.) It Pharaoh and of his servants was turned against
sheltered them by day from the heat, which, at some times of the the people, and they said Why have we done this,
year, was extreme. (3.) It gave them light by night, when they that we have let Israel go from serving us?
had occasion for it, and, at all times made their camp pleasant, 6. And he made ready his chariot, and took his
and the wilderness they were in less frightful.
III, These were constant, standing miracles; (v. 22.) He took
not away the pillar of cloud; no, not when they seemed to have
less occasion for it, travelling through inhabited countries, no, not
when they murmared and were provoking; it never left them, till
it brought them to the borders of It was a cloud which
Canaan.
the wind could not scatter. This favour is acknowledged with
thankfulness long after, Neh. 9. 19. Ps. 78.14.
•
people with him: 7. And he took six hundred
chosen chariots, and all the chariots of Egypt,
and captains over every one of them. 8. And
the LORD hardened the heart of Pharaoh king of
Egypt, and he pursued after the children of Israel:
and the children of Israel went out with an high
hand. 9. But the Egyptians pursued after them,
all the horses and chariots of Pharaoh, and his
horsemen, and his army, and overtook them en-
camping by the sea, beside Pi-hahiroth, before
Baal-zephon.
There was something spiritual in this pillar of cloud and fire.
1. The children of Israel were baptized unto Moses in this cloud,
which, some think, distilled dew upon them, 1 Cor. 10. 2. By
coming under this cloud, they signified their putting of themselves
under the divine guidance and command by the ministry of Moses.
Protection draws allegiance; this cloud was the badge of God's
protection, and so became the bond of their allegiance. Thus
they were initiated, and admitted under the government, now
when they were entering upon the wilderness. 2. Some make
this cloud a type of Christ. The cloud of his human nature was
a vail to the light and fire of his divine nature; we find him,
(Rev.10.1.) clothed with a cloud, and his feet as pillars of fire.
Christ is our Way, the Light of our way, and the Guide of it.
3. It signifies the special conduct and protection which the church
of Christ is under in this world. God himself is the Keeper of
Israel, and he neither slumbers nor sleeps, Ps. 121. 4. Isa. 27. 3.
There is a defence created, not only on Zion's assemblies, but on
every dwelling place in Zion. See Isa. 4. 5,6. Nay, every Israelite
indeed is hidden under the shadow of God's wings; (Ps. 17. 8.)
angels, whose ministry was made use of in this cloud, are employed
for their good, and pitch their tents about them. Happy art thou,
O Israel; who is like unto thee, O people?
We have here,
I. Instructions given to Moses concerning Israel's motions and
encampments, which were so very surprising, that, if Moses had
not had express orders about them before, they would scarcely
have been persuaded to follow the pillar of cloud and fire. That
therefore there might be no scruple or dissatisfaction about it,
Moses is told before,
1. Whither they must go, v. 1, 2. They were got to the edge
of the wilderness, (ch. 13. 20.) and a stage or two more would
have brought them to Horeb, the place appointed for their serving
God; but, instead of going forward, they are ordered to turn
short off, on the right hand from Canaan, and to march toward
the Red sea. Where they were at Etham, there was no sea in
their way to obstruct their passage, but God himself orders them
into straits, which might give them an assurance, that when his
Before Christ 1491.
EXODUS. XIV. The Israelites pursued by Pharaoh
bravery, triumphing in their enlargement, and resolved to break
through the difficulties that lay in their way. But the Egyptians
(v. 9.) pursued after them. Note, Those that in good earnest set
their faces heaven-ward, and will live godly in Christ Jesus, must
expect to be set upon by Satan's temptations and terrors. H-
will not tamely part with any out of his service, nor go out without
raging, Mark, 9. 26.
Bund
|
purposes were served, he would without fail bring them out of
those straits. Note, God sometimes raises difficulties in the way
of the salvation of his people, that he may have the glory of
subduing them, and helping his people over them.
2. What God designed in these strange orders. Moses would
have yielded an implicit obedience, though he had given him no
reason; but shall he hide from Moses the thing that he does?
No, Moses shall know, (1.) That Pharaoh has a design to ruin
Israel, v. 3. (2.) That therefore God has a design to ruin
Pharaoh, and he takes this way to effect it, v. 4.
10. And when Fharaoh drew nigh, the children
Pharaoh's
sagacity would conclude that Israel was entangled in the wilder- of Israel lifted up their eyes, and, behold, the
ness, and so would become an easy prey to him; and that he might || Egyptians marched after them; and they were
be the more apt to think so, God orders them into yet greater sore afraid: and the children of Israel cried out
entanglements; also, by turning them so much out of their road, unto the LORD
he amazes him more, and him further occasion to
11. And they said unto Moses,
suppose that they were in a state of embarrassment and danger. Because there were no graves in Egypt, hast thou
And thus (says God) I will be honoured upon Pharaoh. Note, [1.] taken us away to die in the wilderness? Wherefore
All men being made for the honour of their Maker, those whom hast thou dealt thus with us, to carry us forth out
he is not honoured by, he will be honoured upon. [2.] What of Egypt? 12. Is not this the word that we did
seems to tend to the church's ruin is often over-ruled to the ruin tell thee in Egypt, saying, Let us alone, that we
of the church's enemies, whose pride and malice are fed by
Providence, that they may be ripened for destruction.
may serve the Egyptians? For it had been better
for us to serve the Egyptians, than that we should
die in the wilderness. 13. And Moses said unto
the people, Fear ye not, stand still, and see the
salvation of the LORD, which he will shew to you
to-day: for the Egyptians whom ye have seen
to-day, ye shall see them again no more for ever.
14. The LORD shall fight for you, and ye shall
hold your peac ·
II. Pharaoh's pursuit of Israel, in which, while he gratifies his
own malice and revenge, he is furthering the accomplishment of
God's counsels concerning him. It was told him that the people
fled, v. 5. Such a fright was he in, when he gave them leave to go,
that, when the fright was a little over, he either forgot, or would
not own, that they departed with his consent, and therefore was
willing that it should be represented to him as a revolt from their
allegiance. Thus, what may easily be justified is easily condemned,
by putting false colours upon it. Now hereupon,
We have here,
||
1. He reflects upon it with regret, that he had connived at their
departure. He and his servants, though it was with the greatest
reason in the world that they had let Israel go, yet were now angry
with themselves for it; Why have we done thus? (1.) It vexed 1. The fright that the children of Israel were in when they
them that Israel had their liberty, that they had lost the profit of perceived that Pharaoh pursued them, v. 10. They knew very well
their labours, and the pleasure of chastising them. It is meat and the strength and rage of the enemy, and their own weakness;
drink to proud persecutors to trample upon the saints of the Most numerous indeed they were, but all fest, unarmed, undisciplined,
High, and say to their souls, Bow down, that we may go over; disquieted by long servitude, and (which was worst of all) now
and therefore it vexes them to have their hands tied. Note, The penned up by the situation of their camp, so that they could not
liberty of God's people is a heavy grievance to their enemies, make their escape.
make their escape. On one hand was Pi-hahiroth, a range of
Esth. 5, 12, 13. Acts, 5. 17, 33. (2.) It aggravated the vexation, craggy rocks unpassable; on the other hand were Migdol and
that they themselves had consented to it, thinking now that they Baal-zephon, which, some think, were forts and garrisons upon
might have hindered it, and that they needed not to have yielded, the frontiers of Egypt; before them was the sea, behind them
though they had stood it out to the last extremity. Thus God were the Egyptians, so that there was no way open for them but
makes men's envy and rage against his people a torment to upward, and thence their deliverance came. Note, We may be in
themselves, Ps. 112. 10. It was well done to let Israel go, and the way of our duty, following God, and hastening toward heaven,
what they would have reflected on with comfort, if they had done and yet may be in great straits, troubled on every side, 2 Cor. 4. 8.
it from an honest principle; but, doing it by constraint, they In this distress, no marvel that they were sore afraid, their
called themselves a thousand fools for doing it, and passionately father Jacob was so in a like case; (Gen. 32. 7.) when without a re
wished it undone again. Note, It is very common, but very absurd fightings, it cannot be otherwise but that within are fears: what
and criminal, for people to repent of their good deeds; their therefore was the fruit of this fear? According as that was, the
justice and charity, and even their repentance, are repented of. || fear was good or evil.
See an instance somewhat like this, Jer. 34. 10, 11.
1. Some of them cried out unto the Lord; their fear set them
praying, and that was a good effect of it. God brings us into
straits, that he may bring us to our knees.
v.
2. Others of them cried out against Moses; their fear set them
a murmuring, . 11, 12. They give up themselves for lost, and,
as if God's arm were shortened all of a sudden, and he were not
as able to work miracles to-day as he was yesterday, they despair
of deliverance, and can count upon nothing but dying in the
wilderness. How inexcusable was their distrust? Did they not see
themselves under the guidance and protection of a pillar from
heaven? And can almighty power fail them, or infinite goodness be
false to them? Yet this was not the worst; they quarrel with Moses
for bringing them out of Egypt, and, in quarrelling with him, fly
in the face of God himself, and provoke him to wrath, whose
As the
favour was now the only succour they had to flee to.
Egyptians were angry with themselves for the best deed they
ever did, so the Israelites were angry with God for the greates
2. He resolves, if possible, either to reduce them, or to be
avenged on them; in order to that, he levies an army, musters all
his force of chariots and horsemen, v. 17, 18. (for, it should
seem, he took no foot with him, because the king's business
required haste,) and thus he doubts not but he shall re-enslave
them, v. 6, 7. It is easy to imagine what a rage Pharaoh was now
in, roaring like a lion disappointed of his prey; how his proud
heart aggravated the affront, swelled with indignation, scorned to
be baffled, longed to be avenged: and now, all the plagues are as if
they had never been, he has quite forgotten the sorrowful funerals
of his first born, he can think of nothing but making Israel feel
his resentments; now he thinks he can be too hard for God him-
self; for, otherwise, could he have hoped to conquer a people so
dear to him? God gave him up to these passions of his own heart,
and so hardened it. It is said, (v. 8.) The children of Israel went
out with a high hand, that is, with a great deal of courage and
Before Christ 1491.
The Israelites pursued by Pharaob
EXODUS, XIV.
unbelief.
here express, A sordid
kindness that was ever done them; so gross are the absurdities of || Israel, that they go forward:) 16. But lift thou
of
preferring servitude before it, only because it was attended wit up thy rod, and stretch out thine hand over the
some difficulties. A generous spirit would have said, "If the sea, and divide it: and the children of Israel
worst come to the worst," (as we say,) "it is better to die in the shall go on dry ground through the midst of the
field of honour, than to live in the chains of slavery;" nay, under sea. 17. And I, behold, I will harden the hearts
God's conduct, they could not miscarry, and therefore they might of the Egyptians, and they shall follow them: and
say, "Better live God's freemen in the open air of a wilderness,
I will get me honour upon Pharaoh, and upon all
than the Egyptians' bondmen in the smoke of the brick-kilns."
But because, for the present, they are a little embarrassed, they his host, upon his chariots, and upon his horse-
are angry that they were not left buried alive in their house of men. 18. And the Egyptians shall know that I am
bondage. (2.) Base ingratitude to Moses, who had been the the LORD, when I have gotten me honour upon
faithful instrument of their deliverance; they condemn him, as if
Pharaoh, upon his chariots, and upon his horse-
he had dealt hardly and unkindly with them, whereas it was
19. And the angel of God, which went
evident, beyond dispute, that whatever he did, and however it men.
issued, it was by direction from their God, and with design for before the camp of Israel, removed and went
their good. What they had said in a former ferment, (when they behind them; and the pillar of the cloud went
hearkened not to Moses for anguish of spirit,) they repeat and from before their face, and stood behind them:
justify in this; We said in Egypt, Let us alone; and it was ill-
said, yet more excusable, because then they had not had so much 20. And it came between the camp of the Egyp-
experience as they had now of God's wonderful appearances in tians and the camp of Israel; and it was a cloud
their favour. But they had as soon forgotten the miracles of and darkness to them, but it gave light by night
mercy, as the Egyptians had forgotten the miracles of wrath; and to these: so that the one came not near the other
they, as well as the Egyptians, hardened their hearts, at last, to
their own ruin; as Egypt, after ten plagues, so Israel, after ten all the night.
provocations, of which this was the first, (Numb. 14. 22.) was
sentenced to die in the wilderness.

II. The seasonable encouragement that Moses gave them in this
distress, v. 13, 14. He answered not these fools according to their
folly. God bore with the provocation they gave to him, and did
not (as he might justly have done) choose their delusions, and bring
their fears upon them; and therefore Moses might well afford to
pass by the affront they put upon him: instead of chiding them,
he comforts them, and, with an admirable presence and composure
of mind, not disheartened either by the threatenings of Egypt, or
the tremblings of Israel, stills their murmuring, with the assurance
of speedy and complete deliverance; Fear ye not. Note, It is
cur duty and interest, when we cannot get out of our troubles,
yet to get above our fears, so that they may only serve to quicken
our prayers and endeavours, but may not prevail to silence our
faith and hope.
1. He assures them that God would deliver them; that he
would undertake their deliverance; (The Lord shall fight for you;)
and that he would effect it in the utter ruin of their pursuers.
This, Moses was confident of himself, and would have them to be
so, though as yet he knew not how or which way it would be
brought to pass. God had assured him that Pharaoh and his
host should be ruined, and he comforts them with the same
comforts wherewith he had been comforted.
▾
2. He directs them to leave it to God, in a silent expectation of
the event; "Stand still, and think not to save yourselves either by
fighting or flying; wait God's orders, and observe them; be not
contriving what course to take, but follow your leader; wait God's
appearances, and take notice of them, that you may see how foolish
you are to distrust them. Compose yourselves, by an entire
confidence in God, into a peaceful prospect of the great salvation
God is now about to work for you. Hold your peace; you need
not so much as give a shout against the enemy, as Josh. 6. 16.
The work shall be done without any concurrence of your's."
Note, (1.) If God himself bring his people into straits, he will
himself discover a way to bring them out again. (2.) In times of
great difficulty, and great expectation, it is our wisdom to keep our
spirits calm, quiet, and sedate; for then we are in the best frame
both to do our own work, and to consider the work of God. Your
strength is to sit still, (Isa. 30.7.) for the Egyptians shall help in
vain, and threaten to hurt in vain.
15. And the LORD said unto Moses Wherefore
W
criest thou unto me? speak unto the children of
We have here,
I. Direction given to Israel's leader,
1. What he must do himself; he must, for the present, leave off
praying, and apply himself to his business; (v. 15.) Wherefore
criest thou unto me? Moses, though he was assured of a good issue
to the present distress, yet did not neglect prayer. We read not
of one word he said in prayer, but he lifted up to God his heart,
the language of which God well understood, and took notice of.
Moses's silent prayers of faith prevailed more with God than
Israel's loud outcries of fear, v. 10. Note, (1.) Praying, if of the
right kind, is crying to God, which denotes it to be the language
(2.) There may
both of a natural and of an importunate desire.
be true crying to God by prayer, where the voice is not heard, as
Hannah's, 1 Sam. 1. 13. But is God displeased with Moses for
praying? No, he asks this question, Wherefore criest thou unto me?
"Wherefore shouldest thou press thy
[1.] To satisfy his faith.
petition any further, when it is already granted; enough is said,
speak no more of this matter; I have accepted thy prayer:" so the
Chaldee explains it. [2.] To quicken his diligence. Moses had
something else to do beside praying, he was to command the hosts
of Israel, and it was now requisite that he should be at his post.
Every thing is beautiful in its season.
2. What he must order Israel to do; Speak to them, that they go
forward. Some think that Moses had prayed, not so much for
their deliverance, (he was assured of that,) as for the pardon of
their murmurings; and that God's ordering them to go forward
was an intimation of the pardon. There is no going forward with
any comfort, but in the sense of our reconciliation to God. Moses
had bidden them stand still, and expect orders from God; and
now orders are given. They thought they must have been directed
either to the right hand or to the left."No," says God, "speak
to them to go forward, directly to the sea-side;" as if there had
lain a fleet of transport-ships ready for them to embark in. Note,
When we are in the way of our duty, though we meet with
difficulties, we must go forward, and not stand in mute astonish-
ment; we must mind present work, and then leave the event to
God; use means, and trust him with the issue.
3. What he might expect God to do. Let the children of Israel
go as far as they can upon dry ground, and then God will divide
the sea, and open a passage for them through it, v. 16..18. God
designs, not only to deliver the Israelites, but to destroy the
will shew favour to Israel, the waters shall be divided for then
Egyptians; and the plan of his counsels is accordingly. (1.) He
to pass through, v. 16. The same power could have congeale
Before Christ 149
The Destruction of the Egyptians
EXODUS.
V.
St
******
M.
W
o &
he waters for them to pass over, but Infinite Wisdom chose rather
o divide the waters for them to pass through; for that way of
salvation is always pitched upon, which is most humbling. Thus
it is said, with reference to this, (Isa. 63. 13, 14.) He led them
through the deep, as a beast goes down into the valley, and thus
made himself a glorious name. (2.) He will get him honour upon
Pharaoh. If the due rent of honour be not paid to the great
Landlord, by and from whom we have and hold our beings and
comforts, he will distrain for it, and recover it. God will be a
Loser by no man. In order to this it is threatened. (v. 17.) 1,
behold I, will harden Pharaoh's heart. The manner of expression
is observable; I, behold 1, will do it. I, that may do it; so it is
the language of his sovereignty; we may not contribute to the
hardening of any man's heart, nor withhold any thing that we can
do toward the softening of it; but God's grace is his own, he hath
mercy on whom he will have mercy, and whom he will, he hardeneth.
1, that can do it; so it is the language of his power; none but the
I,
Almighty can make the heart soft, (Job. 23. 16.) nor can any
other being make it hard. I, that will do it; for it is the language
of his justice; it is a righteous thing with God, to put those under
the impressions of his wrath, who have long resisted the influences
of his grace. It is spoken in a way of triumph over this obstinate
and presumptuous rebel; " I, even I, will take an effectual course
to humble him; he shall break, that would not bend." It is an
expression like that, (Isa. 1. 24.) Ah, I will case me of mine
adversaries.
II. A guard set upon Israel's camp there where it now lay most
which was in the rear, v. 19, 20. The God,
whose ministry was made use of in the pillar of cloud and fire,
went from before the camp of Israel, where they did not now need
a guide, (there was no danger of missing their way through the
sea, nor needed they any other word of command than to go for-
ward,) and it came behind them, where now they needed a guard,
We have here the history of that work of wonder, which is so
(the Egyptians being just ready to seize the hindmost of them,) often mentioned both in the Old and New Testament, the dividing
and so was a wall of partition between them. There, it was of of the Red sea before the children of Israel. It was the terror of
use to the Israelites, not only to protect them, but to light them, the Canaanites, (Josh. 2.9, 10.) the praise and triumph of the
through the sea, and, at the same time, it confounded the Egyp-Israelites, Ps. 114. 3.-106. 9.-136. 13, 14. It was a type of
tians, so that they lost sight of their prey just then when they baptism, 1 Cor. 10. 1, 2. Israel's passage through it was typical
were ready to lay hands on it. The word and providence of God of the conversion of souls, (Isa. 11. 15.) and the Egyptians' per-
have a black and dark side toward sin and sinners, but a bright dition in it was typical of the final ruin of all impenitent sinners,
and pleasant side toward those that are Israelites indeed. That Rev. 20. 14. Here is,
which is a savour of life unto life to some, is a savour of death unto I. An instance of God's almighty power, in the kingdom cf
death to others. This was not the first time that He, who in the nature, in dividing the sea, and opening a passage through the
beginning divided between light and darkness, (Gen. 1. 4.) and waters. It was a bay, or gulf, or arm of the sea, two or three
still forms both, (Isa. 45. 7.) had, at the same time, allotted dark-leagues over, which was divided, v.21. The instituted sign made
ness to the Egyptians, and light to the Israelites: a specimen of use of, was, Moses's stretching out his hand over it, to signify that
the endless distinction which will be made between the inheritance it was done in answer to his prayer, for the confirmation of his
of the saints in light, and that utter darkness which for ever will mission, and in favour to the people which he led. The natural
be the portion of hypocrites. God will separate between the sign was a strong east-wind, signifying that it was done by the
precious and the vile.
power of God, whom the winds and the seas obey. If there be
any passage in the book of Job which has reference to the miracles
wrought for Israel's deliverance out of Egypt, it is that, (Job, 26.12.)
smiteth through Rahab, (so the word is,) that is, Egypt. Note,
He divideth the sea with his power, and by his understanding he
God can bring his people through the greatest difficulties, and
force a way where he does not find it. The God of nature has
not tied himself to its laws, but, when he pleases, dispenses with
them, and then the fire does not burn, nor the water flow.
a
21. And Moses stretched out his hand over the
sea; and the LORD caused the sea to go back by
strong east-wind all that night, and made the sea
dry-land, and the waters were divided. 22. And
the children of Israel went into the midst of the sea
upon the dry ground, and the waters were a wall
unto them on their right-hand, and on their left. went through the sea to the opposite shore, (for I cannot suppose,
II. An instance of his wonderful favour to his Israel. They
23. And the Egyptians pursued, and went in after with some, that they fetched a compass, and came out again on
them to the midst of the sea, even all Pharaoh's the same side,) v. 22. they walked upon dry land in the midst of the
horses, his chariots, and his horsemen. 24. And sea, 2.29. And the pillar of cloud, that glory of the Lord, being
it came to pass, that in the morning watch the them in the flank,) the waters were a wall to them, (it is twice
their rere-ward, Isa. 58. 8. (that the Egyptians might not charge
LORD looked unto the host of the Egyptians mentioned,) on their right hand, and on their left. Moses and
through the pillar of fire and of the cloud, and Aaron, it is probable, ventured first into this untrodden path, and
troubled the host of the Egyptians. 15. And took then all Israel after them; and this march through the paths of
off their chariot-wheels, that they drave them hea-the great waters would make their march afterward, through the
wilderness, less formidable. They who had followed God through
MODERAT
vily: so that the Egyptians said, Let us flee from
the face of Israel; for the LORD fighteth for them
against the Egyptians. 26. And the LORD said
unto Moses, Stretch out thine hand over the sea,
that the waters may come again upon the Egyp-
tians, upon their chariots, and upon their horsemen.
27. And Moses stretched forth his hand over the
sea, and the sea returned to his strength when the
morning appeared; and the Egyptians fled against
it; and the LORD overthrew the Egyptians in the
midst of the sea. 28. And the waters returned,
and covered the chariots, and the horsemen, and
all the host of Pharaoh that came into the sea
after them; there remained not so much as one of
them. 29. But the children of Israel walked upon
dry land in the midst of the sea; and the waters
were a wall unto them on their right hand, and on
their left. 30. Thus the LORD saved Israel that
day out of the hand of the Egyptians; (and Israel
saw the Egyptians dead upon the sea-shere.
LORD did upon the Egyptians: and the people
31. And Israel saw that great work which the
feared the LORD, and believed the LORD, and his
servant Moses.
Copen
after vocali
Cert
efore Christ 1491.
EXODUS, XIV.
The Destruction of the Egyptians,
7
his hand over the sea, and thereby give a signal to the water to
close again, as, before, upon the word of command, they ha
opened to the right and the left, v.29. He did so, and imine-
diately the waters returned to their place, and overwhelmed all
the host of the Egyptians, v. 27, 28. Pharaoh and his servants,
who had hardened one another in sin, now fell together, and not
one escaped. An ancient tradition says, that Pharaoh's magi-
This was done, and recorded, in order to encourage God's cians, Jannes and Jambres, perished with the rest, as Balaam
people in all ages to trust in him in the greatest straits. What with the Midianites whom he had seduced, Numb. 31. 8. And
cannot he do, who did this? What will not he do for those that now, (1.) God avenged upon the Egyptians the blood of the first-
fear and love him, who did this for these murmuring, unbelieving, born whom they had drowned; and the principal is repaid with
Israelites, who yet were beloved for their father's sake, and for the interest, it is recompensed double, full-grown Egyptians for new-
sake of a remnant among them? We find the saints, long after-born Israelites; thus the Lord is righteous, and precious is his
ward, making themselves sharers in the triumph of this march; people's blood in his sight, Ps. 72. 14. (2.) God reckoned with
(Ps. 66.6.) They went through the flood on foot, there did we Pharaoh for all his proud and insolent conduct toward Moses his
rejoice in him and see how this work of wonder is improved, ambassador; mocking the messengers of the Lord, and playing
Ps. 77. 11, 16, 19.
the fool with them, bring ruin without remedy; now God got
him honour upon Pharaoh, looking upon that proud man, and
abasing him, Job, 40. 12. Come and see the desolations he made,
and write it, not in water, but with an iron pen in the rock for ever.
Here lies that bloody tyrant who bid defiance to his Maker, to his
demands, threatenings, and judgments; a rebel to God, and a
slave to his own barbarous passions; perfectly lost to humanity,
virtue, and all true honour; here he lies, buried in the deep, a
perpetual monument of divine justice. Here he went down to the
pit, though he was a terror of the mighty in the land of the living.
This is Pharaoh and all his multitude, Ezek. 31. 18.
IV. Here is the notice which the Israelites took of this wonder
ful work which God wrought for them, and the good impressions
which it made upon them for the present.
1. They saw the Egyptians dead upon the sands, v. 30. Provi-
dence so ordered it, that the next tide threw up the dead bodies,
(1.) For the greater disgrace of the Egyptians. Now the beasts
and birds of prey were called to eat the flesh of the captains and
highty men, Rev. 19. 17, 18. The Egyptians were very nice and
curious in embalming and preserving the bodies of their great men,
but here the utmost contempt is poured upon all the grandees of
Egypt; see how they lie, heaps upon heaps, as dung upon the face
of the earth. (2.) For the greater triumph of the Israelites, and
to affect them the more with their deliverance; for the eye affects
the heart. See Isa. 66. 24. They shall go forth, and look upon
the carcases of the men that have transgressed against me.
bably, they stripped the slain, and, having borrowed jewels of
their neighbours before, which (the Egyptians having by this
hostile pursuit of them broken their faith with them) from hence-
forward they were not under any obligation to restore, they now
got arms from them, which, some think, they were not before
provided with. Thus, when God broke the heads of Leviathan in
pieces, he gave him to be meat to the people inhabiting the wilder-
ness, Ps. 74. 14.
Pro-
2. How they were troubled and perplexed, v. 24, 25. For
gome hours, they marched through the divided waters as safely and
triumphantly as Israel did, not doubting but that, in a little time,
they should gain their point. But in the morning-watch, the Lord
looked upon the host of the Egyptians, and troubled them. Some-
thing or other they saw or heard from the pillar of cloud and fire,
which put them into great consternation, and gave them an appre-
hension of their ruin, before it was brought upon them. Now
it appeared that the triumphing of the wicked is short, and that
God has ways to frighten sinners into despair, before he plunges
them into destruction. He cuts off the spirit of princes, and is
terrible to the kings of the earth. (1.) They had hectored and
boasted, as if the day were their own; but now they were troubled
and dismayed, struck with a panic-fear. (2.) They had driven
furiously; but now they drove heavily, and found themselves
plunged and embarrassed at every step, the way grew deep, their
hearts grew sad, their wheels dropped off, and the axle-trees
failed. Thus can God check the violence of those that are in
pursuit of his people. (3.) They had been flying upon the back of
Israel as the hawk upon the trembling dove; but now they cried,
Let us flee from the face of Israel, which was become to them like
a torch of fire in a sheaf, Zech. 12. 6. Israel is now, all of a
sudden, become as much a terror to them as they had been to
Israel. They might have let Israel alone, and would not; now
they would flee from the face of Israel, and cannot. Men will not
be convinced, till it is too late, that those who meddle with God's
people, meddle to their own hurt; when the Lord shall come with
ten thousands of his saints to execute judgment, the mighty men
will in vain seek to shelter themselves under rocks and mountains
from the face of Israel, and Israel's King, Rev. 6. 15. Compare
with this story, Job 27. 20, &c.
T
2. The sight of this great work greatly affected them, and now
they feared the Lord, and believed the Lord, and his servant Moses,
v. 31. Now they were ashamed of their distrusts and murmurings,
and, in the good mind they were in, they would never again
despair of help from Heaven, no not in the greatest straits; they
would never again quarrel with Moses, nor talk of returning to
Egypt. They were now baptized unto Moses in the sea, 1 Cor. 10. 2.
This great work, which God wrought for them by the ministry of
Moses, bound them effectually to follow his directions, under God.
This confirmed their faith in the promises that were yet to be ful-
filled; and, being brought thus triumphantly out of Egypt, they
did not doubt that they should be in Canaan shortly, having such
a God to trust to, and such a mediator between them and him.
Oh that there had been such a heart in them as now there seemed
to be! Sensible mercies, when they are fresh make sensibl
impressions; but with many these impressions soon wear of
while they see God's works, and feel the benefit of them, they fe
him and trust in him; but they soon forget his works, and th
3. How they were all drowned; as soon as ever the children of they slight him. (How well were it for us, if we were always in
Israel were got safe to the shore, Moses was ordered to stretch out || good a frame as we are in sometimes?
the sea, needed not to fear following him whithersoever he led
them. This march through the sea was in the night, and not a
moon-shiny night, for it was seven days after the full-moon, so
that they had no light but what they had from the pillar of cloud
and fire. This made it the more awful; but where God leads us,
he will light us; while we follow his conduct, we shall not want
his comforts.
III. An instance of his just and righteous wrath upon his and
his people's enemies, the Egyptians. Observe here,
1. How they were infatuated; in the heat of their pursuit they
went in after the Israelites into the midst of the sea, v. 23. "Why,"
thought they," may not we venture where Israel did?" Once or
twice the magicians of Egypt had done what Moses did, with
their enchantments; Pharaoh remembered that, but forgot how
they were non-plussed at last. They were more advantageously
provided with chariots and horses, while the Israelites were on
foot. Pharaoh had said, I know not the Lord; and by this it
appeared he did not, else he would not have ventured thus. None
so bold as those that are blind. Rage against Israel made them
thus daring and inconsiderate: they had long hardened their own
hearts; and now God hardened them to their ruin, and hid from
their eyes the things that belonged to their peace and safety. Surely
In vain is the net spread in the sight of any bird; (Prov. 1. 17.)
yet so blind were the Egyptians, that they hastened to the snare,
Prov. 7.23. Note, The ruin of sinners is brought on by their own
presumption, which hurries them headlong into the pit. They
are self-destroyers.
Before Christ 1491.
EXODUS, XV. The triumphant Song of the Israelites.
;
horse of Pharaoh went in with his chariots and
with his horsemen into the sea, and the LORD
brought again the waters of the sea upon them;
but the children of Israel went on dry land in the
midst of the sea; 20. And Miriam the prophetess,
the sister of Aaron, took a timbrel in her hand;
and all the women went out after her with timbrels
and with dances. 21. And Miriam answered
them, Sing ye to the LORD, for he hath triumphed
gloriously; the horse and his rider hath he thrown
into the sea.
CHAP. XV.
In this chapter, I. Israel looks back upon Egypt with a song of praise for the
deliverance. Here is, 1. The song itself, v.1..^9. 2. The solemn singing
of it, v. 20, 21. II. Israel marches forward in the wilderness, (v. 22.) and
there, 1. Their discontent at the waters of March, (v. 23, 24.) and the relief
granted them, v. 25, 26. 2. Their satisfaction in the waters of Elim, v. 27.
1 THEN sang Moses and the children of Israe
this song unto the LORD, and spake, saying
I will sing unto the LORD, for he hath triumphed
gloriously: the horse and his rider hath he thrown
into the sea. 2. The LORD is my strength and
song, and he is become my salvation: he is my
God, and I will prepare him an habitation; my tians was obtained, here we are told how it was celebrated; they
Having read how that complete victory of Israel over the Egyp-
father's God, and I will exalt him. 3. The LORD that were to hold their peace while the deliverance was in working,
is a man of war: the LORD is his name. 4. Pha (ch. 14.14.) must not hold their peace, now that it was wrought;
raoh's chariots and his host hath he cast into the the less they had to do then, the more they had to do now; if God
sea: his chosen captains also are drowned in the so much the more to his glory. Moses, no doubt, by divine
accomplishes deliverance by his own immediate power, it redounds
Red sea.
5. The depths have covered them: inspiration, indited this song, and delivered it to the children of
they sank into the bottom as a stone. 6. Thy Israel, to be sung before they stirred from the place where they saw
right hand, O LORD, is become glorious in power: their joy in God, and thankfulness to him, by singing; it is almost
the Egyptians dead upon the shore. Observe, 1. They expressed
thy right hand, O LORD, hath dashed in pieces natural to us thus to give vent to our joy, and the exultations of
the enemy.
7. And in the greatness of thine our spirit. By this instance, it appears that the singing of psalms,
excellency thou hast overthrown them that rose as an act of religious worship, was used in the church of Christ
up against thee: thou sentest forth thy wrath, nor abolished with it; singing is as much the language of holy
before the giving the ceremonial law, therefore was no part of it,
which consumed them as stubble. 8. And with joy, as praying is of holy desire. 2. Moses, who had gone before
the blast of thy nostrils the waters were gathered them through the sea, goes before them in the song, and composes
together, the floods stood upright as an heap, and it for them. Note, Those that are active in public services should
the depths were congealed in the heart of the sea. and they were much affected with it, then they sang this song.
not be neuters in public praises. 3. When the mercy was fresh,
9. The enemy said, I will pursue, I will overtake, Note, When we have received special mercy from God, we ought
I will divide the spoil; my lust shall be satisfied to be quick and speedy in our returns of praise to him, before time
upon them; I will draw my sword, my hand shall and the deceitfulness of our own hearts efface the good impressions
destroy them. 10. Thou didst blow with thy wind, day that the Lord delivered him, 2Sam. 22.1. Bis dat qui cito
that have been made. David sang his triumphant song in the
the sea covered thein: they sank as lead in the dat-He gives twice who gives quickly. 4. When they believed
mighty waters. 11. Who is like unto thee, O the Lord, (ch. 14.31.) then they sang this song: it was a song of
LORD, among the gods? who is like thee, glorious they his words, they sang his praise: if with the heart man
faith; this connexion is observed, (Ps. 106. 12.) Then believed
in holiness, fearful in praises, doing wonders believes, thus confession must be made.
12. Thou stretchedst out thy right hand, the earth.
swallowed them. 13. Thou in thy mercy hast led
forth the people which thou hast redeemed: thou
hast guided them in thy strength unto thy holy
habitation. 14. The people shall hear, and be
afraid sorrow shall take hold on the inhabitants
of Palestina. 15. Then the dukes of Edom shall
be amazed; the mighty men of Moab, trembling
shall take hold upon them; all the inhabitants of
Canaan shall melt away. 16. Fear and dread shall
fall upon them; by the greatness of thine arm
they shall be as still as a stone; till thy people
pass over, O LORD, till the people pass over, which in his intention; (v. 1.) I will sing unto the Lord. Note, All our
thou hast purchased. 17. Thou shalt bring themjoy must terminate in God, and all our praises be offered up to
the Father of lights, and Father of mercies, for he hath
in, and plant them in the mountain of thine inhe- triumphed. Note, All that love God triumph in his triumphs:
ritance, in the place, O LORD, which thou hast what is his honour should be our joy. Israelites rejoice in
made for thee to dwell in, in the sanctuary, O God, v.2. [1.] As their own God, and therefore their strength,
LORD, which thy hands have established. 18. The song, and salvation: happy therefore the people whose God is the
Lord, they need no more to make them happy; they have work
LORD shall reign for ever and ever. 19. For the to do, temptations to grapple with, and afflictions to bear, and
Here is,
Let us observe what Moses chiefly aims at in this song.
(1.) He gives glory to God, and triumphs in him; this is first
!
I. The song itself; and it is, 1. An ancient song, the most
style lofty and magnificent, the images lively and proper, and the
ancient that we know of. 2. A most admirable composition, the
whole very moving. 3. It is a holy song, consecrated to the
honour of God, and intended to exalt his name, and celebrate his
praise, and his only, not in the least to magnify any man: holiness
the singing of it. 4. It is a typical song. The triumphs of the
to the Lord is engraven on it, and to him they made melody in
gospel-church, in the downfall of its enemies, are expressed in the
song of Moses and the song of the Lamb put together, which songs
are said to be sung upon a sea of glass, as this was upon the Red
sea, Rev. 15. 2, 3.
Before Christ 1491.
The triumphant Song of the Israelites.
EXODUS. XV.
*
are weak in themselves; but he strengthens them, his grace is || and it was the execution of his justice, Thou sentest forth thy wrath,
their strength. They are often in sorrow, upon many accounts, v. 7. This destruction of the Egyptians was made the more re
but in him they have comfort; he is their song; sin, and death,markable by their pride and insolence, and their strange assuranc
and hell, threaten them, but he is, and will be, their salvation; of success; (v.9.) The enemy said, I will pursue. Here is, First,
see Isa. 12. 2.
[2.] As their fathers' God. This they take Great confidence; when they pursue, they do not question but they
notice of, because, being conscious to themselves of their own shall overtake, and when they overtake, they do not question but
unworthiness and provocations, they had reason to think that what they shall overcome, and obtain so decisive a victory as to divide
God had now done for them was for their fathers' sake, Deut. 4. 37. the spoil. Note, It is common for men to be most elevated with
Note, The children of the covenant ought to improve their fathers' the hopes of success, when they are upon the brink of ruin, which
relation to God as their God, for comfort, for caution, and for makes their ruin so much the sorer. See Isa. 37. 24, 25. Secondly,
quickening. [3.] As a God of infinite power; (v. 3.) The Lord Great cruelty; nothing but killing, and slaying, and destroying,
is a man of war, that is, well able to deal with all those that and this will satisfy his lust; and a barbarous lust that is, which
strive with their Maker, and will certainly be too hard for them. so much blood must be the satisfaction of. Note, It is a cruel
[4.] As a God of matchless and incomparable perfection; (v. 11.) hatred with which the church is hated; its enemies are bloody
Who is like unto thee, O Lord, among the gods? This is pure praise, men. This is taken notice of here, to shew, 1. That God resista
and a high expression of humble adoration. It is, First, a chal- the proud, and delight to humble those who lift up themselves;
lenge to all other gods to compare with him: "Let them stand he that says, "I will, and I will, whether God will or no," shall
forth, and pretend their utmost; none of them dare make the be made to know, that, wherein he deals proudly, God is above
comparison." Egypt was notorious for the multitude of its gods, him. 2. That those who thirst for blood shall have enough of
but the God of the Hebrews was too hard for them, and baffled it. They who love to be destroying shall be destroyed, for we
them all, Numb. 33. 4. Deut. 32. 23..39. The princes and know who has said, Vengeance is mine, I will repay.
potentates of the world are called gods, but they are feeble and
mortal, none of them all comparable to Jehovah the almighty and
eternal God. Secondly, It is a confession of his infinite perfection,
as transcendent and unparalleled. Note, God is to be worshipped
and adored as a Being of such infinite perfection, that there is
none like him, nor any to be compared with him; as one that in
all things has, and must have, the pre-eminence, Ps. 89. 6. More
particularly, 1. He is glorious in holiness; his holiness is his glory.
It is that attribute which angels adore, Isa. 6. 3. His holiness
appeared in the destruction of Pharaoh, his hatred of sin, and his
wrath against obstinate sinners. It appeared in the deliverance
of Israel, his delight in the holy seed, and his faithfulness to his
own promise. God is rich in mercy, that is his treasure, glorious
in holiness, that is his honour. Let us always give thanks at the
remembrance of his holiness. 2. He is fearful in praises; that
which is the matter of our praise, though it is joyful to the servants
of God, is dreadful and very terrible to his enemies, Ps. 66.1..3.
Or, it directs us in the manner of our praising God; we should
praise him with a humble holy awe, and serve the Lord with fear;
even our spiritual joy and triumph must be balanced with a
gious fear. 3. He is doing wonders, wondrous to all, being above
the power, and out of the common course, of nature; especially
wondrous to us, in whose favour they are wrought, who are so
unworthy, that we had little reason to expect them. They were
wonders of power, and wonders of grace; in both God was to be
humbly adored. ✔
[2.] The protection and guidance of Israel; (v.13.) Thou in thy
mercy hast led forth the people; led them forth out of the bondage
of Egypt, led them forth out of the perils of the Red sea, v. 19.
But the children of Israel went on dry land. Note, The destruc-
tion of the wicked serves for a foil to set off the salvation of Israel,
and to make it the more illustrious, Isa. 45.13..15.
(2.) He describes the deliverance they were now triumphing
in; because the song was intended, not only to express and excite
their thankfulness for the present, but to preserve and perpetuate
the remembrance of this work of wonder to after-ages. Two
things were to be taken notice of:
[1.] The destruction of the enemy; the waters were divided,
v.8. The floods stood upright as a heap, Pharaoh and all his hosts
were buried in the waters. The horse and his rider could not
escape, (v. 1.) the chariots, and the chosen captains; (v. 4.) they
themselves went into the sea, and there they were overwhelmed,
v. 19. The depths, the sea, covered them, and the proud waters went
over the proud sinners, they sank like a stone, like lead, (v. 5, 10.) ||
under the weight of their own guilt and God's wrath. Their sin
had made them hard like a stone, and now they justly sink like a
stone. Nay, the earth itself swallowed them; (v. 12.) their dead
bodies sank into the sands upon which they were thrown up,
which sucked them in. Those whom the Creator fights against,
the whole creation is at war with. All this was the Lord's doing,
and his only. It was an act of his power; Thy right hand, O
Lord, not our's, has dashed in pieces the enemy, v.6. It was with
the blast of thy nostrils, (v. 8.) and thy wind, (v.10.) and the
stretching out of thy right hand, v. 12. It was an instance of his
transcendent power, (v.7.) in the greatness of thine cxcellency:
VOL. I.
3 L
(3.) He sets himself to improve this wonderful appearance of
God for them. [1.] In order to quicken them to serve God; in
consideration of this, (v. 2.) I will prepare him a habitation.
God having preserved them, and prepared a covert for them under
which they had been safe and easy, they resolve to spare no cost or
pains for the erecting of a tabernacle to his honour, and there they
will exalt him, and mention, to his praise, the honour he had got
upon Pharaoh. God had now exalted them, making them great
and high, and therefore they will exalt him, by speaking of his
infinite height and grandeur. Note, Our constant endeavour should
be, by praising his name and serving his interests, to exalt God:
and it is an advancement to us to be so employed. [2.] In order to
encourage them to trust in God: so confident is this psalmist of the
reli-happy issue of the salvation which was so gloriously begun, that he
looks upon it as in effect finished already; (v. 13.)
"Thou hast
guided to thy holy habitation. Thou hast thus put them into the
way to it, and wilt in due time bring them to the end of that
way," for God's work is perfect; or, “ Thou hast guided them to
attend thy holy habitation in heaven with their praises." Note,
Those whom God takes under his direction, he will guide to his
holy habitation, in faith now, and in fruition shortly.
||
Two ways, this great deliverance was encouraging.
First, It was such an instance of God's power, as would terrify
their enemies, and quite dishearten them, (v. 14..16.) The very
tidings of the overthrow of the Egyptians would be more than
half the overthrow of all their other enemies; it would sink their
spirits, and that would go far toward the sinking of their powers
and interests; the Philistines, Moabites, Edomites, and Canaanites,
(with each of which nations Israel was to grapple,) would be
alarmed by it, would be quite dispirited, and would conclude it
was in vain to fight against Israel, when a God of such power
fought for them. It had this effect; the Edomites were afraid of
them, (Deut. 2.4.) so were the Moabites, (Numb. 22.3.) and the
Canaanites, Josh. 2.9, 10.-5.1. Thus God sent his fear before
them, (ch. 23. 27.) and cut off the spirit of princes.
Secondly, It was such a beginning of God's favour to them, as
gave them an earnest of the perfection of his kindness. This was
but in order to something further; (v.17.) Thou shalt bring them
in. If he thus bring them out of Egypt, notwithstanding their
unworthiness, and the difficulties that lay in the way of their escape,
doubtless, he will bring them into Canaan; for has he begun, (so
begun,) and will he not make an end? Note, Our experiences of
God's power and favour should be improved for the support of cur
Before Christ 1491.
EXODUS, XV. The triumphant So the Israelites.

expectations; "Thou hast-therefore not only thou canst, but | This was a sore trial to the young travellers, and an allay to their
we trust thou wilt," is good arguing. Observe, Thou wilt plant joy; thus God would train them up to difficulties; David, in a
them in the place which thou hast made for thee to dwell in. Note, dry and thirsty land where no water is, reaches forth toward God,
It is good dwelling where God dwells, in his church on earth, || Ps. 63. 1.
(Ps. 27.4.) in his church in heaven, John, 17. 24. When he
says, "This is my rest for ever," we should say, "Let it be our's." ||
Lastly, The great ground of the encouragement which they
draw from this work of wonder, is, v. 18. The Lord shall reign
for ever and ever. They had now seen an end of Pharaoh's reign;
but time itself shall not put a period to Jehovah's reign, which,
like himself, is eternal, and not subject to change. Note, It is the
unspeakable comfort of all God's faithful subjects, not only that
he does reign universally, and with an incontestable sovereignty,
but that he will reign eternally, and there shall be no end of his
dominion.
II. That at Marah they had water, but it was bitter, so that
though they had been three days without water, they could not
drink it, either because it was extremely unpleasant to the taste,
or was likely to be prejudicial to their health, or was so brackish,
that it rather increased their thirst than quenched it, v. 23. Note,
God can imbitter that to us from which we promise ourselves most
satisfaction, and often does so in the wilderness of this world,
that our wants and disappointments in the creature may drive us
to the Creator, in whose favour alone true comfort is to be had.
Now in this distress,
1
\
II. The solemn singing of this song, v. 20, 21. Miriam (or
Mary, it is the same name) presided in an assembly of the women,
who (according to the softness of their sex, and the common usage
of those times for expressing joy) with timbrels and dances sang
this song. Moses led the psalm, and gave it out for the men, and
then Miriam for the women: famous victories were wont to be ap-
plauded by the daughters of Israel; (1 Sam. 18.6,7.) so was this:
when God brought Israel out of Egypt, it is said,. (Mic. 6. 4.)
He sent before them Moses, Aaron, and Miriam, though we read
not of any thing remarkable that Miriam did but this.* But
those are to be reckoned great blessings to a people, who assist
them, and go before them, in praising God.
22. So Moses brought Israel from the Red sea,
and they went out into the wilderness of Shur;
and they went three days in the wilderness, and
found no water. 23. And when they came to
Marah, they could not drink of the waters of Marah,
for they were bitter: therefore the name of it was
called Marah. 24. And the people murmured
against Moses, saying, What shall we drink
25. And he cried unto the LORD: and the LORD
shewed him a tree, which when he had cast into
the waters, the waters were made sweet: there he
made for them a statute and an ordinance, and
there he proved them, 26. And said, If thou wilt
diligently hearken to the voice of the LORD thy
God, and wilt do that which is right in his sight,
and wilt give ear to his commandments, and keep
all his statutes, I will put none of these diseases
upon thee, which I have brought upon the Egyp-
tians: for I am the LORD that healeth thee.
27. And they came to Elim, where were twelve
wells of water, and threescore and ten palm-trees:
and they encamped there by the waters.
It should seem, it was with some difficulty that Moses prevailed
with Israel to leave that triumphant shore on which they sang the
foregoing song. They were so taken up either with the sight, or
with the song, or with the spoiling of the dead bodies, that they
cared not to go forward, but Moses with much ado brought them
from the Red sea into a wilderness: the pleasures of our way to
Canaan must not retrd our progress, but quicken it, though we
have a wilderness before us. Now here we are told,
1. That in the wilderness of Shur they had no water, v. 22.
|
1. The people fretted and quarrelled with Moses, as if he had
done ill by them; What shall we drink? is all their clamour,
v. 24. Note, The greatest joys and hopes are soon turned into the
greatest griefs and fears with them that live by sense only, and not
by faith.
2. Moses prayed; (v. 25.) He cried unto the Lord. The com-
plaints which they brought to him, he brought to God, on whom,
notwithstanding his elevation, Moses owned a constant depend-
ence. Note, It is the greatest relief of the cares of magistrates
and ministers, when those under their charge make them uneasy,
that they may have recourse to God by prayer: he is the Guide
of the church's guides; and to him, as the Chief Shepherd, the
under-shepherds must upon all occasions apply.
3. God provided graciously for them; he directed Moses to a
tree which he cast into the waters; in consequence of which, all
of a sudden, they were made sweet. Some think this wood had
a peculiar virtue in it for this purpose, because it is said, God
shewed him the tree. God is to be acknowledged, not only in the
creating of things useful for man, but in discovering their useful-
ness. Or perhaps this was only a sign, and not at all a means, of
the cure, any more than the brazen serpent, or Elisha's casting
one cruise full of salt into the waters of Jericho. Some make this
tree typical of the cross of Christ, which sweetens the bitter waters
of affliction to all the faithful, and enables them to rejoice in
tribulation. The Jews' tradition is, that the wood of this tree was
itself bitter, yet it sweetened the waters of Marah; the bitterness
of Christ's sufferings and death alters the property of our's.
4. Upon this occasion, God came upon terms with them, and
plainly told them, now that they were got clear of the Egyptians,
and were entered into the wilderness, that they were upon their
good behaviour, and that, according as they carried themselves, so
it would be well or ill with them; there he made a statute and an
ordinance, and settled matters with them; there he proved them,
bationers for his favour. In short, he tells them, v. 26. (1.) What
that is, there he put them upon the trial, admitted them as pro-
he expected from them, and that was, in one word, obedience.
They must diligently hearken to his voice, and give ear to his com-
mandments, that they might know their duty, and not transgress
through ignorance; and they must take care in every thing to do
that which was right in God's sight, and to keep all his statutes.
They must not think, now that they were delivered from their
bondage in Egypt, that they had no lord over them, but were
their own masters; no, therefore they must look upon themselves
as God's servants, because he had loosed their bonds, Ps. 116. 16.
Luke, 1. 74, 75. (2.) What they might then expect from him;
I will put none of these diseases upon thee, that is, "I will not bring
upon thee any of the plagues of Egypt." This intimates, that, if
they were rebellious and disobedient, the very plagues which they
had seen inflicted upon their enemies should be brought upon
them; so it is threatened, Deut. 28. 60. God's judgments upon
Egypt, as they were mercies to Israel, opening the way to their
deliverance, so they were warnings to Israel, and designed to awe
·
• Our author had either, for the moment, overlooked the circumstances recorded in the 12th of Numbers; or, by the term remarkable, he must
1th to be noticed by the reader, and also to have been done by Miriam.-ED.
!
Before Christ 1491.
The Israelites murmur for Bread.
EXODUS, XV, XVI.
them into obedience. Let not the Israelites think, because God hath brought you out from the land of Egypt:
had thus highly honoured them in the great things he had done for bath
7. And in the morning, then ye shall see the glory
of the LORD; for that he heareth your murmurings
And what are we, that ye
against the LORD.
murmur against us? 8. And Moses said, This
shall be, when the LORD shall give you in the
evening flesh to eat, and in the morning bread to
the full; for that the LORD heareth your murmur-
ings which ye murmur against him: and what
are we?(your rings are not against us, but
9. And Moses spake unto
against the LORD.
Aaron, Say unto all the congregation of the chil-
dren of Israel, Come near before the LORD: for
he hath heard your murmurings. 10. And it came
them, and had proclaimed them to all the world his favourites, that
therefore he would connive at their sins, and let them do as they
would. No, God is no Respecter of persons; a rebellious Israelite
shall fare no better than a rebellious Egyptian; and so they found,
to their cost, before they got to Canaan. "But if thou wilt be
obedient, thou shalt be safe and happy;" the threatening is implied
only, but the promise is expressed, "I am the Lord that healeth thee,
and will take care of thy comfort wherever thou goest." Note,
God is the great Physician. If we be kept well, it is he that keeps
us; if we be made well, it is he that recovers us; he is our Life,
and the Length of our days.
III. That at Elim they had good water, and enough of it, v. 27.
Though God may, for a time, order his people to encamp by the
waters of Marah, yet that shall not always be their lot. See how
changeable our condition is in this world, from better to worse,
from worse to better; let us therefore learn both how to be abased
and how to abound; to rejoice as though we rejoiced not, when we
are full; and to weep as though we wept not, when we are emptied.
Here were twelve wells for their supply, one for every tribe, that
they might not strive for water, as their fathers had sometimes
done; and, for their pleasure, there were seventy palm-trees, under
the shadow of which their great men might repose themselves.
Note, God can find places of refreshment for his people even in
the wilderness of this world, wells in the valley of Baca, lest they
should faint in their mind with perpetual fatigue; yet, whatever
our delights may be in the land of our pilgrimage, we must
remember that we do but encamp by them for a time, that here
we have no continuing city.
سا
CHAP. XVI.
This chapter gives us an account of the victualling of the camp of Israel.
1. Their complaint for want of bread, v.1..3. 11. The notice God gave
them beforehand of the provision he intended to make for them, v.4..12.
III. The sending of the manna, v. 18….15. IV. The laws and orders con-
cerning the manna. 1. That they should gather it daily for their daily
bread, v. 16..21. 2. That they should gather a double portion on the sixth
day, v. 22..26. 3. That they should expect none on the seventh day, v.27..S1.
4. That they should preserve a pot of it for a memorial, v. 32.
1.
ND they took their journey from Elim, and
all the congregation of the children of
Israel came unto the wilderness of Sin, which is
between Elim and Sinai, on the fifteenth day of the
second month after their departing out of the land
of Egypt. 2. And the whole congregation of the
children of Israel murmured against Moses and
Aaron in the wilderness: 3. And the children of
Israel said unto them, Would to God we had died
by the hand of the LORD in the land of Egypt,
when we sat by the flesh-pots, and when we did
eat bread to the full; for ye have brought us forth
into this wilderness, to kill this whole assembly
with hunger. 4. Then said the LORD unto Moses,
Behold, I will rain bread from heaven for you;
and the people shall go out and gather a certain
rate every day, that I may prove them, whether
they will walk in my law or no. 5. And it shall
come to pass, that on the sixth day they shall
prepare that which they bring in; and it shall be
twice as much as they gather daily. 6. And
Moses and Aaron said unto all the children of
Israel, At even, then ye shall know that the LORD
www
to pass, as Aaron spake unto the whole congre-
gation of the children of Israel, that they looked
toward the wilderness, and, behold, the glory of
the LORD appeared in the cloud. 11. And the
12. I have
LORD spake unto Moses, saying,
heard the murmurings of the children of Israel:
speak unto them, saying, At even ye shall eat
flesh, and in the morning ye shall be filled with
bread; and ye shall know that I am the LORD
your God.
The host of Israel, it seems, took along with them out of Egypt,
when they came thence on the fifteenth day of the first month, a
month's provisions, which, by the fifteenth day of the 8-cond
month, was all spent; and here we have,
I. Their discontent and murmuring upon that occasion, v. 2, 3.
The whole congregation, the greatest part of them, joined ia this
mutiny; it was not immediately against God that they murmured,
but (which was equivalent) against Moses and Aaron, God' vice-
gerents among them. 1. They count upon being killed in the
wilderness; nothing less, at the first appearance of disaster. Il
the Lord had been pleased to kill them, he could easily have done
that in the Red sea; but then he preserved them, and now could
as easily provide for them. It argues great distrust of God, and
of his power and goodness, in every distress and appearance of
danger to despair of life, and to talk of nothing but being speedily
killed. 2. They invidiously charge Moses with a design to starve
done, was both by order from God, and with a design to pro-
them when he brought them out of Egypt; whereas, what he had
mote their welfare. Note, It is no new thing for the greatest
kindnesses to be misinterpreted, and basely represented as the
greatest injuries. The worst colours are sometimes put upon the
that they wished they had died in Egypt, nay, and died by the
best actions Nay, 3. They so far undervalue their deliverance,
hand of the Lord too, that is, by some of the plagues which cut
off the Egyptians, as if it were not the hand of the Lord, but of
Moses only, that brought them into this hungry wilderness. It is
which they see not the second causes, "It was what pleases God,"
common for people to say of that pain, or sickness, or sore, of
as if that were not so likewise which comes by the hand of man,
or some visible accident. Prodigious madness! They will rather
die by the flesh-pots of Egypt, where they found themselves with
provision, than live under the guidance of the heavenly pillar in a
nounce it better to have fallen in the destruction of God's enemies,
wilderness, and be provided for by the hand of God; they pro-
than to bear the fatherly discipline of his children. We cannot
suppose that they had any great plenty in Egypt, how largely
soever they now task of the flesh-pots, nor could they fear dying for
hem; but disconte at magnifies what is past, and vilifies what is
want in the wilder ess, while they had their flocks and herds with
Before Christ 1491.
Manna rained from Heaven.
EXODUS, XVI
present, without regard to truth or reason. Nene talk more | uneasiness to us, whether justly or unjustly, we do well to consider
absurdly than murmurers. Their impatience, ingratitude, and how much we reflect upon God by it; men are but God's hand,
distrust of God, were so much the worse, inasmuch as they had They that quarrel with the reproofs and convictions of the word,
lately received such miraculous favours, and convincing proofs, and are angry with their ministers, when they are touched in a
both that God could help them in the greatest exigencies, and tender part, know not what they do, for therein they strive with
that really he had mercy in store for them. See how soon they their Maker. Let this for ever stop the mouth of murmuring, that
forgot his works, and provoked him at the sea, even at the Red sea. it is during impiety to murmur at God, because he is God; and
Ps. 106. 7..13. Note, Experiences of God's mercies greatly gross absurdity to murmur at men, because they are but inen.
aggravate our distrusts and murmurings.
II. The care God graciously took for their supply; justly he
might have said, "I will rain fire and brimstone upon these mur-
murers, and consume them;" but, quite contrary, he promises to
rain bread upon them. Observe,
||
(2.) He assures them of the supply of their wants; that, since
they had harped upon the flesh-pots so much, they should for once
have flesh in abundance that evening, and bread the next morning,
and so on every day thenceforward, v. 8, 12. Many there are,
of whom we say, that they are better fed than taught; but the
1. How God makes known to Moses his kind intentions, that Israelites were thus fed, that they might be taught; he led him
be might not be uneasy at their murmurings, nor be tempted to about, he instructed him; (Deut. 32. 10.) and as to this instance,
wish he had let them alone in Egypt. (1.) He takes notice of see Deut. 8.3. He fed thee with manna, that thou mightest know
the people's complaints; (v.12.) I have heard the murmurings of that man doth not live by bread only. And, beside that, here are two
the children of Israel. As a God of pity, he took cognizance of things mentioned, which he intended to teach them by sending them
their necessity, which was the occasion of their murmuring; as manna; [1.] By this ye shall know that the Lord hath brought you
just and holy God, he took cognizance of their base and unworthy out from the land of Egypt, v. 6. That they were brought out of
reflections upon his servant Moses, and was much displeased with Egypt, was plain enough; but so strangely sottish and short-sighted
them. Note, When we begin to fret and be uneasy, we ought to were they, that they said it was Moses that brought them out, v. 3.
consider that God hears all our murmurings, though silent, and Now God sent them manna, to prove that it was no less than in-
only the murmurings of the heart. Princes, parents, masters, do finite power and goodness that brought them out, and that could
not hear all the murmurs of their inferiors against them, and it is perfect what was begun. If Moses only had brought them out of
well they do not, for perhaps they could not bear it; but God Egypt, he could not thus have fed them; they must therefore own
hears, and yet bears. We must not think, because God does that that was the Lord's doing, because this was so, and both were
not immediately take vengeance on men for their sins, that there-marvellous in their eyes; yet, long afterward, they needed to be
fore he does not take notice of them; no, he hears the murmurings told that Moses gave them not this bread from heaven, John, 6. 32.
of Israel, and is grieved with this generation, and yet continues his [2.] By this ye shall know that I am the Lord your God, v.12.
care of them, as the tender parent of the froward child. (2.) He This gave proof of his power as the Lord, and his particular favour
promises them a speedy, sufficient, and constant, supply, v. 4. to them as their God; when God plagued the Egyptians, it was
Man being made out of the earth, his Maker has wisely ordered to make them know that he was the Lord; when he provided for
bim food out of the earth, Ps. 104. 14. But the people of Israel, the Israelites, it was to make them know that he was their God.
typifying the church of the first-born that are written in heaven, 3. How God himself manifested his glory, to still the murmur-
and born from above, and being themselves immediately under the ings of the people, and to put a reputation upon Moses and Aaron,
conduct and government of heaven, receiving their charters, laws, v. 10. While Aaron was speaking, the glory of the Lord appeared
and commissions, from heaven, from heaven also received their in the cloud. The cloud itself, one would think, was enough both
food: their law being given by the disposition of angels, they did to strike an awe upon them, and to give encouragement to them;
also cat angels' food. See what God designed in making this yet, in a few days, it was grown so familiar to them, that it made
provision for them, That I may prove them whether they will no impression upon them, unless it shone with an unusual bright-
walk in my law or no. [1.] Thus he tried whether they would ness. Note, What God's ministers say to us, is then likely to do
trust him, and walk in the law of faith or no; whether they could us good, when the glory of God shines in with it upon our souls.
live from hand to mouth, and (though now uneasy because their
provisions were spent) could rest satisfied with the bread of the
day in its day, and depend upon God for fresh supplies to-morrow.
[2] Thus he tried whether they would serve him, and be always
faithful to so good a Master, that provided so well for his servants;
and hereby he made it appear to all the world, in the issue, what
an ungrateful people they were, whom nothing could affect with
a sense of obligation. Let favour be shewed to them, yet will
they not learn righteousness, Isa. 26. 10.
Hi
2. How Moses made known these intentions to Israel, as God
ordered him; here Aaron was his prophet, as he had been to
Pharaoh; Moses directed Aaron what to speak to the congregation
of Israel; (v.9.) and some think, that, while Aaron was giving a
public summons to the congregation to come near before the Lord,
Moses retired to pray, and that the appearance of the glory of the
Lord, (v.10.) was in answer to his prayer. are to
called
come near, as Isa. 1.18. Come, and let us reason together.
Note, God condescends to give even murmurers a fair hearing;
and shall we then despise the cause of our inferiors, when they
contend with us? Job, 31. 13.
(1.) He convinces them of the evil of their murmurings; they
thought they reflected only upon Moses and Aaron, but here they
are told that God was struck at through their sides. This is
much insisted on; (v. 7, 8.) "Your murmurings are not against
us, then we would have been silent, but against the Lord; it was
he that led you into these straits, and not we." Note, When we
Note, When we
vre tempted to marmur against those who are instruments of any
&
I
X
}
13. And it came to pass, that at even the quails
came up, and covered the camp: and in the morn-
ing the dew lay round about the host. 14. And
when the dew that lay was gone up, behold, upon
the face of the wilderness there lay a small round
thing, as small as the hoar frost on the ground.
said one to another, It is manna: for they wist not
15. And when the children of Israel saw it, they
what it was. And Moses said unto them, This
the bread which the LORD hath given you to eat
16. This is the thing which the LORD hath com
manded, Gather of it every man according to his
eating, an omer for every man, according to the
number of your persons, take ye every man for
them which are in his tents. 17. And the children
of Israel did so, and gathered, some more, some
less. 18. And when they did mete it with an
omer he that gathered much had nothing over,
and he that gathered little had no lack they
gathered every man
gathered every man according to his eating.
19. And Moses said, Let no man leave of it till the
>
Before Christ 1491.
Manna rained from Heaven,
EXODUS. XVI.
1
+
morning. 20. Notwithstanding, they hearkened || come to them sweeter and fresher. Read with this, Matth. 6. 25.
not unto Moses; but some of them left of it until Take no thought for your life, &c. See here the folly of hoarding.
The manna that was laid up by some, (who thought themselves
the morning, and it bred worms, and stank: and wiser and better managers than their neighbours, and who would
Moses was wroth with them. 21. And they ga- provide, in case it should fail next day,) putrefied and bred worms,
thered it every morning, every man according to and became good for nothing. Note, That proves to be most
his eating; and when the sun waxed hot, it wasted, which is covetously and distrustfully spared. Those riches
are corrupted, Jam. 5. 2; 3.
melted.
Let us set ourselves to think, [1.] Of that great power of God
which fed Israel in the wilderness, and made miracles their daily
bread. What cannot this God do, who prepared a table in the
wilderness, and furnished it richly even for those who questioned
whether he could or no? Ps.78. 19, 20. (Never was there such a
market of provisions as this, where so many hundred thousand men
were daily furnished, without money, and without price, Never ·
was there such an open house kept as God kept in the wilderness
for forty years together, nor such free and plentiful entertainment
given. The feast which Ahasuerus made, to shew the riches of his
kingdom, and the honour of his majesty, was nothing to this,
Esth. 1.4. It is said, (v.21.) When the sun waxed hot, it melted ;
as if what was left, were drawn up by the heat of the sun into the
air to be the seed of the next day's harvest, and so from day to
day. [2.] Of that constant providence of God, which gives food
to all flesh, for his mercy endures for ever, Ps. 136. 25.
He is a
great House-keeper that provides for all the creatures. The same
wisdom, power, and goodness, that now brought food daily out of
the clouds, does, in the constant course of nature, bring food yearly
out of the earth, and gives us all things richly to enjoy.
Now they begin to be provided for by the immediate hand of
God.
I. He makes them a feast, at night, of delicate fowl, feathered
fowl, (Ps.78.27.) therefore not locusts, as some think; quails, or
pheasants, or some wild fowl, came up, and covered the camp, so
tame, that they might take up as many of them as they pleased.
Note, God gives us of the good things of this life, not only for
necessity, but for delight, that we may not only serve him, but
serve him cheerfully.
II. Next morning, he rained manna upon them, which was to
be continued to them for their daily bread.
1. That which was provided for them was manna, which
descended from the clouds, so that, in some sense, they might be
said to live upon the air. It came down in dew that melted, and
yet was itself of such a consistency as to serve for nourishing
strengthening food, without any thing else. They called it Manna,
Manhu,-"What is this?" Either, "What a poor thing this is!"
despising it: or, "What a strange thing this is!" admiring it: or,
"It is a portion, no matter what it is; it is that which our God has
allotted us, and we will take it, and be thankful," v. 14, 15. It was
<<
pleasant food: the Jews say, it was palatable to all, however varied
It was wholesome food, light of digestion, and
their tastes.
necessary (Dr. Grew says) to cleanse them from disorders, with
which he thinks it probable that they were, in the time of their
bondage, more or less infected, which disorders a luxurious diet
would have made contagious. By this spare and plain diet we are
all taught a lesson of temperance, and forbidden to desire dainties
and varieties.
4
•
22. And it came to pass, that on the sixth day
they gathered twice as much bread, two omers for
one man: and all the rulers of the congregation
came and told Moses. 23. And he said unto them,
This is that which the LORD hath said, To-morrow
is the rest of the holy sabbath unto the LORD:
bake that which ye will bake to-day, and seethe
that ye will seethe; and that which remaineth
over lay up for you to be kept until the morning.
24. And they laid it up till the morning, as Moses
bade: and it did not stink, neither was there any
worm therein. 25. And Moses said, Eat that to-
day; for to-day is a sabbath unto the LORD: to-
2. They were to gather it every morning, (v.16.) the portion of
a day in his day, v. 4. Thus they must live upon daily providence,
as the fowls of the air, of whom it is said, That thou givest them,
they gather; (Ps.104.28.) not to-day for to-morrow, let the mor-
row take thought for the things of itself. To this daily raining and
gathering of manna our Saviour seems to allude, when he teaches
us to pray, Give us this day our daily bread. We are hereby taught,
(1.) Prudence and diligence in providing food convenient for our-day ye shall not find it in the field. 26. Six days
selves and our households; what God graciously gives, we must ye shall gather it; but on the seventh day, which
industriously gather; with quietness working, and eating our own
bread, not the bread either of idleness or deceit. God's bounty is the sabbath, in it there shall be none. 27 And
leaves room for man's duty; it did so even when manna was rained, it came to pass, that there went out some of the
they must not eat, till they have gathered. (2.) Contentment and people on the seventh day for to gather, and they
satisfaction with a sufficiency; they must gather, every man ac- found none. 28. And the LORD said unto Moses,
cording to his eating; enough is as good as a feast, and more than
enough is as bad as a surfeit. They that have most, have, for How long refuse ye to keep my commandments
themselves, but food, and raiment, and mirth; and they that have and my laws? 29. See, for that the LORD hath
least, generally have these: so that he who gathers much has no- given you the sabbath, therefore he giveth you on
thing over, and he who gathers little has no lack. There is not so the sixth day the bread of two days: abide ye
great a disproportion between one and another, in the comforts and
enjoyments of the things of this life, as there is in the property and every man in his place, let no man go out of his
possession of the things themselves. (3.) Dependence upon Pro- place on the seventh day. 30 So the people rested
vidence; "Let no man leave till morning, (v. 19.) but let them on the seventh day. 31. And the house of Israel
learn to go to bed and sleep quietly, though they have not a bit of called the name thereof manna: and it was like
bread in their tent, nor in all their camp, trusting that God, with coriander seed, white; and the taste of it was like
the following day, will bring them their daily bread." It was surer
and safer in God's store-house than in their own, and would thence wafers made with honey.
* Our Author alludes, we presume, to the following passage in the Apocryphal Book of Wisdom, ch. 16. 20, 21.- -Thov hast...sent them bread…….
had abundance of all pleasures in it, and was meet for all tastes. For thy rustenance declared thy sweetness unto thy children, which served to the appetite
bread...which
of him that took it, and was meet to that which every man would.D.
Before Christ 1491.
EXODUS, XVI, XVII. A Pot of Manna ordered to be laid up.
We have here,
manna forty years, until they came to a land
inhabited; they did eat manna, until they came.
unto the borders of the land of Canaan. 36. Now
an omer is the tenth part of an ephah.
so Aaron laid it up before the testimony, to be
1. A plain intimation of the observing of a seventh-day sabbath, kept. 35. And the children of Israel did eat
not only before the giving of the law upon mount Sinai, but before
the bringing of Israel out of Egypt, and therefore from the begin-
ning, Gen. 2. 3. If the sabbath had now been first instituted,
how could Moses have understood what God said to him, (v. 5.)
concerning a double portion to be gathered on the sixth day,
without making any express mention of the sabbath? And how
could the people so readily take the hint, (v. 22.) even to the
surprise of the rulers, before Moses had declared that it was done
with a regard to the sabbath, if they had not had some knowledge
of the sabbath before? The setting apart of one day in the seven
for holy work, and, in order to that, for holy rest, was a divine
appointment ever since God created man upon the earth, and
the most ancient of positive laws. The way of sabbath-sanctifi-
cation is the good old way.
wilderness, and to be to them a continual feast, we are here told,
God having provided manna to be his people's food in the
1. How the memory of it was preserved; an omer of this manna
kept before the testimony, or the ark, when it was afterwar
was laid up in a golden pot, as we are told, (Heb.9.4.) and
made, v.32..34. The preservation of this manna from waste and
corruption was a standing miracle, and therefore the more proper
memorial of this miraculous food. Posterity shall see the
ness;" see what sort of food it was, and how much each man's
bread," says God, wherewithal I have fed you in the wilder-
daily portion of it was, that it may appear they were neither kept
to hard fare, nor to short allowance, and then judge between God
and Israel, whether they had any cause given them to murmur,
and find fault with their provisions, and whether they, and their
seed after them, had not a great deal of reason gratefully to
own God's goodness to them Note, Eaten bread must not be
forgotten; God's miracles and mercies are to be had in ever-
lasting remembrance, for our encouragement to trust in him at
all times.
2. The double provision which God made for the Israelites,
and which they were to make for themselves, on the sixth day;
God gave them on the sixth day the bread of two days, v. 29.
Appointing them to rest on the seventh day, he took care that they
should be no losers by it: and none ever will be losers by serving
God. On that day, they were to fetch in enough for two days,
and to prepare it, v. 23. The law was very strict, that they must
bake and seethe, the day before, and not on the sabbath-day.
This does not now make it unlawful for us to dress meat on the
Lord's day, but directs us to contrive our family-affairs so that
they may hinder us as little as possible in the work of the sabbath.
Works of necessity, no doubt, are to be done on that day; but it
is desirable to have as little as may be to do of things necessary
to the life that now is, that we may apply ourselves the more
closely to the one thing needful. That which they kept for thei:
food on the sabbath-day did not putrefy, v. 24. When they kept
it in opposition to a command, (v. 20.) it stank; when they kept
in obedience to a command, it was sweet and good; for every
thing is sanctified by the word of God and prayer.
3. The intermission of the manna on the seventh day; God did
not send it then, and therefore they must not expect it, nor go out
to gather, v. 25, 26. This shewed that it was not produced by
natural causes, and that it was designed for a confirmation of the
divine authority of the law which was to be given by Moses. Thus
God took an effectual course to make them remember the sabbath-as
day; they could not forget it, nor the day of preparation for it.
Some, it seems, went out on the seventh day, expecting to find
manna, (v.27.) but they found none; for those that will find
must seek in the appointed time; Seek the Lord while he may be
found. God, upon this occasion, said to Moses, How long refuse
ye to keep my commandments? v. 28. Why did he say this to
Moses? He was not disobedient: No, but he was the ruler of a
disobedient people, and God charges it upon him, that he might
the more warmly charge it upon them, and might take care that
their disobedience should not be through any neglect or default
of his. It was for going out to seek for manna on the seventh
day that they were thus reproved. Note, (1.) Disobedience,
even in a small matter, is very provoking. (2.) God is jealous
for the honour of his sabbaths. If walking out on the sabbath
to seek for food was thus reproved, walking out on that day
purely to find our own pleasure cannot be justified.
".
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occasion for it. The manna never ceased till they came to the
2. How the mercy of it was continued as long as they had
borders of Canaan, where there was bread enough and to spare,
and harvest fail not, while the earth remains. Israel was very
v. 35. See how constant the care of Providence is; seed time
provoking in the wilderness, yet the manna never failed them:
thus still God causes his rain to fall on the just and unjust.
was typical of spiritual blessings in heavenly things; Christ him-
The manna is called spiritual meat, (1 Cor. 10. 3.) because it
self is the true Manna, the Bread of life, of which this was a
figure, John, 6. 49. .51. The word of God is the manna by
which our souls are nourished, Matth. 4. 4. The comforts of the
pirit are hidden manna, Rev. 2.17. These come from heaven,
the manna did, and are the support and comfort of the divine
life in the soul, while we are in the wilderness of this world. It
and fire; it is to be gathered, Christ in the word is to be applied
is food for Israelites, for those only that follow the pillar of cloud
to the soul, and the means of grace are to be used; we must every
one of us gather for ourselves, and gather, in the morning of our
days, the morning of our opportunities, which if we let slip, it
may be too late to gather. The manna they gathered must not
be hoarded up, but eaten; they that have received Christ, must
by faith live upon him, and not receive his grace in vain: there
much; so in Christ there is a complete sufficiency, and no super-
was manna enough for all, enough for each, and none had too
fluity. But they that did eat manna hungered again, died at last,
and with many of them God was not well-pleased; whereas they
that feed on Christ by faith shall never hunger, and shall die no
more, and with them God will be for ever well-pleased; the
Lord evermore give us this bread!
CHAP. XVII.
4
32. And Moses said, This is the thing which
the LORD commandeth ;(Fill an omer of it to be Two passages of story are recorded in this chapter, I. The watering of the host
kept for your generations that they may see the
bread wherewith I have fed you in the wilder-
uess, when I brought you forth from the land of
Egypt. 33. And Moses said unto Aaron, Take
a pot, and put an omer full of manna therein, and
lay it up before the LORD, to be kept for vour 1.
generations. 34. As the Louo commanded Muses,
of Israel. 1. In the wilderness they wanted water, v. 1. 2. In their want,
they chid with Moses, v. 2, 3. 3. Moses cried to God, v. 4. 4. God ordered
him to smite the rock, and fetch water out of that; Moses did so, v. 5, 6.
5. The place named from it, v. 7. II. The defeating of the host of Amalek.
1. The victory obtained by the prayer of Moses, v.8..12. 2. By the sword
of Joshua, v. 13. 3. A record kept of it, v. 14.. 16. And these things
which happened to them are written for our instruction, in our spiritual journeg
and warfare.
A.
ND all the congregation of the children of
Israel journeyed from the wilderness of Sin,
Before Christ 1491.
The Israelites murmur for Water
EXODUS, XVII.
after their journies, according to the command-ready to stone him, v. 4. Many good works he had shewed them;
ment of the LORD, and pitched in Rephidim: and for which of these would they stone him? John, 10.32. Ua.
and there was no water for the people to drink. governed passions, provoked by the crossing of unbridled appetites,
sometimes make men guilty of the greatest absurdities, and act
2. Wherefore the people did chide with Moses, like madmen, that cast firebrands, arrows, and death, among their
and said, Give us water that we may drink. And best friends.
Moses said unto them, Why chide ye with me?
wherefore do ye tempt the LORD? 3. And the
people thirsted there for water: and the people
murmured against Moses, and said, Wherefore is
this that thou hast brought us up out of Egypt, to
kill us, and our children, and our cattle, with thirst?
4. And Moses cried unto the LORD, saying, What
shall I do unto this people? They be almost ready
5. And the LORD said unto Moses,
Go on before the people, and take with thee of
the elders of Israel; and thy rod, wherewith thou
smotest the river, take in thine hand, and go.
6. Behold, I will stand before thee there upon the
rock in Horeb; and thou shalt smite the rock,
and there shall come water out of it, that the
people may drink. And Moses did so in the sight
of the elders of Israel. 7. And he called the name
7. And he called the name
of the place Massah, and Meribah, because of the
chiding of the children of Israel, and because they
tempted the LORD, saying Is the LORD among us,
3. They began to question whether God were with them or
"Is the Lord
not; (v.7.) They tempted the Lord, saying,
among us, or not? Is Jehovah among us by that name by which
he made himself known to us in Egypt?" They question his
essential presence, whether there was a God or not; his common
providence, whether that God governed the world; and his special
promise, whether he would be as good as his word to them. This
is called their tempting God, which signifies, not only a distrust of
God in general, but a distrust of him after they had received such
proofs of his power and goodness, for the confirmation of his
promise: they do, in effect, suppose that Moses was an impostor—
Aaron a deceiver-the pillar of cloud and fire a mere sham and
illusion, which imposed upon their senses-that long series of
miracles which had rescued them, served them, and fed them, a
chain of cheats-and the promise of Canaan, a banter upon them;
it was all so, if the Lord was not among them. Note, It is a
vidence, or promisc, especially for his Israel to do it, who are so
great provocation to God, for us to question his presence, pro-
peculiarly bound to trust him.
to stone me.
or not?
Here is,
1. The strait that the children of Israei were in, for want of
water; once before, they were in the like distress, and now, a
second time, v. 1. They journeyed according to the command-
ment of the Lord, led by the pillar of cloud and fire, and yet
they came to a place where there was no water for them to drink.
Note, We may be in the way of our duty, and yet may meet
with troubles, which Providence brings us into, for the trial of
our faith, and that God may be glorified in our relief.
III. The course that Moses took, when he was thus set upon
and insulted. 1. He reproved the murmurers; (v.2.) Why chide
ye with me? Observe how mildly he answered them; it was well
that he was a man of extraordinary meekness, else their tumultuous
conduct would have made him lose the possession of himself: it
is folly to answer passion with passion, for that makes bad worse;
but soft answers turn away wrath: he shewed them whom their
murm
rmurings reflected upon, and that the reproaches they cast on
him fell on God himself; Ye tempt the Lord, that is, "By dis-
trusting his power, ye try his patience, and so provoke his wrath."
2. He made his complaint to God; (v.4.) Moses cried unto the
Lord: this servant came, and shewed his Lord all these things,
Luke, 14.21. When men unjustly censure us and quarrel with
us, it will be a great ease to us, to go to God, and by prayer lay
the case before him, and leave it with him: if men will not hear
us, God will; if their bad conduct towards us ruffle our spirits,
God's consolations will compose them. Moses begs of God to
direct him what he should do, for he was utterly at a loss; he
could not of himself either supply their want, or pacify their tu-
mu't; God only could do it. He pleads his own peril," They
be almost ready to stone me; Lord, if thou hast any regard to the
life of thy poor servant, interpose now.”
||
II. Their discontent and distrust in this strait: it is said, (v. 3.)
They thirsted there for water. If they had no water to drink,
they must needs thirst; but this intimates not only that they
wanted water, and felt the inconvenience of that want, but that
their passion sharpened their appetites, and they were violent
and impatient in their desire; their thirst made them outrageous;
natural desires, and those that are most craving, have need to be
kept under the check and guidance of religion and reason.
See what was the language of this inordinate desire.
IV. God's gracious appearance for their relief, v.5, 6. He
orders Moses to go on before the people, and venture himself in
his post, though they spake of stoning him. He must take his
rod with him, not (as God might justly have ordered) to summor
some plague or other to chastise them for their distrust and mur-
1. They challenged Moses to supply them; (v.2.) Give us muring, but to fetch water for their supply. Oh the wonderful
water, that we may drink, demanding it as a debt, and strongly patience and forbearance of God toward provoking sinners! He
suspecting that he was not able to discharge it. Because they loads those with benefits, that make him to serve with their sins,
were supplied with bread, they insist upon it, that they must be maintains those that are at war with him, and reaches out the hand
supplied with water too; and indeed to those that by faith and of his bounty to those that lift up the heel against him. Thus he
prayer live a life of dependence upon God, one favour is an teaches us, if our enemy hunger, to feed him, and if he thirst, as
earnest of another, and may be humbly pleaded; but the un-Israel did now, to give him drink, Rom. 12. 20. Matth. 5. 44, 45.
thankful and unbelieving have reason to think that the abuse of Will he fail those that trust him, when he was so liberal even to
former favours is the forfeiture of further favours; Let not them those that tempted him? If God had only shewed Moses a foun-
think that they shal! receive any thing, (Jam. 1.7.) yet they are tain of water in the wilderness, as he did Hagar not far from hence,
ready to demand every thing.
(Gen. 21. 19.) that had been a great favour; but, that he might
2. They quarrelled with him for bringing them out of Egypt, shew his power as well as his pity, and make it a miracle if mercy,
as if, instead of delivering them, he designed to murder them, than he gave them water out of a rock. He directed Moses whither to
which nothing could be more base and invidious, v. 3. Many go, and appointed him to take of the elders of Israel with him, to
that have not only designed well, but done well, for their gene-be witnesses of what was done, that they might themselves be sa-
ration, have had their best services thus misconstrued, and their tisfied, and might satisfy others, of the certainty of God's presence
patience thereby tried, by unthinking unthankful people. To such with them; he promised to meet him there in the cloud of glory,
a degree their malice against Moses rose, that they were almost (to encourage him,) and ordered him to smite the rock: Mase:
·
-
Before Christ 1491.
EXODUS, XVII.
The Conflict with Amalek.

»beyed, and immediately water came out of the rock in great the LORD hath sworn that the LORD will have
abundance, which ran throughout the camp in streams and rivers, war with Amalek from generation to generation.
(Ps. 78. 15, 16.) and followed them wherever they went in that
wilderness: it is called a fountain of waters, Ps. 114. 8.
God
shewed the care he took of his people, in giving them water when
they wanted it; he shewed his power, in fetching the water out of
a rock; and he put an honour upon Moses, in appointing the
water to flow out, upon his smiting of the rock. This fair water,
that came out of the rock, is called honey and oil, (Deut. 32. 13.)
because the people's thirst made it doubly pleasant; coming when
they were in extreme want, it was like honey and oil to them.
It is probable the people digged canals for the conveyance of it,
and pools for the reception of it, in like manner as, long after-
ward, passing through the valley of Baca, they made it a well,
Ps. 84.6. Numb. 21.18. Let this direct us to live in a depend-
ence, 1. Upon God's providence, even in the greatest straits
and difficulties. God can open fountains for our supply, where
we least expect them, waters in the wilderness, (Isa. 43. 20.)
because he makes a way in the wilderness, v. 19. Those who,
in this wilderness, keep to God's way, may trust him to provide
for them. While we follow the pillar of cloud and fire, surely
goodness and mercy shall follow us, like the water out of the rock.
2. Upon Christ's grace; that Rock was Christ, 1 Cor. 10.4. The
graces and comforts of the Spirit are compared to rivers of
living water, John, 7. 38, 39.—4.14. These flow from Christ,
who is the Rock smitten by the law of Moses, for he was made
under the law. Nothing will supply. the needs, and satisfy the
desires, of a soul, but water out of the rock, this fountain opened.
The pleasures of sense are puddle-water; spiritual delights are
rock-water, so pure, so clear, so refreshing; rivers of pleasure.
V. A new name was, upon this occasion, given to the place,
preserving the remembrance, not of the mercy of their supply,
(the water that followed them was sufficient to do that,) but
of the sin of their murmuring, Massah, Temptation, because they
tempted God, Meribah, Strife, because they chid with Moses,
v.7. There was thus a remembrance kept of sin, both for the
disgrace of the sinners themselves, (sin leaves a blot upon the
name,) and for warning to their seed to take heed of sinning after
the similitude of their transgression.
We have here the story of the war with Amalek, which, we
may suppose, was the first that was recorded in the book of the
wars of the Lord, Numb. 21.14. Amalek was the first of the
nations that Israel fought with, Numb. 24. 20. Observe,
v.8.
||
1. Amalek's attempt; they came out, and fought with Israel,
The Amalekites were the posterity of Esau, who hated
Jacob because of the birthright and blessing, and this was an
effort of the hereditary enmity; a malice that ran in the blood,
and perhaps was now exasperated, by the working of the promise
towards an accomplishment. Consider this, 1. As Israel's afflic-
tion; they had been quarrelling with Moses, (v. 2.) and now God
sends Amalekites to quarrel with them: wars abroad are the just
punishment of strifes and discontents at home. 2. As Amalek's
sin; so it is reckoned, Deut. 25.17, 18. They did not boldly
front them, as a generous enemy, but, without any provocation
given by Israel, or challenge given to them, basely fell upon their
rear, and smote those that were faint and feeble, and could neither
make resistance, nor escape; herein they bade defiance to that
Power which had so lately ruined the Egyptians; but in vain did
they attack a camp guarded and victualled by miracles; verily
they knew not what they did.
II. Israel's engagement with Amalek, in their own necessary
defence against the aggressors; and there,
1. The post assigned to Joshua, of whom this is the first men-
tion: he is nominated commander in chief in this expedition,
that he might be trained up to the services he was designed for,
after the death of Moses, and be a man of war from his youth.
He is ordered to draw out a detachment of choice men from the
thousands of Israel, and to drive back the Amalekites, v. I.
When the Egyptians pursued them, Israel must stand still, and
see what God would do; but now it was required that they
should bestir themselves. Note, God is to be trusted in the use of
means.
9.
2. The post assumed by Moses, (v. 9.) I will stand on the top
of the hill, with the rod of God in my hand. See how God qualifies
his people for, and calls them to, various services for the good of
his church; Joshua fights, Moses prays, and both minister to
Israel. Moses went up to the top of the hill, and placed himself,
probably, so as to be seen by Israel; there he held up the rod of
God in his hand; that wonder-working rod which had summoned
the plagues of Egypt, and under which Israel passed out of the
house of bondage. This rod Moses held up, (1.) To Israel, to
animate them; the rod was held up as the banner to encourage
yonder the hand that used it, when such glorious things were
the soldiers, who might look up, and say, "Yonder is the rod, and
wrought for us." Note, It tends much to the encouragement of
faith, to reflect upon the great things God has done for us, and
review the monuments of his favours. (2.) To God, by way of
appeal to him: "Is not the battle the Lord's? Is not he able to
help, and engaged to help? Witness this rod, the voice of which,
thus held up, is that, (Isa. 51.9, 10.) Put on strength, O arm
of the Lord; art not thou it that hath cut Rahab?" Moses was
for success and victory. Note, When the host goes forth against
not only a standard-bearer, but an intercessor, pleading with God
the enemy, earnest prayers should be made to the God of hosts,
for his presence with them. It is here the praying legion that
proves the thundering legion. There, in Salem, in Zion where
prayers were made, there, the victory was won, there brake ho
the arrows of the bow, Ps. 76. 2, 3.
Observe,
8. Then came Amalek, and fought with Israel
in Rephidim. 9. And Moses said unto Joshua,
Choose us out men, and go out, fight with Ama-
lek: to-morrow I will stand on the top of the
hill, with the rod of God in mine hand. 10. So
Joshua did as Moses had said to him, and fought
with Amalek: and Moses, Aaron, and Hur went
up to the top of the hill. 11. And it came to
pass, when Moses held up his hand, that Israel
prevailed: and when he let down his hand, Ama-
lek prevailed. (12. But Moses' hands were heavy;
and they took a stone, and put it under him, and
he sat thereon; and Aaron and Hur stayed up
his hands, the one on the one side, and the other
on the other side; and his hands were steady
until the going down of the sun. 13. And Joshua
discomfited Amalek and his people with the edge
of the sword 14. And the LORD said unto Moses,
Write this for a memorial in a book, and rehearse [1] How Moses was tired, (v. 12.) his hands were heavy; the
it in the ears of Joshua: for I will utterly put out strongest arm will fail with being long extended; it is God only
the remembrance of Amalek from under heaven. whose hand is stretched out still. We do not find that Joshua's
hands were heavy in fighting, but Moses's hands were heavy
15. And Moses built an altar, and called the name in praying; the more spiritual any service is, the more apt we
of it JEHOVAH-nissi. 16. For he said, Because are to fail and flag in it; praying work, if done with due in-
í
Before Christ 1491.
The Defeat of Amaiek.
EXODUS, XVII, XVIII.
[2.] What influence the rod of Moses had upon the battle;
(v. 11.) When Moses held up his hand in prayer, (so the Chaldee
explains it,) Israel prevailed, but when he let down his hand from
prayer, Amalek prevailed. To convince Israel that the hand of
Moses (with whom they had just now been chiding) contributed
more to their safety than their own hands, his rod than their
word, the success rises and falls, as Moses lifts up or lets down ||
his hands. It seems, the scale wavered for some time, before it
turned on Israel's side; even the best cause must expect disap-
pointments as an allay to its success; though the battle be the
Lord's, Amalek may prevail for a time; the reason was, Moses
let down his hands. Note, The church's cause is, commonly,
more or less successful, according as the church's friends are
more or less strong in faith, and fervent in prayer.
tanseress of mind and vigour of affection, will be found hard work, || remembrance;" that which is written remains. (1.) Write what
And though the spirit be willing, the flesh will be weak: our great had been done, what Amalek had done against Israel; write in
intercessor in heaven faints not, nor is he weary, though he gall their bitter hatred, write in blood their cruel attempts, let
attends continually to this very thing.
them never be forgotten, nor yet what God had done for Israel in
saving them from Amalek. Let ages to come know that God fights
for his people, and he that touches them, touches the apple of his
eye. (2.) Write what should be done. [1.] That in process of
time Amalek should be totally ruined and rooted out, (v. 14.) that
he should be remembered only in history. Amalek would have
cut off the name of Israel, that it might be no more in remem-
brance, (Ps. 83.4, 7.) and therefore God not only disappoints him
Write it for the encouragement of
in that, but cuts off his name.
Israel, whenever the Amalekites are an annoyance to them, that
Israel will at last undoubtedly triumph in the fall of Amalek."
This sentence was executed in part by Saul, (1 Sam. 15.) and
completely by David; (ch. 30. 2 Sam. 1.1.-8.12.) after this
time, we never read so much as of the name of Amalek. [2.] That
in the mean time God would have a continual controversy with
him; (v. 16.) Because his hand is upon the throne of the Lord,
that is, against the camp of Israel, in which the Lord ruled, which
was the place of his sanctuary, and is therefore called a glorious
high throne from the beginning, (Jer. 17.12.) therefore the Lord
will have war with Amalek from generation to generation. This
was written for direction to Israel, never to make any league with
the Amalekites, but to look upon them as irreconcilable enemies,
doomed to ruin. Amalek's destruction was typical of the destruc-
tion of all the enemies of Christ and his kingdom. Whoever make
war with the Lamb, the Lamb will overcome them.
||
V
[3.] The care that was taken for the support of Moses. When
he could not stand any longer, he sat down, not in a chair of
state, but upon a stone; (v. 12.) when he could not hold up his
hands, he would have them held up; Moses, the man of God,
is glad of the assistance of Aaron his brother, and Hur, who, some
think, was his brother-in-law, the husband of Miriam. We
should not be shy, either of asking help from others, or giving
help to others, for we are members one of another. Moses's
hands, thus stayed, were steady till the going down of the sun;
and though it was with much ado that he held out, yet his willing
mind was accepted. No doubt, it was a great encouragement to
the people to see Joshua before them in the field of battle, and
Moses above them upon the top of the hill; Christ is both to
us; our Joshua, the Captain of our salvation, who fights our
battles, and our Moses, who, in the upper world, ever lives, making
intercession that our faith fail not.
CHAP. XVIII.
This chapter is concerning Moses himself, and the affairs of his own family.
I. Jethro his father-in-law brings to him his wife and children, v. 1..6.
II. Moses entertains his father-in-law with great respect, (v. 7.) with good
discourse, (v. 8..11.) with a sacrifice and a feast, v. 12. III. Jethro advises
him about the management of his business, as a judge in Israel, to take inferior
judges in to his assistance; (v.13..23.) Moses, after some time, takes his
counsel, (v. 24..26.) and so they part, v. 27.
WHEN Jethro, the
IV. The trophies of this victory set up.
HEN Jethro, the priest of Midian, Moses'
father-in-law, heard of all that God had
done for Moses, and for Israel his people, and
that the LORD had brought Israel out of Egypt;
2. Then Jethro, Moses' father-in-law, took Zip-
porah, Moses' wife, after he had sent her back,
3. And her two sons; of which the name of the
one was Gershom; for he said, I have been an
1. Moses took care that God should have the glory of it; (v. 15.) alien in a strange land: 4. And the name of the
instead of setting up a triumphal arch, to the honour of Joshua,
(though it had been a laudable policy to put marks of honour other was Eliezer; for the God of my father, said
upon him,) he builds an altar to the honour of God; and we may he, was mine help, and delivered me from the
suppose it was not an altar without sacrifice; but that which is sword of Pharaoh: 5. And Jethro, Moses' father-
most carefully recorded, is, the inscription upon the altar, Jehovah-in-law, came with his sons and his wife unto
nissi―The Lord is my banner; which, probably, refers to the
fifting up of the rod of God as a banner in this action. The pre- Moses into the wilderness, where he encamped
sence and power of Jehovah were the banner under which they at the mount of God: 6. And he said unto Moses,
enlisted, by which they were animated and kept together, and I thy father-in-law Jethro am come unto thee, and
therefore which they erected in the day of their triumph. In the thy wife, and her two sons with her.
name of our God we must always lift up our banners, Ps. 10. 5.
It is fit that he who does all the work should have all the praise.
2. God took care that posterity should have the comfort and This incident may very well be allowed to have happened, as it
benefit of it; "Write this for a memorial, not in loose papers, but is placed here, before the giving of the law, and not, as some place
in a book, write it, and then rehearse it in the ears of Judah, let it, in connexion with what is recorded, Numb. 10. 11, 29, &c.
him be intrusted with this memorial, to transmit it to the genera- Sacrifices were offered before; in these mentioned here, (v.12.)
And
Moses must now begin to keep a diary or journal it is observable that Jethro is said to take them, not Aaron.
of occurrences; it is the first mention of writing that we find in as to Jethro's advising Moses to constitute judges under him, though
scripture, and perhaps the command was not given till after the it is intimated, (v. 13.) that the occasion of his giving that advice
writing of the law upon the tables of stone; "Write it, in per- was on the morrow, yet it does not follow but that Moses's settling
pctuam rei memoriam-that the event may be had in perpetual || of that affair might be some time after, when the law was given
tions to come.'
VOL. I.
3 м
1.
III. The defeat of Amalek. Victory had hovered awhile
between the camp; sometimes Israel prevailed, and sometimes
Amalek, but Israel carried the day, v. 13. Though Joshua fought
with great disadvantages-his soldiers undisciplined, ill armed,
long inured to servitude, and apt to murmer; yet by them God
wrought a great salvation, and made Amalek pay dear for his
insolence. Note, Weapons, formed against God's Israel, cannot
prosper long, and shall he broken at last. The cause of God and
his Israel will be victorious. Though God gave the victory, yet
it is said, Joshua discomfited Amalek, because Joshua was a type
of Christ, and of the same name, and in him it is that we are more
than conquerors. It was his arm alone that spoiled principalities
and powers, and routed all their force.
Before Christ 1491.
Jethro's Visit to Moses.
EXODUS, XVIII.
till some time after. Jethro comes,
as it is placed, Deut. 1.9. It is plain that Jethro himself would fail the goodness which the LORD had done to
not have him make this alteration in the government, till he had Israel, whom he had delivered out of the hand of
received instructions from God about it, (v. 23.) which he did not, the Egyptians. 10. And Jethro said, Blessed be the
LORD, who hath delivered you out of the hand of
the Egyptians, and out of the hand of Pharaoh,
who hath delivered the people from under the
hand of the Egyptians. 11. Now I know that the
LORD is greater than all gods; for in the thing
wherein they dealt proudly he was above them
12. And Jethro, Moses' father-in-law, took a burnt
offering and sacrifices for God: and Aaron came,
and all the elders of Israel, to eat bread with
Moses' father-in-law before God.
I. To congratulate the happiness of Israel, and particularly the
honour of Moses his son-in-law; and now Jethro thinks himself
well-paid for all the kindness he had shewed to Moses in his
distress, and his daughter better-matched than he could have
expected. Jethro could not but hear what all the country rang
, the glorious appearances of God for his people Israel; (v.1.)
and he comes to inquire, and inform himself more fully thereof,
(see Ps. 111.2.) and to rejoice with them, as one that had a true
respect both for them and for their God. Though he, as a
Midianite, was not to share with them in the promised land, yet
he shared with them in the joy of their deliverance. We may
thus make the comforts of others our own, by taking pleasure, as
God does, in the prosperity of the righteous.
Observe here,
II. To bring Moses's wife and children to him. It seems, he
had sent them back, probably from the inn where his wife's I. The kind greeting that was between Moses and his father-in-
aversion to the circumcision of her son had like to have cost him law, v. 7. Though Moses was a prophet of the Lord, a great
his life; (ch. 4.25.) he sent them home to his father-in-law, prophet, and king in Jeshurun, yet he shewed a very humble
fearing lest they should prove a further hinderance; he foresaw respect to his father-in-law. However God in his providence is
what discouragements he was likely to meet with in the court of pleased to advance us, we must make conscience of giving honour
Pharaoh, and therefore would not take any with him in his own to whom honour is due, and never look with disdain upon our poor
family. He was of that tribe that said to his father, I have not relations. Those that stand high in the favour of God, are not
known him, when service was to be done for God, Deut. 33.9. thereby discharged from the duty they owe to men, nor will that
Thus Christ's disciples, when they were to go upon an expedition, justify them in a stately haughty carriage. Moses went out to meet
not much unlike that of Moses, were to forsake wife and children, Jethro, did obeisance to him, and kissed him. Religion does not de-
Matth. 19.29. But though there might be a reason for the sepa-stroy good manners. They asked each other of their welfare. Even
ration that was between Moses and his wife for a time, yet they the kind How-do-you's that pass between them are taken notice of,
must come together again, as soon as ever they could with any as the expressions and improvements of mutual love and friendship.
convenience. It is the law of the relation, Ye husbands, dwell II. The narrative that Moses gave his father-in-law of the great
with your wives, 1 Pet. 3. 7. Jethro, we may suppose, was glad things God had done for Israel, v. 8. This was one thing Jethro
of his daughter's company, and fond of her children, yet he would came for, to know more fully and particularly what he had heard
not keep her from her husband, nor them from their father, the general report of. Note, Conversation concerning God's
´r. 5, 6. Moses must have his family with him, that, while he wondrous works is profitable conversation; it is good, and to the
ruled the church of God, he might set a good example of prudence use of edifying, Ps. 195. 2. Compare Ps. 145. 11, 12. Asking and
in family government, 1 Tim. 3. 5. Moses had now a great deal telling news, and discoursing of it, are not only an allowabie
both of honour and care put upon him, and it was fit that his wife entertainment of conversation, but are capable of being turned to
should be with him, to share with him in both.
a very good account, by taking notice of God's providence, and
its operations and tendencies in all occurrences.
III. The impressions this narrative made upon Jethro. 1. He
congratulated God's Israel; (v. 9.) Jethro rejoiced. He not only
rejoiced in the honour done to his son-in-law, but in all the good-
ness done to Israel, v. 9. Note, Public blessings are the joy of
public spirits. While the Israelites were themselves murmuring,
notwithstanding all God's goodness to them, here was a Midianite
rejoicing. This was not the only time that the faith of the Gentiles
shamed the unbelief of the Jews; see Matth. 8.10. Standers-by
were more affected with the favours God had shewed to Israel,
than they were that received them. 2. He gave the glory to Israel's
God; (v. 10.)" Blessed be Jehovah," (for by that name he is now
known,) "who hath delivered you, Moses and Aaron, out of the
hand of Pharaoh, so that though he designed your death, he could
not effect it, and by your ministry has delivered the people." Note,
Whatever we have the joy of, God must have the praise of. 3. His
faith was hereby confirmed, and he took this occasion to make a
solemn profession of it; (v. 11.) Now know I that Jehovah is greater
than all gods. Observe, (1.) The matter of his faith: That the
God of Israel is greater than all pretenders, all false and counterfeit
7. And Moses went out to meet his father-in-deities, that usurp divine honours; he silences them, subdues them,
law, and did obeisance, and kissed him; and they and is too hard for them all, and therefore is himself the only living
and true God. He is also higher than all princes and potentates,
asked each other of their welfare; and they came (who also are called gods,) and has both an incontestable authority
into the tent. 8 And Moses told his father-in-law over them, and an irresistible power to controul and over rule them;
all that the LORD had done unto Pharaoh and to he manages them all as he pleases, and gets honour upon them,
the Egyptians for Israel's sake, and all the travail how great soever they are. (2.) The confirmation and improve-
ment of his faith; Now know I; he knew it before, but now be
that had come upon them by the way, and how the knew it better; his faith grew up to a full assurance, upon this
LORD delivered them.9 And Jethro rejoiced for fresh evidence. Those obstinately shut their eyes against the
Notice is taken of the significant names of his two sons. 1. The
eldest was called Gershom, (v. 3.) a stranger; Moses designing
thereby, not only a memorial of his own condition, but a memo-
randum to his son of his condition also; for we are all strangers
upon earth, as all our fathers were. Moses had a great uncle
almost of the same name, Gershon, a stranger; for though he
was born in Canaan, (Gen. 46. 11.) vet even there the patriarchs
confessed themselves strangers. 2. The other he called Eliezer,
(v. 4.) My God a help, as we translate it; it looks back to his
deliverance from Pharaoh, when he made his escape, after the
slaying of the Egyptian; but, if this was (as some think) the son
that was circumcised in the inn as he was going, I would rather
translate it, so as to look forward, which the original will bear
The Lord is mine help, and will deliver me from the sword of
Pharaoh, which he had reason to expect would be drawn against
him, when he was going to fetch Israel out of bondage. Note,
When we are undertaking any difficult service for God in our
generation, it is good for us to encourage ourselves in God as our
Help: he that has delivered, does, and will.
Before Christ 1491..
Jethro's Advice to Moses,
EXODUS, XVIII.
cies, God's Israel was rescued out of their hands. Note, Sooner
clearest light, who do not know that the Lord is greater than all people able men, such as fear God, men of truth,
gods. (3.) The ground and reason upon which he built it; for hating covetousness; and place such over them,
wherein they dealt proudly, the magicians, and the idols which the
Egyptians worshipped; or Pharaoh and his grandees, (they both to be rulers of thousands, and rulers of hundreds,
opposed God, and set up in competition with him,) he was above rulers of fifties, and rulers of tens: 22. And let
them The magicians were baffled, the idols shaken, Pharaoh them judge the people at all seasons: and it shall
humbied, his powers broken, and, in spite of all their confedera- be, that every great matter they shall bring unto
or later, God will shew himself above those that by their proud thee, but every small matter they shall judge: so
dealings contest with him. He that exalts himself against God, shall it be easier for thyself, and they shall bear
the burthen with thee. 23. If thou shalt do this
thing, and God cornmand thee so, then thou shalt
be able to endure, and all this people shall also go
to their place in peace. 24. So Moses hearkened
to the voice of his father-in-law, and did all that
he had said. 25. And Moses chose able men out
of all Israel, and made them heads over the
shall be abased
~
IV. The expressions of their joy and thankfulness; they had
communion with each other, both in a feast and in a sacrifice;
v. 12. Jethro, being hearty in Israel's interests, was cheerfully
admitted, though a Midianite, into fellowship with Moses and the
elders of Israel, forasmuch as he also is a son of Abraham, though
of a younger house.
1. They joined in a sacrifice of thanksgiving; Jethro took
burnt-offerings for God, and, probably, offered them himself, for
be was a priest in Midian, and a worshipper of the true God, and people, rulers of thousands, rulers of hundreds,
the priesthood was not yet settled in Israel. Note, Mutual friend-rulers of fifties, and rulers of tens. 26. And they
ship is sanctified by joint-worship. It is a very good thing for judged the people at all seasons:
all seasons: the hard
relations and friends, when they come together, to join in the
spiritual sacrifice of prayer and praise, as those that meet in causes they brought unto Moses, but every small
Christ, the Centre of unity.
matter they judged themselves. 27. And Moses
let his father-in-law depart; and he went his way
into his own land.
2. They joined in a feast of rejoicing, a feast upon the sacrifice.
Moses, upon this occasion, invited his relations and friends to an
entertainment in his own tent, a laudable usage among friends, and
which Christ himself not only warranted, but recommended, by
his acceptance of such invitations. This was a temperate feast,
They did eat bread; this bread, we may suppose, was manna.
Jethro must see and taste that bread from heaven, and, though a
Gentile, is as welcome to it as any Israelite; the Gentiles still
are so to Christ, the Bread of life. It was a feast kept after a
godly sort; they did eat bread before God, soberly, thankfully, in
the fear of God; and their table-talk was such as became saints.
Thus we must eat and drink, to the glory of God, behaving our-
selves at our tables as those who believe that God's eye is upon us.
Here is,
1. The great zeal and industry of Moses as a magistrate.
Having been employed to redeem Israel out of the house of
bondage, herein he is a further type of Christ, that he is employed
as a lawgiver and a judge among them.
2. He was to decide controversies, and determine matters in
And if
variance, judging between a man and his fellow, v. 16.
1. He was to answer inquiries, and acquaint them with the will
of God in doubtful cases, and to explain the laws of God that
were already given them, concerning the sabbath, the manna, &c.
beside the laws of nature, relating both to piety and equity, v. 15.
They came to inquire of God; and happy it was for them that
they had such an oracle to consult: we are ready to wish, many a
13. And it came to pass on the morrow, that time, that we had some such certain way of knowing God's mind,
Moses sat to judge the people: and the people when we are at a loss what to do. Moses was faithful both to
stood by Moses from the morning unto the even-made them know the statutes of God, and his laws, v. 16. His
him that appointed him, and to them that consulted him, and
ing. 14. And when Moses' father-in-law saw all business was, not to make laws, but to make known God's laws:
that he did to the people, he said, What is this his place was but that of a servant.
thing that thou doest to the people? Why sittest
thon thyself alone, and all the people stand by thee
from morning unto even? 15. And Moses said
unto his father-in-law, Because the people come
unto me to inquire of God: 16. When they have
a matter, they come unto me; and I judge be-
tween one and another, and I do make them know
the statutes of God, and his laws. 17. And Moses'
father-in-law said unto him, The thing that thou
doest is not good. 18. Thou wilt surely wear away,
both thou, and this people that is with thee: for
this thing is too heavy for thee; thou art not able
to perform it thyself alone. 19. Hearken now unto
my voice, I will give thee counsel, and God shall
be with thee: Be thou for the people to God-ward,
that thou mayest bring the causes unto God:
20. And thou shalt teach them ordinances and
laws, and shalt shew them the way wherein they
must walk, and the work that they must do.
21. Moreover thou shalt provide out of all the
the people were as quarrelsome one with another, as they were
with God, no doubt he had a great many causes brought before
him, and the more, because their trials put them to no expence,
nor was the law costly to them. When a quarrel happened in Egypt,
and Moses would have reconciled the contenders, they asked,
Who made thee a prince and a judge? But now it was past dispute
that God had made him one; and they humbly attend him whom
they had then proudly rejected.
This was the business Moses was called to, and it appears that
he did it, (1.) With great consideration, which, some think, is
intimated in his posture; he sat to judge, (v. 13.) composed and
sedate. (2.) With great condescension to the people, who stood
by him, v. 14. He was very easy of access, the meanest Israelite
was welcome himself to bring his cause before him. (3.) With
great constancy and closeness of application. [1.] Thought
Jethro, his father-in-law, was with him, which might give him a
good pretence for a vacation, (he might have adjourned the court
for that day, or, at least, have shortened it,) yet he sits, even the
next day after his coming, from the morning unto the evening.
attentions. It is too great & compliment to our friends, to prefer
Note, Necessary business must always take place of ceremonious
the enjoyment of their company before our duty to God,
which ought to be done, while yet the other is not left undose.
3:
+
Before Christ 1491.
Jethro's Advice to Moses,
EXODUS, XVIII, XIX.
[2.] Though Moses was advanced to great honour, yet he did not || all temptations to injustice, Neh. 5. 15. Gen. 42.18. Thirdly, For
therefore take his ease, and throw upon others the burthen of integrity and honesty; men of truth, whose word one may take
care and business; no, he thought his preferment, instead of and whose fidelity one may rely upon; who would not for a world
discharging him from service, made it more obligatory upon him. tell a lie, betray a trust, or act an insidious part. Fourthly, For
Those think of themselves above what is meet, who think it below a noble and generous contempt of worldly wealth; hating cover-
them to do good. It is the honour even of angels themselves to be ousness, not only not seeking bribes, or aiming to enrich themselves,
serviceable. [3.] Though the people had been provoking to him, but abhorring the thought of it; he is fit to be a magistrave, and he
and were ready to stone him, (ch. 17.4.) yet still he made himself alone, who despiseth the gain of oppressions, and shaketh his hands
the servant of all. Note, Though others fail in their duty to us, from the holding of bribes, Isa. 33.15.
yet we must not therefore neglect our's to them. [4.] Though he
was an old man, yet he kept to his business from morning to
night, and made it his meat and drink to do it. God had given
aim great strength both of body and mind, which enabled him to
go through a great deal of work with ease and pleasure; and, for
the encouragement of others to spend and be spent in the service
of God, it proved, that, after all his labours, his natural force was
pot abated. They that wait on the Lord and his service shall
renew their strength.
[2] That he should attend God's direction in the case; (v. 23.)
If thou shalt do this thing, and God command thee so. Jethro
knew that Moses had a better counsellor than he was, and to his
counsel he refers him. Note, Advice must be given with a humble
submission to the word and providence of God, which must always
over-rule.
Now Moses did not despise this advice, because it came from
one not acquainted, as he was, with the words of God, and the
visions of the Almighty; but he hearkened to the voice of his
II. The great prudence and consideration of Jethro, as a friend. Father-in-law, v. 24. When he came to consider the thing, he saw
1. He disliked the method that Moses took, and was so free with the reasonableness of what his father-in-law offered, and resolved
him as to tell him so, v. 14, 17, 18. He thought it was too much to put it in practice, which he did soon afterward, when he had
business for Moses to undertake alone, that it would be a prejudice received directions from God in that matter. Note, Those are not
to his health, and too great a fatigue to him; and also that it so wise as they would be thought to be, who think themselves too
would make the administration of justice tiresome to the people.wise to be counselled; for a wise man (one who is truly so) will
And therefore he tells him plainly, It is not good. Note, There hear, and will increase learning, and not slight good counsel,
may be over-doing even in well-doing, and therefore our zeal must though given by an inferior. Moses did not leave the election of.
always be governed by discretion, that our good may not be evil the magistrates to the people, who had already done enough
spoken of. Wisdom is profitable to direct, that we may neither to prove themselves unfit for such a trust; but he chose them, and
content ourselves with less than our duty, nor over-task ourselves appointed them, some for greater, others for lesser divisions, the
with that which is beyond our strength. 2. He advised him to lesser, probably, subordinate to the greater. We have reason to
such a model of government as would better answer the intention, value government as a very great mercy, and to thank God for
which was, (1.) That he should reserve to himself all applications laws and magistrates, so that we are not like the fishes of the sea,
to God; (v. 19.) Be thou for them to God-ward; that was an where the greater devour the lesser.
honour which it was not fit any other should share with him in, III. Jethro's return to his own land, v. 27. No doubt he took
Numb. 12.6..8. Also, whatever concerned the whole congrega-home with him the improvements he had made in the knowledge of
tion in general must pass through his hand, v. 20. But, (2.) That God, and communicated them to his neighbours for their instruc-
be should appoint judges in the several tribes and families, who tion. It is supposed that the Kenites (mentioned, 1 Sam. 15.
should try causes between man and man, and determine them, were the posterity of Jethro, (compare Judg. 1.16.) and they are
6.)
which would be done with less noise, and more despatch; than in there taken under special protection, for the kindness their ances-
the general assembly wherein Moses himself presided. Thus they tor here shewed Israel. The good-will shewed to God's people,
must be governed as a nation by a king as supreme, and inferior even in the smallest instances, shall in no wise lose its reward, but
magistrates sent and commissioned by him, 1 Pet. 11. 13, 14. shall be recompensed, at furthest, in the resurrection.
Thus many hands would make light work, causes would be
sooner heard, and the people cased by having justice thus brought
to their tent-doors. Yet, (3.) An appeal might be, if there were
just cause for it, from these inferior courts to Moses himself; at
least, if the judges were themselves at a loss; (v. 22.) Every great
matter they shall bring unto thee. Thus that, great man would
be the more serviceable by being employed only in great matters.
Note, Those whose gifts and stations are most eminent, may yet
be greatly furthered in their work, by the assistance of those that
are every way their inferiors, which therefore they should not
despise. The head has need of the hands and feet, 1 Cor. 12. 21
Great men should not only study to be useful themselves, but
contrive how to make others useful, according as their capacity is.
This is Jethro's advice, by which it appears, that, though Moses
excelled him in prophecy, he excelled Moses in politics. Yet he
adds two qualifications to his counsel.
✓
[1.] That great care should be taken in the choice of the persons
who should be admitted into this trust; (v. 21.) they must be able
men, &c. It was requisite that they should be men of the best
character, First, For judgment and resolution; able men, men of
good sense, that understood business, and hold men, that would
not be daunted by frowns or clamours. Clear heads and stout
hearts make good judges Secondly, For piety and religion; such
as fear God, as believe there is a God above them, whose eye is
upon them, to whom they are accountable, and whose judgment
they stand in awe of; conscientious men, that dare not do a base
thing, though they could do it ever so secretly and securely. The
fear of God is that principle which will best fortify a man against

CHAP. XIX.
This chapter introduces the solemnity of the giving of the law upon mount Sinai,
which was one of the most striking appearances of the Divine Glory that ever
was in this lower world. We have here, I. The circumstances of time and place,
v.1,2. II. The covenant between God and Israel settled in general. The
gracious proposal God made to them; (v. 3..6.) and their consent to the pro-
posal, v. 7, 8. III. Notice given, three days before, of God's design to give the
law out of a thick cloud, v. 9. Orders given to prepare the people to receive the
law; (v. 10..13.) and care taken to execute those orders, v. 14, 15. IV. A
terrible appearance of God's glory upon mount Sinai, v. 16. .20. V. Silence
proclaimed, and strict charges given to the people to observe decorum, while
God spake to them, v. 21..25.
1.
TN the third month, when the children o
Israel were gone forth out of the land of
Egypt, the same day came they into the wilderness
of Sinai. 2. For they were departed from Rephi-
dim, and were come to the desert of Sinai, and had
pitched in the wilderness; and there Israel camped
before the mount. 3. And Moses went up unto
God, and the LORD called unto him out of the
mountain, saying, Thus shalt thou say to the
house of Jacob, and tell the children of Israel;
Before Christ 1491.
EXODUS, XIX.
The Covenant of Sinal
and his care of them; I bare you on cagles' wings, a high expres
sion of the wonderful tenderness God had shewed for them; it is
explained, Deut, 32.11, 12. It denotes great speed; God not
only came upon the wing for their deliverance, (when the set time
was come, he rode on a cherub, and did fly,) but he hastened them
out, as it were, upon the wing; he did it also with great ease, with
the strength, as well as with the swiftness, of an eagle. They that
Isa. 40.31. Especially, it denotes God's particular care of them,
faint not, nor are weary, are said to mount up with wings as eagles,
and affection to them. Even Egypt, that iron furnace, was the
nest in which these young ones were hatched, where they were
first formed as the embryo of a nation; when, by the increase of
their numbers, they grew to some maturity, they were carried out
of that nest. Other birds carry their young in their talons, but the
eagle (they say) upon her wings, so that even those archers who
shoot flying cannot hurt the young ones, unless they first shoot
through the old one. Thus, in the Red sea, the pillar of cloud and
fire, the token of God's presence, interposed itself between the
Israelites and their pursuers; (lines of defence which could not be
forced, a wall which could not be penetrated;) yet this was not
all; their way, so paved, so guarded, was glorious, but their end
I. The date of that great charter by which Israel was incorpo- much more so; I brought you unto myself. They were brought
rated. 1. The time when it bears date; (v.1.) in the third month not only into a state of liberty and honour, but into covenant and
after they came out of Egypt. It is computed that the law was communion with God. This, this was the glory of their deliver-
given just fifty days after their coming out of Egypt, in remom- ance, as it is of our's by Christ, that he died, the just for the unjust,
brance of which, the feast of Pentecost was observed the fiftieth that he might bring us to God. This God aims at in all the
day after the passover; and, in compliance with which, the Spirit gracious methods of his providence and grace, to bring us back to
was poured out upon the apostles, at the feast of Pentecost, fifty himself, from whom we have revolted, and to bring us home to
days after the death of Christ. In Egypt, they had spoken of a himself, in whom alone we can be happy. He appeals to them-
three days' journey into the wilderness to the place of their sacri selves, and their own observation and experience, for the truth of
fice, (ch. 5.3.) but it proved to be almost a two months' journey; what is here insisted on· Ye have seen what I did; so that they
so often are we out in calculation of times; and things prove longer could not disbelieve God, unless they would first disbelieve their
in the doing than we expected. 2. The place whence it bears date; own eyes. They saw how all that was done was purely the Lord's
from mount Sinai, a place which nature, not art, had made eminent doing. It was not they that reached toward God, but it was he
and conspicuous, for it was the highest in all that range of moun- that brought them to himself. Some have well observed, that the
tains. Thus God put contempt upon cities, and palaces, and Old-Testament church is said to be borne upon eagles' wings,
magnificent structures, setting up his pavilion on the top of a high denoting the power of that dispensation which was carried on
mountain, in a waste and barren desert, there to carry on this with a high hand and an outstretched arm; but the New-Testa-
treaty. It is called Sinai, from the multitude of thorny bushesment church is said to be gathered by the Lord Jesus, as a hen
that overspread it.
gathers her chickens under her wings, (Matth. 23. 37.) denoting
the grace and compassion of that dispensation, and the admirable
condescension and humiliation of the Redeemer.
Here is,
|
||
4. Ye have seen what I did unto the Egyptians,
and how I bare you on eagles' wings, and brought
you unto myself. 5. Now therefore, if ye will obey
my
voice indeed, and keep my covenant, then ye
shall be a peculiar treasure unto me above all
people: for all the earth is mine 6. And ye shall
be unto me a kingdom of priests, and an holy
nation. These are the words which thou shalt
speak unto the children of Israel. 7. And Moses
came and called for the elders of the people, and
laid before their faces all these words which the
LORD commanded him. 8.(And all the people
answered together, and said, All that the LORD
hath spoken we will do. And Moses returned
the words of the people unto the LORD
**
II. The charter itself; Moses was called up to the mountain,
(on the top of which God had pitched his tent, and at the foot of
which Israel had pitched their's,) and was employed as the
mediator, or rather no more than the messenger, of the covenant;
(v.3.) Thus shalt thou say to the house of Jacob, and tell the
children of Israel. Here the learned Bishop Patrick observes, that
the people are called by the names both of Jacob and Israel, to
remind them, that they who had lately been as low as Jacob, when
he went to Padan-aram, were now grown as great as God made
him, when he came from thence, (justly enriched with the spoils
of him that had oppressed him,) and was called Israel.
(2.) He tells them plainly what he expected and required from
them; in one word, obedience, (v.5.) that they should obey his
voice indeed, and keep his covenant. Being thus saved by him,
that which he insisted upon, was, that they should be ruled by
him. The reasonableness of this demand is, long after, pleaded
with them, that in the day he brought them out of the land of
Egypt, this was the condition of the covenant, Obey my voice;
(Jer. 7.23.) and this he is said to protest earnestly to them,
Jer. 11.4, 7. Only obey indeed, not in profession and promise
only, not in pretence, but in sincerity. God had shewed them
real favours, and therefore required real obedience.
Now observe, 1. That the Maker, and first Mover, of the
covenant, is God himself. Nothing was said or done by this
stupid unthinking people themselves toward this settlement; no (3.) He assures them of the honour he would put upon them,
motion made, no petition put up for God's favour, but this blessed and the kindness he would shew them, in case they did thus keep
charter was granted ex mero motu-purely out of God's own good-his covenant; (v. 5, 6.) Then ye shall be a peculiar treasure to me.
will. Note, In all our dealings with God, free grace prevents us He does not specify any one particular favour, as giving them the
with the blessings of goodness, and all our comfort is owing, not to land of Canaan, or the like, but expresses it in that which was
our knowing God, but rather to our being known of him, Gal. 4.9. || inclusive of all happiness, that he would be to them a God in cove-
We love him, visit him, and covenant with him, because he first nant, that they should be to him a people. [1.] God here asserts
loved us, visited us, and covenanted with us. God is the Alpha, his sovereignty over, and propriety in, the whole visible creation ;
and therefore must be the Omega. 2. That the matter of the All the earth is mine. Therefore he needed them not; He, that.
covenant is not only just and unexceptionable, and such as puts had so vast a dominion, was great enough, and happy enough,
no hardship upon them, but kind and gracious, and such as gives without concerning himself for so small a demesne as Israel was.
them the greatest privileges and advantages imaginable.
All nations on the earth being his, he might choose which he
pleased for his peculiar, and act in a way of sovereignty. [2.] He
appropriates Israel to himself. First, As a people dear unto him,
You shall be a peculiar treasure; not that God was enriched by
them, as a man is by his treasure, but he was pleased to value and
esteem them as a man does his treasure, they were precious in his
(1.) He reminds them of what he had done for them, v. 4.
He had righted them, and avenged them upon their persecutors.
and oppressors; "Ye have seen what I did unto the Egyptians,
bow many lives were sacrificed to Israel's honour and interests:
ae had given them unparalleled instances of his favour to them,
19
Before Christ 1491.
The Approach of God announced.
EXODUS, XIX.
||
sight and honourable; (Isa. 43.4.) he set his love upon them;
(Deut.7.7.) took them under his special care and protection, as
a treasure that is kept under lock and key. He looked upon the
rest of the world but as trash and lumber in comparison with
them. By giving them divine revelation, instituted ordinances, and
promises inclusive of eternal life, by sending his prophets among
them, and pouring out his Spirit upon them, he distinguished them
from, and dignified them above, all people. And this honour have
all the saints, they are unto God a peculiar people, (Tit. 2. 14.)
his when he makes up his jewels. Secondly, As a people devoted
to him, and to his honour and service, (v. 6.) a kingdom of priests,
a holy nation. All the Israelites, if compared with other people,
were priests unto God, so near were they to him, (Ps. 148.14.) so
much employed in his immediate service, and such intimate com-
munion they had with him. When they were first made a free
people, it was that they might sacrifice to the Lord their God as
priests; they were under God's immediate government, and the
tendency of the laws given them was to distinguish them from
others, and engage them for God as a holy nation. Thus all
believers are, through Christ, made to our God kings and priests,
(Rev.1.6.) a chosen generation, a royal priesthood, 1 Pet. 2. 9.
III. Israel's acceptance of this charter, and consent to the
conditions of it. 1. Moses faithfully delivered God's message to
them; (v.7.) he laid before their faces all those words; he not
only explained to them what God had given him in charge, but he
put it to their choice, whether they would accept these promises
upon these terms, or no. His laying it to their faces, bespeaks his
laying it to their consciences. 2. They readily agreed to the
covenant proposed. They would oblige themselves to obey the
voice of God, and take it as a great favour to be made a kingdom
of priests to him. They answered together as one man, nemine
contradicente—without a dissentient voice, (v.8.) All that the Lord
kath spoken we will do. Thus they strike the bargain, accepting
the Lord to be to them a God, and giving up themselves to be to
him a people. Oh that there had been such a heart in them!
3. Moses, as a mediator, returned the words of the people to God,
v.8. Thus Christ, the Mediator between us and God, as a Prophet,
reveals God's will to us, his precepts and promises, and then, as
& Priest, offers up to God our spiritual sacrifices, not only of
prayer and praise, but of devout affections, and pious resolutions,
the work of his own Spirit in us. Thus he is that blessed Days-
Man who lays his hand upon us both.
·
•
9. And the LORD said unto Moses, Lo, I come
unto thee in a thick cloud, that the people may
hear when I speak with thee, and believe thee for
ever. And Moses told the words of the people
unto the LORD. 10. And the LORD said unto
Moses, Go unto the people, and sanctify them to-
day and to-morrow, and let them wash their
clothes, 11. And be ready against the third day:
For the third day the LORD will come down in the
sight of all the people upon mount Sinai. 12. And
thou shalt set bounds unto the people round
about, saying, Take heed to yourselves, that ye
go not up into the mount, or touch the border of
it: whosoever toucheth the mount shall be surely
put to death.
13. There shall not an hand touch
it, but he shall surely be stoned, or shot through;
whether it be beast or man, it shall not live: when
the trumpet soundeth long, they shall come up to
the mount. 14. And Moses went down from the
mount unto the people, and sanctified the people;
nd they washed their clothes. 15. And he said
unto the people, Be ready against the third day:
come not at your wives.
.
Here,
1. God signifies to Moses his purpose of coming down upon
mount Sinai, in some visible appearance of his glory in a thick
cloud; (v. 9.) for he said that he would dwell in the thick darkness,
(2 Chron. 6.1.) and he made it his pavilion, (Ps. 18.11.) holding
back the face of his throne, then when he set it upon mount Sinai,
and spreading a cloud upon it, Job, 26.9. This thick cloud was
to prohibit curious inquiries into things secret, and to command an
awful adoration of that which was revealed. God would come
down in the sight of all the people; (v.11.) though they should see
no manner of similitude, yet they should see so much as would
convince them that God was among them of a truth. And so
high was the top of mount Sinai, that it is supposed that not only
the camp of Israel, but even the countries about, might discern
some extraordinary appearance of glory upon it, which would
strike a terror upon them. It seems also to have been particularly.
intended to put an honour upon Moses, (v. 9.) that they may hear
when I speak with thee, and believe thee for ever. Thus the cor-
respondence was to be first settled by a sensible appearance of the
divine glory, which was afterward to be carried on more silently
by the ministry of Moses. In like manner, the Holy Ghost
descended visibly upon Christ at his baptism, and all that were
present heard God speak to him, (Matth. 3. 17.) that afterward,
without the repetition of such visible tokens, they might believe
him. So likewise the Spirit descended in cloven tongues upon the
apostles, (Acts, 2. 3.) that they might be believed. Observe, Whea
the people had declared themselves willing to obey the voice of
God, then God promised they should hear his voice; for if any
man be resolved to do his will, he shall know it, John, 7. 17.
P
II. He ordered Moses to make preparation for this great
solemnity, giving him two days' time for it.
1. He must sanctify the people, (v. 10.) as Job, before this, sent
and sanctified his sons, Job, 1.5. He must raise their expectation
by giving them notice what God would do, and assist their pre-
paration by directing them what they must do. "Sanctify them;"
that is, "Call them off from their worldly business, and call them
to religious exercises, meditation, and prayer, that they may receive
the law from God's mouth with reverence and devotion. Let them
be ready," v. 11. Note, When we are to attend upon God in
solemn ordinances, it concerns us to sanctify ourselves, and to get
ready beforehand. Wandering thoughts must be gathered in,
impure affections abandoned, disquieting passions suppressed, nay,
and all cares about secular business for the present dismissed, and
Two things particularly were prescribed as signs and instances of
laid by, that our hearts may be engaged to approach unto God.
their preparation. (1.) In token of their cleansing of themselves
from all sinful pollutions, that they might be holy to God, they
must wash their clothes, (v.10.) and they did so; (v.14.) not
clothes, he would have them think of washing their souls by
that God regards our clothes; but, while they were washing their
repentance from the sins they had contracted in Egypt, and since
their deliverance. It becomes us to appear in clean clothes when
we wait upon great men; so clean hearts are required in our
attendance on the great God, who sees them as plainly as men
see our clothes. This is absolutely necessary to our acceptable
worshipping of God. See Ps. 26.6. Isa. 1.16..18. Heb. 10. 22.
(2.) In token of their devoting themselves entirely to religious
exercises, upon this occasion, they must abstain even from lawful
enjoyments during these three days, and not come at their wives,
v.15. See 1 Cor. 7.5.
K
2. He must set bounds about the mountain, v. 12, 13. Probably,
he drew a line, or ditch, round at the foot of the hill, which none
were to pass, upon pain of death. This was to intimate, (1.) That
humble awful reverence which ought to possess the minds of all
those that worship God. We are mean creatures before a great
Creator, vile sinners before a hely righteous Judge; and therefore
a godly fear and shame well become us, Heb. 12. 28. Ps. 2.11.
Before Christ 1491.
EXODUS, XIX. The Divine Presence on Mount Sinai,
""
3. He must order the people to attend upon the summons that
should be given; (v. 13.) When the trumpet soundeth long, then
let them take their places at the foot of the mount, and so sit down
at God's feet," as it is explained, Deut. 33. 3. Never was so great
a congregation called together, and preached to, at once, as this
was here. No one man's voice could have reached so many, but
the voice of God did.
(2.) The distance which worshippers were kept at, under that || quake greatly. Now it was that the earth trembled at the presence
dispensation, which we ought to take notice of, that we may the of the Lord, and the mountains shipped like rams; (Ps. 114. 4,7.)
more value our privilege under the gospel, having boldness to enter || that Sinai itself, the rough and rocky, melted from before the Lord
into the holiest by the blood of Jesus, Heb. 10. 19.
God of Israel, Judg. 5.5. Now it was that the mountains saw
him, and trembled, (Hab. 3.10.) and were witnesses against a
hard-hearted unmoved people, whom nothing would influence.
III. The congregation was called together by the sound of a
trumpet, exceeding loud, (v. 16.) and waxing louder and louder,
v. 19. This was done by the ministry of the angels, and we read
of trumpets sounded by angels, Rev. 8. 6. It was the sound of the
trumpet that made all the people tremble, as those who knew their
own guilt, and that they had reason to expect that the sound of
this trumpet should have been to them the alarm of war.
IV. Moses brought the hearers to the place of meeting, v. 17.
He that had led them out of the bondage of Egypt, now led them
to receive the law from God's mouth. Public persons are then
promote the public worship of God. Moses, at the head of an
public blessings, when they lay out themselves in their places to
assembly worshipping God, was as truly great, as Moses at the
head of an army in the field.
V. The introductions to the service were thunders and lightnings,
v.16. These were designed to strike an awe upon the people,
and to raise and engage their attention. Were they asleep? The
thunders would waken them. Were they looking another way?
The lightnings would engage them to turn their faces toward him
but the scripture directs us in a particular manner to take notice
that spake to them. Thunder and lightning have natural causes,
of the power of God, and his terror, in them. Thunder is the
voice of God, and lightning the fire of God, proper to engage the
senses of sight and hearing, those senses by which we receive so
much of our information.
therefore are said to come near to the Lord at other times, must
silence, and keep the congregation in order; (v. 19.) Moses spake.
VI. Moses is God's minister, who is spoken to, to command
Some think that it was now that he said, I exceedingly fear and
quake; (Heb. 12. 21.) but God stilled his fear by his distinguishing
favour to him, in calling him up to the top of the mount, (v. 20.)
Moses got up a little way toward the top of the mount, than he
also he tried his faith and No sooner was
was sent down again to keep the people from breaking through
to gaze, v. 21. Even the priests or princes, the heads of the houses
of their fathers, who officiated for their respective families, and
now keep their distance, and conduct themselves with a great deal
of caution. Moses pleads that they needed not to have any further
orders given them, effectual care was taken already to prevent
any intrusions, v. 23. But God, who knew their wilfulness and
presumption, and what was now in the hearts of some of them,
hastens him down with this in charge, that neither the priests nor
the people should offer to force the lines which were set, to come
up unto the Lord, but Moses and Aaron only, the men whom God
delighted to honour. Observe, 1. What it was that God forbade
them-breaking through to gaze; enough was provided to awaken
their consciences, but they were not allowed to gratify their vain
curiosity. They might see, but not gaze. Some of them, probably,
were desirous to see some similitude, that they might know how
to make an image of God, which he took care to prevent, for they
sau no manner of similitude, Deut. 4. 15. Note, In divine things,
we must not covet to know more than God would have us know;
and he has allowed us as much as is good for us. A desire of
forbidden knowledge was the ruin of our first parents. Those that
would be wise above what is written, and intrude into those things
which they have not seen, need this admonition, that they break
not through to gaze. 2. Under what penalty it was forbidden,
Lest the Lord break forth upon them, (v.22..24.) and many of
them perish. Note, (1.) The restraints and warnings of the divine
law are all intended for our good, and to keep us out of that
danger which otherwise we should, by our own folly, run ourselves
into. (2.) It is at our peril, if we break the bounds that God has
set us, and intrude upon that which he has not allowed us the
Bethshemites and Uzzah paid dear for their presumption. And
1
16. And it came to pass on the third day in the
morning, that there were thunders and lightnings,
and a thick cloud upon the mount, and the voice
of the trumpet exceeding loud; so that all the
people that was in the camp trembled. 17. And
Moses brought forth the people out of the camp to
meet with God; and they stood at the nether part
of the mount. 18. And mount Sinai was altogether
on a smoke, because the LORD descended upon
it in fire and the smoke thereof ascended as the
smoke of a furnace, and the whole mount quaked
greatly. 19. And when the voice of the trumpet
sounded long, and waxed louder and louder,
Moses spake, and God answered him by a voice.
20. And the LORD came down upon mount Sinai,
on the top of the mount: and the LORD called
Moses up to the top of the mount; and Moses
went up. 21. And the LORD said unto Moses,
Go down, charge the people, lest they break
through unto the LORD to gaze, and many of them
perish. 22. And let the priests also, which come
near to the LORD, sanctify themselves, lest the
LORD break forth upon them. 23. And Moses
said unto the LORD, The people cannot come up
to mount Sinai: for thou chargedst us, saying, Set
bounds about the mount, and sanctify it. 24. And
the LORD said unto him, Away, get thee down,
and thou shalt come up, thou, and Aaron with
thee: but let not the priests and the people break
through to come up unto the LORD, lest he break
forth upon them. 25. So Moses went down unto
the people, and spake unto them.
Now, at length, is come that memorable day, that terrible day
of the Lord, that day of judgment, in which Israel heard the voice
of the Lord God speaking to them out of the midst of the fire,
and lived, Deut. 4. 33. Never was there such a sermon preached,
before or since, as this which was here preached to the church in
the wilderness. For,
I. The Preacher was God himself; (v. 18.) The Lord descended
in fire, and, (v. 20.) The Lord came down upon mount Sinai. The
Shechinah, or Glory of the Lord, appeared in the sight of all the
people; he shined forth from mount Paran, with ten thousands of
his saints, (Deut. 33.2.) that is, attended, as the Divine Majesty
always is, with a multitude of the holy angels, who were both to
grace the solemnity, and to assist it. Hence the law is said to be
given by the disposition of angels, Acts, 7.53.
II. The pulpit (or throne rather) was mount Sinai, hung with a
thick cloud, (v. 16.) covered with smoke, (v 18.) and made to
Before Christ 1491.
EXODUS, XIX, XX.
XODU
The Ten Commandments.
even when we are called to approach God, we must remember || 2. He proposes himself as the sole Object of that religious worship
that he is in heaven, and we upon earth, and therefore it behoves which is enjoined in the four first of the commandments. They
us to exercise reverence and godly fear.
are here bound to obedience by a threefold cord, which, ona
would think, could not easily be broken. (1.) Because God is the
Lord-Jehovah, self-existent, independent, eternal, and the Foun-
tain of all being and power; therefore he has an incontestable
right to command us. He that gives being, may give law; and
therefore he is able to bear us out in our obedience, to reward it,
and to punish our disobedience. (2.) He was their God, a God
in covenant with them, their God by their own consent; and if
they would not keep his commandments, who would? He had
laid himself under obligations to them by promise, and therefore
might justly lay his obligations on them by precept. Though that
covenant of peculiarity is now no more, yet there is another, by
virtue of which all that are baptized are taken into relation to
him as their God, and are therefore unjust, unfaithful, and very
unkind, if they obey him not. (3.) He had brought them out of
obey him, because he had done them so great a kindness, had
the land of Egypt; therefore they were bound in gratitude to
brought them out of a grievous slavery into a glorious liberty;
they themselves had been eye-witnesses of the great things God
had done, in order to their deliverance, and could not but have
observed that every circumstance of it heightened their obligation;
they were now enjoying the blessed fruits of their deliverance,
and in expectation of a speedy settlement in Canaan; and could
they think any thing too much to do for Him that had done so
much for them? Nay, by redeeming them, he acquired a further
owed their freedom, and whose they were by purchase. And
right to rule them; they owed their service to him to whom they
thus, Christ, having rescued us out of the bondage of sin, is
entitled to the best service we can do him, Luke, 1.74. Having
our bonds, he has bound us to obey him, Ps.116.16.
loosed our bonds, he has bound us to obey him, Ps. 116.16.
III. The law itself. The four first of the ten commandments,
which concern our duty to God, (commonly called the first table)
we have in these verses. It was fit that those should be put first,
because man had a Maker to love, before he had a neighbour to
obedience to God, when they flow from the principles of pietys It
love; and justice and charity are then only acceptable acts of
cannot be expected that he should be true to his brother, who s
false to his God.
Now our duty to God is, in one word, to worship him, that is,
of our affections, the outward worship of solemn address and
to give to him the glory due to his name, the inward worship
attendance. This is spoken of as the sum and substance of the
everlasting gospel, (Rev. 14.7.) Worship God.
1. The first commandment concerns the Object of our worship,
Jehovah, and him only; (v.3.) Thou shalt have no other gods
before me. The Egyptians, and other neighbouring nations, had
many gods, the creatures of their own fancy, strange gods, new
gods; this law was prefixed, because of that transgression, and
Jehovah being the God of Israel, they must entirely cleave to him,
and not be for any other, either of their own invention, or bor-
rowed from their neighbours. This was the sin they were most in
danger of, now that the world was so overspread with Polytheism,
which yet could not be rooted out effectually, but by the gospel of
Christ. The sin against this commandment, which we are most
in danger of, is, giving the glory and honour to any creature,
which are due to God only. Pride makes a god of self, covetous.
ness makes a god of money, sensuality makes a god of the belly;
whatever is esteemed and loved, feared or served, delighted in,
depended on, more than God, that (whatever it is) we do in effect
make a god of. This prohibition includes a precept which is the
foundation of the whole law, that we take the Lord for our God,
acknowledge that he is God, accept him for our's, adore him with
admiration and humble reverence, and set our affections entirely
upon him. There is a reason intimated in the last words, befors
me; it intimates, (1.) That we cannot have any other god, but he
will certainly know it. There is none beside him, but what is
before him. Idolaters covet secrecy; but shall not God search this
out? (2.) That it is very provoking to him; it is a sin that dares
01
CHAP. XX.
All things being prepared for the solemn promulgation of the divine law, we
have, in this chapter, I. The ten commandments, as God himself spake them
upon mount Sinai; (v.1..17.) as remarkable a portion of scripture as any
in the Old Testament. 11. The impressions made upon the people thereby,
v. 18..21. III. Some particular instructions, which God gave privately to
Moses, to be by him communicated to the people, relating to his worship,
2. 22..26.
1. ND God spake all these words, saying,
2. I am the LORD thy God, which have
brought thee out of the land of Egypt, out of the
house of bondage. 3. Thou shalt have no other
gods before me. 4. Thou shalt not make unto thee
any graven image, or any likeness of any thing
that is in heaven above, or that is in the earth
beneath, or that is in the water under the earth.
5. Thou shalt not bow down thyself to them, nor
serve them: for I the LORD thy God am a jealous
God, visiting the iniquity of the fathers upon the
children unto the third and fourth generation of
them that hate me; 6. And shewing mercy unto
thousands of them that love me, and keep my
commandments. 7. Thou shalt not take the name
of the LORD thy God in vain; for the LORD will
not hold him guiltless that taketh his name in vain.
8. Remember the sabbath-day, to keep it holy.
9. Six days shalt thou labour, and do all thy
work: 10. But the seventh day is the sabbath of
the LORD thy God: in it thou shalt not do any
work, thou, nor thy son, nor thy daughter, thy
man-servant, nor thy maid-servant, nor thy cattle,
nor thy stranger that is within thy gates: 11. For
in six days the LORD made heaven and earth, the
sea, and all that in them is, and rested the seventh
day: wherefore the LORD blessed the sabbath-
day, and hallowed it.
Here is,
I. The preface of the law-writer, Moses; (v. 1.) God spake all
these words. The law of the ten commandments is, 1. A law of
God's making. They are enjoined by the infinite eternal Majesty
of heaven and earth. And where the word of the King of kings
is, surely there is power. 2. It is a law of his own speaking. God
has
many ways of speaking to the children of men; (Job, 33.14.)
once, yea twice, by his Spirit, by conscience, by providences, by
his voice; all which we ought carefully to attend to; but he never
spake, at any time, upon any occasion, so as he spake the ten ||
commandments, which therefore we ought to hear with the more
carnest heed. It was not only spoken audibly, (so he owned the
Redeemer by a voice from heaven, Matth. 3. 17.) but with a great
deal of dreadful pomp. This law God had given to man before;
(it was written in his heart by nature;) but sin had so defaced
that writing, that it was necessary, in this manner, to revive the
knowledge of it.
II. The preface of the Law-Maker; (v.2.) I am the Lord thy
God. Herein, 1. God asserts his own authority to enact this law
in general; "I am the Lord, who command thee all that follows."|
·
Before Christ 1491.
EXODUS, XX.
The Ten Commandmenis.
their iniquity, and the children tread in their steps, and keep up
false worships, because they received them by tradition from their
fathers,) when the measure is full, and God comes by his judg
fitments to reckon with them, to bring into the account the idolatries
their fathers were guilty of. Though he bear long with an idola-
trous people, he will not bear always, but by the fourth generation,
at furthest, he will begin to visit. Children are dear to their
parents; therefore, to deter men from idolatry, and to shew how
much God is displeased with it, not only a brand of infamy is by
it entailed upon families, but the judgments of God may for it be
executed upon the poor children, when the parents are dead
and gone. [3.] The favour God would shew to his faithful wor-
shippers, Keeping mercy for thousands of persons, thousands of
generations of them that love me, and keep my commandments.
This intimates that the second commandment, though, in the
letter of it, it is only a prohibition of false worships, yet includes
a precept of worshipping God in all those ordinances which he
has instituted. As the first commandment requires the inward
worship of love, desire, joy, hope, and admiration, so the secora
requires the outward worship of prayer and praise, and solemn
attendance on God's word. Note, First, Those that truly love
God will make it their constant care and endeavour to keep his
commandments, particularly those that relate to his worship. Those
that love God, and keep those commandments, shall receive grace
to keep his other commandments. Gospel-worship will have a
good influence upon all manner of gospel-obedience. Secondly.
God has mercy in store for such; even they need mercy, and can-
not plead merit; and mercy they shall find with God; mercifu
protection in their obedience, and a mercitul recompence of it-
Thirdly, This mercy shall extend to thousands, much further
than the wrath threatened to those that hate him, for that reaches
but to the third or fourth generation. The streams of mercy run
now as full, as free, and as fresh, as ever.
3. The third commandment concerns the manner et our worship.
that it be done with all possible reverence and seriousness, v.7.
We have here, (1.) A strict prohibition; Thou shalt not take the
name of the Lord thy God in vain. It is supposed, that, having
taken Jehovah for their God, they would make mention of his
name; (for thus all people will walk every one in the name of his
God;) this command gives a needful caution not to mention it in
vain, and it is still as needful as ever. We take God's name i
vain, [1.] By hypocrisy, making a profession of God's name, and
a value for it, but not living up to that profession. They that
name the name of Christ, but do not depart from iniquity, as that
name binds them to do, name it in vain, their worship is vain,
(Matth. 15.7..9.) their oblations vain, (Isa. 1. 11,13.) their reli-
gion vain, Jam. 1.26. [2.] By covenant-breaking; if we make
promises to God, binding our souls with those bonds to that which
is good, and yet perform not to the Lord our vows, we take his
name in vain, (Matth. 5.33.) it is folly, and God has no pleasure
in fools, (Eccl. 5. 4.) nor will he be mocked, Gal. 6. 7. [3.] By
rash swearing, mentioning the name of God, or any of his attri
butes, in the form of an oath, without any just occasion for it, o
due application of mind to it, but as a by-word, to no purpose at
all, or to no good purpose. [4.] By false swearing, which, sour
think, is chiefly intended in the letter of the commandment; se i
was expounded by them of old time, Thou shalt not forswear
thyself, Matth. 5. 33. One part of the religious regard the Jew
were taught to pay to their God, was, to swear by his name,
Deut. 10. 20.
Deut. 10. 20: But they affronted him, instead of doing him
honour, if they called him to be Witness to a lie. [5.] By using
the name of God lightly and carelessly, and without any regard to
its awful significancy. The profanation of the forms of devotion
is forbidden, as well as the profanation of the forms of swearing;
as also the profanation of any of those things whereby God makes
himself known, his word, or any of his institutions; when they are
either turned into charms and spells, or into jest and sport, the
name of God is taken in vain.
uim to his face, which he cannot, which he will not, overlook or
connive at. See Ps. 44. 20, 21.
2. The second commandment concerns the ordinances of wor-
ship, or the way in which God will be worshipped, which it in
that he himself should have the appointing of. Hiere is,
(1.) The prohibition; we are here forbidden to worship ev
the true God by images, v. 4, 5. [1.] The Jews (at least after the
captivity) thought themselves forbidden by this commandment to
make any image or picture whatsoever. Hence the very images
which the Roman armies had in their ensigns are called an
abomination to them, (Matth. 24.15.) especially when they were
set up in the holy place. It is certain that it forbids making any
'mage of God, (for to whom can we liken him? Isa. 40. 18, 25.)
or the image of any creature, for a religious use; it is called the
changing of the truth of God into a lie, (Rom. 1.25.) for an image
is a teacher of lies; it insinuates to us that God has a body,
whereas he is an infinite Spirit, Hab.2.18. It also forbids us to
make images of God in our fancies, as if he were a man as we are.
Our religious worship must be governed by the power of faith,
not by the power of imagination. They must not make such
images or pictures as the heathen worshipped, lest they also should
be tempted to worship them. Those who would be kept from
sin, must keep themselves from the occasions of it. [2.] They
must not bow down to them occasionally, that is, shew any sign
of respect or honour to them, much less serve them constantly,
by sacrifice or incense, or any other act of religious worship.
When they paid their devotion to the true God, they must not have
any image before them, for the directing, exciting, or assisting, of
their devotion. Though the worship was designed to terminate in
God, it would not please him if it came to him through an image.
The best and most ancient lawgivers among the heathen forbade
the setting up of images in their temples: it was forbidden in Rome
by Numa, a pagan prince; yet commanded in Rome by the Pope,
a Christian bishop, but, in this, antichristian. The use of images
in the church of Rome, at this day, is so plainly contrary to the
letter of this command, and so impossible to be reconciled to it,
that, in all their catechisms and books of devotion which they put
into the hands of the people, they leave out this commandment,
joining the reason of it to the first; and so the third commandment
they call the second, the fourth the third, &c.; only, to make up
the number ten, they divide the tenth into two. Thus have they
Thus have they
committed two great evils, in which they persist, and from which
they hate to be reformed: they take away from God's word, and
add to his worship.
*
(2.) The reasons to enforce this prohibition, (v. 5, 6.) which
are, [1.] God's jealousy in the matters of his worship, "I the Lord
Jehovah, and thy God, am a jealous God, especially in things of
this nature." It intimates the care he has of his own institutions,
his hatred of idolatry and all false worship, his displeasure against
idolaters, and that he resents every thing in his worship that looks
like, or leads to, idolatry. Jealousy is quick-sighted. Idolatry
being spiritual adultery, as it is very often represented in scripture,
the displeasure of God against it is fitly called jealousy. If God
is jealous herein, we should be so, afraid of offering any worship
to God otherwise than as he has appointed in his word. [2.] The
punishment of idolaters. God looks upon them as haters of him,
though they perhaps pretend love to him; he will visit their
iniquity, that is, he will very severely punish it, not only as a
breach of his law, but as an affront to his majesty, a violation of
the covenant, and a blow at the root of all religion. He will visit
it upon the children, that is, this being a sin for which churches
shall be unchurched, and a bill of divorce given them, together
with the parents, the children also shall be cast out of covenant
and communion, as with the parents the children were at first
taken in. Or, he will bring such judgments upon a people as
shall be the total ruin of families. If idolaters live to be old, so
as to see their children of the third or fourth generation, it shall
be the vexation of their eyes, and the breaking of their hearts,
to see them fall by the sword, carried captives, and enslaved.
Nor is it an unrighteous thing with God, (if the parents died in
:
VOL. I.
3 N
(2.) A severe penalty; The Lord will not hold him guiltless;
magistrates, who punish other offences, may not think themselves
Before Christ 1491.
EXODUS, XX.
The Ten Commandments.
concerned to take notice of this, because it does not immediately || selves to serve him, and an encouragement to us to trust in him,
offer injury either to private property or the public peace; but who made heaven and earth. By the sanctification of the sabbath,
God, who is jealous of his honour, will not thus connive at it. the Jews declared that they worshipped the God that made the
The sinner may perhaps hold himself guiltless, and think there is world, and so distinguished themselves from all other nations, who
no harm in it, and that God will never call him to an account for worshipped gods which they themselves made. [4.] God has
it; to obviate which suggestion, the threatening is thus expressed, given us an example of rest, after six days' work; he rested the
God will not hold him guiltless, as he hopes he will; but more is seventh day, took a complacency in himself, and rejoiced in the
implied, namely, that God will himself be the Avenger of those work of his hand, to teach us on that day to take a complacency
that take his name in vain, and they will find it a fearful thing to in him, and to give him the glory of his works, Ps. 92.4.. The
fall into the hands of the living God.
sabbath began in the finishing of the work of creation, so will the
everlasting sabbath in the finishing of the work of providence and
redemption; and we observe the weekly sabbath in expectation of
that, as well as in remembrance of the former; in both conforming
ourselves to him we worship. [5.] He has himself blessed the
sabbath-day, and sanctified it; he has put an honour upon it, by
setting it apart for himself; it is the holy of the Lord and honour-
able, and he has put blessings into it, which he has encouraged
us to expect from him in the religious observation of that day; it is
the day which the Lord hath made, let not us do what we can to
unmake it; he has blessed, honoured, and sanctified it, let not us
profane it, dishonour it, and level that with common time, which
God's blessing has thus dignified and distinguished.
4. The fourth commandment concerns the time of worship;
God is to be served and honoured daily, but one day in seven is to
be particularly dedicated to his honour, and spent in his service.
Here is,
(1.) The command itself; (v. 8.) Remember the sabbath-day, to
keep it holy; and v. 10. In it thou shalt do no manner of work.
It is taken for granted that the sabbath was instituted before; we
read of God's blessing and sanctifying a seventh day from the be-
ginning, (Gen.2.3.) so that this was not the enacting of a new
law, but the reviving of an old law. [1.] They are told what is
the day they must religiously observe, a seventh, after six days'
labour; whether this was the seventh by computation from the
first seventh, or from the day of their coming out of Egypt, or
both, is not certain: now the precise day was notified to them,
(ch. 16.23.) and from this they were to observe the seventh.
[2.] How it must be observed. First, As a day of rest; they were
to do no manner of work on this day, in their callings or worldly
business. Secondly, As a holy day, set apart to the honour of the
holy God, and to be spent in holy exercises. God, by blessing it,
had made it holy; they, by solemnly blessing him, must keep it
holy, and not alienate it to any other purpose than that for which
the difference between it and other days was instituted. [3.] Who
must observe it; Thou, and thy son, and thy daughter; the wife is
not mentioned, because she is supposed to be one with the husband,
and present with him; and if he sanctify the sabbath, it is taken
for granted that she will join with him; but the rest of the family
are specified; children and servants must keep the sabbath,
according to their age and capacity: in this, as in other instances
of religion, it is expected that masters of families should take care,
not only to serve the Lord themselves, but that their houses also
should serve him, at least, that it may not be through their neglect
if they do not, Josh. 24.15. Even the proselyted strangers must
observe a difference between this day and other days, which, if it
laid some restraint upon them then, yet proved a happy indication
of God's gracious purpose, in process of time, to bring the Gentiles
in to the church, that they might share in the benefit of sabbaths.
Compare Isa. 56.6,7. God takes notice of what we do, particu- |
larly what we do on sabbath-days, though we should be where
we are strangers. [4.] A particular memorandum put upon this
duty, Remember it. It is intimated that the sabbath was instituted
and observed before; but in their bondage in Egypt they had
either lost their computation, or were restrained by their task-
masters, or, through a great degeneracy and indifference in reli-
gion, they had let fall the observance of it, and therefore it was
requisite they should be reminded of it. Note, Neglected duties
remain duties still, notwithstanding our neglect. It also intimates
that we are both apt to forget it, and concerned to remember it.
Some think it denotes the preparation we are to make for the
sabbath; we must think of it before it comes, that, when it does
come, we may keep it holy, and do the duty of it.
2.) The reasons of this command; [1.] We have time enough
for ourselves on the other six days; Six days must thou labour:
time enough we have to serve ourselves in those six days, on the
seventh day let us serve God; and time enough to tire ourselves,
on the seventh it will be a kindness to us to be obliged to rest.
[2.] This is God's day, it is the sabbath of the Lord thy God, not
only instituted by him, but consecrated to him; it is sacrilege to
alienate it, the sanctification of it is a debt. [3.] It is designed
for a memorial of the creation of the world, and therefore to be
observed to the glory of the Creator, as an engagement upon cur-
12. Honour thy father and thy mother, that thy
days may be long upon the land which the LORD
thy God giveth thee. 13. Thou shalt not kill.
thy God giveth thee.
14. Thou shalt not commit adultery. 15. Thou
shalt not steal. 16. Thou shalt not bear false wit-
ness against thy neighbour. 17. Thou shalt not
Covet thy neighbour's house, thou shalt not covet
thy neighbour's wife, nor his man-servant, nor his
maid servant, nor his ox, nor his ass, nor any thing
that is thy neighbour's.
ang
We have here the laws of the second table, as they are com-
monly called, the six last of the ten commandments, comprehend-
ing our duty to ourselves and to one another, and constituting a
comment upon the second great commandment, Thou shalt love
thy neighbour as thyself. As religion toward God is an essential
branch of universal righteousness, so righteousness toward men is
an essential branch of true religion. Godliness and honesty must
go together.
I. The fifth commandment concerns the duties we owe to our
relations; that of children to their parents is the only duty specified;
Honour thy father and thy mother, which includes, 1. A decent
respect to their persons, an inward esteem of them, outwardly
expressed upon all occasions in our conduct toward them; Fear
them; (Lev. 19.3.) Give them reverence, Heb. 12.9. The con-
trary to this is, mocking at them and despising them, Prov. 30. 17.
2. Obedience to their lawful commands; so it is expounded ;
(Eph. 6.1..3.) Children, obey your parents, come when they call
you, go where they send you, do what they bid you, refrain from
what they forbid you; and this, as children, cheerfully, and from
a principle of love. Though you have said, "We will not," yet
afterward repent and obey, Matth. 21. 29. 3. Submission to their
rebukes, instructions, and corrections; not only to the good and
gentle, but also to the froward, out of conscience toward God.
4. Disposing of themselves with the advice, direction, and consent,
of parents, nor alienating their property, but with their approba-
|tion. 5. Endeavouring in every thing to be the comfort of their
parents, and to make their old age easy to them; maintaining them
if they stand in need of support, which our Saviour makes to be
particularly intended in this commandment, Matth.15.4..6.
The reason annexed to this commandment is a promise; That
thy days may be long in the land which the Lord thy God giveth
thee: having mentioned, in the preface to the commandments, his
bringing them out of Egypt as a reason for their obedience, he here,
in the beginning of the second table, mentions his bringing them
Before Christ 1491.
The Ten Commandments.
EXODUS, XX.
into Canaan, as another reason; that good land they must have
upon their thoughts, and in their eye, now that they were in the
wilderness. They must also remember, when they were come to
that land, that they were upon their good behaviour, and that, if
they did not conduct themselves well, their days should be short-
ened in that land; both the days of particular persons who should
be cut off from it, and the days of their nation, which should be
removed out of it. But here a long life in that good land is pro-
mised particularly to obedient children. They that do their duty
to their parents are most likely to have the comfort of that which
their parents gather for them, and leave to them: they that sup-
port their parents shall find that God, the common Father, will
support them. This promise is expounded, (Eph. 6.3.) That it
may be well with thee, and thou mayest live long on the earth.
Those who, in conscience towards God, keep this and the rest of
God's commandments, may be sure that it shall be well with
them, and that they shall live as long on earth as Infinite Wisdom
sees good for them, and that what they may seem to be cut short of
on earth shall be abundantly made up in eternal life, the heavenly
Canaan which God will give them.
II. The sixth commandment concerns our own and our neigh-
bour's life; (v.13.) "Thou shalt not kill; thou shalt not do any
thing hurtful or injurious to the health, ease, and life, of thy own
body, or any other person's, unjustly." This is one of the laws
of nature, and was strongly enforced by the precepts given to
Noah and his sons, Gen. 9.5, 6. It does not forbid killing in
lawful war, or in our own necessary defence, or the magistrates'
putting offenders to death, for those things tend to the preserving
of life; but it forbids all malice and hatred to the person of any,
(for he that hateth his brother is a murderer,) and all personal
revenge arising therefrom; also all rash anger upon sudden pro-
vocations, and hurt said or done, or aimed to be done, in passion;
of this our Saviour expounds this commandment, Matth. 5. 22.
And, as that which is worst of all, it forbids persecution, laying
wait for the blood of the innocent, and excellent ones of the earth.
III. The seventh commandment concerns our own and our neigh-
bour's chastity; (v. 14.) Thou shalt not commit adultery: this is
put before the sixth by our Saviour, (Mark, 10. 19.) Do not commit
adultery, do not hill; for our chastity should be as dear to us as
our lives, and we should be as much afraid of that which defiles the
body as of that which destroys it. This commandment forbids all
acts of uncleanness, with all those fleshly lusts which produce those
acts, and war against the soul, and all those practices which cherish
and excite those fleshly lusts, as looking, in order to lust, which,
Christ tells us, is forbidden in this commandment, Matth. 5. 28.
IV. The eighth commandment concerns our own and our neigh-
bour's wealth, estate, and goods; (v.15.) Thou shalt not steal:
though God had lately allowed and appointed them to spoil the
Egyptians, in a way of just reprisal, yet he did not intend that it
should be drawn into a precedent, and that they should be allowed
thus to spoil one another. This command forbids us to rob our-
selves of what we have, by sinful spending, or of the use and com-
fort of it, by sinful sparing; and to rob others, by removing the
ancient land-marks, invading our neighbour's rights, taking his
goods from his person, or house, or field, forcibly or clandestinely,
over-reaching in bargains, not restoring what is borrowed or found,
withholding just debts, rents, or wages; and it forbids us, what is
worst of all, to rob the public in the coin or revenue, or that which
is dedicated to the service of religion.
|
than it is, and any way endeavouring to raise our own reputation
upon the ruin of our neighbours.
1
VI. The tenth commandment strikes at the root; (v. 17.) Thou
shalt not covet. The foregoing commands implicitly forbid all desire
of doing that which will be an injury to our neighbour; this forbids
all inordinate desire of having that which will be a gratification
“Oh that such a man's house were mine! Such a
to ourselves.
man's wife mine! Such a man's estate mine!" This is certainly the
language of discontent at our own lot, and envy at our neighbour's;
St. Paul, when
and these are the sins principally forbidden here.
the grace of God caused the scales to fall from his eyes, perceived
that this law, Thou shalt not covet, forbids all those irregular
appetites and desires which are the first-born of the corrupt nature,
the first risings of the sin that dwelleth in us, and the first begin-
nings of all the sin that is committed by us: this is that lust which,
he says, he had not known the evil of, if this commandment, when
it came to his conscience in the power of it, had not shewed it
him, Rom.7.7. God give us all to see our face in the glass of
this law, and to lay our hearts under the government of it!
V. The ninth commandment concerns our own and our neigh-
bour's good name; (v. 16.) Thou shalt not bear false witness: this
forbids, 1. Speaking falsely on any matter, lying, equivocating,
and any way devising and designing to deceive our neighbour.
2. Speaking unjustly against our neighbour, to the prejudice of his
reputation; and, 3. (which involves the guilt of both these offences,)||
Bearing false witness against him, laying to his charge things that
he knows not, either judicially, upon oath, by which the third
commandment, and the sixth or eighth, as well as this, are broken;
or extrajudicially, in common converse, slandering, back biting,
tale-bearing, aggravating what is done amiss, and making it worse
18. And all the people saw the thunderings, and
the lightnings, and the noise of the trumpet, and
the mountain smoking: and when the people saw
it, they removed, and stood afar off. 19. And
they said unto Moses, Speak thou with us, and
we will hear: but let not God speak with us, lest
we die. 20. And Moses said unto the people,
Fear not: for God is come to prove you, and
that his fear may be before your faces, that ye
sin not. 21. And the people stood afar off, and
Moses drew near unto the thick darkness where
God was.
Observe,
I. The extraordinary terror with which the law was given;
never was any thing delivered with such awful pomp; every word
was accented, and every sentence paused, with thunder and light-
ning, much louder and brighter, no doubt, than ordinary. And
why was the law given in this dreadful manner, and with all this
tremendous ceremony? 1. It was designed (once for all) to give
a sensible discovery of the glorious majesty of God, for the assist-
ance of our faith concerning it, that, knowing the terror of the
Lord, we may be persuaded to live in his fear.
2. It was a
specimen of the terrors of the general judgment, in which sinners
will be called to an account for the breach of this law: the arch- .
angel's trumpet will then sound an alarm, to give notice of the
Judge's coming, and a fire shall devour before him. 3. It was
an indication of the terror of those convictions which the law brings
into conscience, to prepare the soul for the comforts of the gospel.
Thus was the law given by Moses in such a way as might startle,
affright, and humble, men, that the grace and truth which come
by Jesus Christ might be the more welcome. The apostle largely
describes this instance of the terror of that dispensation, as a foil
to set off our privileges, as Christians, in the light, liberty, and
joy, of the New-Testament dispensation, Heb, 12.18, &c.
II. The impression which this made, for the present, upon the
people; they must have had stupid hearts indeed if this had
not affected them. 1. They removed, and stood afar off, v. 18.
Before God began to speak, they were thrusting forward to gaze;
(ch. 19. 21.) but now they were effectually cured of their pre-
sumption, and taught to keep their distance. 2. They entreated
that the word should not be so spoken to them any more, (Heb. 12. 19.)
but begged that God would speak to them by Moses, v. 19.
Hereby they obliged themselves to acquiesce in the mediation of
Moses, they themselves nominating him as a fit person to deal
hetween them and God, and promising to hearken to him as to
God's messenger; hereby also they teach us to acquiesce in that
method which Infinite Wisdom takes of speaking to us by men like
1
Before Christ 1491.
EXO US, XX.
The Law concerning Altars
||
ourselves, whose terror shall not make us afraid, nor their hand be | by word of mouth first, and afterward in writing, to the people.
heavy upon us. Once, God tried the expedient of speaking to the The laws in these verses related to God's worship.
children of men immediately, but it was found that they could not
bear it, it rather drove men from God than brought them to him,
and, as it proved in the issue, though it terrified them, it did not
deter them from idolatry, for, soon after this, they worshipped
the golden calf; let us therefore rest satisfied with the instructions
given us by the scriptures and the ministry; for, if we believe not
them, neither should we be persuaded though God should speak
to us in thunder and lightning, as he did from mount Sinai: here
that matter was determined.
I. They are here forbidden to make images for worship;
(v. 22, 23.) Ye have seen that I have talked with you from heaven;
(such was his wonderful condescension, much more than for some
mighty prince to talk familiarly with a company of poor beggars;)
now ye shall not make gods of silver. This repetition of the second
commandment cones in here, either, 1. As pointing to that which
God had chiefly in view in giving them this law in this manner,
that is, their peculiar addictedness to idolatry, and the peculiar
sinfulness of that crime. Ten commandments God had given them,
III. The encouragement Moses gave them, explaining the design but Moses is ordered to inculcate upon them especially the two
of God in his terror; (v. 20.) Fear not, that is, "Think not that first. They must not forget any of them, but they must be sure to
the thunder and fire are designed to consume you," which was remember those. Or, 2. As pointing to that which might properly
the thing they feared, (v. 19.) lest we die; thunder and lightning be inferred from God's speaking to them as he had done. He
constituted one of the plagues of Egypt; but Moses would not have had given them sufficient demonstration of his presence among
them think it was sent to them on the same errand on which it was them; they needed not to make images of him, as if he were absent.
sent to the Egyptians: no, it was intended, 1. To prove them, Besides, they had only seen that he talked with them, they had seen
to try how they would like dealing with God immediately, without no manner of similitude, so that they could not make any image of
a mediator, and so to convince them how admirably well God God; and his manifesting himself to them only by a voice, plainly
had chosen for them, in putting Moses into that office. Ever shewed them that they must not make any such image, but keep
since Adam fled, upon hearing God's voice in the garden, sinful up their communion with God by his word, and not otherwise.
man could not bear either to speak to God, or hear from him Two arguments are here hinted against image-worship. (1.) That
immediately. 2. To keep them to their duty, and prevent their thereby they would affront God, intimated in that, Ye shall not
sinning against God. He encourages them, saying, Fear not, make with me gods: though they pretended to worship them but
and yet tells them that God thus spake to them, that his fear as representations of God, yet really they made them rivals with
might be before their face. We must not fear with amazement-God, which he would not endure. (2.) That thereby they would
with that fear which has torment, which only works upon the abuse themselves, intimated in that, "Ye shall not make unto you
fancy for the present, which sets us a trembling, which genders gods; while ye think by them to assist your devotion, ye will really
to bondage, which betrays us to Satan, and alienates us from corrupt it, and put a cheat upon yourselves." At first, it should
od; but we must always have in our minds a reverence of God's seem, they made their images for worship of gold and silver,
majesty, a dread of his displeasure, and an obedient regard to his pretending, by the richness of those metals, to honour God, and,
sovereign authority over us; this fear will quicken us to our duty, by the brightness of them, to affect themselves with his glory;
and make us circumspect in our walking; thus stand in awe, and but even in these they changed the truth of God into a lie, and
sin not, Ps.4.4.
so by degrees were justly given up to such strong delusions as to
IV. The progress of their communion with God by the media-worship images of wood or stone.
tion of Moses, v. 21. While the people continued to stand afar off,
conscious of guilt, and afraid of God's wrath, Moses drew near
unto the thick darkness; he was made to draw near, so the word
is: Moses of himself durst not have ventured into the thick
ness, if God had not called him, and encouraged him, and, as
some of the rabbins suppose, sent an angel to take him by the
hand, and lead him up. Thus it is said of the great Mediator, I
will cause him to draw near; (Jer. 30. 21.) and by him it is that
we also are introduced, Eph. 3. 12.
II. They are here directed in making altars for worship: it is
meant of occasional altars, such as they reared now in the wilder-
ness, before the tabernacle was erected, and afterward, upon special
dark-emergencies, for present use, such as Gideon built, (Judg. 6. 24.)
Manoah, (Judg. 13. 19.) Samuel, (1 Sam. 7. 17.) and many others.
We may suppose, now that the people of Israel were so much
affected, as it appears they were, with this glorious discovery
which God had made of himself to them, that many of them would
incline, in this pang of devotion, to offer sacrifice to God; and, it
being necessary to sacrifice that there be an altar, they are here
appointed,
22. And the LORD said unto Moses, Thus thou
shalt say unto the children of Israel, Ye have seen
that I have talked with you from heaven. 23. Ye
shall not make with me gods of silver, neither
shall ye make unto you gods of gold. 24. An
altar of earth thou shalt make unto me, and shalt
sacrifice thereon thy burnt-offerings, and thy
peace-offerings, thy sheep, and thine oxen:
all places where I record my name, I will come
unto thee, and I will bless thee. 25. And if thou
wilt make me an altar of stone, thou shalt not
build it of hewn stone: for if thou lift up thy tool
upon it, thou hast polluted it. 26. Neither shalt
thou go up by steps unto mine altar, that thy
nakedness be not discovered thereon.
4
Moses being gone into the thick darkness where God was, God
there spake in his hearing only, privately and without terror, all
that follows from hence to the end of ch. 23. which is mostly an
Exposition of the ten commandments; and he was to transmit it
1
1. To make their altars very plain, either of earth or of unhewn
stone, v. 24, 25. That they might not be tempted to think of a
graven image, they must not so much as hew into shape the stones
that they made their altars of, but pile them up as they were, in
of the ceremonial law, which appointed altars much more costly,
the rough. This rule being prescribed before the establishment
intimates, that, after the period of that law, plainness should be
accepted as the best ornament of the external services of religion,
and that gospel-worship should not be performed with external
those do any service to the spouse of Christ that dress her in the
pomp and gaiety. The beauty of holiness needs no paint, nor do
attire of a harlot, as the church of Rome does: an altar of carth
does best.
2. To make their altars very low, (v.26.) so that they might
not go up by steps to them. That the higher the altar was, and
the nearer heaven, the more acceptable the sacrifice was, was
a foolish fancy of the heathen, who therefore chose high places;
in opposition to which, and to shew that it is the elevation of
the heart, not of the sacrifice, that God looks at, they were
here ordered to make their altars low: we may suppose that the
altars they reared in the wilderness, and other occasional altars,
were designed only for the sacrifice of one beast at a time: but
the altar in Solomon's temple, which was to be made much longer
2
Before Christ 1491.
Judicial Laws.
EXODUS, XX, XXI.
||
and broader, that it might contain many sacrifices at once, was not these three unto her, then shall she out fres
go
made ten cubits high, that the height might bear a decent propor-without money.
tion to the length and breadth; and to that it was requisite they
should go up by steps, which yet, no doubt, were so contrived as
to prevent the inconvenience here spoken of, the discovering of
their nakedness thereon.
III. They are here assured of God's gracious acceptance of their
devotions, wherever they were paid according to his will; (v. 24.)
In all places where I record my name, or where my name is
recorded, that is, where I am worshipped in sincerity, I will
come unto thee, and I will bless thee. Afterward, God chose one
particular place wherein to record his name; but that being taken
away now under the gospel, when men are encouraged to pray
every where, this promise revives in its full extent, that, wherever
God's people meet in his name to worship him, he will be in the
midst of them: he will honour them with his presence, and
reward them with the gifts of his grace; there he will come unto
them, and will bless them, and more than this we need not
desire for the beautifying of our solemn assemblies.
V
CHAP. XXI.
The laws recorded in this chapter relate to the fifth and sixth commandments;
and though they are not accommodated to our constitution, especially in point
of servitude, nor are the annexed on us, are
great use for the cxplanation of the moral law, and the rules of natural justice.
Here are several enlargements, I. Upon the fifth commandment, which concerns
particular relations. 1. The duty of masters toward their servants; their men-
servants, (v.2..6.) and maid-servants, v.7..11. 2. The punishment of
disobedient children that strike their parents, (v. 15.) or curse them, v. 17.
II. Upon the sixth commandment, which forbids all violence offered to the
person of a man. Here is, 1. Concerning murder, v. 12.,14. 2. Man-stealing,
v.16. 3. 4ssault and battery, v. 18, 19. 4. Correcting a servant, v.20, 21.
5. Hurting a woman with child, v. 22, 23. 6. The law of retaliation, v. 24, 25.
7. Maiming a servant, v. 26, 27. 8. An ox goring, v. 28..32. 9. Damage
by opening a pit, v. 33, 34. 10. Cattle fighting, v. 35, 36.
7-7
+
1.
The first verse is the general title of the laws contained in this
and the two following chapters; some of them relating to the
religious worship of God, but most of them relating to matters
between man and man. Their government being purely a
Theocracy, that which in other states is to be settled by human
prudence was directed among them by a divine appointment, so
that the constitution of their government was peculiarly adapted to
make them happy. These laws are called judgments, because they
are framed in infinite wisdom and equity, and because their ma-
gistrates were to give judgment according to them. God delivered
them privately to Moses, and he was to communicate them to the
people. In the doubtful cases that had hitherto occurred, Moses
had particularly inquired of God for them, as appeared, ch. 18.15.
but now God gave him statutes in general by which to determine
particular cases, which likewise he must apply to other like cases
that might happen, which, falling under the same reason, fell
under the same rule.
NOW
OW these are the judgments which thou
shalt set before them. 2. If thou buy an
Hebrew servant, six years he shall serve: and in
the seventh he shall go out free for nothing. 3. If||
he came in by himself, he shall go out by him-
self; if he were married, then his wife shall go
out with him. 4. If his master have given him a
wife, and she have born him sons or daughters;
the wife and her children shall be her master's,
and he shall go out by himself. 5. And if the
servant shall plainly say, I love my master, my
wife, and my children; I will not go out free:
6. Then his master shall bring him unto the
judges; he shall also bring him to the door, or
unto the door-post; and his master shall bore his
ear through with an awl; and he shall serve him
for ever.
7. And if a man sell his daughter to
a maid-servaut, she shall not go out as the men-
servants do. 8. If she please not her master, who
hath betrothed her to himself, then shall he let
her be redeemed: to sell her unto a strange na-
tion he shall have no power, seeing he hath dealt
deceitfully with her. 9. And if he have betrothed
her unto his son, he shall deal with her after the
manner of daughters. 10. If he take him another
wife; her food, her raiment, and her duty of mar-
rage, shall he not diminish. 11. And if he do
He begins with the laws concerning servants, commanding
mercy and moderation toward them. The Israelites had lately
been servants themselves; and now that they were become, not
only their own masters, but masters of servants too, lest they
should abuse their servants, as they themselves had been abused
and ruled with rigour by the Egyptian task-masters, provision
was made by these laws for the mild and gentle usage of servants.
Note, If those who have had power over us, have been Injurious
to us, that will not in the least excuse us if we be in like manner
injurious to those who are under our power, but will rather
vate our crime, because, in that case, we may the more easily put
our souls into their souls' stead.
aggra-
Here is,
1. A law concerning men-servants, sold, either by themselves,
or their parents, through poverty, or by the judges, for their
crimes; even those of the latter sort (if Hebrews) were to continue
in slavery but seven years at the most, in which time it was taken
for granted that they would sufficiently smart for their folly or
offence. At seven years' end, the servant should either go out
free, (v.2, 3.) or his servitude should from thenceforward be his
6.
children, be might either leave them and go out free himself, or, if
If he had a wife given him by his master, and
he had such a kindness for them, that he would rather tarry with
them in bondage than go out at liberty without them, he was to
have his ear bored through to the door-post, and serve till the
taught, (1.) The Hebrew servants' generosity, and a noble love
death of his master, or the year of jubilee. By this law, God
of liberty, for they were the Lord's freemen; a mark of disgrace
must be put upon him who refused liberty when he might have
it, though he refused it upon considerations otherwise laudable
enough. Thus Christians, being bought with a price, and called
unto liberty, must not be the servants of men, not of the lusts of men,
Cor. 7.23. There is a free and princely spirit that much helps
to uphold a Christian, Ps. 51.12. He likewise taught, (2.) The
Hebrew masters not to trample upon their poor servants, know-
being, not only that they had been by birth upon a level with them,
but that, in a few years, they would be so again. Thus Christian
masters must look with respect on believing servants, Philem. 16.
This law will be further useful to us, [1.] To illustrate the right
God has to the children of believing parents, as such, and the place
they have in his church. They are by baptism enrolled among his
servants, because they are born in his house, for they are therefore
unto him, David owns himself God's servant,
as he was the son of his hand-maid, (Ps. 116.16.) and therefore
entitled to protection, Ps. 86. 16. [2.] To explain the obligation
which the great Redeemer laid upon himself to prosecute the
work of our salvation, for he says, (Ps. 40.6.) Mine ears hast thou
opened, which seems to allude to this law. He loved his Father,
and his captive-spouse, and the children that were given him, aud
1
Before Christ 1491.
EXODUS, XXI.
Judicial Laws.
would not go out free from his undertaking, but engaged to serve ||
in it for ever, Isa. 42. 1,4. Much more reason have we thus to
engage ourselves to serve God for ever; we have all the reason in
the world to love our Master and his work, and to have our ears
bored to his door-posts, as those who desire not to go out free
from his service, but to be found more and more free to it, and
in it, Ps. 84.10.
2. Concerning maid-servants, whom their parents, through
extreme poverty, had sold when they were very young, to such
as they hoped would marry them when they grew up; if they did
not, yet they must not sell them to strangers, but rather study how
to make them amends for their disappointment; if they did, they
must maintain them handsomely, v.7..11. Thus did God pro-
vide for the comfort and reputation of the daughters of Israel,
and has taught husbands to give honour to their wives, (be their
extraction ever so mean,) as to the weaker vessels, 1 Pet. 3.7.
avengers of blood but the magistrates, the law itself is a sufficient
sanctuary for those whose minds are innocent, though their hands
are guilty, and there needs no other.
2. Concerning rebellious children; it is here made a capital
crime, to be punished with death, for children, either, (1.) To
strike their parents, (v. 15.) so as either to draw blood, or to make
the place struck, black and blue. Or, (2.) To curse their parents,
(v. 17.) if they profaned any name of God in doing it, as the rab-
bins say. Note, The undutiful behaviour of children toward their
parents is a very great provocation to God our common Father;
and if men do not punish it, he will. Those are perfectly lost to
all virtue, and abandoned to all wickedness, that have broken
through the bonds of filial reverence and duty to such a degree as
in word or action to abuse their own parents. What yoke will
they bear, that have shaken off this? Let children take heed of
entertaining in their minds any such thought or passions toward
their parents as savour of undutifulness and contempt; for the
righteous God searches the heart.
||
3. Here is a law against man-stealing; (v.16.) He that steals a
man, woman, or child, with a design to sell them to the Gentiles,
(for no Israelites would buy them,) was adjudged to death by this
statute; which is ratified by the apostle, (1 Tim. 1.10.) where
laws must be made by Christian princes.
men-stealers are reckoned among those wicked on 3 against whom
12. He that smiteth a man, so that he die, shall
be surely put to death. 13. And if a man lie
not in wait, but God deliver him into his hand;
then I will appoint thee a place whither he shall
flee. 14. But if a man come presumptuously upon
his neighbour, to slay him with guile; thou shalt
take him from mine altar, that he may die.
15. And he that smiteth his father, or his mother,
shall be surely put to death. 16. And he that
stealeth a man, and selleth him, or if he be found
in his hand, he shall surely be put to death.
17. And he that curseth his father or his mother,
shall surely be put to death. 18. And if men strive
together, and one smite another with a stone, or
with his fist, aud he die not, but keepeth his bed:
19. If he rise again, and walk abroad upon his
staff, then shall he that smote him, be quit: only
he shall pay for the loss of his time, and shall
cause him to be thoroughly healed. 20. And if a
man smite his servant, or his maid, with a rod,
and he die under his hand; he shall be surely
punished. 21. Notwithstanding, if he continue a
day or two, he shall not be punished: for he is his
money.
4. Care is here taken, that satisfaction be made for hurt done to
a
person, though death do not ensue, v. 18, 19. He that did the
hurt must be accountable for damages, and pay, not only for the
cure, but for the loss of time: to which the Jews add, that he
must likewise give some recompence, both for the pain and for
the blemish, if there were any.
5. Direction is given what should be done, if a servant died by
his master's correction. This servant must not be an Israelite, but
a Gentile slave, as the negroes to our planters; and it is supposed
that he smite him with a rod, and not with any thing that was
likely to give a mortal wound; yet, if he died under his hand, he
should be punished for his cruelty, at the discretion of the judges,
upon consideration of circumstances, v. 20. But if he continued
day or two after the correction given, the master was supposed
to suffer enough by losing his servant, v. 21. Our law makes the
death of a servant, by his master's reasonable, beating of him, but
chance-medley. Yet let all masters take heed of tyrannizing over
their servants; the gospel teaches them even to forbear, and mode-
rate threatenings, (Eph. 6.9.) considering, with holy Job, What
shall I do, when God riseth up? Job, 31.13..15.
a
Here is,
1. A law concerning murder; he had lately said, Thou shalt not
kill; here he provides, (1.) For the punishing of wilful murder;
(v.12.) He that smiteth a man, whether upon a sudden passion,
or in malice prepense, so that he die, the government must take
care that the murderer be put to death, according to that ancient
law, (Gen. 9.6.) Whoso sheddeth man's blood, by man shall his
blood be shed. God, who, by his providence, gives and maintains
life, thus, by his law, protects it: so that mercy shewed to a wilful
murderer is real cruelty to all mankind besides: such a one, God
here says, shall be taken even from his altar, (v.14.) to which he
might flee for protection; and if God will not shelter him, let him
flee to the pit, and let no man stay him. (2.) For the relief of such
as were killed by accident, per infortunium-by misfortune, as
our law expresses it, or chance-medley, when a man, in doing a
lawful act, without intent of hurt to any, happens to kill another,
or, as it is here described, God delivers him into his hand; for
nothing comes to pass by chance; what seems to us purely casual,
is ordered by the Divine Providence, for wise and holy ends,
secret to us. In this case, God provided cities of refuge for the
protection of those whose infelicity it was, but not their fault, to
occasion the death father, .13. With us, who know no
*
22. If men strive, and hurt a woman with
child, so that her fruit depart from her, and yet
no mischief follow: he shall be surely punished,
according as the woman's husband will lay upon
him; and he shall pay as the judges determine.
23. And if any mischief follow, then thou shalt
give life for life, 24. Eye for eye, tooth for tooth,
hand for hand, foot for foot, 25. Burning for
burning, wound for wound, stripe for stripe.
26. And if a man smite the eye of his servant, or
the eye of his maid, that it perish; he shall let him
go free for his eye's sake. 27. And if he smite
out his man-servant's tooth, or his maid servant's
tooth; he shall let him go free for his tooth's
sake. 28. If an ox gore a man or a woman, that
they die: then the ox shall be surely stoned, and
his flesh shall not be eaten; but the owner of the
ox shall be quit. 29. But if the ox were wont to
push with his horn in time past, and it hath been
testified to his owner, and he hath not kept him in,
+
Before Christ 1491.
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EXODUS, XXI, XXII.
+
but that he hath killed a man or a woman; the oxing laws in this chapter, that he does, for our sakes, 1 Cor. 9. 9, 10.
shall be stoned, and his owner also shall be put to The Israelites are here directed what to do,
death. 30. If there be laid on him a sum of mo-
ney, then he shall give for the ransom of his life
whatsoever is laid upon him. 31. Whether he
have gored a son, or have gored a daughter,
according to this judgment shall it be done unto
him. 32. If the ox shall push a man-servant
or maid-servant; he shall give unto their master
thirty shekels of silver, and the ox shall be stoned.
33. And if a man shall open a pit, or if a man
shall dig a pit, and not cover it, and an ox or an
ass fall therein; 34. The owner of the pit shall
make it good, and give money unto the owner of
them; and the dead beast shall be his. 35. And
if one man's ox hurt another's, that he die; then
they shall sell the live ox, and divide the money
of it; and the dead or also they shall divide.
36. Or if it be known that the ox hath used to
push in time past, and his owner hath not kept
him in; he shall surely pay ox for ox; and the
dead shall be his own..
1. In case of hurt done by oxen, or any other brute-crcature;
for the law, doubtless, was designed to extend to all parallel cases,
(1.) As an instance of God's care of the life of man, (though
forfeited a thousand times into the hands of divine justice,) and
in token of his 'detestation of the sin of murder; if an ox killed
any man, woman, or child, the ox was to be stoned, v. 28. And
because the greatest honour of the inferior creatures, is, to be
serviceable to man, the criminal is denied that honour, his flesh.
shall not be eaten. Thus God would keep up in the minds of his
people, a rooted abhorrence of the sin of murder, and every thing
that was barbarous. (2.) To make men careful that none of their
cattle might do hurt, but that, by all means possible, mischief
might be prevented; if the owner of the beast knew that he was
mischievous he must answer for the hurt done, and, according as
the circumstances of the case proved him to be more or less acces-
sary, he must either be put to death, or ransom his life with a
sum of money, v. 29..32. Some of our ancient books make this
felony, by the common-law of England, and give this reason,
"The owner, by suffering his beast to go at liberty, when he
knew it to be mischievous, shews that he was very willing that
hurt should be done." Note, It is not enough for us not to do
mischief ourselves, but we must take care that no mischief be
done by those whom it is in our power to restrain, whether man
or beast.
2. In case of hurt done to oxen, or other cattle. If they fall
into a pit, and perish there, he that opened the pit must make good
the loss, v. 33, 34. Note, We must take heed, not only of doing
that which will be hurtful, but of doing that which may be so.
It is not enough not to design and devise mischief, but we must
contrive to prevent mischief; else we become accessary to our
neighbours' damage: mischief done in malice is the great trans-
ingression; but mischief done through negligence, and for want of
due care and consideration, is not without fault, but ought to be
reflected upon with regret, according as the degree of the mischief
is: especially, we must be careful that we do nothing to make
ourselves accessary to the sins of others, by laying an occasion of
offence in our brother's way, Rom. 14. 13.
If cattle fight, and one kill another, the owners shall equally
share in the loss, v. 35. Only, if the beast that had done the harm
was known to the owner to have been mischievous, he shall answer
for the damage, because he ought either to have killed him, or kept
him up, v. 36. The determinations of these cases carry with them
the evidence of their own equity, and give such rules of justice as
were then, and are still, in use, for the deciding of similar contro-
versies that arise between man and man. But I conjecture that
these cases might be specified, rather than others, (though some of
them seem minute,) because they were then cases in fact actually
depending before Moses; for, in the wilderness, where they lay
closely encamped, and had their flocks and herds among them,
such mischiefs as these last mentioned were likely enough to occur.
That which we are taught by these laws, is, that we be very care-
ful to do no wrong, either directly or indirectly; but that, if we
have done wrong, we must be very willing to make satisfaction, and
desirous that nobody may lose by us.
Observe here,
I. The particular care which the law took of women with child,
that no hurt should be done them, which might occasion their
miscarrying. The law of nature obliges us to be very tender
that case, lest the tree and fruit be destroyed together, v. 22, 23.
Women with child, who were thus taken under the special pro-
tection of the law of God, if they live in his fear, may still believe
themselves under the special protection of the providence of God,
and hope that they shall be saved in child-bearing. On this occa-
sion comes in that general law of retaliation, which our Saviour
refers to, Matth. 5. 38. An eye for an eye. Now, 1. The execu-
tion of this law is not hereby put into the hands of private persons,
as if every man might avenge himself; which would introduce
universal confusion, and make men like the fishes of the sea. The
tradition of the elders seems to have put this corrupt gloss upon
it; in opposition to which, our Saviour commands us to forgive
injuries, and not to meditate revenge, Matth. 5. 39. 2. God often
executes it in the course of his providence, making the punish-
ment, in many cases, to answer to the sin, as Judg. 1.7. Isa. 33.1.
Hab. 2. 13. Matth. 26.52. 3. Magistrates ought to have an eye
to this rule, in punishing offenders, and doing right to those that
are injured. Consideration must be had of the nature, quality,
and degree, of the wrong done, that reparation may be made to
the party injured, and others deterred from doing the like; either
shall go for an eye, or the forfeited eye shall be redeemed
by a sum of money. Note, He that does wrong must expect,
one way or other, to receive according to the wrong he has done,
Col. 3.25. God sometimes brings men's violent dealings upon
their own heads;. (Ps.7.16.) and magistrates are in this the
ministers of his justice, that they are avengers, (Rom. 13.4.) and
they shall not bear the sword in vain.
an eye
II. The care God took of servants; if their masters maimed
them, though it was only striking out a tooth, that should be their
discharge, v. 26, 27. This was intended, 1. To prevent their being
abused; masters would be careful not to offer them any violence,
lest they should lose their service. 2. To comfort them, if they
were abused; the loss of a limb should be the gaining of their
liberty, which would do something toward balancing both the pain TF a man shall steal an ox, or a sheep, and
›
and disgrace they underwent. Nay,
If
III. Does God take care for oven? Yes, it appears, by the follow-
kill it, or sell it; he shall restore five oxer
CHAP. XXII.
The laws of this chapter relate, I. To the eighth commandment, concerning
theft; (v.1..4.) Trespass by cattle; (v.5.) Damage by fire; (v.6.) Trusts
(v. 7..13.) Borrowing cattle, (v. 14, 15.) or money, v.25..27. II. To the
serenth commandment. Against fornication; (v. 16,17.) Bestiality, v. 19.
III. To the first table, forbidding witchcraft, (v. 18.) Idolatry, v. 20. Com
manding to offer the first fruits, v. 29, 30. IV. To the poor, t. 21..24.
V. To the civil government, v.25. VI. To the peculiarity of the Jewish
nation, v.31.
1.
Before Christ 1491.
Judicial Laws.
EXODUS, XXII.
for an ox, and four sheep for a sheep. 2. If a
thief be found breaking up, and be smitten that
he die, there shall no blood be shed for him. 3. If
the sun be risen upon him, there shall be blood
shed for him; for he should make full restitution;
if he have nothing, then he shall be sold for his
theft. 4. If the theft be certainly found in his
hand alive, whether it be ox, or ass, or sheep; he
shall restore double. 5. If a man shall cause a
field or vineyard to be eaten, and shall put in his
beast, and shall feed in another man's field; of the
best of his own field, and of the best of his own
vineyard, shall he make restitution. 6. If fire
break out, and catch in thorns, so that the stacks
of corn, or the standing corn, or the field, be con-
sumed therewith; he that kindled the fire shall
surely make restitution.
Here are the laws,
1. Concerning theft, which are these; (1.) If a man steal any
cattle, (in which the wealth of those times chiefly consisted,) and
they be found in his custody, he must restore double, v. 4.
4. Thus
he must both satisfy for the wrong, and suffer for the crime. But
it was afterward provided, that, if the thief were touched in con-
science, and voluntarily confessed it, before it was discovered or
inquired into by any other, then he should only make restitution
of what he had stolen, and add to it a fifth part, Lev. 6. 4, 5.
(2.) If he had killed or sold the sheep or ox he had stolen, and
thereby persisted in his crime, he must restore five oxen for an ox,
and four sheep for a sheep; (v.1.) more for an ox than for a sheep,
because the owner, beside all the other profit, lost the daily labour
of his ox. This law teaches us, that fraud and injustice, so far
from enriching men, will impoverish them: if we unjustly get
and keep that which is another's, it will not only waste itself, but
it will consume that which is our own. (3.) If he was not able
to make restitution, he must be sold for a slave, v. 3. The court
of judgment was to do it, and it is probable that the person robbed
had the money. Thus with us, in some cases, felons are trans-
ported into plantations where alone Englishmen know what slavery
is. (4.) If a thief broke a house in the night, and was killed in the
doing of it, his blood was upon his own head, and should not be
required at the hand of him that shed it, v. 2. As he that does
an unlawful act bears the blame of the, mischief that follows to
others, so likewise of that which follows to himself. A man's house
is his castle, and God's law, as well as man's, sets a guard upon
it; he that assaults it does it at his peril. Yet if it were in the
day-time that the thief was killed, he that killed him must be
accountable for it, (v. 3.) unless it were in the necessary defence
of his own life. Note, We ought to be tender of the lives even of
bad men; the magistrate must right us, and we must not avenge
ourselves.
pluck up the tares, they root out the wheat also. If the fire
did mischief, he that kindled it must answer for it, though it
suffer for their carelessness, as well as for their malice. We must
could not be proved that he designed the mischief. Men must
take heed of beginning strife; for, though it seem but little, we
know not how great a matter it may kindle, which we must bear
the blame of, if, with the madman, we cast fire-brands, arrows,
careful of ourselves, if we consider that we are accountable, not
and death, and pretend we mean no harm. It will make us very
only for the hurt we do, but for the hurt we occasion, through
inadvertency.
•
K
لم
7. If a man shall deliver unto his neighbour
money or stuff to keep, and it be stolen out of
the man's house; if the thief be found, let him
pay double. 8. If the thief be not found, then
the master of the house shall be brought unto the
judges, to see whether he have put his hand unto his
neighbour's goods. 9. For all manner of trespass,
whether it be for ox, for ass, for sheep, for raiment,
or for any manner of lost thing, which another
challengeth to be his, the cause of both parties
shall come before the judges; and whom the judges
shall condemn, he shall pay double unto his neigh
bour. 10. If a man deliver unto his neighbour
an ass, or an ox, or a sheep, or any beast, to keep;
and it die, or be hurt, or driven away, no man
seeing it: 11. Then shall an oath of the LORD
be between them both, that he hath not put
his hand unto his neighbour's goods; and the
owner of it shall accept thereof, and he shall not
make it good. 12. And if it be stolen from him,
he shall make restitution unto the owner thereof.
13. If it be torn in pieces, then let him bring it for
witness, and he shall not make good that which
was torn. 14. And if a man borrow aught of his
neighbour, and it be hurt, or die, the owner
thereof being not with it, he shall surely make it
good. 15. But if the owner thereof be with it, he
shall not make it good: if it be an hired thing, it
came for his hire.
These laws are,
I
1. Concerning trusts, v.7.:13. If a man deliver goods, sup-
pose to a carrier, to be conveyed, or to a warehouse-keeper, to be
preserved, or cattle to a farmer, to be fed, upon a valuable con-
sideration; and if a special confidence be reposed in the person
they are lodged with; in case these goods be stolen or lost, perish
2. Concerning trespass, v.5. He that wilfully put his cattle into or be damaged, if it appear that it was not by any fault of the
his neighbour's field, must make restitution of the best of his own. trustee, the owner must stand to the loss; otherwise, he that has
Our law makes a much greater difference between this and other been false to his trust must be compelled to make satisfaction.
thefts, than the law of Moses did. The Jews hence observed it as a The trustee must aver his innocence upon oath before the judges,
general rule, that restitution must always be made of the best, and if the case was such as afforded no other proof, and they were to
that no man should keep any cattle that were likely to trespass upon determine the matter according as it appeared. This teaches us,
his neighbours, or do them any damage We should be more care-(1.) That we ought to be very careful of every thing we are in-
ful not to do wrong, than not to suffer wrong, because to suffer trusted with; as careful of it, though it be another's, as if it were
wrong is only an affliction, but to do wrong is a sin, and sin is our own. It is unjust and base, and that which all the world cries
always worse than affliction.
shame on, to betray a trust. (2.) That there is such a general
failing of truth and justice upon earth, as gives too much occasion
to suspect men's honesty, whenever it is their interest to be dis
honest. (3.) That an oath for confirmation is an end of strife
Heb. 6. 16. It is called an oath for the Lord, (v. 11.) because to Him
3. Concerning damage done by fire, v. 6. He that designed
only the burning of thorns, might become accessary to the burn-
ing of corn, and should not be held guiltless. Men of hot and
eager spirits should take heed, lest, while they pretend only to
Before Christ 1491.
Judicial Law
EXODUS, XXII.
A
the appeal is made, not only as to a Witness of truth, but as to an | hand, expecting him to do good and evil, and so making him,
Avenger of wrong and falsehood. Those that had offered injury indeed, the God of this world; justly, therefore, was it punished
their neighbour by doing any unjust thing, yet, it might be with death, especially among a people that were blessed with ‹
hoped, had not so far debauched their consciences as to profane divine revelation, and cared for by Divine Providence above ans
n'oath of the Lord, and call the God of truth to be Witness to a people under the sun. By our law, consulting, covenanting with,
e: perjury is a sin which natural conscience startles at as much invocating, or employing, any evil spirit, to any intent whatsoever,
s any other. The religion of an oath is very ancient, and a plain and exercising any enchantment, charm, or sorcery, whereby hurt
dication of the universal belief of a God, and a providence, and shall be done to any person whatsoever, is made felony, without
judgment to come. (4.) That magistracy is an ordinance of benefit of clergy; also pretending to tell where goods lost or stolen
God, designed, among other intentions, to assist men both in dis- may be found, or the like, is an iniquity punishable by the judge,
covering rights disputed, and recovering rights denied; and great and the second offence with death. The justice of our law herein
respect ought to be paid to the determination of the judges. is supported by the law of God here.
(5.) That there is no reason why a man should suffer for that
which he could not help: masters should consider this in dealing
with their servants, and not rebuke that as a fault which was a
mischance, and which they themselves, had they been in their
servants' places, could not have prevented.
*
2. Concerning loans, v. 14, 15. If a man (suppose) lent his
team to his neighbour, if the owner was with it, or was to receive
profit for the loan of it, whatever harm befel the cattle, the
owner must stand to the loss of: but if the owner were so kind to
the borrower, as to lend it him gratis, and put such a confidence
in him, as to trust it from under his own eye, then, if any harm
happened, the borrower must make it good. Let us learn hence
to be very careful not to abuse any thing that is lent us; it is not
nly unjust, but base and disingenuous, inasmuch as it is render-
ing evil for good; we should much rather choose to lose ourselves,
than that any should sustain loss by their kindness to us; Alas!
master, for it was borrowed, 2 Kings, 6. 5.
3. Unnatural abominations are here made capital; such beasts
in the shape of men as are guilty of them are unfit to live; v.19.
Whosoever lies with a beast shali die.
:
4. Idolatry is also made capital, v. 20. God having declared
himself jealous in this matter, the civil powers must be jealous in
it too, and utterly destroy those persons, families, and places of
Israel, that worshipped any god, save the Lord: this law might
have prevented the woeful apostacies of the Jewish nation, in
aftertimes, if those that should have executed it had not been
ringleaders in the breach of it.
5. A caution against oppression; because those who were
empowered to punish other crimes were themselves most in
danger of this, God takes the punishing of it into his own hands.
(1.) Strangers must not be abused, (v. 21.) not wronged in judg
ment by the magistrates, not imposed upon in contracts, nor must
any advantage be taken of their ignorance or necessity; no, nor
must they be taunted, trampled upon, treated with contempt, or
upbraided with being strangers; for all these were vexatious, and
would discourage strangers from coming to live among them, or
16. And if a man entice a maid that is not would strengthen their prejudices against their religion, to which,
betrothed, and lie with her, he shall surely endow by ali kind and gentle methods, they should endeavour to proselyte
her to be his wife. 17. If her father utterly refuse them. The reason given why they should be kind to strangers,
is, "Ye were strangers in Egypt, and knew what it was to be
to give her unto him, he shall pay money accord-vexed and oppressed there." Note, [1.Humanity is one of the
ing to the dowry of virgins. 18. Thou shalt not laws of religion and obliges us particularly to be tender of those
suffer a witch to live. 19. Whosoever lieth with that lie most under disadvantages and discouragements, and to
a beast shall surely be put to death. 20. He that extend our compassionate concern to strangers, and those to whom
we are not under the obligations of alliance or acquaintance. Those
sacrificeth unto any god, save unto the LORD only, that are strangers to us are known to God, and he preserves them,
he shall be utterly destroyed. 21. Thou shalt Ps. 146. 9. [2.] Those that profess religion should study to
neither vex a stranger, nor oppress him: for ye oblige strangers, that they may thereby recommend religion to their
were strangers in the land of Egypt. 22. Ye shall good opinion, and take heed of doing any thing that may tempt
them to think ill of it, or its professors, 1 Pet. 2. 12. [3.] Those
not afflict any widow, or fatherless child. 23. If that have themseives been in poverty and distress, if Providence
thou afflict them in any wise, and they cry at all enrich and enlarge them, ought to shew a particular tenderness
unto me, I will surely hear their cry;
24. And my
toward those that are now in such circumstances as they were in
wrath shall wax hot, and I will kill you with the
sword; and your wives shall be widows, and your
children fatherless.
formerly, doing now by them as they then wished to be done by.
Here is,
(2.) Widows and fatherless must not be abused; (v. 22.) Ye shall
not afflict them, that is, "Ye shall comfort and assist them, and
be ready upon all occasions to shew them kindness." In making
just demands from them, their condition must be considered, who
have lost those that should deal for them, and protect them; they
1. A law, that he who debauched a young woman should be are supposed to be unversed in business, destitute of advice,
obliged to marry her, v. 16, 17. If she was betrothed to another, timorous, and of a tender spirit, and therefore must be treated
it was death to debauch her, (Deut. 22. 23, 24.) but the law here with kindness and compassion; no advantage must be taken
mentioned respects her as single. But if the father refused her to against them, nor any hardship put upon them, which a husband
him, he was to give satisfaction in money for the injury and dis- or a father would have sheltered them from. For, [1.] God takes
grace he had done her. This law puts an honour upon marriage, particular cognizance of their case, v. 23. Having no one else to
and shews likewise how improper a thing it is, that children should complain and appeal to, they will cry unto God, and he will be
marry without their parents' consent: even here, where the divine sure to hear them; for his law and his providence are guardians to
law appointed the marriage, both as a punishment to him that the widows and fatherless, and if men do not pity them, and will
had done wrong, and a recompence to her that had suffered not hear them, he will. Note, It is a great comfort for those who
wrong, yet there was an express reservation for the father's are injured and oppressed by men, that they have a God to go to,
power; if he denied his consent, it must be no marriage.
who will do more than give them the hearing; and it ought to be
2. A law which makes witchcraft a capital crime, v. 18.a terror to those who are oppressive, that they have the cry of
Witchcraft not only gives that honour to the Devil which is due the poor against them, which God will hear. Nay, [2.] He will
God alone, but bids defiance to the Divine Providence, wages severely reckon with those that do oppress them; though they
war with God's government, and puts his work into the Devil's escape punishment from men, God's righteous judgments will
VOL. I.
30
1
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1
Before Christ 1491.
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EXODUS, XXII, XXIII.

pursue and overtake them, v. 24. Men that have a sense of
justice and honour will espouse the injured cause of the weak
and helpless; and shall not the righteous God do it? Observe
the equity of the sentence here passed upon those that oppress
the widows and fatherless; their wives shall become widows,
and their children fatherless; and the Lord is known by these
judgments, which he sometimes executes still.
25. If thou lend money to any of my people
that is poor by thee, thou shalt not be to him as an
usurer, neither shalt thou lay upon him usury.
26. If thou at all take thy neighbour's raiment to
pledge, thou shalt deliver it unto him by that the
sun goeth down: 27. For that is his covering only,
it is his raiment for his skin: wherein shall he
sleep? And it shall come to pass, when he crieth
unto me, that I will hear; for I am gracious.
28. Thou shalt not revile the gods, nor curse the
ruler of thy people. 29. Thou shalt not delay to
offer the first of thy ripe fruits, and of thy liquors:
the first-born of thy sons shalt thou give unto me.
30. Likewise shalt thou do with thine oxen, and
with thy sheep: seven days it shall be with his
dam; on the eighth day thou shalt give it me.
31 And ye shall be holy men unto me neither
shall ye eat any flesh that is torn of beasts in the
field; ye shall cast it to the dogs.
Here is,
1. A law against extortion, in lending. (1.) They must not
receive usury for money from any that borrowed for necessity,
(v. 25.) as in that case, Neh. 5. 5, 7. And such provision the law
made for the preserving of estates to their families by the year of
jubilee, that a people who had little concern in trade could not
be supposed to borrow money, but for necessity, and therefore it
is generally forbidden among themselves; but to a stranger they
were allowed to lend upon usury, whom yet they might not op-
press: this law, therefore, in the strictness of it, seems to have
been peculiar to the Jewish state; but, in the equity of it, it
obliges us to shew mercy to those of whom we might take, and to
be content to share with those we lend to, in loss, as well as profit,
if Providence cross them; and, upon this condition, it seems as
lawful to receive interest for my money, which another takes pains
with, improves, and runs the hazard of, in husbandry. (2.) They
must not take a poor man's bed-clothes in pawn; but, if they did,
must restore them by bed-time, v. 26, 27. Those who lie soft
and warm themselves, should consider the hard and cold lodging
of many poor people, and not do any thing to make bad worse,
or to add affliction to the afflicted.
2. A law against the contempt of authority; (v. 28.) Thou shalt
not revile the gods, that is, the judges and magistrates, for their
executing of these laws; they must do their duty, whoever suffer
by it; magistrates ought not to fear the reproach of men, or their
revilings, but to despise them as long as they keep a good con-
science; but they that do revile them for their being a terror to
evil works and workers, reflect upon God himself, and will have
a great deal to answer for, another day. We find those under a
black character, and a heavy doom, that despise dominion and
speak evil of dignities, Jude, 8. Princes and magistrates are our
fathers, whom the fifth commandment obliges us to honour, and
forbids us to revile. St. Paul applies this law to himself, and
owns that he ought not to speak evil of the ruler of his people; no,
not though the ruler was then his most unrighteous persecutor,
Acta, 23. 5. See Eccl. 10. 20.
2. A law concerning the offering of their first-fruits to God,
v. 29, 30. It was appointed before, (ch. 13.) and it is here re-
peated; The first-born of thy sons shalt thou give unto me; and
much more reason have we to give ourselves, and all we have, to
God, who spared not his own Son, but delivered him up for us all.
The first ripe of their corn they must not delay to offer; there is
danger, if we delay our duty, lest we wholly omit it; and, by
slipping the first opportunity, in expectation of another, we suffer
Satan to cheat us of all our time. Let not young people delay to
delays come, át last, to be denials, through the deceitfulness of sin,
offer to God the first-fruits of their time and strength, lest their
and the more convenient season they promise themselves, never
arrive. Yet it is provided, that the firstlings of their cattle should
not be dedicated to God till they were past seven days old, for
then they began to be good for something. Note, God is the first
and best, and therefore must have the first and best.
4. A distinction put between the Jews and all other people; Ye
shall be holy men unto me; and one mark of that honourable dis-
tinction is appointed in their diet, which was, that they should not
it was unwholesome, but because it was paltry, and base, and
eat any flesh that was torn of beasts, (v. 31.) not only because
covetous, and a thing below those who were holy men unto God,
to eat the leavings of the beasts of prey. We, that are sanctified to
God, must not be curious in our diet; but we must be conscien-
by rule, the rule of sobriety, to the glory of God.
tious, not feeding ourselves without fear, but eating and drinking
CHAP. XXIII.
This chapter continues and concludes the acts that passed in the first session (if
I may so call it) upon mount Sinai. Here are, I. Some laws of universal
obligation, relating especially to the ninth commandment, against bearing
fulse witness, (v.1.) and giving false judgment, v.2,3, 6..8. Also a law
of doing good to stir enemies, (v. 4,5.) and not oppressing strangers, v.9.
II. Some laws peculiar to the Jews. The sabbatical year, (v. 10, 11.) the
three annual feasts, (v. 14..17.) with some laws pertaining thereto.
III. Gracious promises of the completing of the mercy God had begun for
them, upon condition of their obedience. That God would conduct them
through the wilderness, (v. 20..24.) That he would prosper all they had,
(v. 25, 26.) That he would put them in possession of Canaan, v. 27..31.
But they must not mingle themselves with the nations, v. 32, 33.
C
1.HOU shalt not raise a false report put
not thine hand with the wicked to be an
unrighteous witness. 2. Thou shalt not follow a
multitude to do evil; neither shalt thou speak in
a cause to decline after many to wrest judgment :
3. Neither shalt thou countenance a poor man in
his cause. 4. If thou meet thine enemy's ox or his
ass going astray, thou shalt surely bring it back to
him again. 5. If thou see the ass of him that
hateth thee lying under his burthen, and wouldest
forbear to help him, thou shalt surely help with
him. 6. Thou shalt not wrest the judgment of thy
poor in his cause. 7. Keep thee far from a false
matter; and the innocent and righteous slay thou
8. And
not: for I will not justify the wicked.
thou shalt take no gift: for the gift blindeth th
wise, and perverteth the words of the righteous
9. Also thou shalt not oppress a stranger;
fo
ye know the heart of a stranger, seeing ye weer
strangers in the land of Egypt.
Here are,
I. Cautions concerning judicial proceedings; it was not enough
that they had good laws, better than ever any nation had, but
Before Christ 1491.
EXODUS
Judicial Laws.
XIII.
v. 1.
rare must be taken for the due aduñnistration of justice according | keep thee free from it, nor think it enough to say, thou art
to those laws.
unconcerned in it, but keep thee far from it, dread it as a danger.
1. The witnesses are here cautioned, that they neither occasion | ous snare. The innocent and righteous thou wouldest not, for all
an innocent man to be indicted, by raising a false report of him, the world, slay with thine own hands; keep thee therefore from a
and setting common fame against him, nor assist in the prosecu- false matter, for thou knowest not but it may end in that; and the
tion of an innocent man, or one whom they do not know to be righteous God will not leave such wickedness to go unpunished.
guilty, by putting their hand in swearing, as witnesses against him, I will not justify the wicked," that is, "I will condemn him that
Bearing false witness against a man, in a matter that touches unjustly condemns others." Judges themselves are accountable
his life, has in it all the guilt of lying, perjury, malice, theft, to the Great Judge.
murder, with the additional stains of colouring all with a pretence
of justice, and involving many others in the same guilt. There is
scarcely any one act of wickedness that a man can possibly be
guilty of, which has in it a greater complication of villanies than
this has. Yet the former part of this caution is to be extended to
common conversation, and not only to judicial proceedings; so
that slandering and backbiting are a species of false-witness bearing;
a man's reputation lies as much at the mercy of every company, as
his estate or life does at the mercy of a judge or jury; so that
he who raises, or knowingly spreads, a false report against his
neighbour, especially if the report be made to wise and good men,
whose esteem one would desire to enjoy, sins as much against the
laws of truth, justice, and charity, as a false witness does-with this
further mischief, that he leaves it not in the power of the person
injured to right himself. That which we translate, Thou shalt not
raise, the margin reads, Thou shalt not receive, a false report; for
sometimes the receiver, in this case, is as bad as the thief; and a
backbiting tongue would not do so much mischief as it does, if it
were not countenanced. Sometimes we cannot avoid hearing a
false report, it we must not receive it, that is, we must not hear
it with pleasure and delight, as those that rejoice in iniquity; nor
give credit to it, as long as there remains any cause to question the
truth of it. This is charity to our neighbour's good name, and
doing as we would be done by.
2. The judges are here cautioned not to pervert judgment.
(1.) They must not be over-ruled, either by might or multitude,
to go against their consciences in giving judgment, v. 2% With
the Jews, causes were tried by a bench of Justices, and judgment
given according to the majority of votes; in which case, every
particular justice must go according to truth, as it appeared to
him upon the strictest and most impartial inquiry, though the
multitude of the people, and their outcries, or the sentence of
the Rabbim, (we translate it many,) the more ancient and honour-
able of the justices, went the other way. Therefore (as with us)
among the Jews, the junior upon the bench voted first, that he
might not be swayed or over-ruled by the authority of the senior.
Judges must not respect the persons either of the parties, or of
their fellow-judges. The former part of this verse also gives a
general rule for all, as well as judges, not to follow a multitude to ||
do evil. General usage will never excuse us in a bad practice;
nor is the broad way ever the better or safer, for its being tracked ||
and crowded. We must inquire what we ought to do, not what
the majority do; because we must be judged by our Master, not
by our fellow-servants; and it is too great a compliment, to be
willing to go to hell for company
(2.) They must not pervert judgment, no, not in favour of a
poor man, v. 3. Kight must in all cases take place, and wrong
must be punished, and justice never biassed, nor injury connived
at, under pretence of charity and compassion. If a poor man be
a bad man, and do a bad thing, it is foolish pity to let him fare
the better for his poverty, Deut. 1.16,17.
霉
​(3.) Neither must they pervert judgment, in prejudice to a poor
man, nor suffer him to be wronged, because he had not where-
withal to right himself; in such cases, the judges themselves
must become advocates for the poor, as far as their cause was
good and honest; v. 6. "Thou shalt not wrest the judgment of
the poor; remember they are thy poor, bone of thy bone, thy
poor neighbours, thy poor brethren, let them not, therefore, fare
the worse for being poor,'
(4.) They must dread the thoughts of assisting or abetting a bad
cause; v. 7. "Keer thee far from a false matter; do not only
(5.) They must not take bribes, v. 8. They must not only not
be swayed by a gift to give an unjust judgment, either to condemn
the innocent, or acquit the guilty, or adjudge a man's right from
him; but they must not so much as take a gift, lest it should have
a bad influence upon them, and over-rule them, contrary to their
intentions, for it has a strange tendency to blind those that other-
wise would do well.
•
(6.) They must not oppress a stranger, v. 9. Though aliens
might not inheril lands among them, yet they must have justice
done them, must peaceably enjoy their own, and be righted if
they were wronged, though they were strangers to the common-
wealth of Israel. It is an instance of the equity and goodness of
our law, that, if an alien be tried for any crime except treason, the
one half of his jury, if he desire it, shall be foreigners; they call
it a trial per medietatem linguæ, a kind provision that strangers
may not be oppressed. The reason here given is the same with
that, (ch. 22. 21.) Ye were strangers; which is here elegantly
enforced, Ye know the heart of a stranger; ye know something of
the griefs and fears of a stranger, by sad experience, and there-
fore, being delivered, can the more easily put your souls into their
souls' stead.
II. Commands concerning neighbourly kindnesses; we must be
ready to do all good offices, as there is occasion for any body, yea,
even for those who have done us ill offices, v.4, 5. The command
of loving our enemies, and doing good to them that hate us, is not
Infer
only a new, but an old, commandment, Prov. 25. 21, 22.
from hence, 1. If we must do this kindness for an enemy, much
more for a friend, though an enemy only is mentioned, because it
is supposed that a man would not be unneighbourly to any, unless
such as he has a particular spleen against. 2. If it be wrong not
to prevent our enemy's loss and damage, how much worse is it to
occasion harm and loss to him, or any thing he has. 3. If we
must bring back our neighbours' cattle when they go astray, much
more must we endeavour, by prudent admonitions and instructions,
to bring back our neighbours themselves, when they go astray in
any sinful path. See Jam. 5. 19. And if we must endeavour to
help up a fallen ass, much more should we endeavour, by com-
forts and encouragements, to help up a sinking spirit, saying to
them that are of a fearful heart, Be strong. We must seek the
relief and welfare of others as our own, Phil.2.4. If thou sayest,
Behold, we know it not, doth not he that pondereth the heart con-
sider it? See Prov. 24. 11, 12.
10. And six years thou shalt sow thy land, and
shalt gather in the fruits thereof:
gather in the fruits thereof: 11. But the
seventh year thou shalt let it rest and lie still; that
the poor of thy people may eat: and what they
In like
leave the beasts of the field shall eat.
manner thou shalt deal with thy vineyard, and
with thy olive-yard. 12. Six days thou shalt do thy
work, and on the seventh day theu shalt rest:
that thine ox and thine ass may rest, and the son
of thy handmaid, and the stranger, may be refresh-
ed. 13. And in all things that I have said unto
you be circumspect and make no mention of the
names of other gods, neither let it be heard out of
thy mouth. 14. Three times thou shalt keep o
Before Christ 1491.
EXODUS, XXIII.
Sacred Feastn
17.
feast unto me in the year. 15. Thou shalt keep
15. Thou shalt keep IV. Their solemn religious attendance on God in the place
the feast of unleavened bread: thou shalt eat which he should choose, is here strictly required, v. 14..
unleavened bread seven days, as I commanded vocation, that they might the better know and love one another,
1. Thrice a year, all their males must come together in a holy con-
thee, in the time appointed of the month Abib; and keep up their communion as a dignified and peculiar people.
for in it thou camest out from Egypt: and none 2. They must come together before the Lord, (v. 17.) to present.
shall appear before me empty: 16. And the feast themselves before him, looking toward the place where his honour
of harvest, the first-fruits of thy labours, which and under whom they held all their enjoyments. 3. They must
dwelt, and to pay their homage to him as their great Lord, from
thou hast sown in the field: and the feast of in-feast together before the Lord, eating and drinking together, in
gathering, which is in the end of the year, when token of their joy in God, and their grateful sense of his goodness
thou hast gathered in thy labours out of the field. to them; for a feast is made for laughter, Eccl. 10. 19. Oh what
17. Three times in the year all thy males shall a good Master do we serve, who has made it our duty to rejoice
him, who feasts servants when they are in
appear before the LORD God. 18. Thou shalt Never let religion be called a melancholy thing, when its solemn
not offer the blood of my sacrifice with leavened services are solemn feasts. 4. They must not appear before God
bread; neither shall the fat of my sacrifice remain empty, v. 15. Some free-will offering or other they must bring.
until the morning. 19. The first of the first-fruits As then they were not allowed to come empty-handed, so now
in token of their respect and gratitude to their great Benefactor.
of thy land thou shalt bring into the house of the we must not come to worship God empty-hearted; our souls must
LORD thy God Thou shalt not seethe a kid in be filled with grace, with pious and devout affections; holy desires
his mother's milk.
toward him, and dedications of ourselves to him; for with such
sacrifices God is well-pleased. 5. The passover, pentecost, and
feast of tabernacles, in spring, summer, and autumn, were the
three times appointed for their attendance; not in the midst of
their harvest, because then they were otherwise employed; so that
they had no reason to say that he made them to serve with an
offering, or wearied them with incense.
V. Some particular directions are here given about the three
feasts, though not so fully as afterward. 1. As to the passover,
it was not to be offered with leavened bread, for at that feast all
leaven was to be cast out, nor was the fat of it to remain until the
morning, lest it should become offensive, v. 18. 2. At the feast
of pentecost, when they were to begin their harvest, they must
bring the first of their first-fruits to God, by the pious presenting
of which the whole harvest was sunctified, v. 19. 3. At the feast
of in-gathering, as it is called, (v. 16.) they must give God thanks
for the harvest-mercies they had received, and must depend upoù
him for the next harvest, and must not think to receive benefit by
that superstitious usage of some of the Gentiles, who, it is said,
at the end of their harvest, seethed a hid in its own dam's milk,
and sprinkled that milk-pottage, in a magical way, upon
gardens and fields, to make them more fruitful next year.
Israel must abhor such foolish customs. ✓
*
their
But

Here i,
Every
I. The institution of the sabbatical year, v. 10, 11.
seventh year the land was to rest; they must not plough or sow
it at the beginning of the year, and then they could not expect
any great harvest at the end of the year; but what the earth did
produce of itself should be eaten from hand to mouth, and not
laid up.
Now this was designed, 1. To shew what a plentiful
land that was into which God was bringing them that so
numerous a people could have rich maintenance out of the produce
of so small a country, without foreign trade, and yet could spare
the increase of every seventh year. 2. To remind them of their
dependance upon God their great Landlord, and their obligation
to use the fruit of the land as he should direct. Thus he would
try their obedience in a matter that nearly touched their interest.
Afterward we find that their disobedience to this command was a
forfeiture of the promises, 2 Chron. 36. 21. 3. To teach them a
confidence in the Divine Providence, while they did their duty;
that, as the sixth day's manna served for two days' meat, so the
sixth year's increase should serve for two year's subsistence. Thus
they must learn not to take thought for their life, Matth. 6. 25. ||
If we are prudent and diligent in our affairs, we may trust Pro-
vidence to furnish us with the bread of the day in its day.
thee in the way, and to bring thee into the place
20. Behold, I send an angel before thee, to keep
which I have prepared. 21. Beware of him, and
obey his voice, provoke him not; for he will not
II. The repetition of the law of the fourth commandment con-
cerning the weekly sabbath, v. 12. Even in the year of rest, they
must not think that the sabbath-day was laid in common with the
other days, but, even that year, it must be religiously observed;
yet thus some have endeavoured to take away the observation of pardon your transgressions: for my name is in
the sabbath, by pretending that every day must be a sabbath-day.him. 22. But if thou shalt indeed obey his voice,
III. All manner of respect to the gods of the heathen is here and do all that I speak; then I will be an enemy
strictly forbidden, v. 13. A general caution is prefixed to this,
which has reference to all these precepts; In all things that I have unto thine enemies, and an adversary unto thine
said unto you, be circumspect. We are in danger of missing our adversaries. 23. For mine angel shall go before
way on the right hand and on the left, and it is at our peril if we thee, and bring thee in unto the Amorites, and
do, therefore we have need to look about us. A man may ruin
himself through mere carelessness, but he cannot save him- the Hittites, and the Perizzites, and the Ca-
self without great care and circumspection: particularly, since naanites, and the Hivites, and the Jebusites: and I
idolatry was a sin which they were much addicted to, and would will cut them off. 24. Thou shalt not bow down
be greatly tempted to, they must endeavour to blot out the to their gods, nor serve them, nor do after their
remembrance of the gods of the heathen, and must disuse and
forget all their superstitious forms of speech, and never mention works: but thou shalt utterly overthrow them,
them but with detestation. In Christian schools and a demies, and quite break down their images
25. And ye
(for it is in vain to think of reforming the play-houses,) it were shall serve the LORD your God, and ye shall bless
to be wished that the names and stories of the heathen deities, or thy bread, and thy water and I will take sick-
demons rather, were not so commonly and familiariy used as they
are, even with intimations of respect, and sometimes with formsness away from the midst of thee. 26. There
ok invoeation, Surely we have not so learned Christ,
shall nothing cast their young, nor be barren, in
+
·
Before Christ 1491.
Precepts and Promises.
EXODUS, XXIII.
thy land: the number of thy days I will fulfil. league shall be offensive and defensive, like that with Abraham,
27. I will send my fear before thee, and will de-I will less him that blesseth thee, and curse him that curseth
stroy all the people to whom thou shalt come, and thee. Thus is God pleased to twist his interests and friendships
with his people's.
I will make all thine enemies turn their backs unto
thee. 28. And I will send hornets before thee,
which shall drive out the Hivite, the Canaanite,
and the Hittite, from before thee. 29. I will not
drive them out from before thee in one year; lest
the land become desolate, and the beast of the
field multiply against thee. 30. By little and
little I will drive them out from before thee, until
thou be increased, and inherit the land. 31. And
I will set thy bounds from the Red sea even unto
the sea of the Philistines, and from the desert
unto the river: for I will deliver the inhabitants
of the land into your hand; and thou shalt drive
them out before thee. 32. Thou shalt make
covenant with them, nor with their gods.
33. They shall not dwell in thy land, lest they
make thee sin against me: for if thou serve their
gods, it will surely be a snare unto thee.
It is promised that they should have a comfortable settle-
ment in the land of Canaan, which they hoped now, (though it
proved otherwise,) within a few months, to be in the possession of,
v. 24..26. Observe, 1. How reasonable the conditions of this
promise are-only that they should serve their own God, who was
indeed the only true God, and not the gods of the nations, which
were no gods at all, and which they had no reason at all to have
any respect for. They must not only not worship their gods,
but they must utterly overthrow them, in token of their great
abhorrence of idolatry, their resolution never to worship idols
themselves, and their care to prevent any other from worshipping
them; as the converted conjurers burnt their books, Acts, 19. 19.
2. How rich the particulars of this promise are. (1.) The comfor
their food, shall bless thy bread and thy water; and
God's blessing will make bread and water more refreshing and
nourishing than a feast of fat things and wines on the lees, with-
out that blessing. (2.) The continuance of their health; I will
l not be visited with epidemical diseases, which are very
take sickness away, either prevent it, or remove it. The land
shall
dreadful, and sometimes have laid countries waste. (3.) The
increase of their wealth; their cattle should not be barren, nor
cast their young; which is mentioned as an instance of prosperity,
"The
Job, 21.10. (4.) The prolonging of their lives to old age;
number of thy days I will fulfil, and they shall not be cut off in
the midst by untimely deaths." Thus hath godliness the promise
of the life that now is.
no
III. It is promised that they should conquer and subdue their
enemies, the present occupants of the land of Canaan, who must
be driven out to make room for them. This God would do,
1. Effectually by his power; (v. 27, 28.) not so much by the sword
and bow of Israel, as by the terrors which he would strike into the
Canaanites. Though they were so obstinate as not to be willing
to submit to Israel, resign their country, and retire elsewhere,
which they might have done; yet they were so dispirited, that
they were not able to stand before them. This completed their
ruin; such power had the Devil in them, that they would resist;
I will
but such power had God over them, that they could not.
send my fear before thee; and they that fear will soon flee. Hosts
of hornets made way for the hosts of Israel; such mean creatures
can God make use of for the chastising of his people's enemies; as
in the plagues of Egypt. When God pleases, hornets can drive out
Canaanites as well as lions could, Josh. 24. 12. 2. He would do
it gradually, in wisdom, (v. 29, 30.) not all at once, but by little
and little. As the Canaanites had kept possession till Israel was
grown into a people, so there should still be some remains of them,
tilk Israel should grow so numerous as to replenish the whole.
Note, The wisdom of God is to be observed in the gradual advances
of the church's interests. It is in real kindness to the church,
that its enemies are subdued by little and little, for thus we are
kept upon our guard, and in a continual dependence upon God.
Corruptions are thus driven out of the hearts of God's people; not
all at once, but by little and little; the old man is crucified, and
therefore dies slowly. God, in his providence, often delays mercy,
because we are not ready for it. Canaan has room enough to
receive Israel, but Israel is not numerous enough to occupy
Canaan; we are not straitened in God; if we are straitened, it is
in ourselves. The land of Canaan is promised them, (v. 31.) in
its utmost extent, which yet they were not possessed of till the
days of David; and by their sins they soon lost possession.
The precept annexed to this promise, is, that they should not
make any friendship, nor have any familiarity, with idolaters,
v. 32, 33. Idolaters must not so much as sojourn in their land,
unless they renounced their idolatry. Thus they must avoid the
reproach of intimacy with the worshippers of false gods, and the
danger of being drawn to worship with them. By familiar co
with idolaters, their dread and detestation of the sin would wear
rst
Three gracious promises are here made to Israel, to engage
them to their duty, and encourage them in it; and each of the
promises has some needful precepts and cautions joined to it.
I. It is here promised that they should be guided and kept in
their way through the wilderness to the land of promise, Behold,
I send an Angel before thee, (v. 20.) mine Angel, (v. 23.) a created
angel, say some, a minister of God's providence, employed in
conducting and protecting the camp of Israel; that it might
appear that God took a particular care of them, he appointed one
of his chief servants to make it his business to attend them, and
see that they wanted for nothing. Others suppose it to be the
Son of God, the Angel of the covenant: for the Israelites in the
wilderness are said to tempt Christ; and we may as well suppose
him God's Messenger, and the Church's Redeemer, before his
incarnation, as the Lamb slain from the foundation of the world.
And we may the rather think he was pleased to undertake the
deliverance and conduct of Israel, because they were typical of his
great undertaking. It is promised that this blessed Angel should
keep them in the way, though it lay through a wilderness first,
and afterward through their enemies' country; thus God's
spiritual Israel shall be kept through the wilderness of this earth,
and from the insults of the gates of hell. It is also promised that
he should bring them into the place which God had not only
designed, but prepared for them and thus Christ has prepared
a place for his followers, and will preserve them to it, for he is
faithful to him that appointed him.
The precept joined with this promise, is, that they be observant
of, and obedient to, this Angel whom God would send before
them; (v. 21.)" Beware of him, and obey his voice in every thing,
provoke him not in any thing, for it is at your peril if you do, he
will visit your iniquity." Note, 1. Christ is the Author of salva-
tion to those only that obey him. The word of command is,
Hear ye him, Matth. 17.5. Observe what he hath commanded.
Matth. 28, 20. 2. Our necessary dependence upon the divine
power and goodness should awe us into obedience. We do well
to take heed of provoking our Protector and Benefactor; because,
if our Defence depart from us, and the streams of his goodness be
cut off, we are undone. Therefore," Beware of him, and carry
it toward him with all possible reverence and caution. Fear the
Lord, and his goodness." 3. Christ will be faithful to those who
are faithful to him, and will espouse their cause who adhere to
his; (v.22.) I will be an Adversary to thine adversaries. The
efore Christ 1491.
EXODUS, XXIII, XXIV. Israel's Acceptance of the Laws.
off: they would think it no harm, in compliment to their friends,
to pay some repect to their gods, and so by degrees would be
drawn into the fatal suare. Note, Those that would be kept from
bad courses must keep from bad company; it is dangerous living
in a bad neighbourhood; others' sins will be our snares, if we
look not well to ourselves. We must always look upon our greatest
danger to be from those that would make us sin against God.
Whatever friendship is pretended, that is really our worst enemy
that draws us from our duty.
approached with the profound reverences of the body? And
shall not the soul that draws near to God be bowed before him?
2. They must none of them come so near as Moses, v. 2.
They must come up to the Lord, (and those that would approach
to God must ascend,) but Moses alone must come near; therein
a type of Christ, who, as the High Priest, entered alone into the
most holy place.
In the following verses, we have the solemn covenant made
between God and Israel, and the exchanging of the ratifications;
and a very solemn transaction it was, typifying the covenant of
grace between God and believers, through Christ.
I. Moses told the people the words of the Lord, v.3. He did
devotion that was the daughter of ignorance; but laid before
not lead them blindfold into the covenant, nor teach them a
them all the precepts, general and particular, in the foregoing
chapters; and fairly put it to them, Whether they were willing to
submit to these laws or no?
CHAP. XXIV.
Moses, as mediator between God and Israel, having received divers laws and
ordinances from God privately, in the three foregoing chapters, in this chapter,
I. Comes down to the people, acquaints them with the laws he had received, and
takes their consent to those laws, (v. 3.) writes the laws, and reads them to the
people, who repeat their contents, (v.4..7.) and then, by sacrifice, and the
sprinkling of blood, ratifies the covenant between them and God, v.5,6,8.
II. He returns to God again, to receive further directions. When he was dis-
missed from his former attendance, he was ordered to attend again, 2. 1,2.
He did so with seventy of the elders, to whom God made a discovery of his
glory, v.9..11. Moses is ordered up into the mount, (v. 12, 13.) the rest are
ordered down to the people, v. 14. The cloud of glory is seen by all the people
on the top of mount Sinai, (v.15..17.) and Moses is there with God forty
days, and forty nights, v. 18.
||
1.
ND he said unto Moses, Come up unto the
LORD, thou, and Aaron, Nadab, and
Abihu, and seventy of the elders of Israel; and
worship ye afar off. 2. And Moses alone shall
come near the LORD: but they shall not come nigh;
neither shall the people go up with him. 3. And
Moses came and told the people all the words of
the LORD, and all the judgments: and all the people
answered with one voice, and said, All the words
which the LORD hath said will we do. 4. And
Moses wrote all the words of the LORD, and rose
up early in the morning, and builded an altar under
the hill, and twelve pillars, according to the twelve
tribes of Israel. 5. And he sent young men of the
children of Israel, which offered burnt-offerings,
and sacrificed peace-offerings of oxen unto the
LORD. 6. And Moses took half of the blood, and
put it in basins; and half of the blood he sprinkled
on the altar. 7. And he took the book of the
covenant, and read in the audience of the people:
and they said, All that the LORD hath said will we
do, and be obedient. 8. And Moses took the
8. And Moses took the
blood, and sprinkled it on the people, and said,
Behold the blood of the covenant, which the LORD
hath made with you concerning all these words.
7
II. The people unanimously consented to the terms proposed,
without reservation or exception; All the words which the Lord
hath said will we do. They had before consented in general to
be under God's government; (ch. 19.8.) here they consent in
particular to these laws now given. Oh that there had been such
a heart in them! How well were it if people would but be
always in the same good mind that sometimes they seem to be in!
Many consent to the law, and yet do not live up to it; they have
nothing to except against it, and yet will not persuade themselves
to be ruled by it.
This is the tenor of the cov
"That, if they would observe
the foregoing pe ce ts, God would perform the foregoing pro-
mises. "Obey, and be happy." Here is the bargain made.
Observe,
1. How it was engrossed in the book of the covenant; Moses
wrote the words of the Lord, (v.4.) that there might be no
mistake; probably, he had written them as God dictated them
peculiar people in the world, he governed them by a written word,
on the mount. As soon as ever God had to himself a
separated
as he has done ever since, and will do while the world stands,
and the church in it. Moses, having engrossed the articles of
agreement concluded upon between God and Israel, read them in
the audience of the people, (v.7.) that they might be perfectly
apprized of the thing, and might try whether their second
thoughts were the same with their first, upon the whole matter.
And we may suppose they were so; for their words (v. 7.) are the
same with what they were, (v.3.) but something stronger; All
that the Lord hath said (be it good, or be it evil, to flesh and
blood, Jer. 42.6.) we will do; so they had said before, but now
they add," And will be obedient; not only we will do what has
been commanded, but in every thing which shall further be
ordained me will be obedient" Bravely resolved! if they had
and commands are so incontestably equitable in themselves, and
but stuck to their resolution. See here, That God's covenants
so highly advantageous to us, that the more we think of them,
and the more plainly and fully they are set before us, the more
reason we shall see to comply with them.
we
2. How it was sealed by the blood of the covenant, that Israel
might receive strong consolations from the ratifying of God's
promises to them, and might lie under strong obligations from the
ratifying of their promises to God. Thus has Infinite Wisdom
devised means that we may be confirmed both in our faith and in
our obedience; may be both encouraged in our duty, and engaged
to it. The covenant must be made by sacrifice, (Ps. 50. 5.) because,
since man has sinned, and forfeited his Creator's favour, there can
be no fellowship by covenant, till there be first friendship and
atonement by sacrifice.
J
The two first verses are the appointment of a second session
upon mount Sinai, for the making of laws, when an end was put
to the first. When a communion is begun between God and us,
it shall never fail on his side, if it do not first fail on our's. Moses
is directed to bring Aaron and his sons, and the seventy elders of
Israel, that they might be witnesses of the glory of God, and that
communion with him to which Moses was admitted; and that their
testimony might confirm the people's faith. In this approach, (1.) In preparation, therefore, for the parties interchangeably
1. They must all be very reverent; Worship ye afar off, v. 1. putting their seals to this covenant, [1.] Moses builds an altar, to
Before they came near, they must worship. Thus we must enter the honour of God, which was principally intended in all the altare
into God's gates with humble and solemn adorations, draw near, that were built, and which was the first thing to be looked at în
as those that know our distance, and admire the condescensions of the covenant they were now to seal. No addition to the perfec
God's grace in admitting us to draw near. Are great princes | tions of the divine nature can be made by any of God's dealings
Before Christ 1491.
A Manifestation of God.
EXODUS, IV.
}
with the children of men, but in them his perfections are mani-1 Tim. 6. 16. They saw the place where the God of Israel stood,
fested and magnified, and his honour shewed forth; therefore (so the LXX.) something that came near a similitude, but was
he will now be represented by an altar, to signify, that all he not; whatever they saw, it was certainly something of which no
expected from them, was, that they should do him honour, and image or picture could be made, and yet enough to satisfy them
that, being his people, they should be to him for a name and a that God was with them of a truth.
praise. [2] He erects twelve pillars, according to the number Nothing is described but that which was under his feet: for our
of the tribes; these were to represent the people, the other party conceptions of God are all below him, and fall infinitely short of
to the covenant; and we may suppose that they were set up over being adequate. They saw not so much as God's feet, but at the
against the altar, and that Moses, as mediator, passed to and fro bottom of the brightness they saw (such as they never saw before
between them. Probably, each tribe set up and knew its own or after, and, as the footstool or pedestal of it) a most rich and
pillar, and their elders stood by it. [3.] He appointed sacrifices splendid pavement, as it had been of sapphires, azure, or sky-
to be offered upon the altar, (v. 5.) burnt-offerings and peace-coloured. The heavens themselves are the pavement of God's
offerings, which yet were designed to be expiatory. We are not palace, and his throne is above the firmament. See how much
concerned to inquire who these young men were that were better Wisdom is than the precious onyx or the sapphires, for
employed in offering these sacrifices; for Moses was himself the Wisdom was, from eternity, God's delight, (Prov. 8. 30.) and lay in
priest, and what they did, was purely as his servants, by his order his bosom, but the sapphires are the pavement under his feet;
and appointment. No doubt, they were men who by their bodily there let us put all the wealth of this world, and not in our hearts.
strength were qualified for the service, and by their station among 2. Upon the nobles, or elders, of Israel, he laid not his hand,
the people were fittest for the honour.
v.11. Though they were men, the dazzling splendour of his glory
did not overwhelm them; but it was so moderated, (Job, 26.9.)
and they were so strengthened, (Dan. 10. 19.) that they were able
to bear it. Nay, though they were sinful men, and obnoxious to
God's justice, yet he did not lay his punishing avenging hand
upon them, as they feared he would. When we consider what a
consuming fire God is, and what stubble we are before him, we
shall have reason to say, in all our approaches to him, It is of the
Lord's mercies that we are not consumed.
(2.) Preparation being thus made, their ratifications were very
solemnly exchanged. [1.] The blood of the sacrifice which the
people offered was (part of it) sprinkled upon the altar, (v. 6.)
which signifies the people's dedicating of themselves, their lives,
and beings, to God, and to his honour. In the blood (which is
the life) of the dead sacrifices, all the Israelites were presented
unto God as living sacrifices, Rom. 12.1. [2.] The blood of the
sacrifice which God had owned and accepted was (the remainder
of it) sprinkled either upon the people themselves, (v. 8.) or upon
the pillars that represented them; which signified God's gracious
conferring of his favour upon them, and all the fruits of that
favour, and his giving them all the gifts they could expect or
desire from a God reconciled to them, and in covenant with them
by sacrifice. This part of the ceremony was thus explained,
"Behold the blood of the covenant; see here how God has sealed
to you to be a God, and you seal to him to be to him a people;
his promises to you, and your's to him, are both yea, and amen."
Thus our Lord Jesus, the Mediator of the new covenant, (of
whom Moses was a type,) having offered up himself a sacrifice
upon the cross, that his lood might be indeed the blood of
the covenant, sprinkled it upon the altar in his intercession,
(Heb. 9.12.) and sprinkles it upon his church by his word and
ordinances, and the influences and operations of the Spirit of
promise, by whom we are sealed. He himself seemed to allude to
this solemnity, when, in the institution of the Lord's supper, he
said, This cup is the New Testament, (or Covenant,) in my blood.
Compare with this, Heb. 9. 19, 20.
3. They saw God, and did eat and drink; they had not only
their lives preserved, but their vigour, courage, and comfort; it
cast no damp upon their joy, but rather increased and elevated it.
They feasted upon the sacrifice, before God, in token of their
cheerful consent to the covenant now made, their grateful accept-
ance of the benefits of it, and their communion with God in pur-
suance of that covenant. Thus believers eat and drink with Christ
at his table, Luke, 22.30. Blessed are they that shall eat bread
in the kingdom of our Father, and drink of the new wine there.
||
9. Then went up Moses, and Aaron, Nadab,
and Abihu, and seventy of the elders of Israel:
10. And they saw the God of Israel: and there
was under his feet as it were a paved work of a
sapphire stone, and as it were the body of heaven
in his clearness.. 11. And upon the nobles of the
children of Israel he laid not his hand: also they
saw God, and did eat and drink.
The people having, beside their submission to the ceremony of
the sprinkling of blood, declared their well-pleasedness in their
God and his law, again and again, God here gives to their repre-
sentatives some special tokens of his favour to them; for God
meets him that rejoices and works righteousness, and admits them
nearer to him than they could have expected. Thus, in the New-
Testament church, we find the four living creatures, and the four
and twenty elders, honoured with places round the throne, being
redeemed unto God, by the blood of the Lamb which is in the
midst of the throne, Rev. 4. 4, 6.-5.8, 9. Observe,
1. They saw the God of Israel, (v.10.) that is, they had some
glimpse of his glory, in light and fire, though they saw no manner
of similitude, and his being no man hath seen or can see,
12. And the LORD said unto Moses, Come up
to me into the mount, and be there: and I will
give thee tables of stone, and a law, and com-
mandments which I have written; that thou mayest
teach them. 13. And Moses rose up, and his
minister Joshua: and Moses went up into the
mount of God. 14. And he said unto the elders,
Tarry ye here for us, until we come again unto
you: and, behold, Aaron and Hur are with you: if
any man have any matters to do, let him come unto
them. 15. And Moses went up into the mount,
and a cloud covered the mount. 16. And the
glory of the LORD abode upon mount Sinai, and
the cloud covered it six days: and the seventh day
he called unto Moses out of the midst of the cloud.
17. And the sight of the glory of the LORD was like
devouring fire on the top of the mount in the eye
of the children of Israel. 18. And Moses wert
into the midst of the cloud, and gat him up into the
mount: and Moses was in the mount forty days
and forty nights.
The public ceremony of sealing the covenant being over, Mosa
is called up to receive further instructions, which we have in thre
following chapters.
|
I. He is called up into the mount, and there he remaine
days at some distance. Orders are given him, (v. 12.) Come
to the mount, and be there, that is, "Expect to continue there f
Before Christ 1491.
Moses on the Mount
EXODUS, XXIV, XXV.
some considerable time." Those that would have communion with || Moses was called into the midst of the cloud, he left Joshua with
God must not only come to ordinances, but they must abide by out, who continued to eat and drink daily while he waited for
them. Blessed are they that dwell in his house, not that merely Moses's return, but from thenceforward Moses fasted. Doubtless,
sall there; "Come up, and I will give thee a law, that thou God could have said what he had now to say to Moses, in one
mayest teach them." Moses taught them nothing but what he had day, but, for the greater solemnity of the thing, he kept him with
received from the Lord, and he received nothing from the Lord him in the mount forty days and forty nights. We are hereby
what he taught them; for he was faithful both to God and taught to spend much time in communion with God, and to think
Israel, and did neither add nor diminish, but kept close to his that time best spent which is so spent. They that would get the
knowledge of God's will must meditate thereon day and night.
V
instructions.
Having received these orders, 1. He appointed Aaron and Hur
to be as lords justices in his absence, to keep the peace and good
order in the congregation, v. 14. The care of his government he
would leave behind him when he went up into the mount, that he
night not have that to distract his mind; and yet he would not
leave the people as sheep having no shepherd, no, not for a few
days. Good princes find their government a constant care, and
their people find it a constant blessing, 2. He took Joshua up
with him into the mount, v. 13. Joshua was his minister, and it
would be a satisfaction to him to have him with him as a com-
panion, during the six days that he tarried in the mount, before
God called to him. Joshua was to be his successor, and therefore
thus he was honoured before the people, above the rest of the
elders, that they might afterward the more readily take him for
their governor; and thus he was prepared for service, by being
trained up in communion with God. Joshua was a type of Christ,
and (as the learned Bishop Pearson well observes) Moses takes him
with him into the mount, because, without Jesus, in whom are
hid all the treasures of wisdom and knowledge, there is no looking
into the secrets of Heaven, nor approaching the glorious presence
of God. 3. A cloud covered the mount six days; a visible token
of God's special presence there, for he so shews himself to us, as,
at the same time, to conceal himself from us. He lets us know 7. Onyx stones, and stones to be set in the ephod,
so much as to assure us of his presence, power, and gr but and in the breast-plate. 8. And let them make
intimates to us that we cannot find him out to perfection. During me a sanctuary; that I may dwell amongst them.
these six days, Moses staid waiting upon the mountain for
ND the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, that
they bring me an offering: of every man that giveth
I willingly with his heart ye shall take my offering.
3. And this is the offering which ye shall take of
them; gold, and silver, and brass.
4. And blue,
and purple, and scarlet, and fine linen, and goats
hair, 5. And rams' skius dyed red, and badgers'
skins, and shittim-wood, 6. Oil for the light,
spices for anointing oil, and for sweet incense,
||
>
a call
9. According to all that I shew thee, after the
pattern of the tabernacle, and the pattern of all
the instruments thereof, even so shall ye make it.
into the presence-chamber, v. 15, 16. God thus tried the patience
of Moses, and his obedience to that command, (v. 12.) Be
there. If Moses had been tired before the seventh day, (as Saul,
1 Sam. 13.8,9.) and had said, What should I wait for the Lord
any longer, he had lost the honour of entering into the cloud;
but communion with God is worth waiting for. And it is fit we
And it is fit we
should address ourselves to solemn ordinances with a solemn pause,
taking time to compose ourselves, Ps. 108. 1.
II. He is called up into the cloud, on the seventh day, probably
on the sabbath-day, v. 16. Now the thick cloud opened in the
sight of all Israel, and the glory of the Lord brake forth like
devouring fire, v. 17. God, even our God, is a consuming fire,
and so he was pleased to manifest himself in the giving of the law;
that, knowing the terrors of the Lord, we may be persuaded to
obey, and may by them be prepared for the comforts of the gospel,
and that the grace and truth which come by Jesus Christ may be
the more acceptable.
||
Now, 1. The entrance of Moses into the cloud was very won-
derful; Moses went into the midst of the cloud, v. 18. It was an
extraordinary presence of mind, which the grace of God furnished
him with by six days' preparation, else he durst not have ventured
into the cloud, especially when it brake out in devouring fire.
Moses was sure that he who called him would protect him; and
even those glorious attributes of God, which are most terrible to
the wicked, the saints with a humble reverence rejoice in. He
that walks righteously, and speaks uprightly, is able to dwell even
with this devouring fire, as we are told, Isa. 33. 14, 15. There
are persons and works that will abide the fire, 1 Cor. 3. 12, &c.
and some that will have confidence before God.
2. His continuance in the cloud was no less wonderful; he was
there forty days and forty nights. It should seem, the six days
(v. 16.) were not part of the forty; for, during those six days,
Joshua was with Moses, who did eat of the manna, and drink of
ne brook, mentioned, Deut. 9. 21. and, while they were together,
is probable that Moses did eat and drink with him; but when
CHAP. XXV.
At this chapter begins an account of the orders and instructions God gave is
Moses upon the mount, for the erecting and furnishing of a tabernacle to the
honour of God. We have here, I. Orders given for a collection to be made
among the people for this purpose, v. 1..9. II. Particular instructions,
1. Concerning the ark of the covenant, v. 10..22. 2. The table of shew-bread,
v. 23..30. 3. The golden candlestick, v. 31..40.
1.
A
We may suppose that when Moses went into the midst of the
cloud and abode there so long, where the holy angels attended
the Shechinah, or Divine Majesty, he saw and heard very glorious
things relating to the upper world, but they were things which it
was not lawful or possible to utter; and therefore, in the records
he kept of the transactions there, he said nothing to satisfy the
curiosity of those who would intrude into the things which they
have not seen, but writes that only which he was to speak to the
children of Israel. For the scripture is designed to direct us in
our duty, not to fill our heads with speculations, or to please our
fancies.
In these verses, God tells Moses his intention, in general, that
the children of Israel should build him a sanctuary, for he designed
to dwell among them; (v.8.) and some think that, though there were
altars and groves used for religious worship, before this, yet there
never was any house, or temple, built for sacred uses in any nation,
before this tabernacle was erected by Moses; and that all the tem-
ples which were afterward so much celebrated among the heathen
took rise from this, and pattern by it. God had chosen the people
of Israel to be a peculiar people to himself, (above all people,)
among whom divine revelation, and a religion according to it,
should be lodged and established: he himself would be their King.
As their King, he had already given them laws for the government
of themselves, and their dealings one with another, with some
general rules for religious worship, according to the light of reason
and the law of nature, in the ten commandments, and the follow-
ing comments upon them. But this was not thought sufficient to
distinguish them from other nations, or to answer to the extent of
that covenant which God would make with them to be their God,
and therefore he orders a royal palace to be set up among them
for himself, here called a sanctuary, or holy place, or habitation
•
Before Christ 1491.
The Tabernacle and its Furniture,
EXODUS, XXV.
II. God himself would furnish him with the model; (v. 9.)
of which it is said, (Jer. 17. 12.) A glorious high throne from the
beginning is the place of our sanctuary. This sanctuary is to be According to all that I shew thee. God shewed him an exact
considered, 1. As ceremonial; consonant to the other institutions plan of it in miniature, which he must conform to in all points.
of that dispensation, which consisted in carnal ordinances; Thus Ezekial saw in vision the form of the house and the fashion
(Heb, 9. 10.) hence it is called a worldly sanctuary, Heb. 9. 1. thereof, Ezek. 43.11. Note, Whatsoever is done in God's service
God in it kept his court as Israel's King. (1.) There he mani-must be done by his direction, and not otherwise. Yet God did
fested his presence among them, and it was intended for a sign or not only shew him the model, but gave him also directions how to
token of his presence, that, while they had that in the midst of frame the tabernacle, according to that model, in all the parts of
them, they might never again ask, Is the Lord among us or not? it, which he goes over distinctly in this and the following chapters.
And because in the wilderness they dwelt in tents, even this royal When Moses, in the beginning of Genesis, was to describe the
palace was ordered to be a tabernacle too, that it might movecreation of the world, though it is such a stately and curious fabric,
with them, and might be an instance of the condescension of the and made up of such a variety and vast number of particulars,
divine favour. (2.) There he ordered his subjects to attend him yet he gave a very short and general account of it, and nothing
with their homage and tribute. Thither they must come to consult compared with what the wisdom of this world would have desired
his oracles, thither they must bring their sacrifices, and there all and expected from one that wrote by divine revelation; but when
Israel must meet, to pay their joint respects to the God of Israel. he comes to describe the tabernacle, he does it with the greatest
2. As typical; the holy places made with hands were the figures niceness and accuracy imaginable. He that gave us no account
of the true, Heb. 9. 24. The gospel-church is the true tabernacle of the lines and circles of the globe, the diameter of the earth, or
which the Lord hath pitched, and not man, Heb. 8.2. The body the height and magnitude of the stars, has told us particularly the
of Christ, in and by which he made atonement, was the greater and measure of every board and curtain of the tabernacle; for God's
more perfect tabernacle, Heb. 9.11. The Word was made flesh, church and instituted religion are more precious to him and more
and dwelt among us, as in a tabernacle.
considerable than all the rest of the world. And the scriptures
Now, when Moses was to erect this palace, it was requisite that were written, not to describe to us the works of nature, a general
he should first be instructed where he must have the materials, view of which is sufficient to lead us to the knowledge and service
and where he must have the model; for he could neither contrive of the Creator, but to acquaint us with the methods of grace, and
it by his own ingenuity, nor build it at his own charge, he is there- those things which are purely matters of divine revelation. The
fore directed here concerning both.
blessedness of the future state is more fully represented under the
notion of a new Jerusalem than under the notion of new heavens
and a new earth.
I. The people must furnish him with the materials, not by a tax
imposed upon them, but by a voluntary contribution. This is the
first thing concerning which orders are here given; (v.2.) Speak
unto the children of Israel, that they bring me an offering; and
there was all the reason in the world that they should, for, 1. It
was God himself that had not only enlarged them, but enriched
them with the spoils of the Egyptians; he had instructed them to
borrow, and he had inclined the Egyptians to leud, so that from
him they had their wealth, and therefore it was fit they should
devote it to him, and use it for him, and thus make a grateful
acknowledgment of the favours they had received. Note, (1.) The
best use we can make of our worldly wealth is, to honour God with
it in works of piety and charity. (2.) When we have been blessed
with some remarkable success in our affairs, and have had, as
we say, a good turn, it may be justly expected that we should do
something more than ordinary for the glory of God, consecrating
our gain, in some reasonable proportion of it, to the Lord of the
whole earth, Mic. 4. 13. 2. The sanctuary that was to be built
was intended for their benefit and comfort, and therefore they
must be at the expense of it. They had been unworthy of the
privilege if they had grudged at the charge. They might well
afford to offer liberally for the honour of God, while they lived
at free quarters, having food for themselves and their families
rained upon them daily from heaven. We also must own that we
have our all from God's bounty, and therefore ought to use all
for his glory. Since we live upon him, we must live to him.
This offering must be given willingly, and with the heart, that
is, (1.) It was not prescribed to them what or how much they must
give, but it was left to their generosity, that they might shew their
good-will to the house of God and the offices thereof, and might
do it with a holy emulation, the zeal of a few provoking many,
2 Cor. 9. 2. We should ask not only, "What must we do?" but,
"What may we do for God?" (2.) Whatever they gave they
hust give it cheerfully, not grudgingly and with reluctance, for
God loves a cheerful giver, 2 Cor. 9.7. What is laid out in the
service of God we must reckon well bestowed.
►
The particulars are here mentioned which they must offer;
.3..7.) all of them things that there would be occasion for in
the tabernacle, or the service of it. Some observe that here was
gall, silver, and brass, provided, but no iron; that is the military
usetal, and this was to be a house of peace. Every thing that was
provided was very rich and fine, and the best of the sort; for God,
who is the best, should have the best.
VOL. 1.
31
16. And they shall make an ark of shittim
Wood: two cubits and a half shall be the length
thereof, and a cubit and a half the breadth thereof.
and a cubit and a half the height thereof. 11. And
thou shalt overlay it with pure gold, within and
without shalt thou overlay it, and shalt make upon
it a crown of gold round about. 12. And thou
shalt cast four rings of gold for it, and put them in
the four corners thereof; and two rings shall be in
the one side of it, and two rings in the other side
of it. 13. And thou shalt make staves of shittim
wood, and overlay them with gold. 14. And thou
shalt put the staves into the rings by the sides of
the ark, that the ark may be borne with them.
15. The staves shall be in the rings of the ark:
they shall not be taken from it. 16. And thou
shalt put into the ark the testimony which I shall
give thee. 17. And thou shalt make a mercy-
seat of pure gold: two cubits and a half shall be
the length thereof, and a cubit and a half the
breadth thereof. 18. And thou shalt make two
cherubims of gold; of beaten work shalt thou
make them, in the two ends of the mercy-seat.
19. And make one cherub on the one end, and
the other cherub on the other end: even of the
mercy-seat shall ye make the cherubims on the
two ens thereof. 20. And the cherubims shall
stretch forth their wings on high, covering the.
mercy-seat with their wings, and their faces shall
look one to another; toward the mercy-seat shall
the faces of the cherubims be. 21. And thou
Be ore Christ 1491.
The Tabernacle and its Furniture
EXODUS, XXV.
alt
put the mercy-seat above upon the ark; and
the ark thou shalt put the testimony that I shall
give thee. 22. And there I will meet with thee,
and I will commune with thee from above the
mercy-seat, from between the two cherubims
which are upon the ark of the testimony, of all
things which I will give thee in commandment
unto the children of Israel.
The first thing which is here ordered to be made, is, the ark
with its appurtenances, the furniture of the most holy place, and
the special token of God's presence; the tabernacle was erected
to be the receptacle of that.
I. The ark itself was a chest or coffer, in which the two tables
of the law, written with the finger of God, were to be honourably
deposited, and carefully kept. The dimensions of it are exactly
ordered; if the Jewish cubit was, as some learned men compute,
three inches longer than our half-yard, (twenty-one inches in all,)
the chest or cabinet was about fifty-two inches long, thirty-one
broad, and thirty-one deep. It was overlaid within and without
with thin plates of gold. It had a crown, or cornice, of gold,
round it, with rings and staves to carry it with; and in it he must
put the testimony, v. 10..16. The tables of the law are called
the testimony, because God did in them testify his will: his giving
them that law was in token of his favour to them; and their
him.
acceptance of it was in token of their subjection and obedience to
This law was a testimony to them, to direct them in their
duty, and would be a testimony against them, if they transgressed.
The ark is called the ark of the testimony, (ch. 30.6.) and the
tabernacle, the tabernacle of the testimony, (Numb. 10.11.) or
witness, Acts, 7.44. The gospel of Christ is also called a testimony
or witness, Matth. 24.14. It is observable, 1. That the tables of
the law were carefully preserved in an ark for the purpose; to
teach us to make much of the word of God, and to hide it in our
hearts, in our innermost thoughts, as the ark was placed in the
holy of holies. It intimates likewise the care which Divine Pro-
vidence ever did, and ever will, take, to preserve the records of
divine revelation in the church, so that even in the latter days
there shall be seen in his temple the ark of his testament. See
Rev. 11. 19. 2. That this ark was the chief token of God's pre-
sence; which teaches us that the first and great evidence and
assurance of God's favour is, the putting of his law in the heart.
God dwells where that rules, Heb. 8. 10. 3. That provision was
made for the carrying of this ark about with them in all their
removes; which intimates to us, that, wherever we go, we should
take our religion along with us, always hearing about with us the
love of the Lord Jesus and his law.
II. The mercy-seat was the covering of the ark or chest, made
of solid gold, exactly to fit the dimensions of the ark, v. 17, 21.
This propitiatory covering, as it might well be translated, was a
type of Christ, the great Propitiation, whose satisfaction fully
answers the demands of the law, covers our transgressions, and
comes between us and the curse we deserve. Thus he is the end
of the law for righteousness.
III. The cherubims of gold were fixed to the mercy-seat, and
of a piece with it, and spread their wings over it, v. 18. It is
supposed that these cherubims were designed to represent the
holy angels, who always attended the Shechinah, or Divine
Majesty, particularly at the giving of the law; not by any effigies
of an angel, but some emblem of the angelical nature; probably
some one of those four faces spoken of Ezek. 1.10. Whatever
the faces were, they looked one towards another, and both down-
ward toward the ark, while their wings were stretched out so as
to touch one another. The apostle calls them Cherubims of glory
shadowing the mercy-seat, Heb. 9.5. It denotes their attendance
upon the Redeemer, to whom they were ministering spirits, their
readiness to do his will, their special presence in the assemblies
of saints, (Ps. 68. 17. 1 Cor.11. 10.) and their desire to look into
-
the mysteries of the gospel, which they diligently contempiste
1 Pet. 1. 12. God is said to dwell, or sit, between the cherubims,
for the future, to mect with Moses, and to commune with him,
on the mercy-seat, (Ps. 80. 1.) and from thence he here promises,
v. 22. There he would give law, and there he would give audience,
as a prince on his throne; and thus he manifests himself willing
to be reconciled to us, and keep up communion with us, in and by
the mediation of Christ. In allusion to this mercy-seat, we are
said to come boldly to the throne of grace, (Heb. 4. 16.) for we
are not under the law, that is covered, but under grace, that is
displayed; its wings are stretched out, and we are invited to come
under the shadow of them, Roth, 2.12
23. Thou shalt also make a table of shittin
wood: two cubits shall be the length thereof, and
a cubit the breadth thereof, and a cubit and a hall
the height thereof. 24. And thou shalt overlay it
with pure gold, and make thereto a crown of gold
round about. 25. And thou shalt make unto it a
border of an hand breadth round about, and thou
shalt make a golden crown to the border thereof
round about. 26. And thou shalt make for it
four rings of gold, and put the rings in the four
corners that are on the four feet thereof. 27. Over
against the border shall the rings be for places of
the staves to bear the table. 28. And thou shalt
make the staves of shittim wood, and overlay them
with gold, that the table may be borne with them.
29. And thou shalt make the dishes thereof, and
spoons thereof, and covers thereof, and bowls
thereof, to cover withal: of pure gold shalt thou
make them. 30. And thou shalt set upon the
table shew bread before me alway.
Here is,
1. A table ordered to be made of wood overlaid with gold,
which was to stand, not in the holy of holies, (nothing was in that
but the ark with its appurtenances,) but in the outer part of the
tabernacle, called the sanctuary, or holy place, Heb.9.2. v.23
&c. There must also be the usual furniture of the sideboard,
dishes and spoons, &c. and all of gold, v.29.
2. This table was to be always spread, and furnished with the
shew-bread, (v. 30.) or bread of faces, twelve loaves, one for each
tribe, set in two rows, six in a row: see the law concerning them,
Lev. 24.5, &c. The tabernacle being God's house, in which he
was pleased to say that he would dwell among them, he would
shew that he kept a good house. In the royal palace it was fit
that there should be a royal table. Some make the twelve loaves
to represent the twelve tribes, set before God as his people, and
As the ark
the corn of his floor, as they are called, Isa. 21.10.
signified God's being present with them, so the twelve loaves sig.
nified their being presented to God. This bread was designed to be,
(1.) A thankful acknowledgment of God's goodness to them, in
giving them their daily bread, manna in the wilderness, where he
prepared a table for them, and, in Canaan, the corn of the land.
Hereby they owned their dependence upon Providence, not only
for the corn in the field, which they gave thanks for in offering
the sheaf of first-fruits, but for the bread in their houses, that, when
it was brought home, God did not blow upon it, Hag. 1.9. Christ
has taught us to pray every day for the bread of the day. (2.) A
token of their communion with God; this bread on God's table
being made of the same corn with the bread on their own tables,
God and Israel did, as it were, eat together, as a pledge of friend-
ship and fellowship; he supped with them, and they with him
(3.) A type of the spiritual provision which is made in the church
by the gospel of Christ, for all that are made priests to our God
Before Christ 1491.
XXVI. The Tabernacle and its Furniture.
EXODUS,
In our Father's house there is bread enough, and to spare, a loaf for
every tribe. All that attend in God's house shall be abundantly
satisfied with the goodness of it, Ps. 36. 8. Divine consolations
are the continual feast of holy souls, notwithstanding there are
those to whom the table of the Lord, and the meat thereof, (because
it is plain bread,) are contemptible, Mal. 1.12. Christ has a table
in his kingdom, at which all his saints shall for ever cat and drink
with him, Luke, 22.30.
||
lights of the world, holding forth the word of life, as the candle-
Ministers are to light the
stick does the light, Philip. 2.15, 16.
lamps and snuff them, (v. 37.) by opening the scriptures. The
treasure of this light is now put into earthen vessels, 2 Cor. 4. 6, 7.
The branches of the candlestick spread every way, to denote the
diffusing of the light of the gospel into all parts by the Christian
ministry, Matth. 5. 14, 15. There is a diversity of gifts, but the
same Spirit gives to each to profit withal.
Lastly, There is, in the midst of these instructions, an express
caution given to Moses to take heed of varying from his model;
(v.40.) Make them after the pattern shewed thee. Nothing was
left to his own invention, or the fancy of the workmen, or the
people's humour; but the will of God must be religiously observed
in every particular. Thus, (1.) All God's providences are exactly
according to his counsels, and the copy never varies from the
original. Infinite Wisdom never changes its measures; whatever
is purposed shall undoubtedly be performed. (2.) All his ordi-
nances must be administered according to his institutions. Christ's
instruction to his disciples, (Matth. 28. 20.) is like this here,
Observe all things whatsoever I have commanded you.
31. And thou shalt make a candlestick of pure
gold: of beaten work shall the candlestick be
made: his shaft, and his branches, his bowls, his
knops, and his flowers, shall be of the same.
32. And six branches shall come out of the sides
of it; three branches of the candlestick out of the
one side, and three branches of the candlestick
out of the other side: 33. Three bowls made like
unto almonds, with a knop and a flower in one
branch; and three bowls made like almonds in
the other branch, with a knop and a flower: so in
the six branches that come out of the candlestick.
34. And in the candlestick shall be four bowls
made like unto almonds, with their knops and
their flowers. 35. And there shall be a knop
under two branches of the same, and a knop
under two branches of the same, and a knop
under two branches of the same, according to the
six branches that proceed out of the candlestick.
36. Their knops and their branches shall be of
CHAP. XXVI.
Moses here receives instructions, I. Concerning the inner curtains of the tent or
tabernacle, and the coupling of those curtains, v.1..6. II. Concerning the
outer curtains, which were of goats' hair, to strengthen the former, v.7..13.
III. Concerning the case or cover which was to secure it from the weather,
v. 14. IV. Concerning the boards which were to be reared up to support the
curtains, with their bars and sockets, v. 15..30. V. The partition between the
holy place and the most holy, v. 31..35. VI. The vail for the door; v. 36, 37.
These particulars, thus largely recorded, seem of little use to us now; yct,
having been of great use to Moses and Israel, and God having thought fit to
preserve down to us the remembrance of them, we ought not to overlook them.
Even the antiquity renders this account ven:rable.
the same: all of it shall be one beaten work of 1 MOREOVER thou shalt make the taber-
the
pure gold. 37. And thou shalt make seven
nacle with ten curtains of fine twined
lamps thereof and they shall light the lamps linen, and blue, and purple, and scarlet: with
thereof, that they may give light over against it. cherubims of cunning work shalt thou make them.
38. And the tongs thereof, and the snuff dishes 2. The length of one curtain shall be eight and
thereof, shall be of pure gold. 39. Of a talent of twenty cubits, and the breadth of one curtain four
pure gold shall he make it, with all these vessels. cubits: and every one of the curtains shall have
40. And look that thou make them after their pat-one measure. 3. The five curtains shall be coupled
tern, which was shewed thee in the mount.
together one to another; and other five curtains
shall be coupled one to another. 4. And thou shalt
make loops of blue upon the edge of the one curtain
from the selvedge in the coupling; and likewise
shalt thou make in the uttermost edge of another
curtain, in the coupling of the second. 5. Fifty
loops shalt thou make in the one curtain, and fifty
loops shalt thou make in the edge of the curtain
that is in the coupling of the second; that the loops
may take hold one of another. 6. And thou shalt
make fifty taches of gold, and couple the curtains
together with the taches: and it shall be one taber-
nacle.
The next thing ordered to be made for the furnishing of God's
palace, was, a rich stately candlestick, all of pure gold, not hollow,
but solid. The particular directions here given concerning it
shew, 1. That it was very magnificent, and a great ornament to
the place; it had many branches drawn from the main shaft,
which had not only their bowls, (to put the oil and the kindled
wick in,) for necessity, but knops and flowers, for ornament.
2. That it was very convenient, and admirably well contrived both
to scatter the light and to keep the tabernacle clean from smoke
and snuffs. 3. That it was very significant. The tabernacle had
no windows by which to let in the light of the day, all its light
was candle-light; which intimates the comparative darkness of
that dispensation, while the Sun of righteousness was not as yet
risen, nor had the day-star from on high yet visited his church;
yet God left not himself without witness, nor them without instruc-
tion; the commandment was a lamp, and the law a light, and the
prophets were branches from that lamp, which gave light in their
several ages to the Old-Testament church. The church is still
dark, as the tabernacle was, in comparison with what it will be in
heaven; but the word of God is the candlestick, a light shining
in a dark place; (2 Pet. 1. 19.) and a dark place indeed the world
would be without it. The Spirit of God, in his various gifts and
graces, is compared to the seven lamps which burn before the
Mone, Rev. 4, 5. The churches are golden candlesticks, the il
€
The house must be a tabernacle or tent, such as soldiers now
use in the camp, which was both a mean dwelling and a moveable
one; and yet the ark of God had no better till Solomon built the
temple, 480 years after this, 1 Kings, 6.1. God manifested his
presence among them thus in a tabernacle, 1. In compliance with
their present condition in the wilderness, that they might have
him with them wherever they went. Note, God suits the tokens
of his favour, and the gifts of his grace, to his people's wants and
necessities, according as they are; accommodating his mercy to
Before Christ 1491.
The Tabernacle and its Furniture.
EXODUS, XXVI.
|
their state, prosperous or adverse, settled or unsettled. When thou
passest through the waters, I will be with thee, Isa. 43. 2. 2. That
it might represent the state of God's church in this world, it is a
tabernacle state, Ps. 15.1. We have here no continuing city;
being strangers in this world, and travellers towards a better, we
shall never be fixed till we come to heaven. Church-privileges
are moveable goods from one place to another; the gospel is not
tied to any place; the candlestick is in a tent, and may easily be
taken away, Rev. 2.5. If we make much of the tabernacle, and
improve the privilege of it, wherever we go it will accompany us;
but, if we neglect and disgrace it, wherever we stay it will forsake|
us; What hath my beloved to do in my house? Jer.11.15.
||
Now, (1.) The curtains of the tabernacle were to be very rich, ||
the best of the kind, fine twined linen; and colours very pleasing,
blue, and purple, and scarlet. (2.) They were to be embroidered
with cherubims, (v. 1.) to intimate that the angels of God pitch
their tents round about the church, Ps. 34.7. As there were
cherubims over the mercy-seat, so there were round the tabernacle;
for we find the angels compassing, not only the throne, but the
elders: see Rev. 5. 11. (3.) There were to be two hangings, five
breadths in each, sewed together, and the two hangings coupled
together with golden clasps, or tacks, so that it might be all one
tabernacle, v. 6. Thus the churches of Christ and the saints,
though they are many, yet they are one, being fitly joined together
in holy love, and, by the unity of the Spirit, so growing into one
holy temple in the Lord, Eph. 2. 21, 22.-4. 16. This tabernacle
was very strait and narrow; but, at the preaching of the gospel,
the church is bid to enlarge the place of her tent, and to stretch
forth her curtains, Isa. 54.2.
together with brass clasps. The stuff being less valuable, the
tacks were so; but the brass tacks would answer the intention as
effectually as the golden ones. The bonds of unity may be as
strong between curtains of goats' hair as between those of purpla
and scarlet.
:
2. Over this there was to be another covering, and that a double
one; (v.14.) one of rams' skins dyed red, probably dressed with
the wool on; another of badgers' skins, so we translate it; but i
should rather seem to have been some strong sort of leather, (but
very fine,) for we read of the best sort of shoes being made of it,
Ezek. 16. 10. Now observe here, (1.) That the outside of the
tabernacle was course and rough, the beauty of it was in the inner
curtains. Those in whom God dwells, must labour to be better
than they seem to be. Hypocrites put the best side outward,
like whited sepulchres; but the king's daughter is all glorious
within; (Ps. 45.13.) in the eye of the world, black as the tents of
Kedar, but in the eye of God, comely as the curtains of Solomon,
Cant. 1.5. Let our adorning be that of the hidden man of the
heart, which God values, 1 Pet. 3. 4. (2.) That where God
places his glory, he will create a defence upon it; even upon the
habitations of the righteous there shall be a covert, Isa. 6.5, 6c
The protection of Providence shall always be upon the beauty of
holiness. God's tent will be a pavilion, Ps. 27. 5.
15. And thou shalt make boards for the taber-
nacle of shittim wood standing up. 16. Ten cubits
shall be the length of a board, and a cubit and a
half shall be the breadth of one board. 17. Two
7. And thou shalt make curtains of goats' hair tenons shall there be in one board, set in order one
to be a covering upon the tabernacle: eleven against another: thus shalt thou make for all the
boards of the tabernacle. 18. And thou shalt
curtains shalt thou make. 8. The
one
curtain shall be thirty cubits, and the breadth of make the boards for the tabernacle, twenty boards
19. And thou shalt
one curtain four cubits: and the eleven curtains on the south side southward.
make forty sockets of silver under the twenty
shall be all of one measure. 9. And thou shalt
couple five curtains by themselves, and six cur-boards; two sockets under one board for his two
tains by themselves, and shalt double the sixth tenons, and two sockets under another board for
his two tenons. 20. And for the second side of the
curtain in the forefront of the tabernacle. 10. And tabernacle on the north side there shall be twenty
hou shalt make fifty loops on the edge of the one boards: 21. And their forty sockets of silver;
curtain that is outmost in the coupling, and fifty two sockets under one board, and two sockets
oops in the edge of the curtain which coupleth under another board. 22. And for the sides of the
the second. 11. And thou shalt make fifty taches
of brass, and put the taches into the loops, and tabernacle westward thou shalt make six boards.
couple the tent together, that it may be one.
12. And the remnant that remaineth of the cur-
23. And two boards shalt thou make for the cor-
ners of the tabernacle in the two sides. 24. And
tains of the tent, the half curtain that remaineth,
shall hang over the backside of the tabernacle.
13. And a cubit on the one side, and a cubit on
the other side of that which remaineth in the length
of the curtains of the tent, it shall hang over the
sides of the tabernacle, on this side and on that
side, to cover it. 14. And thou shalt make a
covering for the tent of rams' skins dyed red, and
a covering above of badgers' skins.
they shall be coupled together beneath, and they
shall be coupled together above the head of it
shall be for the two corners. 25. And they shall
unto one ring: thus shall it be for them both; they
be eight boards, and their sockets of silver, sixteen
sockets; two sockets under one board, and two
sockets under another board. 26. And thou shalt
make bars of shittim wood; five for the boards of
the one side of the tabernacle, 27. And five bars
for the boards of the other side of the tabernacle,
and five bars for the boards of the side of the
tabernacle, for the two sides westward. 28. And
the middle bar in the midst of the boards shall
reach from end to end. 29. And thou shalt over-
lay the boards with gold, and make their rings of
gold for places for the bars: and thou shalt over
"
Moses is here ordered to make a double covering for the taber-
nacle, that it might not rain in, and that the beauty of those fine
cartains might not be damaged.
1. There was to be a covering of hair camlet curtains, which
were somewhat larger every way than the inner curtains, because
they were to inclose probably were stretched out at
some little distance from them, v. 7, &c. These were coupled
•
Before Christ 1491.
EXODUS, XXVI, XXVII. The Tabernacle and its Furniture.
2. An-
lay the bars with gold. 30. And thou shalt rear they were brought to light by the gospel; which was therefore
up the tabernacle according to the fashion thereof signified by the rending of this vail at the death of Christ,
Matth. 27.51. We have now boldness to enter into the holiest,
which was shewed thee in the mount.
in all acts of devotion, by the blood of Jesus; yet such as obliges us
other vail was for the outer door of the tabernacle, v. 36, 37
to a holy reverence, and a humble sense of our distance.
Through this first vail the priests went in every day to minister in
the defence the tabernacle had against thieves and robbers, which
the
but not the people, Heb. 9.6. This vail was all
might easily be broken through, for it could be neither locked nor
barred, and the abundance of wealth in the tabernacle, one
would think, might be a temptation; but by leaving it thus exposed,
(1.) The priests and Levites would be so much the more obliged
to keep a strict watch upon it, and, (2.) God would show his care
of his church on earth, though it is weak and defenceless, and
continually exposed. A curtain shall be (if God please to make
it so) as strong a defence to his house, as gates of brass and bars
of iron.
Very particular directions are here given about the boards of the
tabernacle, which were to bear up the curtains, as the stakes of a
tent,' which had need to be strong, Isa. 54.2. These boards had
tenons, which fell into the mortises, that were made for them in
silver bases. God took care to have every thing strong, as well as
fine, in his tabernacle. Curtains without boards would have been
shaken by every wind; but it is a good thing to have the heart
established with grace, which is as the boards to support the
curtains of profession, which otherwise will not hold out long;
The boards were coupled together with gold rings at top and
bottom, (v. 24.) and kept firm with bars that ran through golden
staples in every board; (v. 26.) and the boards and bars were all
richly gilded, v. 29. Thus every thing in the tabernacle was very
splendid, agreeable to that infant state of the church, when such
things were proper enough to please children, to possess the minds
of the worshippers with a reverence of the divine glory, and to
affect them with the greatness of that Prince who said, Here will
I dwell; in allusion to this, the new Jerusalem is said to be of
pure gold, Rev. 21.18. But the builders of the gospel-church
said, Silver and gold have we none; and yet the glory of their
building far exceeded that of the tabernacle, 2 Cor. 3. 10, 11.|| 1.
How much better is wisdom than gold! No orders are given here
about the floor of the tabernacle; probably, that also was boarded;
for we cannot think that within all these fine curtains they trod
upon the cold or wet ground; if it were so left, it may remind us
of ch. 20.24. An altar of earth shalt thou make unto me.
ND thou shalt make an altar of shittim-
wood, five cubits long, and five cubits
broad; the altar shall be four-square: and the
2. And thou
height thereof shall be three cubits.
shalt make the horns of it upon the four corners
thereof: his horns shall be of the same: and thou
31. And thou shalt make a vail of blue, and shalt overlay it with brass. 3. And thou shalt
purple, and scarlet, and fine twined linen of cunning make his pans to receive his ashes, and his shovels,
work: with cherubims shall it be made: 32. And and his basins, and his flesh-hooks, and his fire.
thou shalt hang it upon four pillars of shittim-wood, pans: all the vessels thereof thou shalt make of
overlaid with gold: their hooks shall be of gold, brass. 4. And thou shalt make for it a grate of net-
upon the four sockets of silver. 33. And thou shalt work of brass; and upon the net shalt thou make
hang up the vail under the taches, that thou mayest four brazen rings in the four corners thereof. 5. And
bring in thither within the vail the ark of the testi-thou shalt put it under the compass of the altar
mony: and the vail shall divide unto you between beneath, that the net may be even to the midst of
the holy place and the most holy. 34. And thou shalt the altar. 6. And thou shalt make staves for the
put the mercy-seat upon the ark of the testimony altar, staves of shittim-wood, and overlay them
in the most holy place. 35. And thon shalt set the with brass. 7. And the staves shall be put into
table without the vail, and the candlestick over the rings, and the staves shall be upon the two
against the table on the side of the tabernacle sides of the altar, to bear it. 8. Hollow with
toward the south: and thou shalt put the table boards shalt thou make it: as it was shewed thee
ou the north side. 36. And thou shalt make an in the mount, so shall they make it.
hanging for the door of the tent, of blue, and purple,
and scarlet, and fine twined linen, wrought with
needle-work. 37. And thou shalt make for the
hanging five pillars of shittim-wood, and overlay
them with gold, and their hooks shall be of gold:
and thou shall cast five sockets of brass for them.
A
CHAP. XXVII.
In this chapter, directions are given, I. Concerning the brazen altar for burnt-
offerings, v.1..8. II. Concerning the court of the tabernacle, with the
hangings of it, v. 9..19. III. Concerning oil for the lamp, v. 20, 21.
As God intended in the tabernacle to manifest his presence
among his people, so there they were to pay their devotions to him,
God's domestic servants,) but in the court before the tabernacle,
not in the tabernacle itself, (into that only the priests entered as
where, as common subjects, they attended. There an altar was
ordered to be set up, to which they must bring their sacrifices, and
on which their priests must offer them to God; and this altar
Two vails are here ordered to be made, 1. One for a partition was to sanctify their gifts; hence they were to present their
between the holy place and the most holy: which not only forbade services to God, as from the mercy-seat he gave his oracles to
any to enter, but forbade them so much as to look into, the holiest || them; and thus a communion was settled between God and Israel.
of all, v. 31, 33. Under that dispensation, divine grace was vailed, || Moses is here directed about, 1. The dimensions of it; it was four-
but now we behold it with open face, 2 Cor. 3.18. The apostle || square, v. 1. 2. The horns of it, (v. 2.) which were for ornament
tells us, (Heb.9.8.) what was the meaning of this vail; it inti- and for use; the sacrifices were bound with cords to the horns of
mated that the ceremonial law could not make the comers thereunto the altar, and to them malefactors fled for refuge. 3. The
perfect, nor would the observance of it bring men to heaven; the materials; it was of wood overlaid with brass, v. 1,2. 4. The
way into the holiest of all was not made manifest, while the first appurtenances of it, (v. 3.) which were all of brass. 5. The grate,
tabernacle was standing; life and immortality lay concealed, till|which was let into the hollow of the altar, about the middle of it,
A
Before Christ 1491.
The Tabernacle and its Furniture.
EXODUS, XXVII, XXVIII.
in which the fire was kept, and the sacrifice burnt; it was made || ported by pillars, denoting the stability of the church, hung with
of net-work like a sieve, and hung hollow, that the fire might the clean linen, which is said to be the righteousness of saints,
burn the better, and that the ashes might fall through into the Rev. 19.8. These were the courts David longed for, and coveted
hollow of the altar, v. 4, 5. 6. The staves with which it must be to reside in, (Ps. 84. 2, 10.) and into which the people of God
carried, v. 6,7. And, lastly, He is referred to the pattern shewed entered with praise and thanksgiving; (Ps. 100.4.) yet this court
him, v. 8.
would contain but a few worshippers; thanks be to God, now,
under the gospel, the enclosure is taken down; God's will is,
that men pray every where: and there is room for all that in
every place call on the name of Jesus Christ.
Now this brazen altar was a type of Christ dying to make
atonement for our sins: the wood had been consumed by the fire
from heaven, if it had not been secured by the brass; nor could
the human nature of Christ have borne the wrath of God, if it
had not been supported by a divine power. Christ sanctified
himself for his church, as their altar, (John, 17. 19.) and by his
mediation sanctifies the daily services of his people, who also have
a right to eat of this altar, (Heb. 13.10.) for they serve at it
as spiritual priests. To the horns of this altar poor sinners fly
for refuge when justice pursues them, and there they are safe in
the virtue of the sacrifice there offered.
;
20. And thou shalt command the children of
Israel, that they bring thee pure oil-olive beaten
for the light, to cause the lamp to burn always.
21. In the tabernacle of the congregation without
the vail, which is before the testimony, Aaron and
his sons shall order it from evening to morning
before the LORD: It shall be a statute for ever unto
9. And thou shalt make the court of the taber-
nacle for the south side southward; there shall be
hangings for the court of fine twined linen of an
hundred cubits long for one side: 10. And the
twenty pillars thereof and their twenty sockets
shall be of brass; the hooks of the pillars and
their fillets shall be of silver. 11. And likewise
for the north side in length there shall be hang-
ings of an hundred cubits long, and his twenty
pillars and their twenty sockets of brass; the
hooks of the pillars and their fillets of silver.
12. And for the breadth of the court on the west
side shall be hangings of fifty cubits: their pillars
ten, and their sockets ten. 13. And the breadth
of the court on the east side eastward shall be
fifty cubits. 14. The hangings of one side of the
gate shall be fifteen cubits: their pillars three, and
their sockets three. 15. And on the other side
shall be hangings fifteen cubits: their pillars three,
and their sockets three. 16. And for the gate of
the court shall be an hanging of twenty cubits, of
blue, and purple, and scarlet, and fine twined
linen, wrought with needle-work: and their pillars Orders being given for the fitting up of the place of worship, in this and the
shall be four, and their sockets four. 17. All the
pillars round about the court shall be filleted with
silver; their hooks shall be of silver, and their
sockets of brass. 18. The length of the court
shall be an hundred cubits, and the breadth fifty
every where, and the height five cubits, of fine
twined linen, and their sockets of brass. 19. All
the vessels of the tabernacle in all the service
CHAP. XXVIII.
following chapter, care is taken about the priests that were to minister in this
holy place, as the menial servants of the God of Israel. He hired servants,
as a token of his purpose to reside among them. In this chapter, I. He pitches
upon the persons who should be his servants, v. 1. II. He appoints their
livery; their work was holy, and so must their garments be; and answerable
to the glory of the house which was now to be erected, v. 2..5. 1. He appoints
the garments of his head servant, the high priest, which were very rich. (Ï.) An
ephod and girdle, v. 6..14. (2.) A breast-plate of judgment, (r. 15..29.)
in which must be put the Urim and Thummim, v. 30. (3.) The robe of
the ephod, v. 31..35. (4.) The _mitre, v. 36..39. 2. The garments of the
inferior priests, v. 40..43. And these also were shadows of good things to
coine.
Before the tabernacle there was to be a court or yard, enclosed
with hangings, of the finest linen that was used for tents. This
court, according to the common computation of cubits, was fifty
yards long, and twenty-five broad. Pillars were set up at con-
venient distances, in sockets of brass, the pillars filleted with
silver, and silver tenter-hooks in them, on which the linen hangings
were fastened; the hanging which served for the gate was finer
than the rest, v. 16. This court was a type of the church, enclosed
and distinguished from the rest of the world. The enclosure sup-
their generations on the behalf of the children of
Israel.
We read of the candlestick in the twenty-fifth chapter; here is
an order given for the keeping of the lamps constantly burning in
it, else it was useless; in every candlestick there should be a
burning and shining light; candlesticks without candles are as
wells without water, or as clouds without rain. Now, 1. The
people were to provide the oil; from them the Lord's ministers must
have their maintenance. Or, rather, the pure oil signified the
believers from Christ the good Olive, of whose fulness we receive,
of the which are communicated to all
(Zech. 4. 11, 12.) and without which our light cannot shine befor
men. 2. The priests were to light the lamps, and to tend them
it was part of their daily service to cause the lamp to burn always
night and day; thus it is the work of ministers, by the preaching
and expounding of the scriptures, which are as a lamp,) to
enlighten the church, God's tabernacle upon earth, and to direc
the spiritual priests in his service. This is to be a statute for ever,
that the lamps of the word be lighted as duly as the incense of
prayer and praise is offered.
+2
thereof, and all the pins thereof, and all the pins 1. AND take thou unto thee Aaron thy brother
of the court, shall be brass
his sons with him, from among the
children of Israel, that he may minister unto me ǹ:
the priest's office, even Aaron, Nadab and Abihu,
2. And thou
Eleazar and Ithamar, Aaron's sons.
shalt make holy garments for Aaron thy brother
for glory and for beauty. 3. And thou shalt
speak unto all that are wise-hearted, whom
I
have filled with the spirit of wisdom, that
they may make Aaron's garments to conser rate
1
Before Christ 1491.
The Priests' Attire
EXODUS, XXVIII.
him, that he may minister unto me in the priest's | types of Christ who should offer himself without spot to Gud, and
of all christians who have the beauty of holiness put upon them,
office. 4. And these are the garments which they
a breast-plate, and an ephod, and a
robe, and a broidered coat, a mitre, and a girdle:
and they shall make hoy garments for Aaron
thy brother, and his sons, that he may minister
unto me in the priest's office. 5. And they shall
take gold, and blue, and purple, and scarlet, and
fine linen.
in which they are consecrated to God. Our adorning, now under
the gospel, both that of ministers and christians, is not to be of
gold, and pearl, and costly array, but the garments of salvation,
and the robe of righteousness, Isa. 61. 10. Ps. 132. 9, 16. As the
filthy garments wherewith Joshua the High-Priest was clothed,
signified the iniquity which cleaved to his priesthood, from which
care was taken that it should be purged, (Zech. 3. 3, 4.) so those
holy garments signified the perfect purity that there is in the priest.
hood of Christ; he is holy, harmless, and undefiled.
We have here,
8.
6. And they shall make the ephod, of gold, of
I. The priests nominated, Aaron and his sons, v. 1. Hitherto,
every master of a family was priest to his own family, and offered, blue, and of purple, of scarlet, and fine twined li-
as he saw cause, upon altars of earth; but now that the families nen, with cunning work. 7. It shall have the two
of Israel began to be incorporated into a nation, and a tabernacle shoulder-pieces thereof joined at the two edges
of the congregation was to be erected, as a visible centre of their thereof; and so it shall be joined together.
unity; it was requisite there should be a public priesthood institut-
ed, Moses, who had hitherto officiated, and is therefore reckon- And the curious girdle of the ephod, which is
ed among the priests of the Lord, (Ps. 99. 6.) had enough to do upon it, shall be of the same, according to the
as their prophet to consult the oracle for them, and as their prince work thereof; even of gold, of blue, and purple,
Bours to himself, or to entail that of the priesthood, which alone shalt take two onyx-stones, and grave on them the
to judge among them; nor was he desirous to engross all the ho- and scarlet, and fine twined linen. 9. And thou
was hereditary, upon his own family, was very well pleased
to see his brother Aaron invested in this office, and his sons after names of the children of Israel: 10. Six of their
him, while (how great soever he was) his sons after him would be names on one stone, and the other six names of
but common Levites. It is an instance of the humility of that the rest on the other stone, according to their birth.
great man, and an evidence of his sincere regard for the glory of11. With the work of an engraver in stone, like
God, that he had so little regard to the preferment of his own
family. Aaron, who had humbly served as a prophet to his the engravings of a signet, shalt thou engrave the
younger brother Moses, and did not decline the office, (ch. 7. 1.) two stones with the names of the children of
is now advanced to be a priest, a High-Priest, to God; for he Israel: thou shalt make them to be set in ouches
will exalt those that abase themselves. Nor could any man have of gold. 12. And thou shalt put the two stones
taken this honour to himself, but he that was called of God to it,
Heb. 5. 4. God had said of Israel in general, that they should upon the shoulders of the ephod for stones of me-
be to him a kingdom of priests, ch. 19. 6. But because it was morial unto the children of Israel: and Aaron
requisite that those who ministered at the altar should give them-shall bear their names before the LORD upon his
selves wholly to the service, and because that which is every bo- two shoulders for a memorial. 13. And thou shalt
dy's work, will soon come to be nobody's work, God here chose
from among them one to be a family of priests, the father and
his four sons; and from Aaron's loins descended all the priests
of the Jewish church, whom we read so often of, both in the
Old Testament and in the New. A blessed thing it is, when
real holiness goes, as this ceremonial holiness did, by succession
in a family.
make ouches of gold; 14. And two chains of
pure gold at the ends; of wreathen work shalt
thou make them, and fasten the wreathen chains
to the ouches.
II. The priests' garments, appointed for glory and beauty, v. 2.
Some of the richest materials were to be provided, (v. 5.) and the
best artists employed in the making of them, whose skill God, by
a special gift for this purpose, would improve to a very high de-a
gree, v. 3. Note, Eminence, even in common arts, is a gift of
God, it comes from him, and, as there is occasion, it ought to be
used for him He that teaches the husbandman discretion, teaches
the tradesman also; both therefore ought to honour God with their
gain Human learning ought particularly to be consecrated to the
service of the priesthood, and employed for the adorning of those
that minister about holy things.
The garments appointed were, 1. Four, which both the High-
Priest, and the inferior priests, wore, namely, the linen breeches,
the linen coat, the linen girdle which fastened it to them, and the
bonnet or turban; that which the High-Priest wore, is called a
mitre. 2. Four more, which were peculiar to the High-Priest,
namely, the ephod, with the curious girdle of it, the breast-plate
of judgment, the long robe with the bells and pomegranates at the
bottom of it, and the golden plate on his forehead. These glo-
rious garments were appointed, (1.) That the priests themselves
might be reminded of the dignity of their office, and might be-
nave themselves with due decorum. (2.) That the people might
thereby be possessed with a holy reverence of that God, whose mi-
nisters appeared in such grandeur. (3.) That the priests might be
Directions are here given concerning the ephod, which was the
outmost garment of the High-Priest; linen ephods were worn by
the inferior priests, 1 Sam. 22. 18. Samuel wore one when he was
child, (1 Sam. 2. 18.) and David when he danced before the
ark; (2 Sam. 6. 14.) but this which the High-Priest only wore,
was called a golden ephod, because there was a great deal of gold
woven into it: it was a short coat without sleeves, buttoned close
to him with a curious girdle of the same stuff; (v. 6-8.) the
shoulder-pieces were buttoned together with two precious stones
set in gold, one on each shoulder, on which were graven the names
of the children of Israel, v. 9—12. In allusion to this, 1. Christ,
our High-Priest, appeared to John, girt about the paps with a
golden girdle, such as was the curious girdle of the ephod, Rev. 1.
13. Righteousness is the girdle of his loins, (Isa. 11. 5.) and should
be of ours, Eph. 6. 14. He is girt with strength for the work of
our salvation, and is ready for it. 2. The government is said to be
upon his shoulders, (Isa. 9. 6.) as Aaron had the names of all Israel
upon his shoulders in precious stones. He presents to himself and
to his Father a glorious church, Eph. 5. 27. He has power to
support them, interest to recommend them, and it is in him that
they are remembered with honour and favour: he bears them be-
fore the Lord for a memorial, (v. 12.) in token of his appearing
before God, as the Representative of all Israel, and an Advocate
for them.
<.
Before Christ 1491.
ODUS, XXVII
Aaron's Attire
1
that, being doubled, it was a span square, v. 16. This was fastened
to the ephod with wreathen chains of gold, (v. 13, 14, 22, &c.
loosed from the ephod, v. 28. The ephod was the garment of
both at top and bottom, so that the breast-plate might not be
service, the breast-plate of judgment was an emblem of honour:
these two must by no means be separated. If any man will
minister unto the Lord, and do his will, he shall know his doctrine.
In this breast-plate,
+
If not,
15. And thou shalt make the breast-plate of
judgment with cunning work; after the work of
the ephod thou shalt make it; of gold, of blue, and
of purple, and of scarlet, and of fine twined linen,
shalt thou make it. 16. Four-square it shall be
being doubled; a span shall be the length thereof,
and a span shall be the breadth thereof. 17. And
I. The tribes of Israel were recommended to God's favour in
thou shalt set in it settings of stones, even four twelve precious stones, v. 17..21, 29. Some question whether
rows of stones: the first row shall be a sardius, a Levi had a precious stone with his name on or no.
topaz, and a carbuncle: this shall be the first row. they should be, and the high priest himself, being head of the
Ephraim and Manasseh were reckoned distinct, as Jacob had said
18. And the second row shall be an emerald, a tribe of Levi, sufficiently represented that tribe. If there was a
sapphire, and a diamond. 19. And the third row stone for Levi, as is intimated by that, that they were engraven
a ligure, an agate, and an amethyst. 20. And according to their birth, (v.10.) Ephraim and Manasseh were
the fourth row a beryl, and an onyx, and a jasper: before the Lord continually, being ordained for men, to represent
one in Joseph. Aaron was to bear their names for a memorial
they shall be set in gold in their enclosings. them in things pertaining to God, herein typifying our great High
21. And the stones shall be with the names of the Priest, who always appears in the presence of God for us.
children of Israel, twelve, according to their 1. Though the people were forbidden to come near, and obliged
names, like the engravings of a signet; every one
to keep their distance, yet, by the high priest, who had their
with his name shall they be, according to the believers, even while they are here on this earth, not only enter
names on his breast-plate, they entered into the holiest; so
twelve tribes. 22. And thou shalt make upon the into the holiest, but by faith are made to sit with Christ in heavenly
breast-plate chains at the ends of wreathen work places, Eph. 2.6. 2. The name of each tribe was engraven in a
of pure gold. 23. And thou shalt make upon the precious stone, to signify how precious, in God's sight, believers
breast-plate two rings of gold, and shalt put the are, and how honourable, Isa. 43. 4. They shall be his in the
day he makes up his jewels, Mal. 3.17. small and poor
two rings on the two ends of the breast-plate. soever the tribe was, it was a precious stone in the breast-plate of
24. And thou shalt put the two wreathen chains the high priest; thus are all the saints dear to Christ; and his
of gold in the two rings which are on the ends of delight is in them as the excellent ones of the earth, however men
the breast-plate. 25. And the other two ends of had the names of the tribes both on his shoulders and on his
esteem them as earthen pitchers, Lam. 4. 2. 3. The high priest
the two wreathen chains thou shalt fasten in the breast, intimating both the power and the love with which our
two ouches, and put them on the shoulder-pieces Lord Jesus intercedes for those that are his. He not only bears
of the ephod before it. 26. And thou shalt make them up in his arms with an almighty strength, but he bears them
two rings of gold, and thou shalt put them upon his bosom, (Isa. 40.11.) with the most tender affection: How
upon his heart, as the expression here is; (v. 29.) carries them in
the two ends of the breast-plate in the border near should Christ's name be to our hearts, since he is pleased to
thereof, which is in the side of the ephod inward.lay our names so near his; and what a comfort is it to us, in all
27. And two other rings of gold thou shalt make, has the names of all his Israel upon his breast before the Lord,
our addresses to God, that the great High Priest of our profession
and shalt put them on the two sides of the for a memorial, presenting them to God, as the people of his
ephod underneath, toward the forepart thereof, choice, who were to be made accepted in the Beloved! Let not
over-against the other coupling thereof, above the any good Christians fear that God has forgotten them, nor question
curious girdle of the ephod. 28. And they shall his being mindful of them upon all occasions, when they are not
bind the breast-plate by the rings thereof unto upon the heart of the great Intercessor. See Cant. 8. 6.
only graven upon the palms of his hands, (Isa. 49. 16.) but graven
the rings of the ephod with a lace of blue, that it
may be above the curious girdle of the ephod, and
that the breast-plate be not not loosed from the
ephod. 29. And Aaron shall bear the names of
the children of Israel in the breast-plate of
judgment upon his heart, when he goe in unto
the holy place, for a memorial before the LORD
continually. 30. And thou shalt put in the breast-
plate of judgment the Urim and the Thummim;
and they shall be upon Aaron's heart, when he
goeth in before the LORD: and Aaron shall bear
The judgment of the children of Israel upon his
heart before the LORD continually.
II. The Urim and Thummim, by which the will of God was
made known in doubtful cases, were put in this breast-plate, which
is therefore called the breast-plate of judgment, v. 30. Urim and
Thummim signify light and integrity; many conjectures there
are among the learned what they were; we have no reason to
think they were any thing that Moses was to make, more than
what was before ordered; so that either God made them himself,
and gave them to Moses, for him to put into the breast-plate, when
other things were prepared, (Lev. 8. 8.) or, no more is meant
than a declaration of the further use of what was already ordered to
be made. I think the words may be read thus: And thou shalt give,
or add, or deliver, to the breast-plate of judgment, the illumina-
tions and perfections, and they shall be upon the heart of Aaron;
that is, "He shall be endued with the power of knowing and
making known the mind of God in all difficult doubtful cases,
relating either to the civil or ecclesiastical state of the nation."
Their government was a theocracy; God was their King, the high
priest was, under God, their ruler, the Urim and Thummim wers
his cabinet council; probably Moses wrote upon the breast-plate,
or wove into it, these words, Urim and Thummim, to signify that
the high priest, having on him this breast-plate, and asking coun
The most considerable of the ornaments of the high priest
was this breast-plate, a rich piece of cloth, curiously wrought
with gold and purple, &c. two spans long, and a span broad, so
Before Christ 1491.
EXODUS, XXVIII.
Aaron's Attire.
;
el of God in any emergency relating to the public, should be
directed to take those measures, and give that advice, which God
would own.
If he was standing before the ark, (but without the
vail,) probably he received instructions from off the mercy-seat,
as Moses did; (ch. 25. 22.) thus, it should seem, Phineas did,
Judg. 20. 27, 28. If he was at a distance from the ark, as Abiathar
was when he inquired of the Lord for David, (1 Sam. 23. 6, &c.)
then the answer was given either by a voice from heaven, or
rather by an impulse upon the mind of the High-Priest, which last
is perhaps intimated in that expression, He shall bear the judgment
of the children of Israel upon his heart. This oracle was of great
use to Israel; Joshua consulted it, (Numb. 27. 21.) and, it is
likely, the judges after him. It was lost in the captivity, and never
regained after, though, it should seem, it was expected, Ezra, 2. 63.
But it was a shadow of good things to come, and the substance
is Christ. He is our Oracle; by him God in these last days
makes known himself and his mind to us, Heb. 1. 1. John, 1. 18.
Divine revelation centres in him, and comes to us through him;
he is the Light, the true Light, the faithful Witness, the Truth
itself, and from him we receive the Spirit of truth, who leads
into all truth. The joining of the breast-plate to the ephod
denotes that his prophetical office was founded in his priesthood;
and it was by the merit of his death that he purchased this honour
for himself, and this favour for us. It was the Lamb that had
been slain, that was worthy to take the book, and to open the
seals, Rev. 5. 9.
||
7
•
it might not tear in the putting on. In religious worship, care
must be taken to prevent every thing that may distract the minds of
the worshippers, or render the service despicable. Round the skirts
of the robe were hung golden bells, and the representations of
pomegranates made of yarn of divers colours. The pomegranates
added to the beauty of the robe, and the sound of the bells gave
notice to the people in the outer court, when he went in to the
holy place to burn incense, that they might then apply themselves
to their devotions at the same time, (Luke, 1. 10.) in token of their
concurrence with him in his offering, and their hopes of the ascent
of their prayers to God in the virtue of the incense he offered.
Aaron must come near, to minister in the garments that were
appointed him, that he die not. It is at his peril if he attend
otherwise than according to the institution. This intimates, that
we must serve the Lord with fear and holy trembling, as those
that know we deserve to die, and are in danger of making some
fatal mistake. Some make the bells of the holy robe to typify the
sound of the gospel of Christ in the world, giving notice of his
entrance within the vail for us; Blessed are they that hear this
||joyful sound, Ps. 89. 15. The joining of the pomegranates, which
are a fragrant fruit, denotes the sweet savour of the gospel, as
well as the joyful sound of it, for it is a savour of life unto life.
The church is called an orchard of pomegranates.
and so must all his ministrations be. All that attend in God's
2. Concerning the golden plate fixed upon Aaron's forehead, on
which must be engraven, Holiness to the Lord, (v. 36, 37.) or the
Holiness of Jehovah. Aaron must hereby be reminded that God
is holy, and that his priests must be holy; Holiness becomes his
ephodhouse and household. The High-Priest must be sequestered from
all pollution, and consecrated to God and to his service and honour,
house must have Holiness to the Lord engraven upon their fore-
heads, that is, they must be holy, devoted to the Lord, and
designing his glory in all they do. This must appear in their
forehead, in an open profession of their relation to God, as those
are not to own it, and in a conversation in the world
answerable to it. It must likewise be engraven like the engravings
of a signet, 30 deep, so durable, not painted to be washed off, but
sincere and lasting; such must our holiness to the Lord be. Aaron
of the holy things, (v. 38.) and that they may be accepted before
must have this upon his forehead, that he may bear the iniquity
the Lord. Herein he was a type of Christ, the great Mediator
between God and man, through whom it is that we have to do
with God. (1.) Through him what is amiss in our services is
pardoned. The divine law is strict; in many things we come
of much iniquity cleaving even to our holy things; when we would
short of our duty, so that we cannot but be conscious to ourselves
do good, evil is present; even this would be our ruin if God
should enter into judgment with us. But Christ, our High-Priest,
bears this iniquity, bears it for us, so as to bear it from us, and
(2.) Through him, what is good is accepted; our persons, our
through him it is forgiven to us, and not laid to our charge.
performances, are pleasing to God upon the account of Christ's
intercession, and not otherwise, 1 Pet. 2. 5. His being Holiness
to the Lord, recommends all those to the divine favour that are
therefore he has said, it was for our sakes that he sanctified
interested in his righteousness, and clothed with his Spirit. And
himself, John, 17. 19. Having such a High-Priest, we come
boldly to the throne of grace, Heb. 4. 14..16.
3. The rest of the garments are but named, (v.39.) because
there was nothing extraordinary in them. The embroidered coat
of fine linen was the innermost of the priestly garments; it
reached to the feet, and the sleeves to the wrists, and was bound
to the body with a girdle or sash of needle-work. The mitre, or
diadem, was of linen, such as kings anciently wore in the East,
typifying the kingly office of Christ. He is a Priest upon a throne,
(Zech. 6. 13.) a Priest with a crown. These two God has joined,
and we must not think to separate them.
40. And for Aaron's sons thou shalt make coats
A
31. And thou shalt make the robe of the
all of blue. 32. And there shall be an hole in the
top of it, in the midst thereof: it shall have a bind-
ing of woven work round about the hole of it, as it
were the hole of an habergeon, that it be not rent.
33. And beneath upon the hem of it thou shalt
make pomegranates of blue, and of purple, and of
scarlet, round about the hem thereof; and bells of
gold between them round about: 34. A golden bell
and a pomegranate, a golden bell and a pomegra-
nate, upon the hem of the robe round about.
35. And it shall be upon Aaron to minister: and his
sound shall be heard when he goeth in unto the
holy place before the LORD, and when he cometh
out, that he die not. 36. And thou shalt make a
plate of pure gold, and grave upon it, like the
Engravings of a signet, HOLINESS TO THE
LORD. 37. And thou shalt put it on a blue lace,
that it may be upon the mitre; upon the fore-front
of the mitre it shall be. 38. And it shall be upon
Aaron's forehead, that Aaron may bear the
iniquity of the holy things, which the children of
Israel shall hallow in all their holy gifts; and it
shall be always upon his forehead, that they may
be accepted before the LORD. 39. And thou shalt
embroider the coat of fine linen, and thou shalt
make the mitre of fine linen, and thou shalt make
the girdle of needle-work.
Here is,
1. Direction given concerning the robe of the ephod, v.31..35.
This was next under the ephod, and reached down to the knees,
without sleeves, and was put on over their head, having holes on
the sides to put the arms through, or, as Maimonides describes it,
was not sewed together on the sides at all. The hole on the top,
trough which the head was put, was carefully bound about, that
VOL. I.
30
Before Christ 1491.
EXODUS, XXVIII, XXIX. The Consecration of the Priests.
and thou shalt make for them girdles, and bonnets in the priest's office: Take one young bullock, and
shalt thou make for them, for glory and for beauty. two rams without blemish, 2. And unleavened
41. And thou shalt put them upon Aaron thy bread, and cakes unleavened tempered with oil, and
brother, and his sons with him; and shalt anoint wafers unleavened anointed with oil: of wheaten
them, and consecrate them, and sanctify them, flour shalt thou make them. 3. And thou shalt
that they may minister unto me in the priest's put them into one basket, and bring them in the
office. 42. And thou shalt make them linen basket, with the bullock and the two rams. 4. And
breeches to cover their nakedness; from the loins Aaron and his sons thou shalt bring unto the door
even unto the thighs they shall reach: 43. And of the tabernacle of the congregation, and shalt
they shall be upon Aaron, and upon his sons, when wash them with water. 5. And thou shalt take
they come in unto the tabernacle of the congrega- the garments, and put upon Aaron the coat, and
tion, or when they come near unto the altar to the robe of the ephod, and the ephod, and the
minister in the holy place; that they bear not breast-plate, and gird him with the curious girdle
iniquity, and die: It shall be a statute for ever of the ephod: 6. And thou shalt put the mitre
unto him, and his seed after him.
upon his head, and put the holy crown upon the
mitre. 7. Then shalt thou take the anointing oil,
and pour it upon his head, and anoint him. 8. And
thou shalt bring his sons, and put coats upon them.
9. And thou shalt gird them with girdles, Aaron
and his sons, and put the bonnets on them: and
the priest's office shall be their's for a perpetual
statute: and thon shalt consecrate Aaron and his
sons. 10. And thou shalt cause a bullock to be
brought before the tabernacle of the congregation:
and Aaron and his sons shall put their hands upon
the head of the bullock. 11. And thou shalt kill
the head of the bullock.
the bullock before the LORD, by the door of the
tabernacle of the congregation. 12. And thou
shalt take of the blood of the bullock, and put it
upon the horns of the altar with thy finger, and
pour all the blood beside the bottom of the altar.
13. And thou shalt take all the fat that covereth
the inwards, and the caul that is above the liver,
and the two kidneys, and the fat that is upon them
and burn them upon the altar. 14. But the flesh
of the bullock, and his skin, and his dung, shalt
thou burn with fire without the camp; it is a sin-
offering. 15. Thou shalt also take one ram; and
Aaron and his sons shall put their hands upon the
head of the ram. 16. And thou shalt slay the ram,
and thou shalt take his blood, and sprinkle it
round about upon the altar. 17. And thou shalt
cut the ram in pieces, and wash the inwards of
him, and his legs, and put them unto his pieces,
and unto his head. 18. And thou shalt burn the
Lastly, This is said to be a statute for ever, that is, it is to whole ram upon the altar: it is a burnt-offering
continue as long as the priesthood continues. But it is to have its unto the LORD: it is a sweet savour, an offering
perpetuity in the substance, of which these things were the shadows.made by fire unto the LORD. 19. And thou shalt
take the other ram; and Aaron and his sons shall
put their hands upon the head of the ram. 20. Then
shalt thou kill the ram, and take of his blood,
and put it upon the tip of the right ear of Aaron,
and upon the tip of the right ear of his sons, and
upon the thumb of their right hand, and upon the
great toe of their right foot, and sprinkle the blood
upon the altar round about. 21. And thou shak
nakedness, may not appear.
2. A general rule concerning the garments both of the high
priest, and of the inferior priests, that they were to be put upon
them, at first, when they were consecrated, in token of their being
invested in the office; (v.41.) and then, they were to wear them
in all their ministrations, but not at other times, (v. 43.) and this,
at their peril, lest they bear iniquity, and die. Those who are
guilty of omissions in duty, as well as omissions of duty, shall bear
their iniquity. If perform the instituted service, and
do not do it in the appointed garments, it is (say the Jewish doc-
tors) as if a stranger did it, and the stranger that comes nigh shall
be put to death. Nor will God connive at the presumptions and
irreverences even of those whom he causes to draw most near to
him; if Aaron himself put a slight upon the divine institution, he
shall bear iniquity, and die. To us these garments typify, (1.) The
righteousness of Christ; if we appear not before God in that, we
shall bear iniquity, and die. What have we to do at the wedding-
feast, without a wedding garment? or at God's altar, without the
array of his priests? Matth. 22. 12, 13. (2.) The armour of God
prescribed, Eph. 6. 13. If we venture without that armour, our
spiritual enemies will be the death of our souls, and we shall bear
the iniquity, our blood will be upon our own heads. Blessed is he
therefore that watcheth, and keepeth his garments, Rev. 16. 15.
.
We have here,
1. Particular orders about the vestments of the inferior priests.
They were to have coats, and girdles, and bonnets, of the same
materials with those of the high priest; but there was a difference
in shape between their bonnets and his mitre. Their's, as his, were
to be for glory and beauty, (v.40.) that they might look great in
their ministration: yet all this glory was nothing compared with
the glory of grace, this beauty nothing to the beauty of holiness,
of which these holy garments were typical. They are particularly
ordered, in their ministration, to wear linen breeches, v. 42. This
teaches us modesty and decency of garb and gesture, at all
times, especially in public worship, in which a vail is becoming,
1 Cor. 11. 5, 6, 10. It also intimates what need our souls have of
a covering, when we come before God, that the shame of their
CHAP. XXIX.
Particular orders are given in this chapter, I. Concerning the consecration of
the priests, and the sanctification of the altar, v.1..37. II. Concerning the
daily sacrifice, v.38..41. To which gracious promises are annexed, that
God would own and bless them in all their services, v. 42..46.
}.
ND this is the thing that thou shalt do unto
them to hallow them, to minister unto me
||
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Before Christ 1491.
EXODUS, XXIX.
The Consecration of the Priests.
Here is,
I. The law concerning the confirmation of Aaron and his sons
to the priest's office, which was to be done with a great deal of
ceremony and solemnity, that they themselves might be duly
affected with the greatness of the work to which they were called,
and that the people also might learn to magnify the office, and
none might dare to invade it. The ceremonies wherewith it was
to be done were very fully and particularly appointed, because
nothing of this kind had been done before, and because it was to
be a statute for ever, that the high priest should be thus inau-
gurated. Now,
•
take of the blood that is upon the altar, and of the atonement for it, and thou shalt anoint it. to
anointing oil, and sprinkle it upon Aaron, and sanctify it. 37. Seven days thou shalt make an
upon his garments, and upon his sons, and upon atonement for the altar, and sanctify it; and it
the garments of his sons with him: and he shall be shall be an altar most holy: whatsoever toucheth
hallowed, and his garments, and his sons, and his the altar shall be holy.
sons' garments with him. 22. Also thou shalt take
of the ram the fat and the rump, and the fat that
covereth the inwards, and the caul above the liver,
and the two kidneys, and the fat that is upon them,
and the right shoulder; for it is a ram of consecra-
tion: 23. And one loaf of bread, and one cake off
oiled bread, and one wafer out of the basket of the
unleavened bread that is before the LORD: 24. And
thou shalt put all in the hands of Aaron, and in
the hands of his sons; and shalt wave them for
1. The work to be done was the consecrating of the persons
a wave offering before the LORD. 25. And thou whom God had chosen to be priests; by which they devoted and
shalt receive them of their hands, and burn them gave up themselves to the service of God, and God declared his
upon the altar for a burnt-offering, for a sweet acceptance of them; and the people were made to know that they
savour before the LORD: it is an offering made by glorified not themselves to be made priests, but were called of God.
Heb. 5. 4, 5. They were thus distinguished from common men,
fire unto the LORD. 26. And thou shalt take the sequestered from common services, and set apart for God and an
breast of the ram of Aaron's consecration, and immediate attendance on him. Note, All that are to be employed
wave it for a wave-offering before the LORD: and for God are to be sanctified to him. The person must first be
it shall be thy part. 27. And thou shalt sanctify accepted, and then the performance. The Hebrew phrase for
consecrating, is, filling the hand; (v.9.) Thou shalt fill the hand of
the breast of the wave-offering, and the shoulder Aaron and his sons, and the ram of consecration is the ram of
of the heave-offering, which is waved, and which fillings, v. 22, 26. The consecrating of them was the perfecting of
is heaved up, of the ram of the consecration, even them; Christ is said to be perfected or consecrated for evermore;
of that which is for Aaron, and of that which is Heb. 7.28. Probably, the phrase here is borrowed from the put-
for his sons: 28. And it shall be Aaron's and his ting of the sacrifice into their hand, to be waved before the Lord,
But it intimates, (1.) That ministers have their hands full;
sons' by a statute for ever from the children of they have no time to trifle, so great, so copious, so constant, is their
Israel: for it is an heave-offering: and it shall be an work. (2.) That they must have their hands filled. Of necessity,
heave-offering from the children of Israel of the they must have something to offer, and they cannot find it in them-
sacrifice of their peace-offerings, even their heave-selves, it must be given them from above. They cannot fill the
people's hearts, unless God fill their hands; to him therefore they
offering unto the LORD. 29. And the holy garments must go, and receive from his fulness.
of Aaron shall be his sons' after him, to be anointed
therein, and to be consecrated in them. 30. And
that son that is priest in his stead shall put them
on seven days, when he cometh into the tabernacle
of the congregation to minister in the holy place.
31. And thou shalt take the ram of the consecra-
tion, and seethe his flesh in the holy place. 32. And
Aaron and his sons shall eat the flesh of the ram,
and the bread that is in the basket, by the door
of the tabernacle of the congregation. 33. And
they shall eat those things wherewith the atonement
was made, to consecrate and to sanctify them
but a stranger shall not eat thereof, because they
are holy. 34. And if aught of the flesh of the
consecrations, or of the bread, remain unto the
morning, then thou shalt burn the remainder with
fire; it shall not be eaten, because it is holy.
35. And thus shalt thou do unto Aaron, and to his
sons, according to all things which I have com-
manded thee: seven days shalt thou" consecrate
them. 36. And thou shalt offer every day a bul-
lock for a sin-offering for atonement: and thou
shalt cleanse the altar, when thou hast made an
v. 24.
2. The person to do it was Moses, by God's appointment.
Though he was ordained for men, yet the people were not to
consecrate him; Moses the servant of the Lord, and his agent
herein, must do it. By God's special appointment he now did the
priest's work, and therefore that which was the priest's part of the
sacrifice was here ordered to be his, v. 26.
3. The place was at the door of the tabernacle of meeting, v. 4.
God was pleased to dwell in the tabernacle, the people attending
in the courts, so that the door between the court and the tabernacle
was the fittest place for them to be consecrated in, who were to
mediate between God and man, and so to stand between both,
and lay their hands (as it were) upon both. They were consecrated
at the door, for they were to be door-keepers.
4. It was done with many ceremonies. (1.) They were to be
washed, (v.4.) signifying that they must be clean who bear the
vessels of the Lord, Isa. 52. 11. They that would perfect holiness,
must cleanse themselves from all filthiness of flesh and spirit,
2Cor.7.1. Isa. 1.16.. 18. They were now washed all over; but
afterward, when they went in to minister, they washed only their
hands and feet; (ch. 30. 19.) for he that is washed, needs no more,
John, 13. 10. (2.) They were to be clothed with the holy garments,
(v. 5,6,8,9.) to signify that it was not sufficient for them to put
away the pollutions of sin, but they must put on the graces of the
girded as men prepared and strengthened for their work; and they
be clothed with Ps. 132.9. They must be
must be robed, and crowned, as men that counted their work and
office their true honour. (3.) The high priest was to be anointed
with the holy anointing oil, (v. 7.) that the church might be filled,
and delighted. with the sweet savour of his administrations, (for
Y
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Before Christ 1491.
EXODUS. XXIX.
The Consecration of the Priests.
bul
vintment and perfume rejoice the heart,) and in token of the pour- (v. 31..33.) to signify that he called them not only servants,
ing out of the Spirit upon him, to qualify him for his work. Bro- friends, John, 15.15. He supped with them, and they with him.
therly love is compared to this oil with which Aaron was anointed, Their eating of the things wherewith the atonement was made,
Ps. 133. 2. The inferior priests are said to be anointed, (ch. 30. 30.) signified their receiving the atonement, as the expression is,
not on their heads, as the high priest, (Lev. 21. 10.) the oil was (Rom. 5. 11.) their thankful acceptance of the benefit of it, and
only mingled with the blood that was sprinkled upon their garments. their joyful communion with God thereupon, which was the true
(4.) Sacrifices were to be offered for them. The covenant of intent and meaning of a feast upon a sacrifice. If any of it were
priesthood, as all other covenants, must be made by sacrifice. left, it must be burnt, that it might not be in any danger of
[1.] There must be a sin-offering to make atonement for them, putrefying, and to shew that it was an extraordinary peace-offering.
v.10..14. The law made them priests, that had infirmity, and
therefore they must first offer for their own sin, before they could ||
make atonement for the people, Heb. 7.27, 28. They were to put
their hand on the head of their sacrifice, (v. 10.) confessing that
they deserved to die for their own sin, and desiring that the killing
of the beast might expiate their guilt, and be accepted as a vicarious
satisfaction. It was used as other sin-offerings were; only, whereas
the flesh of other sin-offerings was eaten by the priests, (Lev.10.18.)
in token of the priests' taking away the sin of the people, this was
appointed to be all burnt without the camp, (v.14.) to signify
the imperfection of the legal dispensation; (as the learned
Bishop Patrick notes;) for the sins of the priests themselves could
not be taken away by those sacrifices, but they must expect a
better High Priest, and a better sacrifice.
Lastly, The time that was to be spent in this consecration; Seven
days shalt thou consecrate them, v. 35. Though all the ceremonies
were performed on the first day, yet, (1.) They were not to look
upon their consecration as completed till the seven days' end,
which put a solemnity upon their admission, and a distance between
this and their former state, and obliged them to enter upon their
work with a pause, giving them time to consider the weight and
seriousness of it. This was to be observed in after-ages, v. 30.
He that was to succeed Aaron in the high-priesthood must put on
the holy garments seven days together, in token of a deliberate and
gradual advance into his office, and that one sabbath might pass
over him in his consecration. (2.) Every day of the seven, in this
first consecration, a bullock was to be offered for a sin-offering,
(v. 36.) which was to intimate to them, [1.] That it was of very
great concern to them to get their sins pardoned, and that, though
atonement was made, and they had had the comfort of it, yet they
must still keep up a penitent sense of sin, and often repeat the
confession of it. [2.] That those sacrifices, which were thus
offered day by day to make atonement, could not make the
comers thereunto perfect, for then they would have ceased to be
offered, as the apostle argues, Heb. 10. 1, 2. They must there-
fore expect the bringing in of a better hope. ✔
[2.] There must be a burnt-offering, a ram wholly burnt, to
the honour of God, in token of the dedication of themselves wholly
to God and to his service, as living sacrifices, kindled with the
fire, and ascending in the flame, of holy love, v.15..18. The
sin-offering must first be offered, and then the burnt-offering; for,
till guilt be removed, no acceptable service can be performed,
Isa. 6. 7.
Now this consecration of the priests was a shadow of good things
to come. First, Our Lord Jesus is the great High Priest of our
profession, called of God to be so, consecrated for evermore,
anointed with the Spirit above his fellows, whence he is called
Messiah, the Christ; clothed with the holy garments, even with
glory and beauty: sanctified by his own blood, not that of bullocks
and rams; (Heb.9.12.) made perfect, or consecrated, through
sufferings, Heb. 2. 10. Thus in him this was a perpetual statute,
v. 9. Secondly, All believers are spiritual priests, to offer spiritual
sacrifices, (1 Pet. 2. 5.) washed in the blood of Christ, and so
made to our God priests, Rev. 1. 5, 6. They also are clothed
with the beauty of holiness, and have received the anointing,
1 John, 2. 27. Their hands are filled with work which they must
continually attend to; and it is through Christ, the Great Sacrifice,
that they are dedicated to this service. His blood sprinkled upon
the conscience, purged it from dead works, that they may, as
priests, serve the living God. The Spirit of God (as Ainsworth
notes) is called the finger of God, (Luke, 11.20. compared with
Matth. 12. 28.) and by him the merit of Christ is effectually
applied to our souls, as here Moses with his finger was to put the
blood upon Aaron. It is likewise intimated that gospel-ministers
are to be solemnly set apart to the work of the ministry, with great
deliberation and seriousness, both in the ordainers and in the
ordained, as those that are to be employed in a great work, and
intrusted with a great charge.
[3.] There must be a peace-offering; it is called the ram of
consecration, because there was more in this, peculiar to the occa-
cion, than in the other two. In the burnt-offering, God had the
glory of their priesthood, in this, they had the comfort of it: and,
in token of a mutual covenant between God and them, First, The
blood of the sacrifice was divided between God and them;
(v. 20, 21.) part of the blood was sprinkled upon the altar round
about, and par put upon them, upon their bodies, (v. 20.) and
upon their garments, v. 21. Thus the benefit of the expiation
made by the sacrifice was applied and assured to them, and their
whole selves from head to foot sanctified to the service of God.
The blood was put upon the extreme parts of the body, to signify
that it was all, as it were, enclosed and taken in for God, the tip
of the ear, and the great toe, not excepted. We reckon that the
blood and oil, sprinkled upon garments, spotted and stained them;
yet the holy oil, and the blood of the sacrifice, sprinkled upon
their garments, must be looked upon as the greatest adorning
imaginable to them, for they signified the blood of Christ, and the
graces of the Spirit, which constitute and complete the beauty of
holiness, and recommend us to God: we read of robes made white
with the blood of the Lamb. Secondly, The flesh of the sacrifice,
with the meat-offering annexed to it, was likewise divided between
God and them, that (to speak with reverence) God and they
might feast together, in token of friendship and fellowship.
1. Part of it was to be first waved before the Lord, and then
turnt upon the altar; part of the flesh, (v.22.) part of the bread,
for bread and flesh must go together; (v. 23.) these were first put
into the hands of Aaron to be waved to and fro, in token of their
being offered to God, (who, though unseen, yet compasses us
round on every side,) and then they were to be burnt upon
the altar, (v. 24, 25.) for the altar was to devour God's part of
the sacrifice. Thus God admitted Aaron and his sons to be his
servants, and wait at his table, taking the meat of his altar from
their hands. Here, in a parenthesis, as it were, comes in the law
concerning the priests' part of the peace-offerings afterward, the
breast and shoulder, which were now divided; Moses had the
breast, and the shoulder was burnt on the altar with God's part,
v. 26..28.
2. The other part, both of the flesh of the ram, and of the bread,
Aaron and his sons were to eat at the door of the tabernacle,
1
II. The consecration of the altar, which seems to have been
coincident with that of the priests, and the sin-offerings which
were offered every day for seven days together, had reference to
the altar as well as the priests, v. 36, 37. An atonement was made
for the altar. Though that was not a subject capable of sin, nor,
having never yet being used, could it be said to be polluted with
the sins of the people, vet, since the fall, there can be no sanctifi-
cation to God, but there must first be an atonement for sin, which
renders us both unworthy and unfit to be employed for God. The
altar was also sanctified, not only set apart itself to a sacred use
but made so holy as to sanctify the gifts that were offered upon it,
Matth. 23.19. Christ is our Altar; for our sakes he sanctified
himself, that we and our performances might be sanctified and
recommended to God, John, 17.19.
Before Christ 1491.
EXODUS, XXIX, XXX.
The Tabernacle and its Furniture.
Note, God will not
daily sacrifices offered up on their behalf.
fail to give those the meeting, who diligently and conscientiously
upon him in
of own
(2.) That he would own his own institutions, the tabernacle, the
altar, the priesthood; (v. 43, 44.) he would take possession of that
Note, What is sanctified to the
which was consecrated to him.
glory of God, shall be sanctified by his glory. If we do our part,
God will do his, and will mark and fit that for himself which is in
sincerity given up to him. (3.) That he would reside among them
as a God in covenant with them, and would give them sure and
comfortable tokens of his peculiar favour to them, and his special
presence with them; (v. 45, 46.) I will dwell among the children
of Israel. Note, Where God sets up the tabernacle of his
ordinances,, he will himself dwell: Lo, I am with you always,
Matth. 28. 20. Those that abide in God's house shall have God
to abide with them. I will be their God, and they shall know
interest in God as their's, and the comfortable evidence of that
Note, Those are truly happy, that have a covenant
interest. If we have this, we have enough, and need no more to
make us happy.
that I am so.
38. Now this is that which thou shalt offer upon
the altar; two lambs of the first year, day by day
continually. 39. The one lamb thou shalt offer in
the morning; and the other lamb thou shalt offer
at even: 40. And with the one lamb a tenth deal
of flour mingled with the fourth part of an hin of
beaten oil; and the fourth part of an hin of wine
for a drink-offering. 41. And the other lamb thou
shalt offer at even, and shalt do thereto according
to the meat-offering of the morning, and according
to the drink-offering thereof, for a sweet savour,
an offering made by fire unto the LORD. 42. This
shall be a continual burnt-offering throughout your
generations, at the door of the tabernacle of the
congregation before the LORD: where I will meet
you, to speak there unto thee. 43. And there I
will meet with the children of Israel, and the ta-
bernacle shall be sanctified by my glory. 44. And
I will sanctify the tabernacle of the congregation,
and the altar: I will sanctify also both Aaron and Moses is, in this chapter, further instructed, I. Concerning the altar of incense,
CHAP. XXX.
his sons, to minister to me in the priests' office.
45. And I will dwell amongst the children of Israel,
and will be their God. 46. And they shall know
that I am the LORD their God, that brought them
forth out of the land of Egypt, that I may dwell
amongst them: I am the LORD their God.
v.1..10. II. Concerning the ransom-money which the Israelites were to pay,
when they were numbered, v. 11..16. III. Concerning the laver of brass,
which was set for the priests to wash in, v. 17..21. IV. Concerning the
making up of the anointing oil, and the use of it, v. 22..33. V. Concerning
the incense and perfume which were to be burned on the golden altar,
v. 34..38.
1.
Here is,
1. The daily service appointed; a lamb was to be offered upon
the altar every morning, and a lamb every evening, each with a
meat-offering, both made by fire, as a continual burnt-offering
were
throughout their generations, v. 38..41.
any other sacrifices to be offered or not, these were sure to be
offered, at the public charge, and for the benefit and comfort of
all Israel, to make atonement for their daily sins, and to be an
acknowledgment to God of their daily mercies. This was that which
ND thou shalt make an altar to burn in-
cense upon: of shittim-wood shalt thou
make it. 2. A cubit shall be the length thereof,
and a cubit the breadth thereof: four square shall
it be: and two cubits shall be the height thereof:
the horns thereof shall be of the same.
thou shalt overlay it with pure gold, the top there-
3. And
of, and the sides thereof round about, and the
horns thereof; and thou shalt make unto it a crown
of gold round about. 4. And two golden rings
the duty of every day required. The taking away of this daily shalt thou make to it under the crown of it, by the
sacrifice by Antiochus, for so many evenings, and mornings, was two corners thereof, upon the two sides of it shalt
that great calamity of the church which was foretold, Dan. 8. 11. thou make it; and they shall be for places for the
Now, (1.) This typified the continual intercession which Christ staves to bear it withal.
ever lives to make, in the virtue of his satisfaction, for the contínual staves to bear it withal. 5. And thou shalt make
sanctification of his church: though he offered himself once for all, the staves of shittim-wood, and overlay them with
yet that one offering thus becomes a continual offering. (2.) This gold. 6. And thou shalt put it before the vail that
teaches us to offer up to God the spiritual sacrifices of prayer and is by the ark of the testimony; before the mercy-
praise every day, morning and evening, in humble acknowledg-seat that is over the testimony, where I will meet
ment of our dependence upon him, and our obligations to him.
Our daily devotions must be looked upon as the most needful of
our daily works, and the most pleasant of our daily comforts:
whatever business we have, this must never be omitted either
morning or evening; prayer-time must be kept up as duly as
meat-time: the daily sacrifices were as the daily meals in God's
house, and therefore they were always attended with bread and
wine; those starve their own souls, that keep not up a constant
attendance on the throne of grace.
2. Great and precious promises made of God's favour to Israel,
and the tokens of his special presence with them, while they thus
kept up his institutions among them. He speaks as one well-
pleased with the appointment of the daily sacrifice; for, before he
proceeds to the other appointments that follow, he interposes these
promises. It is constancy in religion that brings in the comfort
of it. He promises, (1.) That he would keep up communion with
them; that he would not only meet Moses, and speak to him,
fut that he would meet the children of Israel, (v. 43.) to accept the
with thee. 7. And Aaron shall burn thereon sweet
incense every morning: when he dresseth the
lamps, he shall burn incense upon it. 8. And
when Aaron lighteth the lamps at even, he shall
burn incense upon it, a perpetual incense before
the LORD throughout your generations. 9. Ye
shall offer no strange incense thereon, nor burnt-
sacrifice, nor meat-offering; neither shall ye pour
drink-offering thereon. 10. And Aaron shall make
an atonement upon the horns of it once in a year
with the blood of the sin-offering of atonements:
once in the year shall he make atonement upon it
throughout your generations: it is inost holy unto
the LORD.
Before Christ 1491.
God's Tribute from the People
EXODUS, XXX.
"
The orders given concerning the altar of incense, are,
1. That it was to be made of wood, and covered with gold, pure
gold, about a yard high, and half a yard square, with horns at
the corners, a golden cornice round it, with rings and staves of
gold, for the convenience of carrying it, v. 1..5. It does not
appear that there was any grate to this altar, for the ashes to fall
into, that they might be taken away; but, when they burnt incense,
a golden censer was brought with coals in it, and placed upon the
altar, and in that censer the incense was burnt, and with it all the
coals were taken away, so that no coals or ashes fell upon the
altar. The measure of the altar of incense, in Ezekiel's temple, is
double to what it is here; (Ezek. 41. 22.) and it is there called an
altar of wood, and there is no mention of gold, to signify that the
incense, in gospel-times, should be spiritual, the worship plain,
and the service of God enlarged, for in every place incense should
be offered, Mal. 1. 11.
v. 6.
2. That it was to be placed before the vail, on the outside of
that partition, but before the mercy-seat which was within the vail,
For though he that ministered at the altar could not see
the mercy-seat, the vail interposing, yet he must look towards it,
and direct his incense that way, to teach us, that though we can-
not with our see the throne of that blessed
mercy-seat, (for it is such a throne of glory, that God, in com-
passion to us, holds back the face of it, and spreads a cloud-upon
it,) yet we must in prayer by faith set ourselves before it, direct
our prayer, and look up.
3. That Aaron was to burn sweet incense upon this altar, every
morning and every evening, about half a pound at a time, which
was intended, not only to take away the ill smell of the flesh that
was burnt daily on the brazen altar, but for the honour of God,
and to shew the acceptableness of his people's services to him, and
the pleasure which they should take in ministering to him, v. 7, 8.
As, by the offerings on the brazen altar, satisfaction was made for
what had been done displeasing to God, so, by the offering on this,
what they did well, was, as it were, recommended to the divine
acceptance; for our two great concerns with God are, to be
acquitted from guilt, and accepted as righteous in his sight.
4. That nothing was to be offered upon it but incense, nor any
incense but that which was appointed, v.9. God will have his
own service done according to his own appointment, and not
otherwise.
accompany our prayers and praises. When we speak to God,
we must hear what God says to us, and thus the communion is
complete. The devotions of sanctified souls are well-pleasing to
God, of a sweet-sinelling savour; the prayers of saints are com-
pared to sweet odours, (Rev. 5. 8.) but it is the incense which
Christ adds to them that makes them acceptable, (Rev. 8. 3.)
and his blood that atones for the guilt which cleaves to our best
services. And if the heart and life be not holy, even incense is
an abomination, (Isa. 1. 13.) and he that offers it is as if he
blessed an idol, Isa. 66. 3.
5. That this altar should be purified with the blood of the
sin-offering put upon the horns of it, every year, upon the day of
atonement, v. 10. See Lev. 16. 18, 19. The high priest was to
take this in his way, as he came out from the holy of holies.
This was to intimate to them, that the sins of the priests who
ministered at this altar, and of the people for whom they minis-
tered, put a ceremonial impurity upon it, from which it must be
cleansed by the blood of atonement.
This incense-altar typified, (1.) The mediation of Christ. The
brazen altar in the court was a type of Christ dying on earth;
the golden altar in the sanctuary was a type of Christ interceding
in heaven, in the virtue of his satisfaction. This altar was before
the mercy-seat; for Christ always appears in the presence of God
for us; he is our Advocate with the Father, (1 John, 2. 1.) and his ||
intercession is unto God of a sweet-smelling savour. This altar
had a crown fixed to it; for Christ intercedes as a King, Father, I
will, John, 17. 24. (2.) The devotions of the saints, whose prayers
are said to be set forth before God as incense, Ps. 141.2. As the
smoke of the incense ascended, so must our desires toward God
rise in prayer, being kindled with the fire of holy love and other
pious affections. When the priest was burning incense, the people
were praying, (Luke, 1. 10.) to signify that prayer is the true in-
cense. This incense was offered daily, it was a perpetual incense;
(v. 8.) for we must pray always, that is, we must keep up stated
times for prayer every day, morning and evening, at least, and
never omit it, but thus pray without ceasing. The lamps were
dressed or lighted, at the same time that the incense was burnt,
to teach us that the reading of the scriptures (which are our light
and lamp) is a part of our daily work, and should ordinarily
11. And the LORD spake unto Moses, saying,
12. When thou takest the sum of the children of
Israel after their number, then shall they give
every man a ransom for his soul unto the LORD,
when thou numberest them; that there be no
plague amongst them, when thou numberest them.
13. This they shall give, every one that passeth
among them that are numbered, half a shekel after
the shekel of the sanctuary: (a shekel is twenty
gerahs :) an half shekel shall be the offering of the
LORD. 14. Every one that passeth among them
above, shall give an offering unto the LORD.
that are numbered, from twenty years old and
15. The rich shall not give more, and the poor
shall not give less, than half a shekel, when they
give an offering unto the LORD, to make an atone-
16. And thou shalt take the
ment for your souls.
atonement-money of the children of Israel, and
shalt appoint it for the service of the tabernacle of
the congregation; that it may be a memorial unto
the children of Israel before the LORD, to make an
atonement for your souls.
Some observe, that the repetition of those words, The Lord
spake unto Moses, here and afterward, (v. 17, 22, 34.) intimates
that God did not deliver these precepts to Moses in the mount,
in a continued discourse, but with many intermissions, giving hin
time either to write what was said to him, or, at least, to charge
his memory with it. Christ gave instructions to his disciples, as
they were able to hear them. He is here ordered to levy money
upon the people by way of poll, so much a head, for the service oi
the tabernacle. This he must do when he numbered the people:
some think that it refers only to the first numbering of them, now
when the tabernacle was set up; and that this tax was to make
up what was wanting in the voluntary contributions for the finish-
ing of the work, or rather for the beginning of the service in the
tabernacle. Others think that it was afterward repeated upon
any emergency, and always when the people were numbered; and
that David offended in not demanding it when he numbered the
people. But many of the Jewish writers, and others from them,
are of opinion, that it was to be an annual tribute, only it was
begun when Moses first numbered the people. This was that
tribute-money which Christ paid for fear of offending his adver-
saries, Matth. 17. 24. when yet he shewed good reason why he
should have been excused. Men were appointed in every city to
receive this payment yearly. Now, 1. The tribute to be paid
was half a shekel, about fifteen-pence of our money. The rich
were not to give more, nor the poor less; (v.15.) to intimate
that the souls of the rich and poor are alike precious, and that
God is no Respecter of persons, Acts, 10. 31. Job, 34. 19. In
other offerings, men were to give according to their ability, but
this, which was the ransom of the soul, must be alike for all; for
the rich have as much need of Christ as the poor, and the poor
•
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Before Christ 1491.
The Tabernacle and its Furniture.
EXODUS, xxx.
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arc as welcome to him as the rich. They both alike contributed | the blood of Christ to our souls for remission; for in many things
to the maintenance of the temple-service, because both were to we daily offend and contract pollution, Johu, 13.8, 10. Jam. 2
have a like interest in it, and benefit by it. In Christ and his This is the preparation we are to make for solemn ordinances
ordinances, rich and poor meet together; the Lord is the Maker, Cleanse your hands, and purify your hearts, and then draw nigh
To this law David alludes, (Ps. 26. 6.) 1
the Lord Christ is the Redeemer of them both, Prov. 22. 2. The to God, Jam. 4. 8.
Jews say,
"If a man refused to pay this tribute, he was not com- will wash mine hands in innocency, so will Į compass thine altar,
prehended in the expiation." 2. This tribute was to be paid as a O Lord.
ransom of the soul, that there might be no plague among them.
Hereby they acknowledged that they received their lives from God,
that they had forfeited their lives to him, and that they depende
upon his power and patience for the continuance of them; and
thus they did homage to the God of their lives, and deprecated
those plagues which their sins had deserved. 3. This money that
was was to be employed in the service of the
(v.16.) with it they bought sacrifices, flour, incense, wine, oil,
fuel, salt, priests' garments, and all other things which the whole
congregation was interested in. Note, Those that have the benefit
of God's tabernacle among them, must be willing to defray the
expenses of it, and not grudge the necessary charges of God's
public worship. Thus we must honour the Lord with our sub-
stance, and reckon that best laid out, which is laid out in the
service of God. Money, indeed, cannot make an atonement for
the soul, but it may be used for the honour of him who has made
the atonement, and for the maintenance of the gospel by which
the atonement is applied.
·
22. Moreover the LORD spake unto Moses, say-
ing, 23. Take thou also unto thee principal spices,
of pure myrrh five hundred shekels, and of sweet
cinnamon half so much, even two hundred and
fifty shekels, and of sweet calamus two hundred
and fifty shekels, 24. And of cassia five hundred
shekels, after the shekel of the sanctuary, and of
oil-olive an hin: 25. And thou shalt make it an oil
of holy ointment, an ointment compound after
the art of the apothecary: it shall be an holy
anointing oil. 26. And thou shalt anoint the
tabernacle of the congregation therewith, and
the ark of the testimony, 27. And the table and
all his vessels, and the candlestick and his ves-
sels, and the altar of incense, 28. And the altar
of burnt-offering with all his vessels, and the laver
and his foot. 29. And thou shalt sanctify them,
that they may be most holy: whatsoever toucheth
them shall be holy.
30. And thou shalt anoint
17. And the LORD spake unto Moses, saying,
18. Thou shalt also make a laver of brass, and
his foot also of brass, to wash withal: and thou
shalt put it between the tabernacle of the congre-
gation and the altar, and thou shalt put water
therein. 19. For Aaron and his sons shall wash Aaron and his sons, and consecrate them, that
their hands and their feet thereat: 20. When they they may minister unto me in the priests' office.
go into the tabernacle of the congregation, they 31. And thou shalt speak unto the children of
shall wash with water, that they die not; or when Israel, saying, This shall be an holy anointing oil
they come near to the altar to minister, to burn unto me throughout your generations. 32. Upon
offering made by fire unto the LORD: 21. So they man's flesh shall it not be poured, neither shall
shall wash their hands and their feet, that they die ye make any other like it, after the composition
not: and it shall be a statute for ever to them, of it: it is holy, and it shall be holy unto you.
even to him and to his seed throughout their gene-33. Whosoever compoundeth any like it, or who-
soever putteth any of it upon a stranger, shall even
be cut off from his people. 34. And the LORD
said unto Moses, Take unto thee sweet spices,
stacle, and onycha, and galbanum: these sweet
spices, with pure frankincense: of each shall there
be a like weight: 35. And thou shalt make it a
perfume, a confection after the art of the apothe-
cary, tempered together, pure and holy: 36. And
thou shalt beat some of it very small, and put
rations.
Orders are here given, 1. For the making of a laver, or font, of
brass, a large vessel, that would contain a good quantity of water,
which was to be set near the door of the tabernacle, v. 18. The
foot of brass, it is supposed, was so contrived as to receive the
water, which was let into it out of the laver by spouts, or cocks.
They then had a laver for the priests only to wash in, but to us
now there is a fountain for Judah and Jerusalem to wash
(Zecb. 13. 1.) an inexhaustible fountain of living water, so that
it is our own fault if we remain in our pollution. 2. For the
using of this laver; Aaron and his sons must wash their hands of it before the testimony in the tabernacle of
and feet at this laver, every time they went in to minister, every the congregation, where I will meet with thee:
morning, at least, v. 19..21. For this purpose, clean water was it shall be unto you most holy. 37. And as for
put into the laver fresh every day. Though they washed them the perfume which thou shalt make, you shall
not make to yourselves according to the comp-
sition thereof: it shall be unto thee holy for the
LORD. 38. Whosoever shall make like unto that.
to smell thereto, shall even be cut off from his
people.
selves ever so clean at their own houses, that would not serve,
they must wash at the laver, because that was appointed for
washing, 2 Kings, 5. 12..14. This was designed, (1.) To teach
them purity in all their ministrations, and to possess them with a
reverence of God's holiness, and a dread of the pollutions of sin.
They must not only wash and be made clean, when they were
first consecrated, but they must wash and be kept clean, when-
ever they went in to minister. He only shall stand in God's holy
place, that has clean hands and a pure heart, Ps. 24. 3, 4. And,
(2.) It was to teach us, who are daily to attend upon God, daily
to renew our repentance for sin, and our believing application of
Directions are here given for the composition of the holy
anointing oil and the incense that were to be used in the service
of the tabernacle; with these God was to be honoured, and
Before Christ 1491.
EXODUS, XXX, XXXI. Appointment of Bezaleel and Anofab
·
therefore he would appoint the making of them: for nothing in silver, and in brass, 5. And in cutting of stones,
comes to God but what comes from him.
1. The holy anointing oil is here ordered to be made up: the
ingredients, and their quantities, are here prescribed, v. 23..25
Interpreters are not agreed concerning them; we are sure, in
general, they were the best and fittest for the purpose; they must
needs be so, when the divine wisdom appointed them for the divine
honour. It was to be compounded secundum artem-after the art
of the apothecary; (v. 25.) the spices, which were in all near half
a hundred weight, were to be infused in the oil, which was to be
about five or six quarts, and then strained out, leaving an
admirable sweet smell in the oil. With this oil God's tent and all
the furniture of it were to be anointed; it was to be used also in
to set them, and in carving of timber, to work in
all manner of workmanship. 6. And I, behold, I
have given with him Aholiab, the son of Ahisamach,
of the tribe of Dan: and in the hearts of all that are
wise-hearted I have put wisdom, that they may
make all that I have commanded thee; 7. The
tabernacle of the congregation, and the ark of the
testimony, and the mercy-seat that is thereupon,
and all the furniture of the tabernacle, 8. And the
table and his furniture, and the pure candlestick
with all his furniture, and the altar of incense,
9. And the altar of burnt-offering with all his
furniture, and the laver and his foot, 10. And
the cloths of service, and the holy garments for
Aaron the priest, and the garments of his sons,
to minister in the priest's office, 11. And the
anointing oil, and sweet incense for the holy place:
according to all that I have commanded thee shall
they do.
the consecration of the priests, v. 26..30. It was to be continued
throughout their generations, v. 31. The tradition of the Jews is,
that this very oil, which was prepared by Moses himself, lasted till
near the captivity. But Bishop Patrick shews the great im-
probability of the tradition, and supposes that it was repeated
according to the prescription here, for Solomon was anointed with
it, (1 Kings, 1. 39.) and some other of the kings; and all the
high priests, with such a quantity of it, that it ran down to the
skirts of the garments; and we read of the making up of this
ointment; (1 Chron. 9. 30.) yet all agree that in the second
temple there was none of this holy oil; which he supposes was
owing to a notion they had, that it was not lawful to make it up;
Providence over-ruling that want, as a presage of the better unction
of the Holy Ghost in gospel-times, the variety of whose gifts was
typified by these several sweet ingredients; to shew the excellency
of holiness, there was that in the tabernacle, which was in the
highest degree grateful both to the sight and to the smell. Christ's
name is said to be as ointment poured forth, (Cant. 1. 3.) and the
good name of Christians better than precious ointment, Eccl. 7. 1.
2. The incense which was burned upon the golden altar; this
was prepared of sweet spices likewise, though not so rare and rich
as those which the anointing oil was compounded of, v. 34, 35.
This was prepared once a year, (the Jews say,) a pound for each
day of the year, and three pounds over for the day of atonement;
when it was used, it was to be beaten very small; thus it pleased
the Lord to bruise the Redeemer, when he offered himself for a
sacrifice of a sweet-smelling savour.
Concerning both these preparations the same law is here given,
(v. 32, 33, 37, 38.) that the like should not be made for any
common use. Thus God would preserve in the people's minds a
reverence for his own institutions, and teach us not to profane or
abuse any thing whereby God makes himself known, as they did,
who invented to themselves (for their common entertainments)
instruments of music like David, Amos, 6. 5. It is a great affront
to God to jest with sacred things, and to make sport with the
word and ordinances of God. That which is God's peculiar
must not be used as a common thing.

CHAP. XXXI.
God is here drawing towards a conclusion of what he had to say to Moses upon
the mount, where he had now been with him forty days and forty nights; and
yet no more is recorded of what was said to him in all that time, than what
we have read in the six chapters foregoing. In this, I. He appoints what
workmen should be employed in the building and furnishing of the tabernacle,
1.1..11. II. He repeats the law of the sabbath, and the religious observation
of it, v.12..17. III. He delivers him the two tables of the testimony at
parting, v. 18.
AND the LORD spake unto Moses, saying,
ND the LORD spake unto Moses, saying,
2. See, I have called by name Bezaleel
the son of Uri, the son of Hur, of the tribe of
Judah: 3. And I have filled him with the Spirit
of God, in wisdom, and in understanding, and in
knowledge, and in all manner of workmanship
4. To devise cunning works, to work in gold, and
1.
f
A great deal of fine work God had ordered to be done about the
tabernacle; the materials the people were to provide, but who must
put them into form? Moses himself was learned in all the learning
of the Egyptians, nay, he was well-acquainted with the words of
God, and the visions of the Almighty; but he knew not how to
engrave or embroider; we may suppose that there were some very
ingenious men among the Israelites; but they having lived all
their days in bondage in Egypt, we cannot think they were any of
them instructed in these curious arts. They knew how to make
brick, and work in clay, but to work in gold, and cut diamonds,
was what they had never been brought up to. How should the
work be done with the neatness and exactnesss that were required,
when they had no goldsmiths or jewellers but what must be made
out of masons and bricklayers? We may suppose that there was
a sufficient number, who would gladly be employed, and would do
their best; but it would be hard to find out a proper person to
preside in this work; Who was sufficient for these things? But
God takes care of this matter also.
་
i
1. He nominates the persons that were to be employed, that
there might be no contest about the preferment, nor envy at those
that were preferred, God himself having made the choice. (1.) Be-
zaleel was to be the architect, or master-workman, v.2.
He was
of the tribe of Judah, a tribe that God delighted to honour; the
grandson of Hur, probably that Hur who had helped to hold up
Moses's hand, (ch. 17.) and was at this time in commission with
Aaron for the government of the people in the absence of Moses
(ch.24. 14.) out of that family, which was of note in Israel, war
this workman chosen; and it added no little honour to the family,
that a branch of it was employed, though but as a mechanic, or
handicraft-tradesman, for the service of the tabernacle. The
Jews' tradition is, that Hur was the husband of Miriam; and then
it was requisite that God should appoint him to this service, lest,
if Moses himself had done it, he should have been thought partial
to his own kindred, his brother Aaron also being advanced to the
priesthood. God will put honour upon Moses's relations, and yet
will make it to appear that he takes not the honour to himself or
his own family, but that it is purely the Lord's doing. (2.) Aholiab,
of the tribe of Dan, is appointed next to Bezaleel, and partner
with him, v. 6. Two are better than one. Christ sent forth his
disciples who were to rear the gospel-tabernacle, two and two,
and we read of his two witnesses. Aholiab was of the tribe of
Dan, which was one of the less honourable tribes, that the tribes
of Judah and Levi might not be lifted up, as if they were to en-
gross all the preferments; to prevent a schism in the body, God
1
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Before Christ 1491.
EXODUS, XXXI. The Observation of the Sabbath urged.
1
of testimony, tables of stone, written with the
finger of God.
+
gives honour to that part which lacked, 1 Cor. 12. 24. The head
vannot say to the foot, I have no need of thee. Hiram, who was
the head-workman in the building of Solomon's temple, was also
of the tribe of Dan, 2 Chron. 2.14. (3.) There were others that
were employed by and under these, in the several operations about
the tabernacle, v.6. Note, When God has work to do, he will
never want instruments to do it with, for all hearts and heads too
are under his eye, and in his hand; and those may cheerfully go
about any service for God, and go on in it, who have reason to
think that, one way or other, he has called them to it; for whom
he calls, he will own and bear out.
2. He qualifies these persons for the service; (v. 3.) I have
filled him with the Spirit of God; and, (v. 6.) in the hearts of al!
that are wise-hearted I have put wisdom. Note, (1.) Skill in
common arts and employments is the gift of God; from him are
both the faculty and the improvement of the faculty. It is he that
puts even this wisdom into the inward parts, Job, 38. 36. He
teaches the husbandman discretion, (Isa. 28. 26.) and the trades-
man too; and he must have the praise of it. (2.) God dispenses
his gifts variously, one gift to one, another to another, and all for
the good of the whole body, both of mankind and of the church.
Moses was fittest of all to govern Israel, but Bezaleel was fitter
than he to build the tabernacle. The common benefit is very
much supported by the variety of men's faculties and inclinations;
the genius of some leads them to be serviceable one way, of others
another way, and all these worketh that one and the self-same
Spirit, 1 Cor. 12.11. This forbids pride, envy, contempt, and
carnal emulation, and strengthens the bond of mutual love.
(3.) Those whom God calls to any service, he will either find or
make fit for it. If God give the commission, he will in some
measure give the qualifications, according as the service is. The
work that was to be done here, was, to make the tabernacle, and
the utensils of it, which are here particularly reckoned up, v.7,
&c. And for this the persons employed were enabled to work in
gold, and silver, and brass. When Christ sent his apostles to rear
the gospel-tabernacle, he poured out his Spirit upon them, to
enable them to speak with tongues the wonderful works of God:
not to work upon metal, but to work upon men; so much more
excellent were the gifts, as the tabernacle to be pitched was a
greater and more perfect tabernacle, as the apostle calls it,
Heb. 9.11.
Here is,
I. A strict command for the sanctification of the sabbath-dav,
v. 13..17. The law of the sabbath had been given them, before
any other law, by way of preparation; (ch. 16. 23.) it had been
inserted in the body of the moral law, in the fourth commandment;
it had been annexed to the judicial law, ch. 23. 12. And here it
is added to the first part of the ceremonial law, because the
observation of the sabbath is indeed the hem and hedge of the
whole law where no conscience is made of that, farewell both
godliness and honesty; for, in the moral law, it stands in the midst
between the two tables. Some suggest that it comes in here, upon
Orders were now given that a tabernacle
another account.
should be set up and furnished for the service of God, and with
all possible expedition; but lest they should think that the nature
of the work, and the haste that was required, would justify them
in working at it on sabbath-days, that they might get it done the
sooner, this caution is seasonably inserted, Verily, or Nevertheless,
my sabbaths ye shall keep. Though they must hasten the work,
yet they must not make more haste than good speed; they must
not break the law of the sabbath in their haste: even tabernacle-
work must give way to the sabbath-rest; so jealous is God for the
honour of his sabbaths. Observe what is here said concerning the
sabbath-day.
1. The nature, meaning, and intention, of the sabbath, by the
declaration of which God puts an honour upon it, and teaches us
to value it. Divers things are here said of the sabbath. (1.) It is
a sign between me and you, (v. 13.) and again, v. 17. The institution
of the sabbath was a great instance of God's favour to them, and
a sign that he had distinguished them from all other people; and
their religious observance of the sabbath was a great instance of
their duty and obedience to him. God, by sanctifying this day
among them, let them know that he sanctified then, and set them
apart for himself and his service; otherwise he would not have
revealed to them his holy sabbaths, to be the support of religion
among them. Or, it may refer to the law concerning the sabbath,
Keep my sabbaths, that ye may know that I the Lord do sanctify
you. Note, If God by his grace incline our hearts to keep the
law of the fourth commandment, it will be an evidence of a good
work wrought in us by his Spirit. If we sanctify God's day, it
is a sign between him and us, that he has sanctified our hearts:
hence it is the character of the blessed man, that he keepeth the
sabbath from polluting it, Isa. 56. 2. The Jews, by observing one
day in seven, after six days' labour, testified and declared that
they worshipped the God who made the world in six days, and
rested the seventh; and so distinguished themselves from other
nations, who, having first lost the sabbath, which was instituted
to be a memorial of the creation, by degrees lost the knowledge
of the Creator, and gave that honour to the creature which was
to "It
is designed for your benefit as well as for God's honour" the
(2.) It is holy unto you, (v.14.) that is,
Sabbath was made for man. Or, "It shall be accounted ñoly by
you, and shall so be observed, and you shall look upon it as
sacrilege to profane it." (3.) It is the sabbath of rest, holy to the
v. 15. from common use, and designed for
the honour and service of God, and by the observance of it we are
taught to rest from worldly pursuits and the service of the fresh,
and to devote ourselves, and all we are, have, and can do, to
God's glory. (4.) It was to be observed throughout their gene.
rations, in every age, for a perpetual covenant, v. 16.
to be one of the most lasting tokens of that covenant which was
between God and Israel.
12. And the LORD spake unto Moses, saying,
13. Speak thou also unto the children of Israel,
saying, Verily my sabbaths ye shall keep: for it
is a sign between me and you throughout your
generations; that ye may know that I am the LORD
that doth sanctify you. 14. Ye shall keep the
sabbath therefore; for it is holy unto you: every
one that defileth it shall surely be put to death:
for whosoever doeth any work therein, that soul
shall be cut off from among his people. 15. Six
days may work be done; but in the seventh is the
sabbath of rest, holy to the LORD: whosoever
doeth any work in the sabbath-day, he shall surely
be put to death. 16. Wherefore the children of
Israel shall keep the sabbath, to observe the sab-
bath throughout their generations, for a perpetual
17. It is a sign between me and the
children of Israel for ever: for in six days the
LORD made heaven and earth, and on the seventh 2. The law of the sabbath; they must keep it, (v. 13, 14, 16.)
day he rested, and was refreshed. 18. And he keep it as a treasure, as a trust; regard it, preserve it; keep it
gave unto Moses, when he had made an end of keep it, and never part with it. The Gentiles had anniversary
it; keep it up as a between God and them;
communing with him upon mount Sinai, two tables feasts, to the honour of their gods; but it was peculiar to the Jews
due him alone.
This was
covenant.
VOL. I.
Un
Before Christ 1491.
EXODUS, XXXI, XXXII.
The Golden Calf,
;
to have a weekly festival; this therefore they must carefully
observe.
3. The reason of the sabbath; for God's laws are not only
backed with the highest authority, but supported with the best
reason. God's own example is the great reason, v. 17. As the
work of creation is worthy to be thus commemorated, so the great
Creator is worthy to be thus imitated, by a holy rest, the seventh
day, after six days' labour, especially since we hope, in further
conformity to the same example, shortly to rest with him from all 1. delayed to come down out of the mount,
ND when the people saw that Moses
cur labours.
4. The penalty to be inflicted for the breach of this law; Every
one that defileth the sabbath, by doing any work therein, but works
of piety and mercy, shall be cut off from among his people; (v. 14.)
he shall surely be put to death, v.15. The magistrate must cut
him off with the sword of justice, if the crime can be proved; if
it cannot, or if the magistrate be remiss, and do not do his duty,
God will take the work into his own hands, and cut him off by a
stroke from heaven, and his family shall be rooted out of Israel.
Note, The contempt and profanation of the sabbath-day is an
iniquity to be punished by the judges; and if men do not punish
it, God will, here or hereafter, unless it be repented of.
II. The delivering of the two tables of testimony to Moses; God
had promised him these tables when he called him up into the
mount, (ch.24.12.) and now, when he was sending him down, he
delivered them to him, to be carefully and honourably deposited
in the ark, v. 18. 1. The ten commandments, which God had
spoken upon mount Sinai in the hearing of all the people, were now
written, in perpetuam rei memoriam-for a perpetual memorial:
because that which is written remains. 2. They were written in
tables of stone, prepared, not by Moses, as it should seem, (for it is
intimated, (ch. 24. 12.) that he found them ready written when he
went up to the mount,) but, as some think, by the ministry of
angels. The law was written in tables of stone, to denote the
perpetual duration of it; (what can be supposed to last longer than
that which is written in stone, and laid up?) to denote likewise the
hardness of our hearts; one might more easily write in stone, than
write any thing that is good in our corrupt and sinful hearts.
3. They were written with the finger of God, that is, by his will
and power inmediately, without the use of any instrument. It is
God only that can write his law in the heart; he gives a heart of
flesh, and then, by his Spirit, which is the finger of God, he writes
his will in the fleshly tables of the heart, 2 Cor. 3.3. 4. They
were written in two tables, being designed to direct us in our duty
both toward God and toward man. 5. They are called tables of
testimony, because this written law testified both the will of God
concerning them, and his good-will toward them, and would be a
testimony against them, if they were disobedient. 6. They were
delivered to Moses, probably, with a charge, before he laid them
up in the ark, to shew them publicly, that they might be seen and
read of all men, and so what they had heard with the hearing of
the ear might now be brought to their remembrance. Thus the
law was given by Moses, but grace and truth came by Jesus Christ.
in the mount, (v.11..13.) and the prevalence of that intercession, v. 14.
IV. His coming down from the mount, when he became an eye-witness of their
idolatry, (v. 15..19.) in abhorrence of which, and as an expression of just
indignation, he brake the tables, (v. 19.) and burnt the golden calf, v. 20.
V. The examination of Aaron about it, v. 21..24. VI. Execution done upon
the ring-leaders in the idolatry, v.25..29. VII. The further intercession
Moses made for them, to turn away the wrath of God from them, (v. 30. .32.)
and a reprieve granted thereupon, reserving them for a further reckoning,
v.33..35.
A
the people gathered themselves together unto
Aaron, and said unto him, Up, make us gods,
which shall go before us; for as for this Moses, the
man that brought us up out of the land of Egypt,
we wot not what is become of him. 2. And Aaron
said unto them, Break off the golden ear-rings,
which are in the ears of your wives, of your sons,
and of your daughters, and bring them unto me.
3. And all the people brake off the golden ear-
rings which were in their ears, and brought them
unto Aaron. 4. And he received them at their
hand, and fashioned it with a graving tool, after he
had made it a molten calf: and they said, These
be thy gods, O Israel, which brought thee up out
of the land of Egypt. 5. And when Aaron saw
it, he built an altar before it; and Aaron made
proclamation, and said, To-morrow is a feast to
the LORD. 6. And they rose up early on the
morrow, and offered burnt-offerings, and brought
peace-offerings; and the people sat down to eat
and to drink, and rose up to play.
CHAP. XXXII.
It is a very lamentable interruption which the story of this chapter gives to the
record of the establishment of the church and of religion among the Jews.
Things went on admirably well toward that happy settlement: God had
shewed himself very favourable, and the people also had seemed to be pretty
tractable; Moses had now almost completed his forty days upon the mount,
and, we may suppose, was pleasing himself with the thoughts of the very joyful
welcome he should have to the camp of Israel at his return, and the speedy
setting up of the tabernacle among them. But, behold, the measures are broken,
the sin of Israel turns away those good things from them, and puts a stop to
the current of God's favours; the sin that did the mischief, (would you think
it?) was,
worshipping a golden calf. The marriage was ready to be solemnized
between God and Israel, but Israel plays the harlot, and so the match is broken,
and it will be no easy matter to piece it again. Here is, I. The sin of Israel,
and of Auron particularly, in making the golden calf for a god, (v. 1..4.) and
worskipping it, v. 5, 6. The notice gave of this to Moses, who
was now in the mount with him, (v. 7,8.) and the sentence of his wrath against
them, v. 9, 10. III. The intercession which Moses immediately made for them
While Moses was in the mount, receiving the law from God,
the people had time to meditate upon what had been delivered,
and prepare themselves for what was further to be revealed, and
forty days was little enough for that work; but, instead of that,
there were those among them that were contriving how to break
the laws they had already received, and to anticipate those which
they were in expectation of. On the thirty-ninth day of the forty,
the plot broke out of rebellion against the Lord.
Here is,
I. A tumultuous address which the people made to Aaron, who
was intrusted with the government, in the absence of Moses; (v. 1.)
1. See the ill effect
Up, make us gods, which shall go before us.
of Moses's absence from them; if he had not had God's call both
to go and stay, he had not been altogether free from blame. Those
that have the charge of others, as magistrates, ministers, and
masters of families, ought not, without just cause, to absent them-
selves from their charge, lest Satan get advantage thereby. 2. See
the fury and violence of a multitude, when they are influenced and
corrupted by such as lie in wait to deceive. Some few, it is likely,
were at first possessed with this humour, while many, who would
never have thought of it, if they had not put it into their hearts,
were brought to follow their pernicious ways; and, presently, such
a multitude were carried down this stream, that the few who
abhorred the proposal durst not so much as enter their protesta-
tion against it. Behold how great a matter a little fire kindles!
Now what was the matter with this giddy multitude?
(1.) They were weary of waiting for the promised land. They
thought themselves detained too long at mount Sinai; though
there they lay very safe and very easy, well-fed and well-taught,
yet they were impatient to be going forward; they had a God that
stayed with them, and manifested his presence with them by the
cloud, but that would not serve, they must have a God to go beforg
Before Christ 1491.
EXODUS, XXXII.
The Golden Calf
them; they are for hastening to the land flowing with milk and || seen among the Egyptians; for Stephen says, that when they said
honey, and cannot stay to take their religion along with them. unto Aaron, Make us gods, they did, in heart, turn back into
Note, Those that would anticipate God's counsels are commonly Egypt, Acts, 7.39, 40. This was a very strange motion, Up, make
precipitate in their own. We must first wait for God's law before us gods. If they wot not what was become of Moses, and thought
we catch at his promises. He that believeth doth not make him lost, it had been decent for them to have appointed a solemn
haste; not more haste than good speed.
mourning for him for certain days; but see how soon so great a
benefactor is forgotten. If they had said, "Moses is lost, make
us a governor," there had been some sense in it, though a great
deal of ingratitude to the memory of Moses, and contempt of Aaron
and Hur, who were left lords-justices in his absence; but to say,
Moses is lost, make us a god, was the greatest absurdity imaginable.
Was Moses their god? Had he ever pretended to be so? What
ever was become of Moses, was it not evident, beyond contradic-
tion, that God was still with them? And had they any room to
question his leading of their camp, who victualled it so well every
day? Could they have any other god that would provide so well
for them as he had done, nay as he now did? And yet, Make us
gods, which shall go before us! Gods? How many would they
have? Is not one sufficient? Make us gods; and what good would
gods of their own making do them? They must have such gods
to go before them as could not go themselves further than they
were carried! So wretchedly besotted and intoxicated are idola-
ters: they are mad upon their idols, Jer. 50. 38.
II. Here is the demand which Aaron makes of their jewels there-
upon; (v.2.) Bring me your golden ear-rings. We do not find
that he said one word to discountenance their proposal; he did not
reprove their insolence, did not reason with them to convince them
of the sin and folly of it, but seemed to approve the motion, and
shewed himself not unwilling to humour them in it. One would
hope he designed, at first, only to make a jest of it, and, by setting
up a ridiculous image among them, to expose the motion, and shew
them the folly of it. But if so, it proved ill-jesting with sin, just
as it is of dangerous consequence for the unwary fly to play about
the candle. Some charitably suppose, that when Aaron bid them
break off their ear-rings, and bring him those, he did it with design
to crush the proposal; believing, that, though their covetousness
would have let them lavish gold out of the bag to make an idol
of, (Isa. 46.6.) yet their pride would not have suffered them to
part with their golden ear-rings. But it is not safe to try how
far men's sinful lusts will carry them in a sinful way, and what
expence they will be at; it proved here a dangerous experiment.
III. Here is the making of the golden calf, v. 3,4. 1. The
people brought in their ear-rings to Aaron, whose demand of them,
instead of discouraging the motion, perhaps did rather gratify
their superstition, and beget in them a fancy that the gold taken
from their ears would be the most acceptable, and would make
the most valuable god. Let their readiness to part with their
rings to make an idol of, shame us out of our niggardliness in the
services of the true God. Did they not draw back from the charge
of their idolatry? And shall we grudge the expences of our religion,
or starve so good a cause? 2. Aaron melted down their rings,
and, having a mould prepared for the purpose, poured the melted
gold into it, and then produced it in the shape of an ox or calf,
giving it some finishing strokes with a graving tool. Some think
that Aaron chose this figure for a sign or token of the divine
presence, because he thought the head and horns of an ox a proper
emblem of the divine power, and yet, being so plain and common
a thing, he hoped the people would not be so sottish as to worship
it.
|| But it is probable that they had learnt of the Egyptians thus
to represent the Deity, for it is said, (Ezek. 20.8.) They did not
forsake the idols of Egypt, and, (ch. 23 8.) Neither left she her
whoredoms brought from Egypt. Thus they changed their glory
into the similitude of an ox, (Ps. 106. 20.) and proclaimed their
own folly, beyond that of other idolaters, who worshipped the host
of heaven.
|
D
(2.) They were weary of waiting for the return of Moses.
When he went up into the mount, he had not told them, (for
God had not told him,) how long he must stay; and therefore,
when he had outstaid their time, though they were every way well-
provided for, in his absence, some bad people advanced I know
not what surmises concerning his delay; As for this Moses, the
man that brought us up out of Egypt, we wot not what is become
of him. Observe, [1.] How slightly they speak of his person, this
Moses. Thus ungrateful are they to Moses, who had shewed
such a tender concern for them, and thus do they walk contrary
to God. While God delights to put honour upon him, they delight
to put contempt upon him, and this to the face of Aaron his
brother, and now his viceroy. Note, The greatest merits cannot
secure men from the greatest indignities and affronts in this
ungrateful world. [2.] How suspiciously they speak of this delay;
We wot not what is become of him. They thought he was either
consumed by the devouring fire, or starved for want of food, as if
that God, who kept and fed them that were so unworthy, would
not take care for the protection and supply of Moses his favourite.
Some of them, that were willing to think well of Moses, perhaps
suggested that he was translated to heaven like Enoch, while
others, that cared not how ill they thought of him, insinuated that
he had outrun his undertaking, as unable to go on with it, and
was returned to his father-in-law to keep his flock. All these
suggestions were perfectly groundless and absurd, nothing could
be more so; it was easy to tell what was become of him: he was
een to go into the cloud, and the cloud he went into was still seen
by all Israel upon the top of the mount; they had all the reason in
the world to conclude that he was safe there; if the Lord had been
pleased to kill him, he would not have shewed him such favours
as these. If he tarried long, it was because God had a great deal
to say to him, for their good; he resided upon the mount as their
ambassador, and he would certainly return, as soon as he had
finished the business he went upon; and yet they make this the
colour for their wicked proposal-We wot not what is become of
him. Note, First, Those that are resolved to think ill, when they
have ever so much reason to think well, commonly pretend that
they know not what to think. Secondly, Misinterpretations of
our Redeemer's delays are the occasion of a great deal of wicked-
ness. Our Lord Jesus is gone up into the mount of glory, where ||
he is appearing in the presence of God for us, but out of our sight;
the heavens must contain him, must conceal him, that we may
live by faith. There he has been long, there he is yet; hence
unbelievers suggest that they wot not what is become of him; and ||
ask, Where is the promise of his coming? (2 Pet. 3. 4.) as if,
because he is not come yet, he would never come. The wicked
servant imboldens himself in his impieties, with this consideration,
My Lord delays his coming. Thirdly, Weariness in waiting
betrays us to a great many temptations. This began Saul's ruin;
he staid for Samuel to the last hour of the time appointed, but had
not patience to stay that hour; (1 Sam. 13.8, &c.) so Israel here,
if they could but have staid one day longer, would have seen what
was become of Moses. The Lord is a God of judgment, and must
be waited for till he comes, waited for though he tarry; and then
we shall not lose our labour, for he that shall come will come,
and will not tarry.
(3.) They were weary of waiting for a divine institution of reli-
gious worship among them, for that was the thing they were now
in expectation of. They were told that they must serve God in
this mountain, and fond enough they would be of the pomp and
ceremony of it; but, because that was not appointed them so soon
as they wished, they would set their own wits on work to devise
signs of God's presence with them, and would glory in them, and
have a worship of their own invention, probably, such as they had
1
IV. Having made the calf in Horeb, they worshipped the graven
image, Ps. 106. 19. 1. Aaron, seeing the people fond of their
calf, was willing yet further to humour them, and he built an
altar before it, and proclaimed a feast to the honour of it, (v.5.)
a feast of dedication. Yet he calls it a feast to Jehovah; for,
Before Christ 1491.
The golden Calf.
}
EXODUS, XXXII.
brutish as they were, they did not imagine that this image was
iwelf a god, nor did they design to terminate their adoration in the
image, but they made it for a representation of the true God, whom
they intended to worship in and through this image; and yet this
did not excuse them from gross idolatry, any more than it will
excuse the Papists, whose plea it is, that they do not worship the
image, but God by the image; so making themselves just such
idolaters as the worshippers of the golden calf, whose feast was a
feast to Jehovah, and proclaimed to be so, that the most ignorant
and unthinking might not mistake it. 2. The people are forward
enough to celebrate this feast; (v. 6.) They rose up early on the
morrow, to shew how well pleased they were with the solemnity,
and, according to the ancient rites of worship, they offered sacrifice
to this new-made deity, and then feasted upon the sacrifice; thus
having, at the expence of their ear-rings, made their god, they
endeavour, at the expence of their beasts, to make this god pro-
pitious. Had they offered these sacrifices immediately to Jehovah,
without the intervention of an image, they might (for aught
know) have been accepted, (ch. 20.24.) but, having set up an
image before them, as a symbol of God's presence, and so changed
the truth of God into a lie, these sacrifices were an abomination,
nothing could be more so. When this idolatry of their's is spoken
of in the New Testament, the account of their feast upon the
sacrifice is quoted and referred to; (1 Cor. 10.7.) They sat down
to eat and drink of the remainder of what was sacrificed, and
then rose up to play; to play the fool, to play the wanton. Like
god, like worship. They would not have made a calf their god,
if they had not first made their belly their god; but when the god
was a jest, no marvel that the service was sport; being vain in their
imaginations, they became vain in their worship, so great was this
||
•
.
:
►
vanity.
}
Now, (1.) It was strange that any of the people, especially so
great a number of them, should do such a thing. Had they not,
but the other day, in this very place, heard the voice of the Lord
God speaking to them out of the midst of the fire, Thou shalt not
make to thyself any graven image? Had they not heard the
thunder, seen the lightnings, and felt the earthquake, with the
dreadful pomp of which this law was given? Had they not been
particularly cautioned not to make gods of gold? ch.20.23. Nay,
had they not themselves solemnly entered into covenant with God,
and promised tha all that which he had said unto them they
would do, and would be obedient? ch.24.7. And yet, before
they stirred from the place where this covenant had been solemnly
ratified, and before the cloud was removed from the top of mount
Sinai, thus to break an express command, in defiance of an
express threatening, that this iniquity should be visited upon them
and their children—what shall we think of it? It is a plain
indication that the law was no more able to sanctify, than it was
to justify; by it is the knowledge of sin, but not the cure of it.
This is intimated in the emphasis laid upon the place where this
sin was committed; (Ps. 106. 19.) They made a
the very place where the law was given. It was otherwise with
those that received the gospel; they immediately turned from
idols, 1 Thess. 1.9.
was it possible that he should ever do so sinful a thing? Either
he was strangely surprised into it, and did it when he was hai
asleep; or he was frightened into it by the outrages of the rabble.
The Jews have a tradition, that his colleague Hur opposing it, the
people fell upon him and stoned him, (and therefore we never
read of him after,) and that this frightened Aaron into a com
pliance. And God left him to himself, [1.] To teach us what the
best of men are when they are so left, that we may cease from
man, and that he who thinks he stands may take heed lest he fall.
[2.] Aaron was, at this time, destined by the divine appointment
to the great office of the priesthood; though he knew it not,
Moses in the mount did; now, lest he should be lifted up above
measure with the honours that were to be put upon him, a
messenger of Satan was suffered to prevail over him, that the
remembrance thereof might keep him humble all his days. He
who had once shamed himself so far as to build an altar to a
golden calf, must own himself altogether unworthy of the honour
of attending at the altar of God, and purely indebted to free grace
for it. Thus pride and boasting were for ever silenced, and a
good effect brought out of a bad cause. By this likewise it was
shewed that the law made them priests which had infirmity, and
needed first to offer for their own sins.
1

•
7. And the LORD said unto Moses, Go, get thee
down; for thy people, which thou broughtest out
of the land of Egypt, have corrupted themselves:
8. They have turned aside quickly out of the way
which I commanded them: they have made them
a molten calf, and have worshipped it, and have
sacrificed thereunto, and said, These be thy gods,
O Israel, which have brought thee up out of the
land of Egypt. 9. And the LORD said unto Moses,
I have seen this people, and, behold, it is a stiff-
necked people: 10. Now therefore let me alone,
that my wrath may wax hot against them, and
that I may consume them: and I will make of
thee a great nation. 11. And Moses besought the
LORD his God, and said, LORD, why doth thy
wrath wax hot against thy people, which thou hast
brought forth out of the land of Egypt with great
power, and with a mighty hand? 12. Wherefore
should the Egyptians speak, and say, For mischief
did he bring them out, to slay them in the moun-
tains, and to consume them from the face of the
earth? Turn from thy fierce wrath, and repent of
this evil against thy people. 13. Remember Abra-
ham, Isaac, and Israel, thy servants, to whom thou
swarest by thine own self, and saidst unto them,
I will multiply your seed as the stars of heaven,
and all this land that I have spoken of will I give
unto your seed, and they shall inherit it for ever.
14. And the LORD repented of the evil which he
thought to do unto his people.
(2.) It was especially strange that Aaron should be so deeply
concerned in this sin, that he should make the calf, and proclaim
the feast! Is this Aaron, the saint of the Lord; the brother of
Here,
Moses his prophet, that could speak so well, (ch.4.14.) and yet
speaks not one word against this idolatry? Is this he that had
not only seen, but had been employed in summoning, the plagues
of Egypt, and the judgments executed upon the gods of the
Egyptians? What! and yet himself copying out the abandoned
idolatries of Egypt? With what face could they say, These are thy I. God acquaints Moses with what was doing in the camp, while
gods that brought thee out of Egypt, when they thus bring the he was absent, v.7,8. He could have told him sooner, as soon
idolatry of Egypt (the worst thing there) along with them? Is this as the first step was taken towards it, and have hastened him down
Aaron, who had been with Moses in the mount, (ch. 19. 24.-24.9.) to prevent it; but he suffered it to come to this height, for wise
and knew that there was no manner of similitude seen there, by and holy ends, and then sent him down to punish it. Note, It is
which they might make an image? Is this Aaron, who was no reproach to the holiness of God, that he suffers sin to be com-
intrusted with the care of the people, in the absence of Moses? mitted, since he knows, not only how to restrain it when he
Is he aiding and abetting in this rebellion against the Lord? How | pleases, but how to make it serviceable to the designs of his ow
Before Christ 1491.
EXODUS, XXXII.
The Intercession of Moses.
glory. Observe what God here says to Moses concerning this sin.
1. That they had corrupted themselves. Sin is the corruption or
depravation of the sinner, and it is a self-corruption; every man is
tempted when he is drawn aside of his own lust. 2. That they
had turned aside out of the way. Šin is a deviation from the way
of our duty into a by-path; when they promised to do all that
God should command them, they set out as fair as could be; but
now they missed their way, and turned aside. 3. That they had
turned aside quickly; quickly after the law was given them, and
they had promised to obey it; quickly after God had done such
great things for them, and declared his kind intentions to do
greater. They soon forgot his works. To fall into sin quickly
after we have renewed our covenants with God, or received special
mercy from him, is very provoking. 4. He tells him particularly
what they had done; They have made a calf, and worshipped ii.
Note, Those sins which are concealed from our governors are
naked and open before God. He sees that which they cannot
discover, nor is any of the wickedness of the world hid from him.
We could not bear to see the thousandth part of that provocation
which God sees every day, and yet keeps silence. 5. He seems
to disown them, in saying to Moses, They are thy people which
thou broughtest up out of the land of Egypt; as if he had said,
"I will not own any relation to them, or concern for them; let it
never be said that they are my people, or that I brought them out
of Egypt."
Note, Those that corrupt themselves, not only shame
themselves, but even make God himself ashamed of them, and of
his kindness to them. 6. He sends him down to them with all
speed; Go, get thee down. He must break off even his commu-
nion with God, to go and do his duty as a magistrate among the
people; so must Joshua, ch. 7. 10. Every thing is beautiful in its
||
season.
||
II. He expresses his displeasure against Israel for this sin, and
the determination of his justice to cut them off, v. 9, 10. 1. He
gives this people their true character; "It is a stiff-necked people,
unapt to come under the yoke of the divine law, and governed, as
it were, by a spirit of contradiction, averse to all good, and prone
to evil; obstinate against the methods employed for their cure."
Note, The righteous God sees, not only what we do, but what we
are; not only the actions of our lives, but the dispositions of our
spirits, and has an eye to them in all his proceedings. 2. He
declares what was their just desert-that his wrath should wax
hot against them, so as to consume them at once, and blot out their
name from under heaven; (Deut. 9.14.) not only cast them out
of covenant, but chase them out of the world. Note, Sin exposes
us to the wrath of God; and that wrath, if it be not allayed by
divine mercy, will burn us up as stubble. It was just with God
to let the law have its course against sinners, and to cut them off
immediately in the very act of sin; and if he should do so, it
would be neither loss nor dishonour to him. 3. He desires Moses
(though in a gentle manner) not to intercede for them; Therefore
let me alone. What did Moses, or what could he do, to hinder ||
God from consuming them? When God resolves to abandon a
people, and the decree of ruin is gone forth, no intercession can
prevent it, Ezek. 14. 14. Jer. 15.1. But God would thus express
the greatness of his just displeasure against them, after the manner
of men who would have none to intercede for those they resolve
to be severe with. Thus also he would put an honour upon prayer,
intimating that nothing but the intercession of Moses could save
them from ruin, that he might be a type of Christ, by whose me-
diation alone God would reconcile the world unto himself. That
the intercession of Moses might appear the more illustrious, God
fairly offers him, that, if he would not interpose in this matter,
he would make of him a great nation; that either, in process of
time, he would raise up a people out of his loins, or that he would
immediately, by some means or other, bring another great nation
under his government and conduct, so that he should be no loser
by their ruin. Had Moses been of a narrow selfish spirit, he would
have closed with this offer; but he prefers the salvation of Israel
before the advancement of his own family: hand was a man fit to
be a governor.
||
||
"Let
Observe, 1. His prayer; (v.12.) Turn from thy fierce wrath;
not as if he thought God was not justly angry; but he begs that
he would not be so greatly angry as to consume them.
mercy rejoice against judgment; repent of this evil; change the
sentence of destruction into that of correction."
2. His pleas. He fills his mouth with arguments, not to move
God, but to express his own faith, and to excite his own fervency
in prayer. He urges,
||
(1.) God's interest in them, the great things he had already
done for them, and the vast expence of favours and miracles he
had been at upon them, v. 11. God had said to Moses, (v.7.)
They are thy people which thou broughtest up out of Egypt; but
Moses humbly turns them back upon God again, "They are thy
people, thou art their Lord and Owner, I am but their servant;
thou broughtest them forth out of Egypt, I was but the instrument
in thy hand; that was done in order to their deliverance, which
thou only couldest do." Though their being his people was a
reason why he should be angry with them for setting up another
god, yet it was a reason why he should not be angry with them, so
as to consume them. Nothing is more natural than for a father to
correct his son, but nothing more unnatural than for a father to
slay his son. And as the relation is a good plea, ("They are thy
people,") so is the experience they had had of his kindness to them;
"Thou broughtest them out of Egypt, though they were unworthy,
and had there served the gods of the Egyptians, Josh. 24.15. If
thou didst that for them, notwithstanding their sins in Egypt, wilt
thou undo it for their sins of the same nature in the wilderness?"
III. Moses earnestly intercedes with God on their behalf;
(v. 11..13.) he besought the Lord his God. If God would not be
called the God of Israel, yet he hoped he might address him as
his own God. What interest we have at the throne of grace we
should improve for the church of God, not for our friends.
Now Moses is standing in the gap to turn away the wrath of
God, Ps. 106. 23. He wisely took the hint which God gave him,
when he said, Let me alone; which, though it seemed to forbid
his interceding, did really encourage it, by shewing what power
the prayer of faith has with God. In such a case, God wonders
if there be no intercessor, Isa. 59. 16.
cũng nên
(2.) He pleads the concern of God's glory; (v.12.) Wherefore
should the Egyptians say, For mischief did he bring them out?
Israel is dear to Moses, as his kindred, as his charge; but it is the
glory of God that he is most concerned for, that lies nearer his
heart than any thing else. If Israel could perish without any
reproach to God's name, Moses could persuade himself to sit down
contented; but he cannot bear to hear God reflected on, and
therefore this he insists upon, Lord, what will the Egyptians say?
Their eyes, and the eyes of all the neighbouring nations, were
now upon Israel; from the wondrous beginnings of that people,
they raised their expectations of something great in their latter
end; but if a people, so strangely saved, should be suddenly
ruined, what would the world say of it, especially the Egyptians,
who have such an implacable hatred both to Israel and to the God
of Israel? They will say, "God was either weak, and could not,
or fickle, and would not, complete the salvation he began; he
brought them forth to that mountain, not to sacrifice, (as was
pretended,) but to be sacrificed." They will not consider the
provocation given by Israel to justify the proceeding, but will
think it cause enough for triumph that God and his people could
not agree, but that their God had done that which they (the
Egyptians) wished to see done. Note, The glorifying of God's
name, as it ought to be our first petition, (it is so in the Lord's
prayer,) so it ought to be our great plea; (Ps. 79.9.) Do not dis-
grace the throne of thy glory; (Jer. 14.21.) and see Jer. 33. 8, 9.
And if we would with comfort plead this with God, as a reason
why he should not destroy us, we ought to plead it with ourselves
as a reason why we should not offend him; What will the Egyp-
tians say? We ought always to be very careful that the name of
God and his doctrine be not blasphemed through us.
(3.) He pleads God's promise to the patriarchs that he would
multiply their seed, and give them the land of Canaan for an
Before Christ 1491.
The Tables of the Law broken.
EXODUS, XXXIT.
inheritance, and this promise confirmed by an oath, an oath by
himself, since he could swear by no greater, v. 13 God's promises
are to be our pleas in prayer; for what he has promised he is
able to perform, and the honour of his truth is engaged for the
performance of it. Lord, if Israel be cut off, what will become
of the promise? Shall their unbelief make that of no effect? God
forbid. Thus we must take our encouragement in prayer from
God only.
<<
IV. God graciously abates of the rigour of the sentence, and
pented of the evil he thought to do; (v. 14.) though he designed
to punish them, yet he would not ruin them. See here, 1. The
power of prayer; God suffers himself to be prevailed with by the
humble believing importunity of intercessors. 2. The compassion
of God toward poor sinners, and how ready he is to forgive.
Thus he has given other proofs beside his own oath, that he has
no pleasure in the death of them that die; for he not only pardons,
upon the repentance of sinners, but spares and reprieves, upon
the intercession of others for them.
1
15. And Moses turned, and went down from
the mount, and the two tables of the testimony
were in his hand: the tables were written on both
their sides; on the one side and on the other
were they written. 16. And the tables were the
work of God, and the writing was the writing
of God, graven upon the tables. 17. And when
Joshua heard the noise of the people as they
shouted, he said unto Moses, There is a noise of
war in the camp.
18. And he said, It is not the
voice of them that shout for mastery, neither is it
the voice of them that cry for being overcome: but
the noise of them that sing do 1 hear. 19. And it
came to pass, as soon as he came nigh unto the
that he saw the calf, and the dancing: and
Moses' anger waxed hot, and he cast the tables
out of his hands, and brake them beneath the
mount. 20. And he took the calf which they had
made, and burnt it in the fire, and ground it to
powder, and strawed it upon the water, and made
the children of Israel drink of it.
camp,
where he heard unspeakable words. Joshua, who was a military
man, and had the command of the train-bands, feared there was
a noise of war in the camp, and then he would be missed; but
Moses, having received notice of it from God, better distinguished
the sound, and was aware that it was the voice of them that sing;
but it does not appear that he told Joshua what he knew of the
occasion of their singing; for we should not be forward to proclaim
men's faults, they will be known too soon.
III. The great and just displeasure of Moses against Israel for
their idolatry. Knowing what to expect, he was presently aware
of the golden calf, and the sport the people made with it: he saw
how merry they could be in his absence, how soon he was forgotten
among them, and what little thought they had of him and his
return. He might justly take this ill, as an affront to himself, but
that was the least part of the grievance; he resented it as an offence
to God, and the scandal of his people. See what a change it is, to
come down from the mount of communion with God to converse
with a world that lies in wickedness; in God we see nothing but
what is pure and pleasant, in the world nothing but pollution and
provocation. Moses was the meekest man on the earth, and yet,
It is no breach of the law of meekness to shew our displeasure at
when he saw the calf, and the dancing, his anger waxed hot. Note,
the wickedness of the wicked. Those are angry, and sin not, that
are angry at sin only, not as against themselves, but as against
God. Ephesus is famous for patience, and yet cannot bear them
which are evil, Rev. 2.2. It becomes us to be cool in our own
cause, but warm in God's Moses shewed himself very angry,
both by breaking the tables, and burning the calf, that he might.
by these expressions of strong indignation, awaken the people to
a sense of the greatness of the sin they had been guilty of, which
they would have been ready to make light of, if he had not thus
shewed his resentments, as one in earnest for their convictions.
1. To convince them that they had forfeited and lost the favour
of God, he brake the tables, v. 19. Though God knew of their
sin before Moses came down, yet he did not order him to leave
the tables behind him, but gave them him, to take down in his
hand, that the people might see how forward God was to take
them into covenant with himself, and that nothing but their own
sin prevented it; yet he put it into his heart, when the iniquity of
Ephraim was discovered, (as the expression is, Hosea, 7. 1.) to
break their tables before their eyes, (as it is Deut. 9. 17.) that the
sight of it might the more affect them, and fill them with confusion,
when they saw what blessings they had lost. Thus, they being guilty
of so notorious an infraction of the treaty now on foot, the writings.
were torn, then when they lay ready to be sealed. Note, The
greatest sign of God's displeasure, against any person or people, is
his taking of his law from them. The breaking of the tables is
the breaking of the staff of beauty and band; (Zech. 11. 10, 14.)
it leaves a people unchurched and undone. Some think that
Moses sinned in breaking the tables, and observe, that, when men
are angry, they are in danger of breaking all God's commandments;
but it rather seems to be an act of justice than of passion, and we
do not find that he himself speaks of it afterward (Deut. 9. 17.)
with any regret.
Here is,
I. The favour of God to Moses, in trusting him with the two
tables of the testimony, though of common stone, yet far more
valuable than all the precious stones that adorned the breast-plate |
of Aaron. The topaz of Ethiopia could not equal them, v. 15, 16.
God himself, without the ministry either of man or angel, (for
aught that appears,) wrote the ten commandments on these tables,
on both their sides, some on one table and some on the other, so
that they were folded together like a book, to be deposited in the
ark.
II. The familiarity between Moses and Joshua. While Moses
was in the cloud, as in the presence chamber, Joshua continued
as near as he might in the anti-chamber, (as it werc,) waiting till
Moses came out, that he might be ready to attend him; and though
he was all alone for forty days, (fed, it is likely, with manna,) yet
he was not weary of waiting, as the people were, but when Moses
came down he came with him, and not till then. And here we
are told what constructions they put upon the noise that they
heard in the camp, v. 17, 18. Though Moses had been so long
in immediate converse with God, yet he did not disdain to talk
freely with his servant Joshua. Those whom God advances he
preserves from being puffed up. Nor did he disdain to talk of
the affairs of the camp. Blessed Paul was not the less mindful
of the church on earth, for his having been in the third heavens,
2. To convince them that they had betaken themselves to a
god that could not help them, he burnt the calf, (v. 20.) melted
it down, and then filed it to dust; and that the powder to which
it was reduced might be taken notice of throughout the camp, he
strawed it upon that water which they all drank of. That it might
appear that an idol is nothing in the world, (1 Cor. 8. 4.) he
reduced this to atoms, that it might be as near nothing as could
be. To shew that false gods cannot help their worshippers, he here
shewed that this could not save itself, Isa. 46. 1,2. And to teach
us that all the relics of idolatry ought to be abolished, and that the
names of Baalim should be taken away, the very dust to which it
was ground was scattered. Filings of gold are precious, (we say,)
and therefore are carefully gathered up; but the filings of the
golden calf were odious, and must be scattered with detestation.
Thus the idols of silver and gold must be cast to the moles and the
bats, (Isa. 2. 20.---30. 22.) and Ephraim shall say, What have I ta
A
Before Christ 1491.
Aaron's frivolous Excuse.
EXODUS, XXXII.
do any more with idols? His mixing this powder with their drink, f Aaron; but he, being a magistrate, who should have suppressed
signified to them that the curse they had thereby brought upon it, and yet aiding and abetting it, might truly be said to bring it
themselves would mingle itself with all their enjoyments, and upon them, because he hardened their hearts and strengthened
imbitter them; it would enter into their bowels like water, and their hands in it. It is a bad thing for governors to humour people
like oil into their bones. The backslider in heart shall be filled in their sins, and give countenance to that to which they should be
with his own ways; he shall drink as he brews. These were a terror. Observe, in general, Those who bring sin upon others,
indeed waters of Marah.
either by drawing them into it, or encouraging them in it, do
more mischief than they are aware of; we really hate those whom
we either bring or suffer sin upon, Lev. 19. 17. Those that share
in sin help to break their partners, and really ruin one another.
takes it for granted that it must needs be something more than
(2.) What moved him to it; What did this people unto thee? He
ordinary that prevailed with Aaron to do such a thing, thus insi-
nuating an excuse for him, because he knew that his heart was
wheedle thee into it; and dost thou displease thy God to please
upright; "What did they? Did they accost thee fairly, and
wheedle thee into it; and dost thou displease thy God to please
the people? Did they overcome thee by importunity; and hadst
thou so little resolution left as to yield to the stream of a popular
clamour? Did they threaten to stone thee; and couldst not thou
have opposed God's threatenings to their's, and frightened them
drawn into sin by any thing that man can say or do to us, for it
worse than they could frighten thee?" Note, We must never be
will not justify us, to say that we were so drawn in. Men can but
tempt us to sin, they cannot force us. Men can but frighten us;
if we do not comply, they cannot hurt us.
21. And Moses said unto Aaron, What did this
people unto thee, that thou hast brought so great
22. And Aaron said, Let not
a sin upon them?
the anger of my lord wax hot: thou knowest the
people, that they are set on mischief. 23. For
they said unto me, Make us gods, which shall go
before us for as for this Moses, the man that
brought us up out of the land of Egypt, we wot
not what is become of him. 24. And I said unto
them, Whosoever hath any gold, let them break it
off. So they gave it me: then I cast it into the
fire, and there came out this calf. 25. And when
Moses saw that the people were naked; (for Aaron
had made them naked unto their shame amongst
their enemies:) 26. Then Moses stood in the gate that he testified his repentance for the sin afterward, better than
2. The frivolous excuse Aaron makes for himself. We will hope
of the camp, and said Who is on the LORD's side? he did now; for what he says here has little in it of the language
let him come unto me. And all the sons of Levi of a penitent. If a just man fall, he shall rise again, but perhaps
gathered themselves together unto him. 27. And not quickly. (1.) He deprecates the anger of Moses only, whereas
he said unto them, Thus saith the LORD God of the anger of my lord wax hot, v. 22. (2.) He lays all the fault
he should have deprecated God's anger in the first place; Let not
Israel, Put every man his sword by his side, and upon the people; They are set on mischief, and they said, Make
go in and out from gate to gate throughout the us gods. It is natural to us to endeavour thus to transfer our
camp, and slay every man his brother, and every that nobody is willing to own. Aaron was now the chief magis-
we have it in our kind, Adam and Eve did so sin is a brat
man his companion, and every man his neighbour.trate, and had power over the people, and yet pleads that the
28. And the children of Levi did according to the people overpowered him: he that had authority to restrain them,
word of Moses: and there fell of the people that yet had so little resolution as to yield to them. (3.) It is well if
day about three thousand men, 29. For Moses he did not intend a reflection upon Moses, as accessary to the sin,
had said, Consecrate yourselves to-day to they staying so long on the mount, in repeating, without need, that
invidious surmise of the people, As for this Moses, we wot not
LORD, even every man upon his son and upon his what is become of him, v. 23. (4.) He extenuates and conceals
brother; that he may bestow upon you a blessing his own share in the sin, as if he had only bid them break off their
this day.
gold that they had about them, intending to make a hasty assay
for the present, and to try what he could make of the gold that
was next at hand; and childishly insinuates, that, when he cast
the gold into the fire, it came out, either by accident or by the
magic art of some of the mixed multitude, (as the Jewish writers
dream,) in this shape; but not a word of his graving and fashion.
ing it, v. 24. But Moses relates to all ages what he did, (v.4.)
though he himself here would not own it. Note, He that covers
his sin shall not prosper, for sooner or later it will be discovered.
Well, this was aíl Aaron had to say for himself; and he had better
have said nothing, for his defence did but aggravate his offence;
and yet he is not only spared, but preferred; as sin did abound,
grace did much more abound.
1. The just reproof Moses gives him, v. 21. He does not order
him to be cut off as those (v. 27.) that had been the ring-leaders
in the sin. Note A great deal of difference will be made between
those that presumptuously rush into sin, and those that through
infirmity are surprised into it; between those that overtake the
fault that flees from them, and those that are overtaken in the
fault they flee from: sec Gal. 6. 1. Not but that Aaron deserved
to have been cut off for this sin, and had been so, if Moses had not
interceded particularly for him, as appears Deut. 9. 20. And
having prevailed with God for him, to save him from ruin, he here
expostulates with him, to bring him to repentance. He puts Aaron
upon considering, (1.) What he had done to his people; Thou ||
hast brought so great a sin upon them. The sin of idolatry is all
great sin, so great a sin, that the evil of it cannot be expressed; il 1. How they were exposed to shame by their sin; the prop!•
the people, as the first movers, might be said to bring the sin upon were nahed, (v. 25.) not so much because they had some of them
II. The people are next to be judged for this sin. The approach
of Moses soon spoiled their sport, and turned their dancing into
trembling. They that hectored Aaron into a compliance with
them in their sin durst not look Moses in the face, nor make
the least opposition to the severity which he thought fit to use
both against the idol and against the idolaters. Note, It is not
impossible to make those sins which were committed with daring
presumption appear contemptible, when the insolent perpetrators.
of them slink away overwhelmed in their own confusion. The
king that sits upon the throne of judgment scatters away all cvil
with his eyes. Observe two things:
J
Moses having shewed his just indignation against the sin of
Israel, by breaking the tables and burning the calf, now proceeds
to reckon with the sinners, and to call them to an account; herein
acting as God's representative, who is not only a holy God, and
hates sin, but a just God, and is engaged in honour to punish it,
Isa. 59.18. Now,
I. He begins with Aaron, as God began with Adam, because
he was the principal person, though not first in the transgression,
but drawn into it. Observe here,
Before Christ 1491.
The Destruction of the Idolaters.
EXODUS, XXXII.
4
•
||
fost their ear-rings, (that was inconsiderable,) but because they had | golden calf, though they were your own nearest relations or dearest
lost their integrity, and lay under the reproach of ingratitude to friends." The crime was committed publicly, the Levites saw
their best Benefactor, and a treacherous revolt from their rightful who of their acquaintance were concerned in it, and there fore
Lord. It was a shame to them, and a perpetual blot, that they needed no other direction than their own knowledge whom to
changed their glory into the similitude of an ox. Other nations slay. And probably the greatest part of those who were guilty
boasted that they were true to their false gods; well may Israel were known, and known to be so by some or other of the Levites
blush for being false to the true God. Thus were they made naked, who were employed in the execution. Yet, it should seem,
stripped of their ornaments, and exposed to contempt; stripped they were to slay those only whom they found abroad in the
of their armour, and liable to insults. Thus our first parents, streets of the camp; for it might be hoped that those who were
when they had sinned, became naked, to their shame. Note, retired into their tents were ashamed of what they had done, and
Those that do dishonour to God really bring the greatest dishonour were upon their knees, repenting Those are marked for ruin
upon themselves: so Israel here did, and Moses was concerned who persist in sin, and are not ashamed of the abominations they
to see it, though they themselves were not; he saw that they were have committed, Jer. 8. 12. But how durst the Levites encounter
naked.
so great a body, who probably were much enraged by the burn-
ing of their calf? It is easy to account for this; sense of guilt
disheartened the delinquents, and a divine commission animated
the executioners. And one thing that put life into them was,
that Moses had said, Consecrate yourselves to-day to the Lord,
that he may bestow a blessing upon you; thereby intimating to
them that they now stood fair for preferment, and that, if they
would but signalize themselves upon this occasion, it would be
construed into such a consecration of themselves to God, and to
his service, as would put upon their tribe a perpetual honour.
Those that consecrate themselves to the Lord he will set apart for
himself. Those that do the duty shall have the dignity; and
if we do signal services for God, he will bestow especial blessings
upon us. There was a blessing designed for the tribe of Levi;
now, says Moses, "Consecrate yourselves to the Lord, that you
may qualify yourselves to receive that blessing." The Levites
were to assist in the offering of sacrifice to God; and now they
must begin with the offering of these sacrifices to the honour
of divine justice.
of divine justice. Those that are to minister about holy things
must be not only sincere and serious, but warm and zealous, bold
and courageous, for God and godliness. Thus all Christians, but
especially ministers, must forsake father and mother, and prefer
the service of Christ and his interest far before their nearest and
dearest relations; for if we love them better than Christ, we are
not worthy of him. See how the zeal of the Levites is applauded,
Deut. 33. 9.
2. The course that Moses took to roll away this reproach; not
by concealing the sin, or putting any false colour upon it, but by
punishing it, and so bearing a public testimony against it; when-
ever it should be cast in their teeth that they had made a calf
in Horeb, they might have this to say, in answer to them that
reproached them, that, though it was true there were those that
did so, yet justice was executed upon them. The government
disallowed the sin, and suffered not the sinners to go unpunished.
They did so, but they paid dear for it. Thus (said God) thou
chalt put the evil away, Deut. 13. 5. Observe here,
(1.) By whom vengeance was taken; by the children of Levi;
(v. 26, 28.) not by the immediate hand of God himself, as on
Nadab and Abihu, but by the sword of man, to teach them that
idolatry was an iniquity to be punished by the judge, being a
denial of the God that is above, Job, 31. 28. Deut. 13.9. It was
to be done by the sword of their own brethren, that the execution
of justice might redound more to the honour of the nation. And
if they must fall now into the hands of man, better so than flee
before their enemies. The innocent must be called out to be the
executioners of the guilty, that it might be the more effectual
warning to themselves that they did not the like another time;
and the putting of them upon such an unpleasant service, and so
much against the grain as this must needs be, to kill their next
neighbours, was a punishment to them too, for not appearing
sooner to prevent the sin, and make head against it. The Levites
particularly were employed in doing this execution, for, it should
seem, there were more of them than of any other tribe that had
kept themselves free from the contagion, which was the more
laudable, because Aaron, the head of their tribe, was so deeply
concerned in it. Now here we are told,
(2.) On whom vengeance is taken; There fell of the people
Probably these were
that day about three thousand men, v. 28.
but few, in comparison with the many that were guilty; but these
were the men that headed the rebellion, and were therefore
picked out, to be made examples of, for terror to all others.
They that in the morning were shouting and dancing, before night
were dying in their own blood: such a sudden change do the
judgments of God sometimes make with sinners that are securo
and jovial in their sin, as with Belshazzar by the handwriting
upon the wall. This is written for warning to us; (1 Cor. 10. 7.)
Neither be ye idolaters, as were some of them.
30. And it came to pass on the morrow, that
Moses said unto the people, Ye have sinned a
great sin: and now I will go up unto the LORD;
[1.] How the Levites were called out to this service; Moses
stood in the gate of the camp, the place of judgment; there he
displayed a banner, as it were, because of the truth, to enlist
soldiers for God. He proclaimed, Who is on the Lord's side?
The idolaters had set up the golden calf for their standard, and
now Moses set up his in opposition to them. Now Moses clad ||
himself with zeal as with a robe, and summoned all those to appear
forthwith, that were on God's side, against the golden calf. He
does not proclaim, as Jehu, "Who is on my side, (2 Kings, 3.32.)
to avenge the indignity done to me?" but, Who is on the Lord's
side? It was God's cause that he espoused against the evil-doers,
Ps. 94.16. Note, First, There are two great interests on foot in peradventure I shall make an atonement for your
the world, with the one or the other of which all the children sin. 31. And Moses returned unto the LORD,
of men are siding. The interest of sin and wickedness is the
Devil's interest, and all wicked people side with that interest; and said, Oh, this people have sinned a great sin,
the interest of truth and holiness is God's interest, with which and have made them gods of gold. 32. Yet now,
all godly people side; and it is a case that will not admit a if thou wilt, forgive their sin; and if not, blot
neutrality. Secondly, It concerns us all to inquire whether we me, I pray thee, out of thy book which thou
are on the Lord's side or not.
Those who are on
side are, comparatively, but few, and sometimes seem fewer than hast written, 33. And the LORD said unto Moses.
really they are. Fourthly, God does sometimes call out those Whosoever hath sinned against me, him will Í
that are on his side, to appear for him as witnesses, as soldiers, blot out of my book. 34. Therefore now go,
I ad the people unto the place of which I have
[2.] How were commissioned for this
Slay every man his brother, that is, "Slay all those that you spoken unto thee: behold, mine angel shall go
know to have been active for the making and worshipping of the before thee: nevertheless, in the day when I
as intercessors.
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Before Christ 1491.
The Intercession of Moses.
EXODUS, XXXII.

visit, I will visit their sin upon them. 35. And the
LORD plagued the people, because they made the
calf, which Aaron made.
Muses, having executed justice upon the principal offenders, is
here dealing both with the people and with God.
is not too great a sin for infinite mercy to pardon, and therefore if
thor vilt forgive their sin; What then, Moses? It is an abrupt
expression, "If thou wilt, I desire no more; if thou wilt, thou
wilt be praised, I shall be praised, and abundantly recompensed
for my intercession." It is an expression like that of the dresser
of the vineyard; (Luke, 13. 9.) If it bear fruit; or, If thou will
forgive, is as much as, "O that thou wouldest forgive!" as,
(Luke, 19. 42.) If thou hadst known, is, O that thou hadst known.
"But if not, if the decree is gone forth, and there is no remedy,
but they must be ruined; if this punishment, which has already
been inflicted on many, is not sufficient, (2 Cor. 2. 6.) but they
must all be cut off, blot me, I pray thee, out of the book which thou
hast written; that is, "If they must be cut off, let me be cut off
with them, and cut short of Canaan; if all Israel must perish, I
am content to perish with them; let not the land of promise
be mine by survivorship." This expression may be illustrated
from Ezek. 13. 9. where this is threatened against the false pro-
phets, They shall not be written in the writing of the house of
Israel, neither shall they enter into the land of Israel. God had
told Moses, if he would not interpose, he would make of him a
great nation, v.10. “No," says Moses, "I am so far from desiring
to see my name and family built upon the ruins of Israel, that I
will choose rather to sink with them. If I cannot prevent their
destruction, let me not see it; (Numb.11.15.) let me not be
written among the living, (Isa. 4.3.) nor among those that are
marked for preservation; even let me die in the last ditch." Thus
he expresses his tender affection for the people, and is a type of the
good Shepherd that lays down his life for the sheep, (John, 10. 11.)
who was to be cut off from the land of the living, for the trans-
gression of my people, Isa. 53. 8. Dan. 9. 26.
He is also an
example of public spiritedness to all, especially to those in public
stations. All private interests must be made subordinate to the
good and welfare of communities. It is no great matter what
becomes of us and our families in this world, so that it go well
with the church of God, and there be peace upon Israel.
thus importunes for a pardon, and wrestles with God; not
prescribing to him, "If thou wilt not forgive, thou art either
unjust or unkind;" no, he is far from that; but, "If not, let me
die with the Israelites, and the will of the Lord be done."
||
Moses
I. With the people, to bring them to repentance, v. 30. When
some were slain, lest the rest should imagine, that, because they
were exempt from the capital punishment, they were therefore
looked upon as free from guilt, Moses here tells the survivors, Ye
have sinned a great sin, and therefore, though ye have escaped this
time, Except ye repent, ye shall all likewise perish. That they
might not think lightly of the sin itself, he calls it a great sin; and
that they might not think themselves innocent, because perhaps
they were not all so deeply guilty as some of them that were put to
leath, he tells them all, Ye have sinned a great sin. The work of
ministers is to shew people their sins, and the greatness of their
sins; "You have sinned, and therefore you are undone if your sins
be not pardoned, for ever undone without a Saviour. It is a great
sin, and therefore calls for great sorrow, for it puts you in great
danger." To affect them with the greatness of their sin, he
intimates to them what a difficult thing it would be to make up the
quarrel which God had with them for it. 1. It would not be done,
unless he himself go up unto the Lord, on purpose, and give as long
and as solemn attendance as he had done for the receiving of the
law. And yet, 2. Even so, it was but a peradventure that he should
make atonement for them: the case was extremely hazardous.
This should convince us of the great evil there is in sin, that he
who undertook to make atonement found it no easy thing to do
it; he must go up to the Lord, with his own blood, to make
atonement. The malignity of sin appears in the price of pardons.
Yet it was some encouragement to the people, (when they were
told that they had sinned a great sin,) to hear that Moses, who had
so great an interest in heaven, and so true an affection for them,
would go up unto the Lord to make atonement for them. Conso-
lation should go along with conviction: first wound, and then
heal; shew people first the greatness of their sin, and then make |
known to them the atonement, and give them hopes of mercy.
Moses will go up unto the Lord, though it be but a peradventure
that he should make atonement. Christ, the great Mediator, went
upon greater certainty than this, for he had lain in the bosom of
the Father, and perfectly knew all his counsels. But to us poor
supplicants it is encouragement enough, in prayer for particular
mercies, that, peradventure, we may obtain them, though we have
not an absolute promise, Zeph. 2. 3. It may be, ye shall be hid.
In our prayers for others, we should be humbly earnest with
God, though it is but a peradventure that God will give them
repentance, 2 Tim. 2. 25.
II. He intercedes with God for mercy; wherein observe,
1. How pathetic his address was. Moses returned unto the Lord,
not to receive further instructions about the tabernacle, there were
no more conferences now about the matter. Thus men's sins and
follies make work for their friends and ministers, unpleasant work, ||
many times, and give great interruptions to that work which they
delight in. Moses in this address expresses,
2. Observe how prevalent his address was; God would not
take him at his word; no, he will not blot any out of his book,
but those that by their wilful disobedience have forfeited the honour
of being enrolled in it; (v. 33.) the soul that sins shall die, and not
the innocent for the guilty. This was also an intimation of mercy
to the people, that they should not all be destroyed in a body, but
those only that had a hand in the sin. Thus Moses gets round
by degrees. God would not, at first, give him full assurance of
his being reconciled to them, lest, if the comfort of a pardon were
too easily obtained, they would be imboldened to do the like again,
and should not be made sensible enough of the evil of the sin.
Comforts are suspended, that convictions may be the deeper
impressed: also God would hereby exercise the faith and zeal of
Moses, their great intercessor. Further, in answer to the address
of Moses, (1.) God promises to go on with his kind intention of
giving them the land of Canaan, (notwithstanding this,) the land.
he had spoken to them of, v.34. Therefore he sends Moses back
to them to lead them, though they were unworthy of him, and
promises that his angel should go before them, some created angel
that was employed in the common services of the kingdom of pro-
vidence, which intimated that they were not to expect any thing
for the future to be done for them, out of the common road of pro-
vidence, nor any thing extraordinary. Moses afterward obtained
a promise of God's special presence with them; (ch. 33. 14, 1.7.)
but, at present, this was all he could prevail for. (2.) Yet he threat-
ens to remember this sin against them, when hereafter he should
see cause to punish them for other sins; "When I visit, I will visit
for this among the rest. Next time I take the rod in hand, they
shall have one stripe the more for this." The Jews have a saying,
grounded on this, that, henceforward, no judgment fell upon
(2.) His great desire of the people's welfare; (v. 32.) Yet now it || Israel, but there was in it an ounce of the powder of the goldeu
(1.) His great detestation of the people's sins, v. 31. He speaks
as one overwhelmed with the horror of it; Oh! this people have
sinned a great sin. God had first told him of it, (v.7.) and now
he tells God of it, by way of lamentation. He does not call them
God's people, he knew they were unworthy to be called so; but this
people, this treacherous ungrateful people, they have made them
gods of gold. It is a great sin indeed to make gold our god, as
they do that make it their hope, and set their heart on it. He
does not go about to excuse or extenuate the sin; but what he had
said to them, by way of conviction, he says to God, by way of
confession; They have sinned a great sin; he came not to make
apologies, but to make atonement; "Lord, pardon the sin, for
it is great," Ps. 25. 11.
VOL. I.
38
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Before Christ 1491.
The Israelites reproved.
EXODUS, XXXII, XXXIII.
calf. I see no ground in scripture for the opinion some are of,
that God would not have burthened them with such a multitude of
sacrifices and other ceremonial institutions, if they had not pro-
voked him by worshipping the golden calf. On the contrary,
St. Stephen says, that when they made a calf, and offered sacrifice
to the idol, God turned and gave them up to worship the host of
heaven, (Acts, 7. 41, 42.) so that the strange addictedness of that
people to the sin of idolatry was a just judgment upon them for
making and worshipping the golden calf, and a judgment they
were never quite freed from, till the captivity in Babylon. See
Rom. 1.33..25. Note, Many, that are not immediately cut off in
their sins, are reserved for a further day of reckoning; vengeance
is slow, but sure. For the present, the Lord plagued the people,
(v. 35.) probably by the pestilence, or some other infectious
disease, which was a messenger of God's wrath, and an earnest of
worse. Aaron made the calf, and yet it is said the people made it,
because they worshipped it. Deos qui rogat, ille facit-He who
asks for gods, makes them. Aaron was not plagued, but the
people; for this was a sin of infirmity, their's a presumptuous sin,
between which there is a great difference, not always discernible
to us, but evident to God, whose judgment therefore, we are sure,
is according to truth. Thus Moses prevailed for a reprieve, and
a mitigation of the punishment, but could not wholly turn away
the wrath of God; which (some think) bespeaks the inability of
the law of Moses to reconcile men to God, and to perfect our
peace with him. That was reserved for Christ to do, in whom
alone it is that God so pardons sin as to remember it no more.
||
v
and the bad terms they yet stood upon with God. This he must
let them know for their further mortification. 1. He applies to
them a mortifying name, by giving them their just character, a
stiff-necked people; (v.3, 5.) "Go," says God to Moses, "go, tell
them that they are so. He that knows them better than they
know themselves, says so of them. God would have brought them
under the yoke of his law, and into the bond of his covenant, but
their necks were too stiff to bow to them. God would have cured
them of their corrupt and crooked dispositions, and have set them
straight; but they were wilful and obstinate, and hated to be
reformed, and would not have God to reign over them. Note, God
judges of men by the temper of their minds.. We know what man
does, God knows what he is; we know what proceeds from man,
God knows what is in man: and nothing is more displeasing to him
than stiff-neckedness; as nothing in children is more offensive to
their parents and teachers than stubbornness. 2. He tells them
what they deserved, that he should come in the midst of them in a
moment, and consume them, v.5. Had he dealt with them according
to their sins, he had taken them away with a swift destruction.
Note, Those whom God pardons, must be made to know what
their sin deserved, and how miserable they had been, if they had
been unpardoned, that God's mercy may be the more magnified.
3. He bids them depart and go up hence to the land of Canaan,
v.1. This mount Sinai, where they now were, was the place
appointed for the setting up of God's tabernacle and solemn
worship among them; this was not yet done, so that, in bidding
them depart hence, God intimates that it should not be done;
("Let them go forward as they are;") and so, it was very expres-
sive of God's displeasure. 4. He turns them over to Moses, as the
people which he had brought up out of the land of Egypt, and
leaves it to him to lead them to Canaan. 5. Though he promises
to make good his covenant with Abraham, in giving them Canaan,
yet he denies them the extraordinary tokens of his presence, such
as they had hitherto been blessed with, and leaves them under the
common conduct of Moses their prince, and the common convoy of
a guardian angel. I will send an angel before thee, for thy pro-
tector, otherwise the evil angels would soon destroy thee; but
will not go up in the midst of thee, lest I consume thee; (v.2, 3.)
not as if an angel would be more patient and compassionate than
God, but their affronts given to an angel would not be so pro-
voking as those given to the Shechinah, or Divine Majesty itself.
Note, The greater privileges we enjoy, the greater is our danger,
if 6. He as
we do not improve them, and live up to them. speaks
one that was at a loss what course to take with them. Justice
said, " Cut them off, and consume them; Mercy said, How shall
give thee up, Ephraim? Hos. 11. 8. Well, says God, put off
thine ornaments, that I may know what to do with thee; that is,
"Put thyself into the posture of a penitent, that the dispute may
be determined in thy favour, and mercy may rejoice against judg-
ment," v. 5. Note, Calls to repentance are plain indications of
mercy designed. If the Lord were pleased to kill us, justice knows
what to do with a stiff-necked people; but God has no pleasure
in the death of them that die; let them return and repent, and
then mercy, which otherwise is at a loss, knows what to do.
I
+
II. The people's melancholy reception of this message; it was
evil-tidings to them, to hear that they should not have God's
special presence with them, and therefore, 1. They mourned, (v. 4.)
mourned for their sin, which had provoked God to withdraw from
them, and mourned for this as the sorest punishment of their sin.
When three thousand of them were at one time laid dead upon the
spot by the Levites' sword, we do not find that they mourned for
that; (hoping that would help to expiate the guilt;) but when
God denied them his favourable presence, then they mourned and
were in bitterness. Note, Of all the bitter fruits and consequences
of sin, that which true penitents most lament, and dread most, is
God's departure from them. God had promised that, notwith-
standing their sin, he would give them the land flowing with milk
and honey. But they could have small joy of that, if they had not ·
Canaan itself would be no pleasant
God's presence with them.
laid without that; therefore, if they want that, they mourn. 2. In
:
CHAP. XXXIII.
••
In this chapter, we have a further account of the mediation of Moses between
God and Israel, for the making up of the breach that sin had made between
them. I. He brings a very humbling message from God to them, (v. 1 3,5.
which has a good effect upon them, and helps to prepare them for mercy,
v. 4, 6. II. He settles a correspondence between God and them, and both God
and the people signify their approbation of that correspondence; God, by
descending in a cloudy pillar, and the people, by worshipping at the tent-doors,
v. 7..11. III. He is earnest with God in prayer, and prevails, 1. For a
promise of his presence with the people, v.12..17. 2. For a sight of his
glory for himself, v. 18..23.
↓
1.
A ND the LORD said unto Moses, Depart, and
go up hence, thou and the people which
thou hast brought up out of the land of Egypt,
unto the land which I sware unto Abraham, to
Isaac, and to Jacob, saying, Unto thy seed will I
give it: 2. And I will send an angel before thee:
and I will drive out the Canaanite, the Amorite,
and the Hittite, and the Perizzite, the Hivite, and
the Jebusite: 3. Unto a land flowing with milk
and honey: for I will not go up in the midst of
thee; for thou art a stiff-necked people: lest I
consume thee in the way. 4. And when the peo-
ple heard these evil tidings, they mourned: and
no man did put on him his ornaments. 5. For
the LORD had said unto Moses, Say unto the chil-
dren of Israel, Ye are a stiff-necked people: I will
come up into the midst of thee in a moment, and
consume thee: therefore now put off thy ornaments
from thee, that I may know what to do unto thee.
6. And the children of Israel stripped themselves
of their ornaments by the mount Horeb.
Here is,
I. The message which God sent by Moses to the children of
larael, signifying the continuance of the displeasure against them,
@
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Before Christ 1491.
EXODUS, XXXIII. The Tabernacle of the Congregation
1. Though the tabernacle was removed, yet every one that was
disposed to seek the Lord was welcome to follow it, v.7. Private
persons, as well as Moses, were invited and encouraged to apply
themselves to God, as intercessors upon this occasion. A place
was appointed for them to go without the camp, to solicit God's
return to them. Thus, when Ezra (a second Moses) interceded
for Israel, there were assembled to him many that trembled at
God's word, Ezra, 9. 4. When God designs mercy, he stirs up
prayer. He will be sought unto; (Ezek. 36. 37.) and, thanks be
to his name, he may be sought unto, and will not reject the
poorest intercession. Every Israelite that sought the Lord was
welcome to this tabernacle, as well as Moses the man of God.
2. Moses undertook to mediate between God and Israel. He
went out to the tabernacle, the place of treaty, probably, pitched
between them and the mount, (v. 8.) and he entered into the taber-
nacle, v.9. That cause could not but speed well, which had so
good a manager; when their judge (under God) becomes their
advocate, and he who was appointed to be their law-giver is an
intercessor for them, there is hope in Israel concerning this thing.
3. The people seemed to be in a very good mind, and well dis-
posed towards a reconciliation. (1.) When Moses went out to go
their respect to him whom before they had slighted, and their
to the tabernacle, the people looked after him, (v. 8.) in token of
entire dependence upon his mediation. By this it appeared that they
were very solicitous about this matter, desirous to be at peace with
God, and concerned to know what would be the issue. Thus the
disciples looked after our Lord Jesus, when he ascended on high to
enter into the holy place not made with hands, till a cloud received
him out of their sight, as Moses here. And we must with an eye
of faith follow him likewise thither, where he is appearing in the
presence of God for us; then shall we have the benefit of his
God's presence, give Moses the meeting, they all worshipped, every
mediation. (2.) When they saw the cloudy pillar, that symbol of
man at his tent-door, v. 10. Thereby they signified, [1.] Their
humble adoration of the Divine Majesty which they will ever wor-
ness to God, that he was pleased to shew them this token for good,
and not more. [2.] Their joyful thankful-
and give them hopes of a reconciliation; for, if he had been pleased
to kill them, he would not have shewed them such things as these,
would not have raised them up such a mediator, nor given him such
countenance. [3.] Their hearty concurrence with Moses as their
expectation of a comfortable and happy issue of this treaty. Thus
advocate, in every thing he should promise for them, and their
must we worship God, in our tents, with an eye to Christ, as the
Mediator. Their worshipping in their tent-doors, declared plainly
that they were not ashamed publicly to own their respect to God
and Moses, as they had publicly worshipped the calf.
Here is,
I. One mark of displeasure put upon them, for their further
humiliation. Moses took the tabernacle, not his own tent for his 4. God was, in Moses, reconciling Israel to himself, and mani-
family, but the tent wherein he gave audience, heard causes, and fested himself very willing to be at peace. (1.) God met Moses at
inquired of God, the Guild-Hall (as it were) of their camp, and the place of treaty, v. 9. The cloudy pillar which had withdrawn
pitched it without, afar off from the camp, (v.7.) to signify to them itself from the camp when it was polluted with idolatry, now
that they had rendered themselves unworthy of it, and that, unless returned to this tabernacle at some distance, coming back gra-
peace was made, it would return to them no more. God would dually. If our hearts go forth toward God, to meet him, he will
thus let them know that he was at variance with them; the Lord graciously come down to meet us. (2.) God talked with Moses,
is far from the wicked. Thus the glory of the Lord departed from (v.9.) spake to him face to face, as a man speaks to his friend,
the temple, when it was polluted with sin, Ezek. 10. 4.-11. 23. | (v.11.) which intimates that God revealed himself to Moses, not
Note, It is a sign that God is angry, when he removes his taber- only with greater clearness and evidence of divine light, than to
nacle, for his ordinances are fruits of his favour, and tokens of his any other of the prophets, but also with greater expressions of
presence; while we have them with us, we have him with us. particular kindness and grace. He spake, not as a prince to a
Perhaps this tabernacle was a plan, or model rather, of the taber-subject, but as a man to his friend, whom he loves, and with whom
nacle that was afterwards to be erected, a hasty draught from the he takes sweet counsel. This was great encouragement to Israel,
pattern shewed him in the mount, designed for direction to the to see their advocate so great a favourite; and, that they might be
workmen, and used, in the meantime, as a tabernacle of meeting encouraged by it, Moses turned again into the camp, to tell the
between God and Moses about public affairs. This was set up people what hopes he had of bringing this business to a good
at a distance, to affect the people with the loss of that glorious issue, and that they might not despair if he should be long absent.
structure, which, if they had not forsaken their own mercies for But because he intended speedily to return to the tabernacle of the
lying vanities, was to have been set up in the midst of them. Let congregation, he left Joshua there, for it was not fit that the place
them see what they have forfeited.
should be empty, so long as the cloud of glory stood at the door,
(v. 9.) but if God had any thing to say out of that cloud while
Moses was absent, Joshua was there ready to hear it.
token of great shame and humiliation, they that were undressed
did not put on their ornaments; (v. 4.) and they that were dressed
stript themselves of their ornaments, by the mount; or, as some read
it, at a distance from the mount, (v. 6.) standing afar off like the
publican, Luke, 18.13. God bid them lay aside their ornaments,
(v.5.) and they did so; both to shew, in general, their deep
mourning, and, in particular, to take a holy revenge upon them-
selves for giving their ear-rings to make the golden calf of. They
that would part with their ornaments, for the maintenance of their
sin, could do no, less than lay aside their ornaments, in token of
their sorrow and shame for it. When the Lord God calls to
weeping and mourning, we must comply with the call, and not
only fast from pleasant bread, (Dan. 10. 3.) but lay aside our
ornaments; even those that are decent enough at other times, are
unseasonably worn on days of humiliation, or in times of public
calamity, Isa. 3. 18.
7. And Moses took the tabernacle, and pitched
it without the camp, afar off from the camp, and
called it the tabernacle of the congregation. And
it came to pass, that every one which sought the
LORD went out unto the tabernacle of the con-
gregation, which was without the camp. 8. And
it came to pass, when Moses went out unto the
tabernacle, that all the people rose up, and stood
every man at his tent-door, and looked after Moses,
until he was gone into the tabernacle. 9. And it
came to pass, as Moses entered into the tabernacle,
the cloudy pillar descended, and stood at the door
of the tabernacle, and the LORD talked with Moses.
10. And all the people saw the cloudy pillar stand
at the tabernacle door: and all the people rose up
and worshipped, every man in his tent-door.
11. And the LORD spake unto Moses face to face,
as a man speaketh unto his friend. And he
turned again into the camp: but his servant
Joshua, the son of Nun, a young man, departed
not out of the tabernacle.
II. Many encouragements given them, notwithstanding, to hope
that God would yet be reconciled to them.
ZMÉ
Before Christ 1491.
EXODUS, XXXIII. Moses petitions to see God's Glory.

furnish with necessary assistances. "Now, Lord, thou hast
ordered me a great work, and yet left me at a loss how to go
design and endeavour to do their duty, may in faith beg of God
about it, and go through with it." Note, Those that sincerely
direction and strength for the doing of it.
(2.) He improves the interest he himself had with God, and
God's gracious expressions of kindness to him: Thou hast sand, 1
hast also found grace in my sight, above any other. Now therefore,
know thee by name, as a particular friend and confidant, and thou
says Moses, if it be indeed so, that I have found grace in thy sight,
shew me thy way, v. 13. What favour God had expressed to the
people they had forfeited the benefit of, there was no insisting upon
had said to him, which though he owns himself unworthy of, yet
that; and therefore Moses lays the stress of his plea upon what God
he hopes he has not thrown himself out of the benefit of. By this
therefore he takes hold on God, "Lord, if ever thou wilt do any
intercession, presents himself to the Father, as one in whom he is
thing for me, do this for the people." Thus our Lord Jesus, in his
always well-pleased, and so obtains mercy for us with whom he is
justly displeased; and we are accepted in the Beloved. Thus also
men of public spirit love to improve their interest both with God
and man for the public good. Observe what it is he is thus
in thy sight. Note, Divine direction is one of the best evidences
earnest for; Shew me thy way, that I may know that I find grace
of divine favour. By this we may know that we find grace in
God's sight, if we find grace in our hearts to guide and quicken us
in the way of our duty. God's good work in us is the surest
his towards us.
12. And Moses said unto the LORD, See, thou
sayest unto me, Bring up this people: and thou
hast not let me know whom thou wilt send with
me. Yet thou hast said, I know thee by name,
and thou hast also fonud grace in my sight.
13. Now therefore, I pray thee, if I have found
grace in thy sight, shew me now thy way, that I
may know thee, that I may find grace in thy sight:
and consider that this nation is thy people.
14. And he said, My presence shall go with thee,
15. And he said unto
and I will give thee rest.
him, If thy presence go not with me, carry us not
up hence. 16 For wherein shall it be known
here, that I and thy people have found grace
in thy sight? is it not in that thou goest with us?
So shall we be separated, I and thy people, from
all the people that are upon the face of the earth.
17. And the LORD said unto Moses, I will do
this thing also that thou hast spoken: for thou
hast found grace in my sight, and I know thee by
18. And he said, I beseech thee, shew me
thy glory. 19. And he said, I will make all my
goodness pass before thee, and I will proclaim the
name of the LORD before thee; and will be gra-
cious to whom I will be gracious, and will shew
mercy on whom I will shew mercy. 20. And he
said, Thou canst not see my face: for there shall
no man see me, and live. 21. And the LORD said,
Behold, there is a place by me, and thou shalt stand
upon a rock: 22. And it shall come to pass, while
my glory passeth by, that I will put thee in a clift
of the rock, and will cover thee with my hand
while I pass by: 23. And I will take away mine
hand, and thou shalt see my back parts: but my
face shall not be seen.
name.
Moses is now returned to the door of the tabernacle, an humble
and importunate supplicant there for two very great favours; and,||
as a prince, he has power with God, and prevails for both: herein
he was a type of Christ, the great Intercessor, whom the Father
heareth always.
I. He is here very earnest with God for a grant of his presence
with Israel in the rest of their march to Canaan, notwithstanding
their provocations. The people had by their sin deserved the wrath
of God, and, for the turning away of that, Moses had already pre-
vailed, ch. 32. 14. But they had likewise forfeited God's favourable
presence, and all the benefit and comfort of that, and this, Moses
is here begging for the return of. Thus, by the intercession of
Christ, we obtain not only the removal of the curse, but an
assurance of the blessing; we are not only saved from ruin, but
become entitled to everlasting happiness.
Observe how admirably Moses orders this cause before God,
and fills his mouth with arguments. What a value he expresses
for God's favour, what a concern for God's glory, and the welfare
of Israel. How he pleads, and how he speeds.
1. How he pleads.
(1.) He insists upon the commission God had given him to bring
up his people, v.12. This he begins with; "Lord, it is thou
thyself that employest me; and wilt thou not own me? I am in
the way of my duty; and shall I not have thy presence with me in
that way?" Whom God calls out to any service he will be sure to ||
(3.) He intimates that the people also, though most unworthy,
yet were in some relation to God; "Consider that this nation is
thy people, a people that thou hast done great things for, redeemed
to thyself, and taken into covenant with thyself; Lord, they are
this; "My child is foolish and froward, but he is my child, and I
do not leave them." The offended father considers
cannot abandon him."
(4.) He expresses the great value he had for the presence of God.
When God said, My presence shall go with thee, he catched at that
word, as that which he could not live and move without; (v. 15.)
If thy presence go not with me, carry us not up hence. He speaks
as one that dreaded the thought of going forward without God's
presence, knowing that their marches could not be safe, nor their
down and die here in the wilderness, than go forward to Canaan,
encampments easy, if they had not God with them. Better lie
without God's presence. Note, Those who know how to value
God's favours are best prepared to receive them. Observe how
earnest Moses is in this matter; he begs as one that would take no
denial. Here we will stay, till we obtain thy favour; like Jacob,
I will not let thee go, except thou bless me." And observe how he
grows upon God's concessions; kind intimations given him, make
him yet more importunate. Thus God's gracious promises, and
the advances of mercy towards us, should not only encourage our
faith, but excite our fervency in prayer.
(5.) He concludes with an argument taken from God's glory;
(v. 16.) "Wherein shall it be known to the nations that have their
eyes upon us, that I and thy people (with whom my interests are all
blended) have found grace in thy sight, distinguishing favour, so as
to be separated from all people upon earth? How will it appear
that we are indeed thus honoured, Is it not in that thou goest with
us? Nothing short of that can answer these characters: let it
never be said that we are a peculiar people, and highly favoured,
for we stand but upon a level with the rest of our neighbours,
unless thou go with us; sending an angel with us will not serve.
Doubtless, the mind of Moses adverted to the place, that wilderness,
whither God had led them, and where they would certainly be
lost, if God left them. Note, God's special presence with us here
in this wilderness, by his Spirit and grace, to direct, defend, and
comfort us, is the surest pledge of his special love to us, and wik
redound to his glory as well as our benefit.
2. Observe how he speeds. He obtained an assurance of God's
favour. (1.) To himself; (v.14.) "I will give thee rest, I will take
>>
Before Christ 1491.
EXODUS, XXXIII, XXXIV. Moses petitions to see God's Glory
to live short of it. There is a knowledge and enjoyment of God,
which must be waited for in another world, when we shall see him
as he is, 1 John, 3. 2. In the meantime, let us adore the height
of what we do know of God, and the depth of what we do not.
Long before this, Jacob had spoken of it with wonder, that he had
seen God face to face, and yet his life was preserved, Gen. 32.30.
Sinful man dreads the sight of God his Judge; but holy souls,
being by the Spirit of the Lord changed into the same image,
chold with open face the glory of the Lord, 2 Cor. 3. 18.
care to make thee easy in this matter; however it be, thou shalt
have satisfaction." Moses never entered Canaan, and yet God did
for him according to the promise which, long afterward, he gave
Daniel; Go thou thy way till the end be, for thou shalt rest,
Dan. 12. 13. (2.) To the people, for his sake. Moses was not
content with that answer which bespoke favour to himself only, he
must gain a promise, an express promise, for the people too, or he
is not at rest gracious generous souls think it not enough to get to
heaven themselves, but would have all their friends go thither too.
And in this also Moses prevailed; (v. 17.) I will do this thing also
that thou hast spoken. Moses is not checked as an unreasonable
beggar, whom no saying would serve, but he is encouraged: God
grants as long as he asks; gives liberally, and does not upbraid him.
See the power of prayer, and be quickened hereby to ask, and seek,
and knock, and to continue instant in prayer; to pray always, and
not to faint. See the riches of God's goodness: when he has
done much, yet he is willing to do more; I will do this also—above
what we are able to ask or think. See, in type, the prevalency of
Christ's intercession, which he ever lives to make for all those that
come to God by him, and the ground of that prevalency; it is purely
his own merit, not any thing in those for whom he intercedes; it is
because thou hast found grace in my sight: And now the matter
is settled, God is perfectly reconciled to them, his presence in the
pillar of cloud returns to them, and shall continue with them; all
is well again, and henceforth we hear no more of the golden calf.
Lord, who is a God like unto thee, pardoning iniquity?
II. Having gained this point, he next begs a sight of God's
glory, and is heard in that matter also. Observe,
||
1. The humble request Moses makes; (v. 18.) I beseech thee, shew
me thy glory. Moses had lately been in the mount with God, had
continued there a great while, and had enjoyed as intimate com-
munion with God as ever any man had on this side heaven;
and yet he is still desiring a further acquaintance. All that are
effectually called to the knowledge of God and fellowship with
him, though they desire nothing more than God, yet they are still
coveting more and more of him, till they come to see as they are
seen. Moses had wonderfully prevailed with God for one favour
after another, and the success of his prayers imboldened him to go
on still to seek God; the more he had, the more he asked; when
we are in a good frame at the throne of grace, we should endeavour
to preserve and improve it, and strike while the iron is hot. Shew
me thy glory. Make me to see it; so the word is: "Make it some
way or other visible, and enable me to bear the sight of it." Not
that he was so ignorant as to think God's essence could be seen
with bodily eyes; but, having hitherto only heard a voice out of a
pillar or cloud of fire, he desired to see some representation of the
divine glory, such as God saw fit to gratify him with. It was not
fit that the people should see any similitude when the Lord spake
unto them, lest they should corrupt themselves; but he hoped that
there was not that danger in his seeing some similitude. Something
it was more than he had yet seen, that Moses desired: if it was
purely for the assisting of his faith and devotion, the desire was
commendable; but perhaps there was in it a mixture of human
infirmity. God will have us walk by faith, not by sight, in this
world: and faith comes by hearing. Some think that Moses de-
sired a sight of God's glory as a token of his reconciliation, and
an earnest of that presence he had promised them; but he knew
(2.) He granteth that which would be abundantly satisfying.
[1.] He should hear what would please him; (v. 10.) I will
make all my goodness pass before thee; he had given him wonder-
ful instances of his goodness in being reconciled to Israel; but that
was only goodness in the stream, he would shew him goodness in
the spring; all his goodness. This was a sufficient answer to his
request; "Shew me thy glory," says Moses; "I will shew thee
my goodness," says God. Note, God's goodness is his glory: and
he will have us to know him by the glory of his mercy, more than
by the glory of his majesty; for we must fear even the Lord and
his goodness, Hos. 3. 5. That especially which is the glory of
God's goodness, is, the sovereignty of it, that he will be gracious
to whom he will be gracious; that, as an absolute Proprietor, he
makes what difference he pleases, in bestowing his gifts, and is
not Debtor to any, nor accountable to any; (May he not do what
he will with his own?) also, that all his reasons of mercy are
fetched from within himself, not from any merit in his creatures;
Even so,
as he has mercy on whom he will, so because he will.
Father, because it seemed good in thy sight. It is never said, I
will be angry at whom I will be angry, for his wrath is always
just and holy; but I will shew mercy on whom I will shew mercy,
for his grace is always free. He never damns by prerogative, but
by prerogative he saves. The apostle quotes this, (Rom. 9. 15.) in
answer to those who charged God with unrighteousness in giving
that grace freely to some, which he withholds justly from others.
[2] He should see what he could bear, and what would suffice
him. The matter is concerted so as that Moses might be safe, and
yet satisfied. First, Safe in a clift of the rock; (v. 21.22.) in that
he was to be sheltered from the dazzling light and devouring fire
of God's glory. This was the rock in Horeb, out of which water
was brought, of which it is said, That rock was Christ, 1 Cor. 10. 4.
It is in the clifts of this rock that we are secured from the wrath
of God, which otherwise would consume us; God himself will
protect those that are thus hid. And it is only through Christ
that we have the knowledge of the glory of God. None can see
that to their comfort, but those who stand upon this rock, and take
shelter in it. Secondly, He was satisfied with a sight of his back-
parts, v. 23. He should see more of God than any ever saw on
earth, but not so much as they see who are in heaven. The face,
in man, is the seat of majesty, and men are known by their faces,
in them we take a full view of men; that sight of God Moses
migl.. not have, but such a sight as we have of a man who is gone
past us, so that we only see his back, and have (as we say) a blush
of him. We cannot be said to look at God, but rather to look
after him, (Gen. 16. 13.) for we see through a glass darkly; when
we see what God has done in his works, observe the goings of our
God, our King, we see (as it were) his back-parts. The best thus
know but in part, and we cannot order our speech concerning
God, by reason of darkness, any more than we can describe a man
whose face we never saw. Now Moses was allowed to see only
the back-parts; but, long afterward, when he was a witness to
Christ's transfiguration, he saw his face shine as the sun.
faithfully improve the discoveries God gives us of himself while we
are here, a brighter and more glorious scene will shortly be opened
to us; for to him that hath shall be given.
not what he asked.
CHAP. XXXIV.
God, having, in the foregoing chapter, intimated to Moses his reconciliation 13
Israel, here gives proofs of it, proceeding to settle his covenant and communion
with them.~ Four instances of the return of his favour we have in this chapter.

-
2. The gracious reply God made to this request.
(1.) He denied that which was not fit to be granted, and which
Moses could not bear; (v. 20.) Thou canst not see my face. A full
discovery of the glory of God would quite overpower the faculties
of any mortal man in this present state, and overwhelm him, even
Moses himself. Man is mean and unworthy of it, weak and could
not bear it, guilty and could not but dread it. It is in compassion
to our infirmity, that God holdeth back the face of his throne, and
spreadeth a cloud upon it, Job, 26.9. God has said, here, that is,
in this world, his face shall not be seen; (v. 23.) that is an honour
reserved for the future state, to be the eternal bliss of holy souls:
should men in this state know what it is, they would not be content
If we
Before Christ 1491.
God's Proclamation of Himself.
EXODUS, XXXIV.
•
1. The orders he gives to Moses to come up to the mount, the next morning,
and bring two tables of stone with him, v. 1..4. II. His meeting him there,
and the
of his
III. The instructions he
him there, and his converse with him for forty days together, without inter-
mission, v.10..28. IV. The honour he put upon him when he sent him
down with his face shining, v. 29..85. In all which, God dealt with Moses
as a public person, and mediator between him and Israel, and a type of the
great Mediator.
1.
ND the LORD said unto Moses, Hew thee
two tables of stone like unto the first: and
I will write upon these tables the words that were
in the first tables, which thou brakest. 2. And be
ready in the morning, and come up in the morning
unto mount Sinai, and present thyself there to me
in the top of the mount. 3. And no man shall
come up with thee, neither let any man be seen
throughout all the mount; neither let the flocks
nor herds feed before that mount. 4. And he
bewed two tables of stone like unto the first; and
Moses rose up early in the morning, and went up
unto mount Sinai, as the LORD had commanded
him, and took in his hand the two tables of stone.
The treaty that was on foot between God and Israel, being
broken off abruptly by their worshipping the golden calf, when
peace was made, all must be begun anew, not where they left off,
but from the beginning. Thus backsliders must repent, and do
their first works, Rev. 2. 5.
1. Moses must prepare for the renewing of the tables, v. 1.
Before, God himself provided the tables, and wrote on them; now,
Moses must hew him out the tables, and God would only write
upon them. Thus, in the first writing of the law upon the heart
of man in innocency, both the tables and the writing were the
work of God; but when those were broken and defaced by sin,
and the divine law was to be preserved in the scriptures, God
therein made use of the ministry of man, and Moses first. But
the prophets and apostles did only hew the tables, as it were; the
writing was God's still; for all scripture is given by inspiration of
God. Observe, When God was reconciled to them, he ordered the
tables to be renewed, and wrote his law in them; which plainly
intimates to us, (1.) That even under the gospel of peace and
reconciliation by Christ, (of which the intercession of Moses was
typical,) the moral law should continue to bind believers. Though
Christ has redeemed us from the curse of the law, yet not from the
command of it, but still we are under the law to Christ; when our
Saviour, in his sermon on the mount, expounded the moral law,
and vindicated it from the corrupt glosses with which the Scribes
and Pharisees had broken it, (Matth. 5. 19.) he did, in effect, renew
the tables, and make them like the first, that is, reduce the law to
its primitive sense and intention. (2.) That the best evidence of
the pardon of sin and peace with God, is, the writing of the law
in the heart. The first token God gave of his reconciliation to
Israel, was, the renewing of the tables of the law; thus the first
article of the new covenant is, I will write my law in their heart;
(Heb. 8. 10.) and it follows, (v. 12.) for I will be merciful to their
unrighteousness. (3.) That if we would have God to write the law
in our hearts, we must prepare our hearts for the reception of it.
The heart of stone must be hewn by conviction and humiliation for
sin, (Hos. 6. 5.) the superfluity of naughtiness must be taken off,
(James, 1. 21.) the heart made smooth, and laboured with, that the
word may have a place in it. Moses did, accordingly, hew out
the tables of stone, or slate, for they were so slight and thin, that
Moses carried them both in his hand; and, for their dimensions,
they must have been somewhat less, and perhaps not much, than
the ark in which they were deposited, which was a yard and a
quarter long, and three quarters broad. It should seem there was
·
nothing particularly curious in the framing of them, for there was
no great time taken, Moses had them ready presently, to take up
with him, next morning. They were to receive their beauty, not
from the art of man, but from the finger of God.
2. Moses must attend again on the top of mount Sinai, and
present himself to God there, v. 2. Though the absence of
Moses, and his continuing so long on the mount, had lately
occasioned their making the golden calf; yet God did not there-
fore alter his measures, but he shall come up and tarry as long
strike an awe upon the people, they are bid to keep their distance,
as he had done, to try whether they had learned to wait. To
none must come up with him, v. 3. They had said, (ch. 32. 1.)
We know not what is become of him, and God will not let them
know. Moses, accordingly, rose up early, (v.4.) to go to the
before God, and loath to lose time. It is good to be early at our
place appointed; to shew how forward he was to present himself
devotions. The morning is, perhaps, as good a friend to the
Graces as it is to the Muses.
5. And the LORD descended in the cloud, and
stood with him there, and proclaimed the name of
the LORD. 6. And the LORD passed by before
him, and proclaimed, The LORD, The LORD God,
merciful and gracious, long-suffering, and abund-
ant in goodness and truth, 7. Keeping mercy for
thousands, forgiving iniquity, and transgression,
and sin, and that will by no means clear the guilty;
visiting the iniquity of the fathers upon the children,
and upon the children's children, unto the third
and to the fourth generation. 8. And Moses made
haste, and bowed his head toward the earth, and
worshipped. 9. And he said, If now I have found
grace in thy sight, O LORD, let my LORD, I pray
thee, go among us; for it is a stiff-necked people;
and pardon our iniquity and our sin, and take us
for thine inheritance.
No sooner was Moses got to the top of the mount, than God
gave him the meeting; (v.5.) The Lord descended, by some sen-
sible token of his presence, and manifestation of his glory. His
descending bespeaks his condescension, he humbles himself to
take cognizance of those that humble themselves to walk with him,
Ps. 113. 6. Lord, what is man, that he should be thus visited?
||
He descended in the cloud, probably, that pillar of cloud which
had hitherto gone before Israel, and had, the day before, met
Moses at the door of the tabernacle. This cloud was to strike an
awe upon Moses, that the familiarity he was admitted to might
not breed contempt. The disciples feared, when they entered
into the cloud. His making a cloud his pavilion, intimated, that
though he made known much of himself, yet there was much
more concealed.
Now observe,
P
I. How God proclaimed his name; (v. 6, 7.) he did it in transitu
-as he passed by him. Fixed views of God are reserved for the
future state; the best we have in this world are transient. God
now was performing what he had promised Moses the day before,
that his glory should pass by, ch. 33. 22. He proclaimed the
name of the Lord, by which he would make himself known. He
had made himself known to Moses in the glory of his self-exist-
ence and self-sufficiency, when he proclaimed that name, I am
that I am; now he makes himself known in the glory of his
grace and goodness and all-sufficiency. Now that God is about
to publish a second edition of the law, he prefaces it with this pro-
clamation; for it is God's grace and goodness that gives the law,
especially the remedial law. The pardon of Israel's sin, in wor
Before Christ 1491.
EXODUS, XXXIV.
God's Proclamation of Himself.
shipping the calf, was now to pass the seals; and God, by his | impenitently guilty, that go on still in their trespasses: he will
and
declaration, would let them know that he pardoned, ex mero motu not clear the guilty, without some satisfaction to his justice,
-merely out of his own good pleasure, not for their merit's sake, necessary vindications of the honour of his government. (2.) He
but from his own inclination to forgive. The proclaiming of it visiteth the iniquity of the fathers upon the children. He may
denotes the universal extent of God's mercy; he is not only good justly do it, for all souls are his, and there is a malignity in sir,
to Israel, but good to all; let all take notice of it. He that hath that taints the blood. He sometimes will do it, especially for the
an ear, let him hear, and know, and believe.
punishment of idolaters. Thus he shews his hatred of sin, and
displeasure against it; yet he keepeth not his anger for ever, but
visits to the third and fourth generation only, while he keepeth
mercy for thousands. Well, this is God's name for ever, and this
is his memorial unto all generations.
||
|
1. That the God with whom we have to do is a great God.
He is Jehovah, the Lord, who has his being of himself, and is
the Fountain of all being, Jehovah-El, the Lord, the strong God,
a God of almighty power himself, and the Original of all power.
This is prefixed before the display of his mercy, to teach us to
think and to speak, even of God's grace and goodness, with great
seriousness and a holy awe, and to encourage us to depend upon
these mercies; they are not the mercies of a man, that is frail and
feeble, false and fickle, but the mercies of the Lord, the Lord
God; therefore sure mercies, and sovereign mercies, mercies that
may be trusted, but not tempted
||
II. How Moses received this declaration which God made of
himself, and of his grace and mercy. It should seem as if Moses
accepted this as a sufficient answer to his request, that God would
shew him his glory; for we read not that he went into the clift of
the rock, whence to gain a sight of God's back-parts; perhaps
this satisfied him, and he desired no more; as we read not that
Thomas did thurst his hand into Christ's side, though Christ
invited him to do it. God having thus proclaimed his name,
Moses says,
It is enough, I expect no more till I come to
heaven;" at least, he did not think fit to relate what he saw.
Now we are here told,
||
1. What impression it made upon him; (v.8.) Moses made
haste, and bowed his head. Thus he expressed, (1.) His humble
reverence and adoration of God's glory, giving him the honour due
to that name he had thus proclaimed. Even the goodness of God
must be looked upon by us with a profound veneration and holy
awe. (2.) His joy in this discovery which God had made of him-
self, and his thankfulness for it. We have reason gratefully to
acknowledge God's goodness to us, not only in the real instances of
it, but in the declarations he has made of it by his word; not only
that he is, and will be, gracious to us, but that he is pleased to let
us know it. (3.) His holy submission to the will of God, made
known in this declaration, subscribing to his justice as well as
mercy, and putting himself and his people Israel under the
government and conduct of such a God as Jehovah had now
proclaimed himself to be. Let this God be our God for ever
and ever.
2. That he is a good God. (His greatness and goodness illus-
trate and set off each other. That the terror of his greatness may
not make us afraid, we are told how good he is; and that we may
not presume upon his goodness, we are told how great he is.
Many words are here heaped up, to acquaint us with, and convince
us of, God's goodness, and to shew how much his goodness is both
his glory and his delight, yet without any tautology. (1.) He is
merciful. This bespeaks his pity and tender compassion, like that
of a father to his children. This is put first, because it is the first
wheel in all the instances of God's good-will to fallen man, whose
misery makes him an object of pity, Judg. 10. 16.. Isa. 63. 9.
Let us not then have either hard thoughts of God, or hard hearts
towards our brethren. (2.) He is gracious. This bespeaks both
freeness and kindness; it intimates not only that he has a com-
passion to his creatures, but a complacency in them, and in doing
good to them; and this, of his own good-will, and not for the
sake of any thing in them. His mercy is grace, free grace; this
teaches us to be not only pitiful, but courteous, 1 Pet. 3. 8.
(3.) He is long-suffering. This is a branch of God's goodness
which sinners' badness gives occasion for; Israel had done so; they
had tried his patience, and experienced it. He is long-suffering, 2. What improvement he made of it. He immediately grounded
that is, he is slow to anger, and delays the execution of his justice; a prayer upon it; (v. 9.) and a most earnest affectionate prayer
he waits to be gracious, and lengthens out the offers of his mercy.it is, (1.) For the presence of God with his people Israei in the
(4.) Ile is abundant in goodness and truth. This bespeaks plentiful wilderness, "I pray thee, go among us, for thy presence is all in
goodness; it abounds above our deserts, above our conception and all to our safety and success." (2.) For pardon of sin; "O pardon
expression. The springs of mercy are always full, the streams of our iniquity and our sin, else we cannot expect thee to go among
mercy always flowing; there is mercy enough in God, enough us." And, (3.) For the privileges of a peculiar people: "Take
for all, enough for each, enough for ever. It bespeaks promised us for thine inheritance, which thou wilt have a particular eye to,
goodness, goodness and truth put together, goodness engaged by and concern for, and delight in." These things God had already
promise, and his faithfulness pawned for the security of it. He promised, and given Moses assurances of, and yet he prays for
not only does good, but by his promise he raises our expectation them, not as doubting the sincerity of God's grants, but as one
of it, and even obliges himself to shew mercy. (5.) He keepeth solicitous for the ratification of them. God's promises are in-
mercy for thousands.
This denotes, [1.] Mercy extended to tended, not to supersede, but to direct and encourage, prayer.
thousands of persons; when he gives to some, still he keeps for Those who have some good hopes, through grace, that their sins
others, and is never exhausted; he has mercy enough for all are pardoned, must yet continue to pray for pardon, for the renew-
the thousands of Israel, when they shall multiply as the sand.ing of their pardon, and the clearing of it more and more to their
[2.] Mercy entailed upon thousands of generations, even those upon souls. The more we see of God's goodness, the more ashamed
whom the ends of the world are come; nay, the line of it is drawn we should be of our own sins, and the more earnest for an interest
parallel with that of eternity itself. (6.) He forgiveth iniquity, in it. God had said, in the close of the proclamation, that he
transgression, and sin. Pardoning mercy is specified, because, in would visit the iniquity upon the children; and Moses here depre-
that, divine grace is most magnified, and because that is it which cates that; Lord, do not only pardon it to them, but to their
opens the door to all other gifts of his divine grace, and because children, and let our covenant-relation to thee be entailed upon
of this he had lately given a very pregnant proof. He forgives our posterity, as an inheritance. Thus Moses, like a man of a
offences of all sorts, iniquity, transgression, and sin; multiplies truly public spirit, intercedes even for the children that should be
his pardons, and with him is plenteous redemption.
born. But it is a strange plea he urges; for it is a stiff-necked
people. God had given this as a reason why he would not go
along with them; (ch. 33.3.) "Yea," says Moses, they rather go
along with us; for the worse they are, the more need they have
of thy presence and grace to make them better." Moses sces
them so stiff-necked, that, for his part, he has neither patience.
nor power enough to deal with them; "Therefore, Lerd, do
thou go among us, else they will never be kept in awe. Then
C
66
3. That he is a just and holy God. For, (1.) He will by no|| people.
For, (1.) He will by no
means clear the guilty. Some read it so as to express a mitigation
of wrath even when he does punish; When he empties, he will
not make quite desolate, that is, "He does not proceed to the
greatest extremity, till there be no remedy." As we read it, we
must expound it, that he will by no means connive at the guilty,
as if he took no notice of their sin. Or, he will not clear the
Before Christ 1491.
A Caution against Idolatry.
EXODUS, XXXIV.
wilt spare, and bear with them, for thou art God, and not man,
Hos. 11.9.
10. And he said, Behold, I make a covenant:
before all thy people I will do marvels, such as
have not been done in all the earth, nor in any
nation: and all the people amongst which thou art
shall see the work of the LORD: for it is a terrible
thing that I will do with thee. 11. Observe thou
that which I command thee this day: behold, I drive
out before thee the Amorite, and the Canaanite, and
the Hittite, and the Perizzite, and the Hivite, and
12. Take heed to thyself, lest thou
the Jebusite.
make a covenant with the inhabitants of the land
whither thou goest, lest it be for a snare in the
midst of thee: 13. But ye shall destroy their
altars, break their images, and cut down their
groves: 14. For thou shalt worship no other god:
for the LORD, whose name is Jealous, is a jealous
God: 15. Lest thou make a covenant with the
inhabitants of the land, and they go a whoring after
their gods, and do sacrifice unto their gods, and
one call thee, and thou eat of his sacrifice; 16. And
thou take of their daughters unto thy sons, and their
daughters go a whoring after their gods, and make
thy sons go a whoring after their gods. 17. Thou
shalt make thee no molten gods.
Reconciliation being made, a covenant of friendship is here
settled between God and Israel. The traitors are not only
pardoned, but preferred, and made favourites again. Well may
the assurances of this be ushered in with a Behold, a word com-
manding attention and admiration; Behold, I make a covenant.
When the covenant was broken, it was Israel that brake it; now
that it comes to be renewed, it is God that makes it. If there be
quarrels, we must bear all the blame; if there be peace, God
must have all the glory.
Here is,
aright, who do not worship him alone. (2.) “Thou shalt make
thee no molten gods; (v. 17.) thou shalt not worship the true Goa
by images." This was the sin they had lately fallen into, which,
therefore, they are particularly cautioned against.
||
[1.] That they might not be tempted to worship other gods, they
Fences are here erected about these two precepts by two others;
must not join in affinity or friendship with those that did; (v. 12.)
"Take heed to thyself, for thou art upon thy good behaviour; it is
a sin that thou art prone to, and that will easily beset thee; and
therefore be very cautious, and carefully abstain from all appear-
ances of it, and advances towards it; make no covenant with the
inhabitants of the land." If God, in kindness to them, drove out
the Canaanites, they ought, in duty to God, not to harbour them.
What could be insisted on more reasonable than this? If God
make war with the Canaanites, let not Israel make peace with them.
If God take care that the Canaanites be not their lords, let them
take care that they be not their snares. It was for their civil
interest to complete the conquest of the land; so much does God
consult our benefit in the laws he gives us. They must particularly
their children, they would be in danger of espousing their gods;
take heed of intermarrying with them, v. 15, 16. If they espoused
such is the corruption of nature, that the bad are much more
likely to debauch the good, than the good to reform the bad.
The way of sin is down hill: those that are in league with idolaters
are prevailed with to eat of the idolatrous sacrifice will come at
will come by degrees to be in love with idolatry; and those that
length to offer it. Obsta principiis-Nip the mischief in the bud.
[2.] That they might not be tempted to make molten gods, they must
utterly destroy those they found, and all that belonged to them,
should be brought, in process of time, either to use them, or to
the altars and groves, (v. 13.) lest, if they were left standing, they
take pattern by them, or to abate in their detestation and dread of
idolatry. The relics of idolatry ought to be abolished, as affronts to
the holy God, and a great reproach to the human nature. Let it
never be said, that men, who pretend to reason, were ever guilty of
such absurdities, as to make gods of their own, and worship them.
18. The feast of unleavened bread shalt thou
keep. Seven days shalt thou eat unleavened bread,
as I commanded thee, in the time of the month
Abib: for in the month Abib thou camest out from
Egypt. 19. All that openeth the matrix is mine;
and every firstling among thy cattle, whether ox or
sheep, that is male. 20. But the firstling of an ass
thou shalt redeem with a lamb: and if thou redeem
him not, then shalt thou break his neck All the
1. God's part of this covenant, what he would do for them,
v. 10, 11. (1.) In general, Before all thy people, I will do miracles.
Note, Covenant-blessings are marvellous things, (Ps. 98. 1.) mar-
vels in the kingdom of grace; those mentioned here were marvels
in the kingdom of nature, the drying up of Jordan, the standing
still of the sun, &c. Marvels indeed, for they were without pre-first-born of thy sons thou shalt redeem. (And none
cedent, such as have not been done in all the earth; they were the shall appear before me empty. 21. Six days thou
joy of Israel, and the confirmation of their faith; Thy people shall shalt work, but on the seventh day thou shalt rest:
see, and own the work of the Lord: and they were the terror of
their enemies; It is a terrible thing that I will do. Nay, even in earing time and in harvest thou shalt rest.
God's own people should see them with astonishment. (2.) In 22. And thou shalt observe the feast of weeks, of
particular, I drive out before thee the Amorite. God, as King of the first-fruits of wheat-harvest, and the feast of
nations, plucks up some, to plant others, as it pleases him; as in-gathering at the year's end. 23. Thrice in the
King of saints, he made room for the vine he brought out of
Egypt, Ps. 80:8, 9. Kingdoms are sacrificed to Israel's interests, year shall all your men children appear before the
LORD God, the God of Israel. 24. For I will cast
out the nations before thee, and enlarge thy borders:
neither shall any man desire thy land, when thou
shalt go up to appear before the LORD thy God
thrice in the year. 25. Thou shalt not offer the
blood of my sacrifice with leaven; neither shall the
sacrifice of the feast of passover be left unto the
morning. 26. The first of the first-fruits of thy land
thou shalt bring unto the house of the LORD th
Isa. 43. 3, 4.
2. Their part of the covenant; Observe that which I command
thee: we cannot expect the benefit of the promises, unless we make
conscience of the precepts. The two great precepts are, (1.) Thou
shalt worship no other gods, (v.14.) not give divine honour to any
creature, or any name whatsoever, the creature of fancy. A good
reason is annexed; it is at thy peril, if thou do; for the Lord,
whose name is Jealous, is a jealous God, as tender in the matters
of his worship, as the husband is of the honour of the marriage-
bed. Jealousy is called the rage of a man, (Prov. 6. 34.) but it is
God's holy and just displeasure. Those cannot worship God
૧
Before Christ 1491.
Solemn Feasts appointed,
EXODUS, XXXIV.

God. Thou shalt not seethe a kid in his mother's | to him, when he was before upon the mount, was repeated likewise,
milk.
27. And the LORD said unto Moses, Write and the model of the tabernacle shewed him again, lest the ruffle
thou these words: for after the tenor of these have bereaved him of the ideas he had in his mind of what he had
and discemposure which the golden calf had put him into should
words I have made a covenant with thee and with seen and heard; also in token of a complete reconciliation, and to
Israel.
shew that not one jot or tittle of the law should pass away, but
that all should be carefully preserved by the great Mediator, who
came, not to destroy, but to fulfil, Matth. 5. 17, 18. And in the
close, 1. Moses is ordered to write these words, (v. 27.) that the
people might be the better acquainted with them by a frequent peru-
sal, and that they might be transmitted to the generations to come;
we can never be enough thankful to God for the written word.
1. He is told that, according to the tenor of these words, God
would make a covenant with Moses and Israel, not with Israel
immediately, but with them in Moses as mediator; thus the cove-
nant of grace is made with believers through Christ, who is given
for a Covenant to the people, Isa. 49.8. And as here the covenant
was made according to the tenor of the command, so it is still;
for we are by baptism brought into covenant, that we may be
taught to observe all things whatsoever Christ has commanded us.
Matth. 28. 19, 20.
Here is a repetition of several appointments made before, espe-
cially relating to their solemn feasts: when they had made the
calf, they proclaimed a feast in honour of it; now, that they
might never do so again, they are here charged with the observance
of the feasts which God had instituted. Note,(Men need not be
drawn from their religion by the temptation of mirth, for we
serve a Master that has abundantly provided for the joy of his
servants: serious godliness is a continual feast, and joy in God
always.
1. Once a week they must rest, (v. 21.) even in earing time,
and in harvest, the most busy times of the year. All worldly
business must give way to that holy rest; harvest-work will
prosper the better for the religious observation of the sabbath-day
in harvest-time. Hereby we must shew that we prefer our com-
munion with God, and our duty to him, before either the business
or the joy of harvest.`
2. Thrice a year they must feast; (v. 23.) they must then appear
before the Lord God, the God of Israel. In all our religious
approaches to God, we must eye him, (1.) As the Lord God,
infinitely blessed, great and glorious, that we may worship him
with reverence and godly fear. (2.) As the God of Israel, a God
in covenant with us, that we may be encouraged to trust him,
and to serve him cheerfully. We always are before God; but, in
holy duties, we present ourselves before him, as servants to receive
commands, as petitioners to sue for favours, and we have reason
to do both with joy.
•
But it might be suggested, that when all the males from every
part of the country were gone up to worship in the place that God
should choose, the country would be left exposed to the insults of
their neighbours; and what would become of the poor women and
children, and sick and aged, that were left at home? "Trust
God with them; (v. 24.) neither shall any man desire thy land,
not only they shall not invade it, but they shall not so much as
think of invading it." Note, All hearts are in God's hands,
and under his check; he can lay a restraint, not only upon men's
actions, but upon their desires. Canaan was a desirable land,
and the neighbouring nations were greedy enough; and yet God
says, "They shall not desire it." Let us check all sinful desires in
our own hearts against God and his glory, and then trust him to
check all sinful desires in the hearts of others against us and our
interest. [2.The way of duty is the way of safety. If we serve
God, he will preserve us; and those that venture for him shall
never lose by him. While we are employed in God's work, and are
attending upon him; we are taken under special protection; as
noblemen and members of parliament are privileged from arrests.
The three feasts are here mentioned with their appendages.
First, The passover, and the feast of unleavened bread, in
remembrance of their deliverance out of Egypt; and to this is
annexed the law of the redemption of the first-born, v. 18..20.
This feast was instituted, ch. 12, 13. and urged again, ch. 23. 15.
Secondly, The feast of weeks, that is, that of pentecost, seven
weeks after the passover; and to this is annexed the law of the
first-fruits. Thirdly, The feast of in-gathering at the year's end,
which was the feast of tabernacles; (v. 22.) of these also he had
spoken before, ch. 23. 16. As to those laws repeated here,
(v. 25, 26.) that against leaven relates to the passover, that of the
first-fruits to the feast of pentecost, and therefore that against
teething the kid in his mother's milk, in all probability, relates to
the feast of in-gathering, at which God would not have them use ||
that superstitious ceremony, which, probably, they had seen the
Egyptians, or some other of the neighbouring nations, bless their
harvests with.
With these laws here repeated, it is probable, all that was said
VOL. I.
3 T
خالد
28. And he was there with the LORD forty days
and forty nights; he did neither eat bread, nor
drink water. And he wrote upon the tables the
words of the covenant, the ten commandments.
29. And it came to pass, when Moses came down
from mount Sinai with the two tables of testimony
in Moses' hand, when he came down from the
mount, that Moses wist not that the skin of his
face shone while he talked with him. 30. And
when Aaron and all the children of Israel saw
Moses, behold, the skin of his face shone; and
they were afraid to come nigh him. 31. And
Moses called unto them; and Aaron and all the
rulers of the congregation returned unto him: and
Moses talked with them. 32. And afterward all
the children of Israel came nigh: and he gave them
in commandinent all that the LORD had spoken
with him in mount Sinai. 33. And till Moses had
done speaking with them, he put a vail on his face.
34. But when Moses went in before the Lord to
speak with him, he took the vail off, until he came
out. And he came out, and spake unto the
children of Israel that which he was commanded.
35. And the children of Israel saw the face of
Moses, that the skin of Moses' face shone: and
Moses put the vail upon his face again, until he
went in to speak with him.
Here is,
I. The continuance of Moses in the mount, where he waɔ
miraculously sustained, v. 28. He was there in very intimate
communion with God, without interruption, forty days and forty
nights; and did not think it long; when we are weary of an hour
or two spent in attendance upon God, and adoration of him, we
should think how many days and nights Moses spent with him,
and of the eternal day we hope to spend in praising hini. During
all this time, Moses did neither eat nor drink. Though he had,
before, been kept so long fasting, yet he did not, this second time,
take up so many days' provision along with him, but believed that
man lives not by bread alone, and encouraged himself with the
experience he had of the truth of it. So long he continued
without meat and drink, (and, probably, without sleep too,) for
Before Christ 1491.
The Vail of Moses,
EXODUS, XXXIV, xxxv.
1. The power of God supported him, that he did not need it; he
who made the body can nourish it without ordinary means, which
he uses, but is not tied to; The life is more than meat. 2. His
communion with God entertained him, so that he did not desire
it. He had meat to eat, which the world knew not of, for it was
his meat and drink to hear the word of God and pray. The
abundant satisfaction his soul had in the word of God, and the
visions of the Almighty, made him forget the body and the
pleasures of it. When God would treat his favourite Moses, it
was not with meat and drink, but with his light, law, and love;
with the knowledge of himself and his will; then man did indeed
eat angels' food. See what we should value as the truest pleasure;
the kingdom of God is not meat and drink, neither the plenty nor
delicacy of that, but righteousness, and peace, and joy in the
Holy Ghost. As Moses, so Elijah and Christ, fasted forty days
and forty nights: the more dead we are to the delights of sense,
the better prepared we are for the pleasures of heaven.
II. The coming down of Moses from the mount, greatly
enriched, and miraculously adorned.
1. He came down enriched with the best treasure, for he brought
in his hands the two tables of the law, written with the finger of
God, v. 28, 29. It is a great favour to have the law given us: this
favour was shewed to Israel, Ps. 147. 19, 20. It is a great honour
to be employed in delivering God's law to others; this honour
was done to Moses.
•
some, that their faces shine in true grace, and yet they do no
know it, to take the comfort of it. Their friends see much of God
in them, but they themselves are ready to think they have no grace
2. It is the humility of others, that their faces shine in eminent
gifts and usefulness, and yet they do not know it, to be puffed up
with it; whatever beauty God puts upon us, we should still be
filled with such an humble sense of our own unworthiness and
manifold infirmities, as will make us even overlook and forget that
which makes our faces shine.
Secondly, That Aaron and the children of Israel saw it, and
were afraid, v. 30. The truth of it was attested by a multitude of
witnesses, who were also conscious of the terror of it. It not only
dazzled their eyes, but struck such an awe upon them, as obliged
them to retire: probably, they doubted whether it were a token of
God's favour, or of his displeasure; and though it seemed most
likely to be a good omen, yet, being conscious of guilt, they feared
the worst, especially remembering the posture Moses found them
in when he came last down from the mount. Holiness will com-
mand reverence: but the sense of sin makes men afraid of their
friends, and even of that which really is a favour to them.
||
Thirdly, That Moses put a vail upon his face, when he perceived
that it shone, v. 33, 35. 1. This teaches us all a lesson of modesty
and humility. We must be content to have our excellencies
obscured, and a vail drawn over them, not coveting to make a fair
shew in the flesh. They that are truly desirous to be owned and
accepted of God, will likewise desire not to be taken notice of or
applauded by men, Qui benè latuit, benè vixit-There is a
laudable concealment. 2. It teaches ministers to accommodate
themselves to the capacities of the people, and to preach to them
as they are able to bear it. Let all that art, and all that learning,
be vailed, which tend to amusement rather than edification; and
let the strong condescend to the infirmities of the weak. 3. This
vail signified the darkness of that dispensation; the ceremonial
institutions had in them much of Christ and the grace of the
gospel, but a vail was drawn over it, so that the children of Israei
could not distinctly and steadfastly see those good things to come,
which the la had the shadow of. It was beauty vailed; gold in
the mine; a pearl in the shell: but, thanks be to God, by the
gospel, life and immortality are brought to light, the vail is taken
away from off the Old Testament; yet still it remains upon the
hearts of those who shut their eyes against the light. Thus the
apostle expounds this passage, 2 Cor. 3. 13..15.
Fourthly, That when he went in before the Lord, to speak with
him in the tabernacle of meeting, he put off the vail, v. 34. Then
there was no occasion for it, and, before God, every man does and
must appear unvailed; for all things are naked and open before
the eyes of him with whom we have to do, and it is folly for us to
think of concealing or disguising any thing. Every vail must be
thrown aside, when we come to present ourselves unto the Lord.
This signified also, as it is explained, (2 Cor. 3. 16.) that when a
soul turns to the Lord, the vuil shall be taken away, that with
open face it may behold his glory. And when we shall come
before the Lord in heaven, to be the refor ever speaking with
him, the vail shall not only be taken off from the divine glory,
but from our hearts and eyes, that we may see as we are seen, and
know as we are known.
•
•
2. He came down adorned with the best beauty; for the skin
of his face shone, v. 29. This time of his being in the mount, he
heard only what he had heard before, but he saw more of the
glory of God, which having with open face beheld, he was in
some measure changed into the same image, from glory to glory,
2 Cor. 3. 18. The last time, he came down from the mount with
the glory of a magistrate, to frown upon and chastise Israel's
idolatry; now, with the glory of an angel, with tidings of pace
and reconciliation. Then he came with a rod, now with the spiri!
of meekness. Now this may be looked upon, (1.) As a great
honour done to Moses, that the people might never again question
his mission, or think or speak slightly of him. He carried his
credentials in his very countenance, which, some think, retained,
as long as he lived, some remainders of this glory, which perhaps
contributed to the vigour of his old age; that eye could not wax
din which had seen God, nor that face become wrinkled which
had shone with his glory; the Israelites could not look him in the
face, but they must there read his commission; Thus it was done
to the man whom the King of kings did delight to honour; yet,
after this, they murmured against him; for the most sensible
proofs will not of themselves conquer an obstinate infidelity. The
shining of Moses's face was a great honour to hiin, yet that was
no glory, in comparison with the glory which excelled; we read
of our Lord Jesus, not only that his face shone as the sun, but his
whole body also, for his raiment was white and glistering,
Luke, 9.29. But, when he came down from the mount, he quite
laid aside that glory, it being his will that we should walk by
faith, not by sight. (2.) It was also a great favour to the people,
and an encouragement to them, that God put this glory upon him
who was their intercessor, thereby giving them assurance that he
was accepted, and they through him. Thus the advancement of
Christ, our Advocate with the Father, is the great support of our
faith. (3.) It was the effect of his sight of God. Communion with
God, [1.] Makes the face to shine in true honour. Serious
godliness puts a lustre upon a man's countenance, such as com-
mands esteem and affection. [2.] It should make the face to
shine in universal holiness; when we have been in the mount with
God, we should let our light shine before men, in humility,
meekness, and all the instances of a heavenly conversation; thus
must the beauty of the Lord our God be upon us, even the beauty
of holiness, that all we converse with may take knowledge of us,
that we have been with Jesus, Acts, 4. 13.
Now concerning the shining of Moses's face, observe here,
First, That Moses was not aware of it himself; (v. 29.) He wist
not that the skin of his face shone. Thus, 1. It is the infelicity of
CHAP. XXXV.
What snóvld have been said and done upon Moses' coming down the first time
from the mount, if the golden calf had not broken the measures, and put ali
into disorder, now at last, when with great difficulty reconciliation was made,
begins to be said and done; and that great affair of the setting up of God's
worship, is put into its former channel again, and goes on now without
interruption. I. Moses gives' Israel those instructions, received from God,
which required immediate observance. 1. Concerning the sabbath, v. 1..3.
2. Concerning the contribution that was to be made for the erecting of the
tabernacle, v. 4..9. 3. Concerning the framing of the tabernacle and the
utensils of it, v. 10..19. II. The people bring in their contributions, v. 20..29.
III. The head-workmen are nominated, v. 30..35.
1.
↓
The
ND Moses gathered all the congregation of
the children of Israel together, and said
T
Before Christ 1491.
EXODUS, XXXV. Orders concerning the 'Tabernacle.
Heb. 3. 5, 6.
into them. These are the words which the LORD | But both sides having reposed a trust in him, he was true to the
hath commanded, that ye should do them. 2. Six trust; yet he was faithful as a servant only. but Christ as a Son,
days shall work be done, but on the seventh day
there shall be to you an holy day, a sabbath of
rest to the LORD: whosoever doeth work therein
shall be put to death. 2. Ye shall kindle no fire
throughout your habitations upon the sabbath-day.
4. And Moses spake unto all the congregation of
the children of Israel, saying, This is the thing
which the LORD commanded, saying, 5. Take ye
from amongst you an offering unto the LORD:
Whosoever is of a willing heart, let him bring it,
an offering of the LORD; gold, and silver, and
brass, 6. And blue, and purple, and scarlet, and
fine linen, and goats' hair, 7. And rams' skins
dyed red, and badgers' skins, and shittim-wood,
8. And oil for the light, and spices for anointing oil,
and for the sweet incense, 9. And onyx-stones,
and stones to be set for the ephod, and for the
breast-plate. 10. And every wise-hearted among
you shall come, and make all that the LORD hath
commanded; 11. The tabernacle, his tent, and his
covering, his taches, and his boards, his bars, his
pillars, and his sockets, 12. The ark, and the
staves thereof, with the mercy-seat, and the vail of
the covering, 13. The table, and his staves, and
all his vessels, and the shew-bread. 14. The
(7.) Ali that were able must contribute; Take ye from among
candlestick also for the light, and his furniture, and you an offering, v. 5. The tabernacle was to be dedicated to the
his lamps, with the oil for the light, 15. And the honour of God, and used in his service; and therefore what was
incense altar, and his staves, and the anointing brought for the setting up and furnishing of that, was an offering
oil, and the sweet incense, and the hanging for ent for the support of his kingdom and interest among men, he is
to the Lord. Our goodness extends not to God, but what is laid
the door at the entering in of the tabernacle, pleased to accept as an offering to himself; and he requires such
16. The altar of burnt-offering, with his brazen acknowledgments of our receiving our all from him, and such
grate, his staves, and all his vessels, the laver and instances of our dedicating our all to him. The rule is, Whosoever
his foot, 17. The hangings of the court, his is of a willing heart, let him bring. It was not to be a tax imposed
upon them, but a benevolence or voluntary contribution; to intimate
pillars, and their sockets, and the hanging for the to us, [1.] That God has not made our yoke heavy. He is a
door of the court, 18. The pins of the tabernacle. Prince that does not burthen his subjects with taxes, nor make
and the pins of the court, and their cords, 19. The them to serve with an offering, but draws with the cords of a man,
cloths of service, to do service in the holy placement that there is no cause to complain of, for he does not rule
and leaves it to ourselves to judge what is right; his is a govern-
the holy garments for Aaron the priest, and the with rigour. [2.] That God loves a cheerful giver, and is best
garments of his sons, to minister in the priests pleased with the free-will offerings. Those services are acceptable
office.
to him, that come from the willing heart of a willing people,
Ps. 110.3.
it was said in general, (ch. 34. 32.) Moses gave them in com
mandment all that the Lord had spoken with him. But the erecting
ind furnishing of the tabernacle being the work to which they
ere now immediately to apply themselves, here is partient's
mention of the orders given concerning that.
1. All the congregation is summoned to attend, (v. 1.) that is,
the heads and rulers of the congregation, the representatives of the
several tribes, who must receive instructions from Moses, as he had
received them from the Lord, and must communicate them to the
people. Thus St. John, being commanded to write to the seven
churcheswhat had been revealed to him, writes it to the angels, or
ministers, of the churches.
•
2. Moses gave them in charge all that (and that only) which
God had commanded him; thus he approved himself faithful both
to God and Israel, between whom he was a messenger or mediator.
If he had added, altered, or diminished, he had been false to both,
3. He begins with the law of the sabbath, because that was
much insisted on in the instructions he had received; (v. 2,3.) Sin
days shall work be done, work for the tabernacle, the work of the
day that was now to be done in its day; and they had little else to
do here in the wilderness, where they had neither husbandry nor
merchandise, neither food to get, nor clothes to make: but on the
seveneth day you must not strike a stroke, no, not at the tabernacle-
work; the honour of the sabbath was above that of the sanctuary,
evoted to God, and not to be spent in common business, it is a
more ancient, and more lasting; that must be to you a holy day,
sabbath of rest. It is a sabbath of sabbaths, so some read it;
more honourable and excellent than any of the other feasts, and
should survive them all. A sabbath of sabbatism, so others read it,
being typical of that sabbatism or rest, both spiritual and eternal,
which remains for the people of God, Heb. 4.9. It is a sabbath
of rest, that is, in which a rest from all worldly labour must be
very carefully and strictly observed. It is a sabbath, and a little
sabbath, so some of the Jews would have it read; not only
observing the whole day as a sabbath, but an hour before the
throw in over and above out of their own time, and call a little
of and an hour after the of it, which
sabbath, to shew how glad they are of the approach of the sabbath,
and how loath to part with it. It is a sabbath of rest, but it is
rest to the Lord, to whose honour it must be devoted. A penalty
is here annexed to the breach of it, Whosoever doeth work therein
shall be put to death; and a particular prohibition of kindling
fires on the sabbath-day for any servile work, as smiths' work, or
plumbers', &c.
4. He orders preparation to be made for the setting up of the
tabernacle. Two things were to be done:
(2.) All that were skilful must work; (v. 10.) Every wise-
hearted among you shall come, and make. See how God dispenses
his gifts variously; and, as every man hath received the gift, so he
must minister, 1 Pet. 4. 10. Those that were rich must bring in
materials to work on; those that were ingenious must serve the
tabernacle with their ingenuity; as they needed one another,
so the tabernacle needed them both, 1 Cor. 12.7, 21. The work
was likely to go on, when some helped with their purses, others
with their hands, and both with a willing heart. Moses, as he
had told them what must be given, (v. 5..9.) so he gives them
the general heads of what must be made, (v. 11..19.) that,
seeing how much work was before them, they might apply them-
selves to it the more vigorously, and every hand might be busy;
and it gave them such an idea of the fabric designed, that they
could not but long to see it finished.
20. And all the congregation of the children of
Before Christ 1491.
EXODUS, XXXV. The Contributions for une Tabernacle.
•
Largel departed from the presence of Moses. there are, who will be called Israelites, and yet will not he moved
D}{ And they came, every one whose heart stirred by the equity of the thing, God's expectations from them, and thị
him up, and every one whom his spirit made wil-good examples of those about them, to part with any thing for the
interests of God's kingdom: they are for the true religion, prʊ-
bug, and they brought the LORD's offering to the vided it be cheap, and will cost them nothing.
work of the tabernacle of the congregation, and
for all his service, and for the holy garments.
22. And they came, both men and women, as many
ts were willing-hearted, and brought bracelets, and
tar-rings, and rings, and tablets, all jewels of gold:
and every man that offered offered an offering of
gold unto the LORD. 23. And every man with
whom was found blue, and purple, and scarlet, and
fine linen, and goats' hair, and red skins of rams,
and badgers' skins, brought them. 24. Every one
that did offer an offering of silver and brass brought
the LORD's offering: and every man, with whom
was found shittim-wood for any work of the service,
brought it. 25. And all the women that were
wise-hearted did spin with their hands, and brought
that which they had spun, both of blue, and of
purple, and of scarlet, and of fine linen. 26. And
all the women whose hearts stirred them up in
wisdom spun goats' hair. 27. And the rulers
brought onyx-stones, and stones to be set, for the
ephod, and for the breast-plate; 28. And spice,
and oil for the light, and for the anointing oil, and
for the sweet incense. 29. The children of Israel
brought a willing offering unto the LORD, every
man and woman, whose heart made them willing
to bring for all manner of work, which the LORD
had commanded to be made by the hand of
Moses.
4. The offerings were of divers kinds, according as they had,
those that had gold and precious stones, brought them, not think
God. Those that had not precious stones to bring, brought goats
ing any thing too good and too rich to part with for the honour of
hair, and rams' skins: if we cannot do as much as others for God,
we must not therefore sit still and do nothing; if the meaner
offerings, which are according to our ability, gain us not such a
God, who requires according to what a man hath, and not accord-
reputation among men, yet they shall not fail of acceptance with
ing to what he hath not, 2 Cor. 8. 12. Two mites from a pauper
were more pleasing than so many talents from a Dives. God has
an eye to the heart of the giver, more than to the value of the gift.
bracelets and rings, and tablets or lockets; (v. 22.) and even the
5. Many of the things they offered were their ornaments,
women parted with these. Can a maid forget her ornaments?
Thus far they forgot them, that they preferred the beautifying of
the sanctuary before their own adorning. Let this teach us in
very dear to us, which we value, and value ourselves by; and
general, to part with that for God when he calls for it, which is
particularly to lay aside our ornaments, and deny ourselves in
them, when either they occasion offence to others, or feed our
own pride. If we think those gospel-rules concerning our clothing
have done as these Israelites did. If they thought their ornaments
too strict, (1 Tim. 2.9, 10. 1 Pet. 3.3, 4.) I fear we should scarcely
well-bestowed upon the tabernacle, shall not we think the want of
ornaments well made up by the graces of the Spirit? Prov. 1.9.
6. These rich things that they offered, we may suppose, were
mostly the spoils of the Egyptians; for the Israelites in Egypt
were kept poor, till they borrowed at parting. And we may suppose
the rulers had better things, (v. 27.) because, having more influence
among the Egyptians, they borrowed larger sums. Who would
have thought that ever the wealth of Egypt should have been so
well employed; but thus God has often made the earth to help the
woman, Rev. 12. 16. It was by a special providence and promise
of God, that the Israelites got all that spoil, and therefore it was
highly fit that they should devote a part of it to the service of that
God to whom they owed it all. Let every man give according as
God hath prospered him, 1 Cor. 16.2. Extraordinary successes
should be acknowledged by extraordinary offerings. Apply it to
human learning, arts and sciences, which are borrowed, as it were
from the Egyptians; those that are enriched with these must
devote them to the service of God and his tabernacle: they may
be used as helps to understand the scriptures, as ornaments or
hand-maids to divinity. But then great care must be taken that
Egypt's gods mingle not with Egypt's gold. Moses, though learned
in all the learning of the Egyptians, did not therefore pretend, in
the least instance, to correct the pattern shewed him in the mount.
The furnishing of the tabernacle with the riches of Egypt, was
perhaps a good omen to the Gentiles, who, in the fulness of time,
should be brought into the gospel-tabernacle, and their silver and
their gold with them, (Isa. 60.9.) and it should be said, Blessed
be Egypt my people, Isa. 19. 25.
7. We may suppose that the remembrance of the offerings made
for the golden calf made them the more forward in these offerings.
Those that had then parted with their ear-rings, would now
testify their repentance by giving the rest of their jewels to the
service of God: godly sorrow worketh such a revenge, 2 Cor. 7. 11.
And those that had kept themselves pure from that idolatry, yet
argued with themselves, "Were they so forward in contributing
to an idol, and shall we be backward or sneaking in our offerings
to the Lord?" Thus some good was brought even out of that
evil.

Moses having made known to them the will of God, they went
home, and immediately put in practice what they had heard,
v. 20. Oh that every congregation would thus depart from the
hearing of the word of God, with a full resolution to be doers of
the same! Observe here,
I. The offerings that were brought for the service of the
tabernacle, v. 21, &c. Concerning which many things may be
noted.
1. It is intimated that they brought their offerings immediately:
they departed to their tents immediately to fetch their offering,
and did not desire time to consider of it, lest their zeal should be
cooked by delays. What duty God convinces us of, and calls us
to, we should set about specdily. No season will be more con-
venient than the present season.
2. It is said that their spirits made them willing, (v.21.) and
“their hearts, v. 29. What they did, they did cheerfully, and from
& good principle. They were willing, and it was not any external
inducement that made them so, but their spirits. It was from a
principle of love to God and his service; a desire of his presence
with them in his ordinances; gratitude for the great things he had
done for them; faith in his promise of what he would further do;
or, at least, from the present consideration of these things, that
they were willing to offer. What we give and do for God, is then
Ecceptable when it comes from a good principle in the heart and
spirit.
3. When it is said that as many as were willing-hearted brought ||
their offerings, (v.22.) it should seem as if there were some who
were not, who loved their gold better than their God, and would
not part with it, no not for the service of the tabernacle; such
II. The work that was done for the service of the tabernacle:
(v. 25.) The women did spin with their hands; some spun fine work,
of blue and purple, others coarse work, of goats' hair, and je!
Before Christ 1491.
EXODUS, XXXV, XXXVI. Appointment of Bezaleel and Aholiab
#%
their's also is said to be done in wisdom, v. 26. As it is not only
rich gifts, so it is not only fine work, that God accepts. Notice is
here taken of the good women's work for God, as well as of Beza-
leel's and Aholiab's. The meanest hand employed, the meanest
service performed, for the honour of God, shall have an honourable
recompence; Mary's. anointing of Christ's head shall be told for a
memorial, (Matth. 26. 13.) and a record is kept of the women that
laboured in the gospel tabernacle, (Phil. 4.3.) and were helpers
It is part of the character
to Paul in Christ Jesus, Rom. 16. 3.
of the virtuous woman, that she layeth her hand to the spindle,
Prov. 31. 19. This employment was here turned to a pious use,
as it may be still (though we have no hangings to make for the
tabernacle) by the imitation of the charity of Dorcas, who made
coats and garments for poor widows, Acts, 9. 39. Even those that
are not in a capacity to give in charity, may yet work in charity;
and thus the poor may relieve the poor, and those that have
nothing but their limbs and senses may be very charitable in the
labour of love.
:
Here is the divine appointment of the master-workmen, that
there might be no strife for the office, and that all who were
employed in the work might take direction from, and give
account to, these general inspectors; for God is the God of
order, and not of confusion.
1.HEN wrought Bezaleel and Aholiab, and
30. And Moses said unto the children of Israel,
See, the LORD hath called by name Bezaleel the
son of Uri, the son of Hur, of the tribe of Judah;
31. And he hath filled him with the Spirit of God,
in wisdom, in understanding, and in knowledge, and
in all manner of workmanship; 32. And to devise
curious works, to work in gold, and in silver, and
in brass, 33. And in the cutting of stones, to set
them, and in carving of wood, to make any manner
of cunning work. 34. And he hath put in his heart
that he may teach, both he, and Aholiab, the son of
Ahisamach, of the tribe of Dan. 35. Them hath
he filled with wisdom of heart, to work all manner
of work, of the engraver, and of the cunning work-6. And Moses gave commandment, and they caused
Let neither man nor woman make any more work
it to be proclaimed throughout the camp, saying,
for the offering of the sanctuary. So the people
were restrained from bringing. 7. For the stuff
they had was sufficient for all the work to make
it, and too much.
every wise-hearted man, in whom the LORD
put wisdom and 'understanding to know how to
work all manner of work for the service of the
sanctuary, according to all that the LORD had
commanded. 2. And Moses called Bezaleel and
Aholiab, and every wise-hearted man, in whose heart
the LORD had put wisdom, even every one whose
heart stirred him up to come unto the work to do
3. And they of Moses all the
it. 3. And they received of Moses all the offering
which the children of Israel had brought for the
work of the service of the sanctuary, to make it
withal. And they brought yet unto him free
4. And all the wise
offerings every morning.
men, that wrought all the work of the sanctuary,
came every man from his work which they made;
5And they spake unto Moses, saying, The people
bring much more than enough for the service of
the work, which the LORD commanded to make.
man, and of the embroiderer, in blue, and in purple,
in scarlet, and in fine linen, and of the weaver,
even of them that do any work, and of
devise cunning work.
to communicate it for the benefit of others, not coveting to mono-
polize it.
15
CHAP. XXXVI.
In
this chapter, I. The work of the tabernacle is begun, v.1..4. II. A stop
put to the people's contributions, v.5..7. III. A particular account is given
of the making of the tabernacle itself: The fine curtains of it, v.8..13. The
coarse ones, v.14..19. The boards, v. 20..30. The bars, v.31..34. The
partition-vail, v.35,36. And the hanging for the door, v.37, 38.
We have here,
I. The workmen set in without delay. Then they wrought,
v.1. When God had qualified them for the work, then they
Observe, 1. Those whom God called by name to this service, he applied themselves to it. Note, The talents we are intrusted with
filled with the Spirit of God, to qualify them for it, v. 30, 31. must not be laid up, but laid out; not hid in a napkin, but traded
Skill in secular employments is God's gift, and comes from above, with. What have we all our gifts for, but to do good with them?
Jam. 1. 17. From him the faculty is, and the improvement of it. They began when Moses called them, v. 2. Even those whom
To his honour therefore all knowledge must be devoted, and we God has qualified for, and inclined to, the service of the taber-
must study how to serve him with it. The work was extraordinary nacle, yet must wait for a regular call to it, either extraordinary,
which Bezaleel was designed for, and therefore he was qualified as that of preachers and apostles, or ordinary, as that of pastors
in an extraordinary manner for it; thus, when the apostles were and teachers. And observe who they were that Moses called;
appointed to be master-builders in setting up the gospel-tabernacle, those in whose heart God had put wisdom for this purpose, beyond
they were filled with the Spirit of God in wisdom and understand-their natural capacity, and whose heart stirred them up to come to
ing. 2. They were appointed, not only to devise, but to work, the work in good earnest. Note, Those are to be called to the
(v.32.) to work all manner of work, v. 35. Those of eminent building of the gospel-tabernacle whom God has by his grace
gifts, that are capable of directing others, must not think that made in some measure fit for the work, and free to engage in it.
that will excuse them in idleness: many are ingenious enough in Ability and willingness (with resolution) are the two things to be
cutting out work for other people, and can tell what this man and regarded in the call of ministers. Has God given them not only
that man should do, but the burthens they bind on others they knowledge, but wisdom? (For they that would win souls must
themselves will not touch with one of their fingers. These will be wise, and have their hearts stirred up to come to the work, and
fall under the character of slothful servants. 3. They were not to the honour only; to do it, and not to talk of it only.) Let
not only to devise and work themselves, but they were to teach them come to it with full purpose of heart to go through with it.
others, v.34. Not only had Bezaleel power to command, but The materials, which the people had contributed, were delivered
he was to take pams to instruct. Those that rule should teach; by Moses to the workmen, v.3. They could not create a taber-
and those to whom God has given knowledge should be willingnacle, that is, make it out of nothing, nor work, unless they had
36
VOL. I.
<
Before Christ 1491.
EXODUS, XXXVI. The Const ction of the a ernac e.
something to work upon; we find that the people, brought the and eight cubits, and the breadth of one curtain
materials, and that Moses put them into their hands. Precious four cubits: the curtains were all of one size.
souls are the materials of the gospel tabernacle, they are built up a
spiritual house; (1 Pet. 2.5.) to this end they are to offer themselves
a free-will offering to the Lord, for his service, (Rom. 15. 16.) and
they are then committed to the care of his ministers, as builders,
to be framed and wrought upon for their edification and increase
in holiness, till they all come, like the curtains of the tabernacle,
in the unity of the faith to be a holy temple, Eph. 2. 21, 22.
in the unity of the faith to be a holy temple, Eph. 2. 21, 22.
4. 12, 13.
10. And he coupled the five curtains one unto
another: and the other five curtains he coupled
one unto another. 11. And he made loops of blue
on the edge of one curtain from the selvedge in
side of another curtain, in the coupling of the
the coupling: likewise he made in the uttermost
second. 12. Fifty loops made he in one curtain,
and fifty loops made he in the edge of the curtain
which was in the coupling of the second: the
loops held one curtain to another. 13. And he
made fifty taches of gold, and coupled the cur-
tains one unto another with the taches:
became one tabernacle.
So it
II. The contributions restrained. The people continued to bring
free offerings every morning, v.3. Note, We should always make
it our morning's work to bring our offering unto the Lord; even
the spiritual offerings of prayer and praise, and a broken heart
surrendered entirely to God. This is that which the duty of every
day requires. God's compassions are new every morning, and so
should our offerings be, our free offerings: God's grace to us is
free, and so must our duty to him be. Probably there were some
that were backward at first to bring their offering, but their neigh-
bours' forwardness stirred them up and shamed them. The zeal of
some provoked many. There are those who will be content to
follow, who yet do not care for leading, in a good work. It is best that must be done before the furniture of it was prepared. This
The first work they set about was the framing of the house;
to be forward, but better late than never. Or, perhaps some who that must be done before the furniture of
had offered at first, having pleasure in reflecting upon it, offered house was not made of timber or stone, but of curtains curiously
more; so far were they from grudging what they had contributed, of the church in this world, the palace of God's kingdom among
embroidered and coupled together. This served to typify the state
that they doubled their contribution. Thus, in charity, give a
portion to seven, and also to eight; having given much, give more.the earth, as that of a house is; no, Christ's kingdom is not of this
men. 1. Though it is upon the earth, yet its foundation is not in
Now observe,
world, nor founded in it. 2. It is mean and mutable, and in a
militant state; shepherds dwelt in tents, and God is the Shepherd
of Israel; soldiers dwelt in tents, and the Lord is a Man of war,
and his church marches through an enemy's country, and must
fight its way. The kings of the earth close themselves in cedar,
(Jer. 22. 15.) but the ark of God was lodged in curtains only.
3. Yet there is a beauty in holiness; the curtains were embroidered,
so is the church adorned with the gifts and graces of the Spirit,
that raiment of needle-work, Ps. 45.14. 4. The several societies
of believers are united in one, and, as here, all become one taber
nacle; for there is one Lord, one faith, and one baptism.
-
1. The honesty of the workmen. When they had cut out their
work, and found how their stuff held out, and that the people
were still forward to bring in more, they went in a body to Moses
to tell him that there needed no more contributions, v. 4, 5. Had
they sought their own things, they had now a fair opportunity of
enriching themselves by the people's gifts: for they might have
made up their work, and converted the overplus to their own use,
as perquisites of their place. But they were men of integrity, that
scorned to do so mean a thing as to spunge upon the people, and
enrich themselves with that which was offered to the Lord. Those
are the greatest cheats that cheat the public. If to murder many
is worse than to murder one, by the same rule, to defraud commu-
nities, and to rob the church or state, is a much greater crime than
to pick the pocket of a single person. But these workmen were
not only ready to account for all they received, but were not
willing to receive more than they had occasion for, lest they
should come either into the temptation, or under the suspicion, of
taking it to themselves. These were men that knew when they
had enough.
2. The liberality of the people; though they saw what an abun-
dance was contributed, yet they continued to offer, till they were
forbidden by a proclamation, v.6, 7. A rare instance! Most need
a spur to quicken their charity, few need a bridle to check it; yet
these did. Had Moses aimed to enrich himself, he might have
suffered them still to bring in their offerings; and, when the w sk
was finished, might have taken the remainder to himself: but he
also preferred the public before his own private interest, and was
therein a good example to all in public trusts. It is said (v. 6.)
The people were restrained from bringing; they looked upon it
as a restraint upon them, not to be allowed to do more for the
tabernacle; such was the zeal of those people, who gave to their
power, yea, and beyond their power, praying the collectors with
much entreaty to receive the gift, 2 Cor. 8.3, 4. These were the
fruits of a first love; in these last days charity is grown too cold
for us to expect such things from it.
8. And every wise-hearted man among them
that wrought the work of the tabernacle made ten
curtains of fine twined linen, and blue, and purple,
and scarlet: with cherubims of cunning work made
he them. 9. The length of one curtain was twenty
14. And he made curtains of goats' hair, for the
tent over the tabernacle: eleven curtains he made
them. 15. The length of one curtain was thirty
cubits, and four cubits was the breadth of one cur-
tain: the eleven curtains were of one size. 16. And
he coupled five curtains by themselves, and six
curtains by themselves. 17. And he made fifty
loops upon the uttermost edge of the curtain in the
coupling, and fifty loops made he upon the edge
of the curtain which coupleth the second. 18. And
he made fifty taches of brass to couple
the tent
together, that it might be one. 19. And he made
a covering for the tent of rams skins dyed
red, and a covering of badgers' skins above that.
20. And he made boards for the tabernacle of shit-
tim-wood, standing up. 21. The length of a board
was ten cubits, and the breadth of a board one
cubit and a half. 22. One board had two tenons,
equally distant one from another: thus did he make
for all the boards of the tabernacle. 23. And he
made boards for the tabernacle; twenty boards for
the south side southward: 24. And forty sockets
of silver he made under the twenty boards; two
sockets under one board for his two tenons, and
".
Before Christ 1491.
EXODUS, XXXVI, XXXVII. The Tabernacle and its Furniture.
Testament, which shews us the glory of God more clearly, and
invites us to draw near to it; and the darkness and distance of
ever with the Lord, and see him as he is.
our present state, in comparison with heaven, where we shall be
2. There was a vail
made for the door of the tabernacle, v.37, 38. At this door the
people assembled, though forbidden to enter; for, while we are
in this present state, we must get as near God as we can.
two sockets under another board for his two tenons.
25. And for the other side of the tabernacle, which
is toward the north corner, he made twenty boards,
26. And their forty sockets of silver; two sockets
under one board, and two sockets under another
board. 27. And for the sides of the tabernacle
westward he made six boards. 28. And two
boards made he for the corners of the tabernacle
in the two sides. 29. And they were coupled
beneath, and coupled together at the head thereof, Bezaleel and his u orkmen are still busy, making, 1. The ark with the mercy-
seat and the cherubims, v,1..9. II. The table with its vessels, t. 10..16.
III. The candlestick with its appurtenances, v.17..24. IV. The golden
altar for incense, v.25..28. V. The holy oil and incense, v. 29.
The par-
ticular appointment concerning each of which we had before in the 25th and
30th chapters.
CHAP. XXXVII.
to one ring: thus he did to both of them in both
the corners. 30. And there were eight boards;
and their sockets were sixteen sockets of silver,
under every board two sockets. 31. And he made
bars of shittim-wood; five for the boards of the
one side of the tabernacle, 32. And five bars for
the boards of the other side of the tabernacle, and
five bars for the boards of the tabernacle for the
sides westward. 33. And he made the middle
bar to shoot through the boards from the one end
to the other. 34. And he overlaid the boards with
gold, and made their rings of gold to be places for
the bars, and overlaid the bars with gold.
A
is
1. ND Bezaleel made the ark of shittim-wood:
two cubits and a half was the length of it,
and a cubit and a half the breadth of it, and a
cubit and a half the height of it: 2. And he
overlaid it with pure gold within and without, and
made a crown of gold to it round about. 3. And
he cast for it four rings of gold, to be set by the
four corners of it; even two rings upon the one
side of it, and two rings upon the other side of
it. 4. And he made staves of shittim-wood, and
Here, 1. The shelter and special protection that the church overlaid them with gold. 5. And he put the staves
under, are signified by the curtains of hair-cloth, which were into the rings by the sides of the ark, to bear the
spread over the tabernacle, and the covering of rams' skins and ark. 6. And he made the mercy-seat of pure gold:
badgers' skins over them, v. 14..19. God has provided for his two cubits and a half was the length thereof, and
people a shadow from the heat, and a covert from storm and rain;
one cubit and a half the breadth thereof. 7. And
(Isa. 4. 6.) they are armed against all weathers; the sun and moon
shall not smite them; and they are protected from the storms of he made two cherubims of gold, beaten out of
divine wrath that hail which will sweep away the refuge of lies, one piece made he them, on the two ends of the
Isa. 28.17. Those that dwell in God's house shall find, be the
11
tempest ever so violent, or the dropping ever so continual, it does mercy-seat; 8. One cherub on the end on this
not rain in 2. The strength and stability of the church, though side, and another cherub on the other end on that
it is but a tabernacle, are signified by the boards and bars with side: out of the mercy-seat made he the cherubims
which the curtains were borne up, v. 20..34. The boards were on the two ends thereof. 9. And the cherubims
coupled together and joined by the bars that shot through them;
for the union of the church, and the hearty agreement of those spread out their wings on high, and covered with
that are its stays and supporters, contribute abundantly to its their wings over the mercy-seat, with their faces
strength and establishment.
one to another; even to the mercy-seat-ward were
the faces of the cherubims.
35. And he made a vail of blue, and purple,
and scarlet, and fine twined linen: with cheru-
bims made he it of cunning work. 36. And he
made thereunto four pillars of shittim-wood, and
overlaid them with gold: there hooks were of
gold; and he cast for them four sockets of silver.
37. And he made an hanging for the tabernacle
door of blue, and purple, and scarlet, and fine
twined linen, of needle-work; 38. And the live
pillars of it with their hooks: and he overlaid their
chapiters and their fillets with gold: but their five
sockets were of brass.
In the building of a house there is a great deal of work about
the doors and partitions; in the tabernacle they were answerable
to the rest of the fabric: there were curtains for doors, and vails
for partitions. 1. There was a vail made for a partition between
the holy place and the most holy, v. 35, 36. This signified the
darkness and distance of that dispensation, compared with the New
•
It may be thought strange that Moses, when he had recorded
of all these things, should here record as particularly the making
so fully the instructions given him upon the mount for the making
of them; when it might have sufficed only to have said, in a few
words, that each of these things was made exactly according to
the directions before recited. We are sure that Moses, when he
idle words in scripture. Why then are so many chapters taken up
wrote by divine inspiration, used no vain repetitions; there are no
with this narrative, which we are tempted to think needless and
tedious? But we must consider, 1. That Moses wrote primarily
for, the people of Israel, to whom it would be of great use to read
and hear often of these divine and sacred treasures with which
they were intrusted. These several ornaments wherewith the
tabernacle was furnished, they were not admitted to see, but the
priests only, and therefore it was requisite that they should be thus
largely described particularly to them. That which they ought to
read again and again, (lest they should fail of doing it,) is written
again and again: thus many of the same passages of the history
of Christ are in the New Testament related by two or three, and
some by four, of the evangelists, for the same reason. The great
things of God's law and gospel we need to have inculcated upon
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The Tabernacle and its Furniture
EXODUS, XXX
PI
us again and again. To write the same, (says St. Paul,) to me || thereof; three branches of the candlestick out of
is not grievous, but for you it is safe, Phil. 3. 1. 2. Moses would the one side thereof, and three branches of the can-
thus shew the great care which he and his workmen took, to make
19. Three
every thing exactly according to the pattern shewed him in the dlestick out of the other side thereof:
mount. Having before given us the original, he here gives us the bowls made after the fashion of almonds in one
copy, that we may compare them, and observe how exactly they branch, a knop and a flower; and three bowls
agree. Thus he appeals to every reader concerning his fidelity to made like almonds in another branch, a knop and
him that appointed him, in all his house, and in all the particulars
of it, Heb.3.5. And thus he teaches us to have respect to all a flower: so throughout the six branches going out
God's commandments, even to every iota and tittle of them. 3. It of the candlestick. 20. And in the candlestick
is intimated hereby, that God takes delight in the sincere obedience were four bowls made like almonds, his knops, and
of his people, and keeps an exact account of it, which shall be his flowers: 21. And a knop under two branches
produced to their honour in the resurrection of the just. None
can be so punctual in their duty, but God will be as punctual in of the same, and a knop under two branches of
his notices of it. He is not unrighteous to forget the work and the same, and a knop under two branches of the
labour of love, in any instance of it, Heb. 6. 10. 4. The spiritual same, according to the six branches going out of
riches and beauties of the gospel-tabernacle are hereby recom-it. 22. Their knops and their branches were of the
mended to our frequent and serious consideration. Go walk
about this Zion, view it and review it: the more you contemplate
the glories of the church, the more you will admire them and be
in love with them. The charter of its privileges, and the account
of its constitution, will very well bear a second reading.
same: all of it was one beaten work of pure gold.
23. And he made his seven lamps, and his snuffers,
and his snuff-dishes, of pure gold. 24. Of a talent
of pure gold made he it, and all the vessels thereof.
In these verses we have an account of the making of the ark,
with its glorious and most significant appurtenances, the mercy-seat
and the cherubims. Consider these three together, and they repre-
sent the glory of a holy God, the sincerity of a holy heart, and the
communion that is between them, in and by a Mediator. 1. It is
the glory of a holy God, that he dwells between the cherubims,
that is, is continually attended and adored by the blessed angels,
whose swiftness was signified by the wings of the cherubims,
while their unanimity and joint concurrence in their services were
signified by their faces being one towards another. 2. It is the
character of an upright heart, that, like the ark of the testimony,
it has the law of God hid and kept in it. 3. By Jesus Christ, the
great Propitiation, there is reconciliation made, and a communion
settled, between us and God: he interposes between us and God's
displeasure; and not only so, but through him we become
entitled to God's favour. If he write his law in our heart, he
will be to us a God, and we shall be to him a people; from the
mercy-seat he will teach us, there he will accept us, and shew
himself merciful to our unrighteousness; and under the shadow
of his wings we shall be safe and easy.
A
b
R
Here is, 1. The making of the table on which the shew-bread was
to be continually placed. God is a good Householder, that always
keeps a plentiful table. Is the world his tabernacle? His provi-
dence in it spreads a table for all the creatures: he provides food
for all flesh. Is the church his tabernacle? His grace in it spreads
a table for all believers, furnished with the bread of life. But ob-
serve how much the dispensation of the gospel exceeds that of the
law. Though here was a table furnished, it was only with shew-
bread, bread to be looked upon, not to be fed upon, while it was on
this table, and afterward only by the priests; but to the
which Christ has spread in the new covenant all real Christians
are invited guests, and to them it is said, Eat, O friends, come cat
of my bread what the law gave but a sight of at a distance, the
gospel gives the enjoyment of, and a hearty welcome to. 2. The
making of the candlestick, which was not of wood overlaid with
gold, but all beaten work of pure gold only, v. 17, 22. This sig-
nified that light of divine revelation with which God's church
upon earth (which is his tabernacle among men) has always been
enlightened, being always supplied with fresh oil from Christ the
Zech. 4. 2, 3. God's manifestations of himself in this
10. And he made the table of shittim-wood: world are but candle-light, compared with the day-light of the
two cubits was the length thereof, and a cubit the future state. The Bible is a golden candlestick, it is of pure gold;
breadth thereof, and a cubit and, a half the height (Ps. 19. 10.) from it light is diffused to every part of God's taber-
thereof: 11. And he overlaid it with pure gold, nacle, that by it his spiritual priests may see to minister unto the
Lord, and to do the service of his sanctuary. This candlestick has
and made thereunto a crown of gold round about. not only its bowls for necessary use, but its knops and flowers for
12. Also he made thereunto a border of an hand-ornament; there are many things which God saw fit to beautify
breadth round about; and made a crown of gold his word with, which we can no more give a reason for than for
these knops and flowers, and yet we are sure that they were added
13. And he
for the border thereof round about.
for good purpose. Let us bless God for this candlestick, have an
cast for it four rings of gold, and put the rings upon eye to it continually, and dread the removal of it out of its place.
the four corners that were in the four feet thereof,
14. Over against the border were the rings, the
places for the staves to bear the table. 15. And he
inade the staves of shittim-wood, and overlaid them
with gold, to bear the table. 16. And he made the
vessels which were upon the table, his dishes, and
his spoons, and his bowls, and his covers to cover
withal, of pure gold. 17. And he made the can-
dlestick of pure gold: of beaten work made he
the candlestick; his shaft, and his branch, his
bowls, his knops, and his flowers, were of the
same: 18. And six branches going out of the sides
I
⭑
25. And he made the incense-altar of shittim-
wood: the length of it was a cubit, and the breadth
of it a cubit; it was four-square; and two cubits
was the height of it; the horns thereof were of the
same. 26. And he overlaid it with pure gold, both
the top of it, and the sides thereof round about,
and the horns of it: also he made unto it a crown
of gold round about. 27. And he made two rings
of gold for it under the crown thereof, by the two
corners of it, upon the two sides thereof, to be
places for the staves to bear it withal. 28. And
Before Christ 1491.
vi
EXODUS, XXXVII, XXXVIII. The Tabernacle and its Furniture.
he made the staves of shittim-wood, and overlaid for this purpose by the divine appointment, sanctified the gift that
them with gold. 29. And he made the holy was in faith offered on it. Christ was himself the Altar to his
anointi oil, and the pure incense of sweet spices, acknowledgment. We must have an eye to him in offering them,
according to the work of the apothecary.
as God has in accepting them.
own sacrifice of atonement, and so he is to all our sacrifices of
2. A laver, to hold water for the priests to wash in, when they
went into minister, v. 8. This signified the provision that is made
in the gospel of Christ, for the cleansing of our souls from the
mortal pollution of sin by the merit and grace of Christ, that we
may be fit to serve the holy God in holy duties. This is here said
to be made of the looking-glasses (or mirrors) of the women that
assembled at the door of the tabernacle. (1.) It should seem these
women were eminent and exemplary for devotion, attending more
frequently and seriously at the place of public worship than others
did; and notice is here taken of it to their honour. Anna was
such a one, long afterward, who departed not from the temple, but
served God with fastings and prayers night and day, Luke, 2. 37.
In every age of the church there appear to have been some who
have thus distinguished themselves by their serious zealous piety,
and they have hereby dignified themselves; for devout women are
really honourable women, (Acts, 13. 50.) and not the less so, for
their being called, by the scoffers of the latter days, silly women.
Probably, these women were such as shewed their zeal upon this
occasion, by assisting in the work that was now going on for the
service of the tabernacle. They assembled by troops, so the word
is; a blessed sight! to see so many, and those so zealous, and so
unanimous, in this good work. (2.) These women parted with
their looking-glasses (which were of the finest brass, burnished for
that purpose) for the use of the tabernacle. Those women that
admire their own beauty, are in love with their own shadow, and
make the putting on of apparel their chief adorning, by which they
value and recommend themselves, can but ill spare their looking-
glasses; yet these women offered them to God: Either, [1.] In
token of their repentance for the former abuse of them, to the
support of their pride and vanity; now that they were convinced
of their folly, and had devoted themselves to the service of God
at the door of the tabernacle, they thus threw away that which,
thereof, and five cubits the breadth thereof; it was though lawful and useful in itself, yet had been an occasion of sin
four square; and three cubits the height thereof. to them. Thus Mary Magdalen, who had been a sinner, when
2. And he made the horns thereof on the four she became a penitent, wiped Christ's feet with her hair. Or,
corners of of
for the work of the tabernacle;
it; the horns thereof were of the same: rather than the workmen should want brass, or not have of the
and he overlaid it with brass. 3. And he made all best, they would part with their looking-glasses, though they
the vessels of the altar, the pots, and the shovels, could not well be without them. God's service and glory must
and the basins, and the flesh-hooks, and the fire-always be preferred by us before any satisfactions or accommoda-
pans: all the vessels thereof made he of brass. tions of our own. Let us never complain of the want of that which
4. And he made for the altar a brazen grate of were used for the making of the laver. Either they were artfully
we may honour God by parting with. (3.) These looking-glasses
net-work, under the compass thereof, beneath unto joined together, or else molten down and cast anew; but it is
the midst of it. 5. And he cast four rings for the probable that the laver was so brightly burnished, that the sides.
four ends of the grate of brass, to be places for the of it still served for looking-glasses, that the priests, when they
staves.
6. And he made the staves of shittim- spots and wash them clean. Note, In the washing of repentance,
came to wash, might there see their faces, and so discover the
wood, and overlaid them with brass. 7. And he there is need of the looking-glass of self-examination. The word
put the staves into the rings on the sides of the of God is a glass, in which we may see our faces; (see Jam. 1. 23.)
altar, to bear it withal; he made the altar hollow and with it we must compare our own hearts and lives, that, finding
with boards. 8. And he made the laver of brass, application of the blood of Christ to our souls. Usually, the more
out our blemishes, we may wash with particular sorrow,
and the foot of it of brass, of the looking-glasses of particular we are in the confession of sin, the more comfort we
the women assembling, which assembled at the door have in the sense of the pardon.
of the tabernacle of the congregation.
A
and
f
}
Here is, 1. The making of the golden altar, on which incense
was to be burnt daily; which signified both the prayers of saints,
and the intercession of Christ, to which are owing the acceptable-
ness and success of those prayers. The rings and staves, and all
the appurtenances of this altar, were overlaid with gold, as all the
vessels of the table and candlestick were of gold, for these were
used in the holy place. God is the Best, and we must serve him
with the best we have; but the best we can serve him with, in his
courts on earth, is but as brass, compared with the gold, the
sinless and spotless perfection, with which his saints shall serve
him in his holy place above. 2. The preparing of the incense,
which was to be burnt upon this altar, and with it the holy
anointing oil, (v. 29.) according to that dispensatory, ch. 30. 22, &c.
God taught Bezaleel this art also; so that though he was not
before acquainted with it, yet he made up these things according
to the work of the apothecary, as dexterously and exactly as if he
had been bred up to the trade. Where God gives wisdom and
grace, it will make the man of God perfect, thoroughly furnished
to every good work.
V
1.
CHAP. XXXVIII
*.
Here is an account, I. Of the making of the brazen altar, (v. 1..7.) and the
laver, v. 8. II. The preparing of the hangings for the enclosing of the court
in which the tabernacle was to stand, v. 9. .20. III. A
the gold, silver, and brass, that was contributed to, and used in the preparing
of the tabernacle, v. 21..31.
1
→
}
ND he made the altar of burnt-offering of
6
9. And he made the court: on the south-side
Bezaleel, having finished the gold-work, which, though the Southward the hangings of the court were of fine
richest, yet was ordered to lie most out of sight, in the tabernacle twined linen, an hundred cubits: 10. Their pillars
itself, here goes on to prepare the court, which lay open to the were twenty, and their brazen sockets twenty;
view of all. Two things the court was furnished with, and both the hooks of the pillars and their fillets were of
On this all their
On this all their silver. 11. And for the north side the hangings
being sanctified itself were an hundred cubits, their pillars were twenty,
made of brass.
1. An altar of burnt-offering, v. 1..7.
sacrifices were offered, and this was it which,
Before Christ 1491.
The Tabernacle and its Furniture.
EXODUS, XXXVIII.
and their sockets of brass twenty; the hooks of purple, and in scarlet, and fine linen. 24. All the
the pillars and their fillets of silver. 12. And for gold that was occupied for the work in all the work
the west-side were hangings of fifty cubits, their of the holy place, even the gold of the offering, was
pillars ten, and their sockets ten; the hooks of the twenty and nine talents, and seven hundred and
pillars and their fillets of silver. 13. And for the thirty shekels, after the shekel of the sanctuary.
east-side eastward fifty cubits. 14. The hangings 25. And the silver of them that were numbered of
of the one side of the gate were fifteen cubits; their the congregation was an hundred talents, and a
pillars three, and their sockets three. 15. And thousand seven hundred and threescore and fifteen
for the other side of the court gate, on this hand shekels, after the shekel of the sanctuary: 26. A
and that hand, were hangings of fifteen cubits; bekah for every man, that is, half a shekel, after
their pillars three, and their sockets three. 16. All the shekel of the sanctuary, for every one that
the hangings of the court round about were of went to be numbered, from twenty years old and
fine twined linen. 17. And the sockets for the upward, for six hundred thousand and three
pillars were of brass; the hooks of the pillars and thousand and five hundred and fifty men. 27. And
their fillets of silver; and the overlaying of their of the hundred talents of silver were cast the sockets
chapiters of silver; and all the pillars of the court of the sanctuary, and the sockets of the vail; an
were filleted with silver. 18. And the hanging hundred sockets of the hundred talents, a talent
for the gate of the court was needlework of blue, for a socket. 28. And of the thousand seven
and purple, and scarlet, and fine twined linen: hundred seventy and five shekels he made hooks
and twenty cubits was the length, and the height for the pillars, and overlaid their chapiters, and
in the breadth was five cubits, answerable to the filleted them. 29. And the brass of the offering
hangings of the court. 19. And their pillars were was seventy talents, and two thousand and four
four, and their sockets of brass four; their hooks hundred shekels. 30. And therewith he made
of silver, and the overlaying of their chapiters the sockets to the door of the tabernacle of the
and their fillets of silver. 20. And all the pins of congregation, and the brazen altar, and the brazen
the tabernacle, and of the court round about, were grate for it, and all the vessels of the altar, 31. And
of brass.
the sockets of the court round about, and the
sockets of the court-gate, and all the pins of the
tabernacle, and all the pins of the court round
about.
The walls of the court, or church-yard, were like the rest,
curtains or hangings, made according to the appointment,
ch. 27. 9, &c. This represented the state of the Old-Testament
church; it was a garden enclosed: the worshippers were then
confined to a little compass. But the enclosure being of curtains
only, intimated that the confinement of the church to one
particular nation was not to be perpetual. The dispensation itself
was a tabernacle-dispensation, moveable and mutable, and in due
time to be taken down and folded up, when the place of the
tent should be enlarged and its cords lengthened, to make room
for the Gentile world, as is foretold, Isa. 54. 2, 3. The church
here on earth is but the court of God's house, and happy they
who tread these courts, and flourish in them; but through these
courts we are passing to the holy place above; Blessed are they
that dwell in that house of God, they will be still praising him.
The enclosing of a court before the tabernacle, teaches us a gradual
approach to God. The priests that ministered must pass through
the holy court, before they entered the holy house. Thus, before
solemn ordinances, there ought to be the separated and enclosed
court of a solemn preparation, in which we must wash our hands,
and so draw near with a true heart.
Here we have a breviat of the account, which, by Moses's
appointment, the Levites took and kept of the gold, silver, and
brass, that was brought in for the tabernacle's use, and how it was
employed. Ithamar the son of Aaron was appointed to draw up
this account, who was thus by lesser services trained up and fitted
for greater v. 21. Bezaleel and Aholiab must bring in the account,
(v. 22, 23.) and Ithamar must audit it, and give it in to Moses.
And it was thus:
and
1. All the gold was a free-will offering; every aan brought as
he could and would, and it amounted to twenty-nine talents,
seven hundred and thirty shekels over, which some compute to
be about one hundred and fifty thousand pounds worth of gold,
according to the present value of it. Of this were made all the
golden furniture and vessels.
2. The silver was levied by way of tax; every man was assessed
half a shekel, a kind of poll-money, which amounted in the whole
to a hundred talents, and one thousand seven hundred and seventy-
five shekels over, v. 25, 26. Of this they made the sockets, into
which the boards of the tabernacle were let, and on which they
rested; so that they were as the foundation of the tabernacle,
21. This is the sum of the tabernacle, even of
the tabernacle of testimony, as it was counted,v. 27. The silver amounted to about thirty-four thousand pounds
according to the commandment of Moses, for the of our money. The raising of the gold by voluntary contribution,
and of the silver by way of tribute, shews that either way may be
service of the Levites, by the hand of Ithamar, taken for the defraying of public expences; provided that nothing
son to Aaron the priest. 22. And Bezaleel the be done with partiality.
son of Uri, the son of Hur, of the tribe of Judah,
made all that the LORD commanded Moses.
23. And with him was Aholiab, son of Ahisamach,
of the tribe of Dan, an engraver, and a cunning
workman, and an embroiderer in blue, and in
3. The brass, though less valuable, was of use not only for the
brazen altar, but for the sockets of the court, which, probably, in
other tents were of wood; but it is promised, (Isa. 60. 17.) For
I will bring brass. See how the people were, and
liberal
how faithful the workmen were; their good examples ought to be
followed.
Before Christ 1491.
EXODUS, XXXIX.
The Tabernacle and its Furniture.
lit.
1. ND of the blue, and purple, and scarlet,
they made cloths of service to do service
in the holy place, and made the holy garments for
Aaron; as the LORD commanded Moses. 2. And
he made the ephod of gold, blue, and purple, and
scarlet, and fine twined linen. 3. And they did
beat the gold into thin plates, and cut it into wires,
to work it in the blue, and in the purple, and in the
scarlet, and in the fine linen, with cunning work.
4. They made shoulder-pieces for it, to couple it
together: by the two edges was it coupled together.
5. And the curious girdle of his ephod, that was
upon it, was of the same, according to the work
thereof; of gold, blue, and purple, and scarlet, and
fine twined linen; as the LORD commanded Moses.
6. And they wrought onyx-stones enclosed in
ouches of gold, graven, as signets are graven, with
the names of the children of Israel. 7. And he
put them on the shoulders of the ephod, that they
should be stones for a memorial to the children of
Israel; as the LORD commanded Moses. 8. And
he made the breast-plate of cunning work, like the
work of the ephod; of gold, blue, and purple, and
scarlet, and fine twined linen. 9. It was four-
square; they made the breast-plate double: a span a writing like to the engravings of a signet,
was the length thereof, and a span the breadth HOLINESS TO THE LORD. 31. And they
thereof, being doubled. 10. And they set in it four tied unto it a lace of blue, to fasten it on high
rows of stones: the first row was a sardius, a upon the mitre; as the LORD commanded Moses.
topaz, and a carbuncle: this was the first row.
11. And the second row, an emerald, a sapphire,
and a diamond. 12. And the third row, a ligure,
an agate, and an amethyst. 13. And the fourth
row, a beryl, an onyx, and a jasper: they were
enclosed in ouches of gold in their enclosings.
14. And the stones were according to the names of
the children of Israel, twelve, according to their
names, like the engravings of a signet, every one
with his name, according to the twelve tribes.
15. And they made upon the breast-plate chains at
the ends, of wreathen work of pure gold. 16. And
they made two ouches of gold, and two gold rings,
and put the two rings in the two ends of the breast-
plate. 17. And they put the two wreathen chains
of gold in the two rings on the ends of the breast-
plate. 18. And the two ends of the two wreathen
chains they fastened in the two ouches, and put
them on the shoulder-pieces of the ephod, before
19. And they made two rings of gold, and put
them on the two ends of the breast-plate, upon the
border of it, which was on the side of the ephod
inward. 20. And they made two other golden
rings, and put them on the two sides of the ephod
underneath, toward the fore-part of it, over-against
the other coupling thereof, above the curious girdle
of the ephod. 21. And they did bind the breast-
plate by his rings unto the rings of the ephod with
a lace of blue, that it might be above the curious
girdle of the ephod, and that the breast-plate night
not be loosed from the ephod; as the LORD com-
manded Moses. 22. And he made the robe of the
23. And there
ephod of woven work, all of blue.
was an hole in the midst of the robe, as the hole of
an habergeon, with a band round about the hole,
that it should not rend. 24. And they made upon
the hems of the robe pomegranates of blue, and
25. And
purple, and scarlet, and twined linen.
they made bells of pure gold, and put the bells
between the pomegranates upon the hem of the
robe, round about between the pomegranates;
26. A bell and a pomegranate, a bell and a poine-
granate, round about the hem of the robe to
minister in; as the LORD commanded Moses.
27. And they made coats of fine linen of woven
work for Aaron and for his sons. 28. And a mitre
of fine linen, and goodly bonnets of fine linen, and
linen breeches of fine twined linen, 29. And a
girdle of fine twined linen, and blue, and purple,
and scarlet, of needle-work; as the LORD com-
manded Moses. 30. And they made the plate of
the holy crown of pure gold, and wrote upon it
!
CHAP. XXXIX.
This chapter gives us an account of the finishing of the work of the tabernacle.
I. The last things prepared were the holy garments. The ephod and its
curious girdle, v.1..5. The onyx-stones for the shoulders, v. 6,7. The
breast-plate with the precious stones in it, v.8..21. The robe of the ephod,
v. 22..26. The coats, and breeches, for the
v. 27..29. And the plate of the holy crown, v. 30,31. 11. A summary
account of the whole work, as it was presented to Moses, when it was all
finished, v.32..43.
In this account of the making of the priests' garments, according
to the instructions given, (ch. 28.) we may observe, 1. That the
priests' garments are called here cloths of service, v. 1. Note,
of service; for those upon whom honour is put, from them service
Those that wear robes of honour must look upon them as cloths
is expected. It is said of those that are arrayed in white robes,
that they are before the throne of God, and serve him day and
night in his temple, Rev. 7. 13, 15. Holy garments were not made
for men to sleep in, or to strut in, but to do service in; and
himself came not to be ministered unto, but to minister. 2. That
then they are indeed for glory and beauty. The Son of Man
all the six paragraphs here, which give a distinct account of the
making of these holy garments, conclude with those words, as
the Lord commanded Moses, v. 5, 7, 21, 26, 29, 31. The like is
other of the appurtenances of the tabernacle, they had a particular
not in any of the foregoing accounts, as if in these, more than any
regard to the divine appointment, both for warrant and for
direction. It is an intimation to all the Lord's ministers, to make
the word of God their rule in all their ministrations, and to act
these garments, in conformity to the rest of the furniture of the
in observance of, and obedience to, the command of God. 3. That
tabernacle, were very rich and splendid; the church in its infancy
Before Christ 1491.
The Tabernacle completed.
EXODUS. XXXIX.
was thus taught, thus pleased, with the rudiments of this world; It was not much more than five months from the beginning to
but now under the gospel, which is the ministration of the spirit, the finishing of it. Though there was a great deal of fine work
to affect and impose such pompous habits as the church of Rome about it, such as is usually the work of time, embroidering and
does, under pretence of decency and instruction, is to betray the engraving, not only in gold, but in precious stones, yet they went
liberty wherewith Christ has made us free, and to entangle the through with it in a little time. Church-work is usually slow work,
church again in the bondege of those carnal ordinances, which but they made quick work of this, and yet did it with the greatest
were imposed only till the time of reformation. 4. That they were exactness imaginable. For, 1. Many hands were employed, all
all shadows of good things to come, but the substance is Christ, unanimous, and not striving with each other. This expedited the
and the grace of the gospel; when therefore the substance is business, and made it easy. 2. The workmen were taught of
come, it is a jest to be fond of the shadow. (1.) Christ is our great God, and so were kept from making blunders, which would have
high priest; when he undertook the work of our redemption, retarded them. 3. The people were hearty and zealous in the
he put on the cloths of service-he arrayed himself with the work, and impatient till it was finished. God had prepared their
gifts and graces of the Spirit, which he received not by measure-hearts, and then the thing was done suddenly, 2 Chron. 29. 36.
girded himself with the curious girdle of resolution, to go through Resolution and industry, and a cheerful application of mind, will,
with his undertaking-charged himself with all God's spiritual by the grace of God, bring a great deal of good work to pass in a
Israel, bare them on his shoulders, carried them in his bosom, little time; less than one would expect.
laid them near his heart, engraved them on the palms of his hands,
and presented them in the breast-plate of judgment unto his
Father. And lastly) he crowned himself with holiness to the Lord,
consecrating his whole undertaking to the honour of his Father's
holiness; now consider how great this man is. (2.) True believers
are spiritual priests. The clean linen with which all their cloths
of service must be made, is the righteousness of saints; (Rev. 19. 8.)
and Holiness to the Lord must be so written upon their foreheads,
that all who converse with them may see, and say, that they bear
e image of God's holiness, and are devoted to the praise of it.
II. That they punctually ohserved their orders, and did not in
the least vary from them. They did it according to all that the
Lord commanded Moses, v. 32, 42. Note, God's work must be
done, in every thing, according to his own will. His institutions.
neither need nor admit men's inventions to make them either more
beautiful, or more likely to answer the intention of them. Add
thou not unto his words God is pleased with wiling worship, but
not with will-worship.
1
III. That they brought all their work to Moses, and submitted
it to his inspection and censure, v. 38. He knew what he had
ordered them to make; and now, the particulars, were called over,
and all produced, that Moses might see both that they had made
all, that they made all to the
instructions given them, and that, if they had made a mistake in
any thing, it might be forthwith rectified. Thus they shewed
respect to Moses, who was set over them in the Lord; not
that there was no reason for submitting it to his judgment; No,
objecting that Moses did not understand such work, and therefore
that God, who gave them so much knowledge as to do the work,
gave them also so much humility as to be willing to have it
examined, and compared with the model. Moses was in authority,
prophets is subject to the prophets.
and they would pay a deference to his place; The spirit of the
knew how to do the work better than Moses, Moses had a better
And besides, though they
and more exact idea of the model than they had, and therefore
they could not. be well-pleased with their own work, unless they
had his approbation. Thus, in all the services of religion, we
should labour to be accepted of the Lord.
碧
​IV. That Moses, upon search, found all done according to the
rule, v. 43. Moses, both for their satisfaction and for his own,
did look upon all the work, piece by piece, and, behold, they had
done it according to the pattern shewed him, for the same Being
the copies of God's grace exactly agree with the original of his
that shewed him the pattern guided their hand in the work. All
counsels: what God works in us, and by us, is the fulfilling of
the good pleasure of his own goodness; and when the mystery of
pared with his purposes, it will appear, that, behold, all is done
God shall be finished, and all his performances come to be com-
according to the counsel of his own will, not one iota or tittle of
which shall fall to the ground, or be varied from.
V. That Moses blessed them. 1. He commended them, and
signified his approbation of all they had done. He did not find
fault where there was none, as some do, who think they disparage
their own judgment, if they do not find something amiss in the
best and most accomplished performance. In all this work it is
probable there might have been found here and there a stitch
amiss, and a stroke awry, which would have served for an over-
curious and censorious critic to animadvert upon; but Moses was
too candid to notice small faults, where there were no great ones.
Note, All governors must be a praise to them that do well, as well
as a terror to evil-doers. Why should any take a pride in being
hard to be pleased? 2. He not only praised them, but prayed for
them. He blessed them as one having authority, for the less is
Observe here,
1. That the builders of the tabernacle made very good dispatch. blessed of the better. We read not of any wages that Moses paid
;
32. Thus was all the work of the tabernacle of
e tent of the congregation finished; and the
children of Israel did according to all that the
LORD Commanded Moses, so did they. 33. And
they brought the tabernacle unto Moses, the tent
and all his furniture, his taches, his boards, his bars,
and his pillars, and his sockets, 34. And the
covering of rams' skins dyed red, and the covering
of badgers' skins, and the vail of the covering,
35. The ark of the testimony, and the staves there-
of, and the mercy-seat, 36. The table, and all the
vessels thereof, and the shew-bread, 37. The pure
candlestick, with the lamps thereof, cven with the
lamps to be set in order, and all the vessels thereof
and the oil for light. 38. And the golden altar, and
the anointing oil, and the sweet incense, and the
hanging for the tabernacle-door, 39. The brazen
altar, and his grate of brass, his staves, and all his
vessels, the laver and his foot, 40. The hangings
of the court, his pillars, and his sockets, and the
hanging for the court-gate, his cords, and his pins,
and all the vessels of the service of the tabernacle,
for the tent of the congregation. 41. The cloths
of service to do service in the holy place, and
the holy garments for Aaron the priest, and his
sons' garments, to minister in the priest's office.
42. According to all that the LORD commanded
Moses, so the children of Israel made all the
work. 43. And Moses'did look upon all the work,
and, behold, they had done it as the LORD had
commanded, even so had they done it; and Moses
blessed them.
•
►
Before Christ 1491.
ne Rearing of the Tabernacle.
EXODUS, 3
XXXIX, XL.
them for their work, but this blessing he gave them. For though,
ordinarily, the labourer be worthy of his hire, yet, in this case,
1. They wrought for themselves. The honour and comfort of
God's tabernacle among them would be recompence enough, If
thou be wise, thou shalt be wise for thyself. 2. They had their
meat from heaven on free cost, for themselves and their families,
and their raiment waxed not old upon them, so that they neither
needed wages, nor had reason to expect any. Freely ye have
received, freely give. The obligations we lie under, both in duty
and interest, to serve God, are sufficient to quicken us to our
work, though we had not a reward in prospect. But, 3. This
blessing, in the name of the Lord, was wages enough for all their
work. Those whom God employs, he will bless, and those whom
he blesses, they are blessed indeed. The blessing he commands
is life for evermore.
CHAP. XL.
In this chapter, I. Orders are given for the setting-up of the tabernacle, and the
fixing of all the appurtenances of it in their proper places, (v. 1..8.) and the
consecrating of it, (v. 9..11.) and of the priests, v. 12..15. II. Care is taken
to do all this, and as it was appointed to be done, v. 16..33. III. God takes
possession of it by the cloud, v. 34..38.
1
4
1. ND the LORD spake unto Moses, saying,
2. On the first day of the first month shalt
thou set up the tabernacle of the tent of the con-
gregation. 3. And thou shalt put therein the ark
of the testimony, and cover the ark with the vail.
4. And thou shalt bring in the table, and set in
order the things that are to be set in order upon
it; and thou shalt bring in the candlestick, and
light the lamps thereof. 5. And thou shalt set
the altar of God for the incense before the ark of
the testimony, and put the hanging of the door
to the tabernacle. 6. And thou shalt set the altar
of the burnt-offering before the door of the taber-
nacle of the tent of the congregation. 7. And
thou shalt set the laver between the tent of the
congregation and the altar, and shalt put water
therein. 8. And thou shalt set up the court round
about, and hang up the hanging at the court-gate.
9. And thou shalt take the anointing oil, and
anoint the tabernacle, and all that is therein, and
shalt hallow it, and all the vessels thereof: and it
shall be holy. 10. And thou shalt anoint the altar
of the burnt-offering, and all his vessels, and
sanctify the altar: and it shall be an altar most
holy. 11. And thou shalt anoint the laver and his
foot, and sanctify it. 12. And thou shalt bring
Aaron and his sons unto the door of the tabernacle
of the congregation, and wash them with water.
13. And thou shalt put upon Aaron the holy gar-
ments, and anoint him, and sanctify him; that
he may minister unto me in the priest's office.
14. And thou shalt bring his sons, and clothe
them with coats: 15. And thou shalt anoint them,
as thou didst anoint their father, that they may
minister unto me in the priest's office: for their
anointing shall surely be an everlasting priesthood
throughout their generations
;
:
•
The materials and furniture of the tabernacle had been viewed
severally, and approved, and now they must be put together.
1. God here directs Moses to set up the tabernacle, and the
utensils of it in their places. Though the work of the tabernacle
was finished, and every thing ready for rearing, and the people,
no doubt, very desirous to see it up, yet Moses will not do it till
he has express orders for the doing of it. It is good to see God
going before us in every step, Ps. 37. 23. The time for doing this
is fixed to the first day of the first month, (v.2.) which wanted but
fourteen days of a year since they came out of Egypt; and a good
year's work there was done in it. Probably the work was made
ready but just at the end of the year, so that the appointing of this
day gave no delay, or next to none, to this good work. We must
not put off any necessary duty, under pretence of waiting for some
remarkable day, the present season is the most convenient; but
the tabernacle happening to be set up on the first day of the first
month, intimates that it is good to begin the year with some good
work. Let him that is the First have the first; and let the things
of his kingdom be first sought. In Hezekiah's time we find they
began to sanctify the temple on the first day of the first month,
2 Chron. 29. 17. The new moon (which, by their computation,
was the first day of every month) was observed by them with
some solemnity; and therefore this first new moon of the year
was thus made remarkable. Note, When a new year begins, we
should think of serving God more and better than we did the year
before.
in which God would dwell, and would be served, v.2. Then to
Moses is particularly ordered to set up the tabernacle itself first,
put the ark in its place, and draw the vail before it, v.3. Then
to fix the table, and the candlestick, and the altar of incense, with
out the vail, (v. 4, 5.) and to fix the hanging of the door before the
and the laver, v. 6, 7. And, lastly, He must set up the curtains
door. Then in the court he must place the altar of burnt-offering,
of the court, and a hanging from the court-gate. And all this
would be easily done in one day, many hands, no doubt, being
employed in it, under the direction of Moses.
the furniture of it, to consecrate it and them, by anointing them
2. He directs Moses, when he had set up the tabernacle and all
with the oil which was prepared for the purpose, ch. 30.26, &c.
It was there ordered that this should be done, here it was ordered
that it should be done now, (v.9..11.) Observe, Every thing
then, for till then it was not fit for the use to which it was to be
was sanctified when it was put in its proper place, and not till
sanctified. As every thing is beautiful in its season, so is every
thing in its place.
3. He directs him to consecrate Aaron and his sons; wher the
goods were brought into God's house, they were marked first, and
must be clean who were put into that office, v. 12..15. The law,
then servants were hired to bear the vessels of the Lord; and they
which was now ordered to be put in execution, we had before,
ch. 29. Thus, in the visible church, which is God's tabernacle
among men, it is requisite that there be ministers to keep the
charge of the sanctuary, and that they receive the anointing.
1
16. Thus did Moses: according to all that the
LORD commanded him, so did he. 17. And it
came to pass in the first month in the second year,
on the first day of the month, that the tabernacle
was reared up. 18. And Moses reared up the
tabernacle, and fastened his sockets, and set up the
boards thereof, and put in the bars thereof, and
reared up his pillars. 19. And he spread abroa
the tent over the tabernacle, and put the covering
of the tent above upon it; as the LORD commanded
Moses. 20. And he took and put the testimony
into the ark, and set the staves on the ark, and pu↑
Before Christ 1490.
The Rearing of the Tabernacle.
EXODUS, XL.

the mercy-seat above upon the ark: 21. And he
brought the ark into the tabernacle, and set up
the vail of the covering, and covered the ark of
the testimony; as the LORD commanded Moses.
22. And he put the table in the tent of the congre-
gation, upon the side of the tabernacle northward,
without the vail.
order upon it before the LORD; as the LORD had
commanded Moses. 24. And he put the candle-
stick in the tent of the congregation, over-against
the table,
on the side of the tabernacle southward.
25. And he lighted the lamps before the LORD; as
the LORD commanded Moses. 26. And he put
the golden altar in the tent of the congregation
before the vail: 27. And he burnt sweet incense
thereon; as the LORD commanded Moses. 28. And
he set up the hanging at the door of the tabernacle.
29. And he put the altar of burnt-offering by the
door of the tabernacle of the tent of the congre-
gation, and offered upon it the burnt-offering and
the meat-offering; as the LORD commanded Moses.
30. And he set the laver between the tent of the
34. Then a cloud covered the tent of the con-
congregation and the altar, and put water there, gregation, and the glory of the LORD filled the
to wash withal. 31. And Moses and Aaron and tabernacle. 35. And Moses was not able to enter
his sons washed their hands and their feet thereat: into the tent of the congregation, because the cloud
32. When they went into the tent of the congre- abode thereon, and the glory of the LORD filled the
gation, and when they came near unto the altar, tabernacle. 36. And when the cloud was taken
they washed; as the LORD commanded Moses. up from over the tabernacle, the children of Israel
33. And he reared up the court round about the went onward in all their journies: 37. But if the
tabernacle and the altar, and set up the hanging cloud were not taken up, then they journeyed not
of the court-gate. So Moses finished the work.
till the day that it was taken up. 38. For the
cloud of the LORD was upon the tabernacle by
day, and fire was on it by night, in the sight of all
the house of Israel, throughout all their journies.
When the tabernacle and the furniture of it were prepared, they
did not put off the rearing of it till they came to Canaan, though
they now hoped to be there very shortly; but, in obedience to the
will of God, they set it up in the midst of their camp, while they
were in the wilderness. Those that are unsettled in the world must
not think that that will excuse them in their continued irreligion;
as if it were enough to begin to serve God when they begin to be
settled in the world: No; a tabernacle for God is a very needful
and profitable companion even in a wilderness, especially con-
sidering that our carcases may fall in that wilderness, and we may
be fixed in another world before we come to fix in this.
the Lord, v. 25.
23. And he set the bread in
·
The rearing of the tabernacle was a good day's work; the con-
secrating of it, and of the priests, was attended to some days after. ||
Here we have an account only of that new-year's day's work.
1. Moses not only did all that God directed him to do, but in the
order that God appointed; for God will be sought in the due order.
2. To each particular there is added an express reference to the
divine appointment, which Moses governed himself by as carefully
and conscientiously as the workmen did; and therefore, as before,
so here it is repeated, as the Lord commanded Moses, seven times
in less than fourteen verses. Moses himself, as great a man as he
was, would not pretend to vary from the institution, neither to
add to it, nor diminish from it, in the least punctilio. They that
command others must remember that their Master also is in
heaven, and they must do as they are commanded. 3. That which
was to be vailed, he vailed, (v. 21.) and that which was to be
ased, he used immediately, for the instruction of the priests, that,
by seeing him do the several offices, they might learn to do them
the more dexterously. Though Moses was not properly a priest, ||
yet he is numbered among the priests, (Ps. 99. 6.) and the Jewish
*
writers call him the priest of the priests; what he did he did by
lawgiver, than as a priest. He set the wheels a-going, and then left
special warrant and direction from God, rather as a prophet, or
the work in the hands of the appointed ministry. (1.) When he
had placed the table, he set the shew-bread in order upon it;
(v. 23.) for God will never have his table unfurnished. (2.) As
soon as he had fixed the candlestick, he lighted the lamps before
of unlighted candles. (3.) The golden altar being put in its place,
Even that dark dispensation would not admit
immediately he burnt sweet incense thereon; (v. 27.) for God's
altar must be a smoking altar. (4.) The altar of burnt-offering
burnt-offering, and a meat-offering, ready to offer upon it, v. 29.
was no sooner set up in the court of the tabernacle, than he had a
Some think, though this is mentioned here, it was not done till
some time after; but it seems to me that he immediately began
the ceremony of its consecration, though it was not completed for
seven days. (5.) At the laver likewise, when he had fixed that,
instances, he not only shewed the priests how to do their duty,
Moses himself washed his hands and feet. Thus, in all these
but has taught us that God's gifts are intended for use, and not
barely for show. Though the altars, and table, and candlestick,
were fresh and new, he did not say it was a pity to sully them;
occupied, not to be buried.
no, he handselled them immediately. Talents were given to be
As when, in the creation, God had finished this earth, which
he designed for man's habitation, he made man, and put him in
possession of it; so, when Moses had finished the tabernacle,
which was designed for God's dwelling-place among men, God
came and took possession of it. The Shechinah, the divine
eternal Word, though not yet made flesh, yet, as a prelude to
that event, came and dwelt among them, John, 1.14.
This was
henceforward the place of his throne, and the place of the soles
of his feet; (Ezek. 43. 7.) here he resided, here he ruled. By the
visible tokens of God's coming among them to take possession of
the tabernacle, he testified both the return of his favour to them,
which they had forfeited by the golden calf, (ch.33.7.) and his
gracious acceptance of all the expence they had been at, and all
the care and pains they had taken about the tabernacle. Thus
God owned them, shewed himself well-pleased with what they
had done, and abundantly rewarded them. Note, God will dwell
with those that prepare him a habitation. The broken and con-
trite heart, the clean and holy heart, that is furnished for his
service, and devoted to his honour, shall be his rest for ever, here
will Christ dwell by faith, Eph. 3. 17. Where God has a throne
and an altar in the soul, there is a living temple And God will
be sure to own and crown the operations of his own grace, and the
observance of his own appointments.
As God had manifested himself upon mount Sinai, so he did
now in this newly-erected tabernacle. We read (ch. 24. 16) that
the glory of the Lord abode upon mount Sinai, which is said to be
like devouring fire, (v. 17.) and that the cloud covered that glory,
1
Before Christ 1490.
The Tabernacle filled with Glory
EXODUS, XL.
4
Accordingly, when God descended to take possession of his house, ||
the cloud covered it on the outside, and the glory of the Lord filled
it within; to which probably there is an allusion, Zech. 2. 5. where
God promises to be a wall of fire round about Jerusalem, (and
the pillar of cloud was by night a pillar of fire,) and the glory in
the midst of her.
before the tabernacle was set up, the Israelites had the cloud for
their guide, which appeared sometimes in one place and sometimes
in another, but from henceforward rested on the tabernacle, and
was to be found there only; so the church had divine revelation
for its guide from the first, before the scriptures were written; but
since the making up of that canon, it rests in that as its tabernacle,
and there only it is to be found; as, in the creation, the light
which was made the first day centred in the sun the fourth day.
Blessed be God for the law and the testimony!
II. The glory of the Lord filled the tabernacle, v. 34, 35. The
Shechinah now made an awful and pompous entry into the taber-
nacle, through the outer part of which it passed into the most
holy place, as the presence-chamber, and there seated itself be-
tween the cherubims. It was in light and fire, and (for aught we
know) no otherwise, that the Shechinah made itself visible; for
God is Light: our God is a consuming Fire; with these the
tabernacle was now filled, yet, as before, the bush was not con-
sumed, so, now, the curtains were not so much as singed by this
fire; for to those that have received the anointing, the terrible
majesty of God is not destroying. Yet so dazzling was the light,
and so dreadful was the fire, that Moses was not able to enter into
the tent of the congregation, at the door of which he attended,
till the splendour was a little abated, and the glory of the Lord
This shews how terrible the glory
retired within the vail, v. 35.
and majesty of God are, and how unable the greatest and best of
men are to stand before him. The divine light and fire, let forth
in their full strength, will overpower the strongest heads and the
purest hearts. But what Moses could not do, in that he was weak
through the flesh, our Lord Jesus has done, whom God caused to
draw near and approach, and who, as the Forerunner, is for us
entered, and has invited us to come boldly even to the mercy-seat.
He was able to enter into the holy place not made with hands,
(Heb. 9.24.) nay, he is himself the true Tabernacle, filled with the
glory of God, (John, 1. 14.) even with the divine grace and trutha
prefigured by this fire and light. In him the Shechinah took ap
its rest for ever, for i: him dwells all the fulness of the Goilhead
bodily. Blessed be God for Jesus Christ.
20 c c 25-16 79 -
+
I. The cloud covered the tent; that same cloud, which, as the
chariot or pavilion of the Shechinah, had come up before them out
of Egypt, and led them hither, now settled upon the tabernacle,
and hovered over it, even in the hottest and clearest day; for it
was none of those clouds which the sun scatters. This cloud was
intended to be, 1. A token of God's presence, constantly visible
day and night (v. 38.) to all Israel, even to those that lay in the
remotest corners of the camp, that they might never again make
a question of it, Is the Lord among us, or is he not? That very
cloud, which had already been so pregnant with wonders in the
Red sea, and on mount Sinai, sufficient to prove God in it of a
truth, was continually in sight of all the house of Israel, throughout
all their journies; so that they were inexcusable if they believed
not their own eyes. 2. A concealment of the tabernacle, and the
glory of God in it. God did indeed dwell among them, but
he dwelt in a cloud; Verily, thou art a God that hidest thyself.
Blessed be God for the gospel of Christ, in which we all with
open face behold, as in a glass, not in a cloud, the glory of the
Lord. 3. A protection of the tabernacle. They had sheltered
it with one covering upon another, but, after all, the cloud that
covered it was its best guard. Those that dwell in the house of
the Lord are hidden there, and are safe under the divine protec-
tion, Ps. 27. 4, 5. Yet this, which was then a peculiar favour
to the tabernacle, is promised to every dwelling-place of mount
7ion; (Isa. 4.5.) for upon all the glory shall be a defence. 4. A
guide to the camp of Israel in their march through the wilderness,
v. 36, 37. While the cloud continued on the tabernacle, they ||
rested; when it removed, they removed and followed it, as being
purely under a divine conduct. This is spoken of more fully,
umb. 9. 15, &c. and mentioned with thankfulness, to the glory
of God, long afterward, Neh. 9. 19. Ps. 78.14.-105. 29. As,
||
*=***
Comfected
D2126 197
Į
EXPOSITION,
WITH
Before Christ 1490.
Practical Observations,
OF THE THIRD BOOK OF MOSES, CALLED,
J.
:
There is nothing historical in all this book of Leviticus, except the account which it gives us, ch. 8, 9. of the consecration
of the priesthood; ch. 10. of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire; and
ch. 24. of Shelomith's son, by the hand of the magistrate, for blasphemy. All the rest of the book is taken up with the
laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their
meats and drinks, and divers washings, and the other peculiarities, by which God set that people apart for himself, and
distinguished them from other nations; all which were shadows of good things to come, which are realized and superseded
by the gospel of Christ.—We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances
of the Levitical priesthood, (as it is called, Heb. 7. 11.) and the ministrations of it. The Levites were principally charged
with these institutions, both to do their part, and to teach the people their's. -We read, in the close of the foregoing
book, of the setting up of the tabernacle, which was to be the place of worship; and as that was framed according to
the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment
was as particular as in the former, and must be as punctually observed. The remaining record of the abrogated law is of
use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world; and
for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in
the times of reformation.
+
9
CHAP. L
This book begins with the laws concerning sacrifices, of which the most ancient
were the burnt-offerings, about which God gives Moses instructions in this
chanter. Orders are here given how that sort of sacrifice must be managed.
I. If it were a bullock out of the herd, v.3..9. 11. If it were a sheep or goat,
a lamb or kid, out of the flock, v.14..17. And, whether the offering were
more or less valuable in itself, if it was offered with an upright heart, according
to these laws, it was accepted of God.
1
LEVITICUS.
1. ND the LORD called unto Moses, and spake
unto him out of the tabernacle of the
congregation, saying, 2. Speak unto the children
of Israel, and say unto them, If any man of you
bring an offering unto the LORD, ye shall bring
your offering of the cattle, even of the herd, and
the flock.
$
▸
•
>
14.
·
Laws concerning Sacrifices.
thoroughly convinced of dependence and guilt, would be willing to
come before God with thousands of rams, Mic. 6.6. 2. Provision
is made that men should not indulge their own fancies, nor become
vain in their imaginations and inventions about their sacrifices, lest,
while they pretended to honour God, they should really dishonour
him, and do that which was unworthy of him. Every thing
therefore is directed to be done with a due decorum, by a certain
rule, and so as that the sacrifices might be most significant, both
of the great sacrifice of atonement which Christ was to offer in the
fulness of time, and of the spiritual sacrifices of acknowledgment
which believers should offer daily. 3. God gave those laws to Israel
by Moses; nothing is more frequently repeated than this, The
God could have spoken it to the children of Israel himself, as he
Lord spake unto Moses, saying, Speak unto the children of Israel.
did the ten commandments; but he chose to deliver it to them by
Moses, because they had desired he would no more speak to them
himself, and he had designed that Moses should, above all the
prophets, be a type of Christ, by whom God would in these last
Observe here, 1. It is taken for granted that people would be days speak to us, Heb. 1. 1. By other prophets God sent messages
inclined to bring offerings to the Lord. The very light of nature to his people, but by Moses he gave them laws; and therefore
directs man, some way or other, to do honour to his Maker, and he was fit to typify him to whom the Father has given all judg-
pay him homage as his Lord. Revealed religion supposes natural ment. And besides, the treasure of divine revelation was always
religion to be an ancient and early institution, since the fall had to be put into earthen vessels, that our faith might be tried, and
directed man to glorify God by sacrifice, which was an implicit that the excellency of the power might be of God. 4. God spake
acknowledgment of their having received all from God as creatures, to him out of the tabernacle. As soon as ever the Shechinah had
their having forfeited all to him as sinners. A conscience || taken possession of its new habitation, in token of the acceptar co
·
4
Before Christ 1490.
The Law of the Burnt-offering.
LEVITICUS, I.
zu what was done, God talked with Moses from the mercy-seat, || acceptation before the Lord. Let him propose this to himself, as
while he attended without the vail, or rather at the door, hearing a his end in bringing his sacrifice, and let his eye be fixed steadily
voice only; and it is probable that he wrote what he heard at that upon that end-that he may be accepted of the Lord." Those
time, to prevent any mistake, or slip of memory, in the rehearsal only shall find acceptance who sincerely desire and design it in
of it. The tabernacle was set up to be a place of communion all their religious services, 2 Cor. 5.9.
between God and Israel; there, where they performed their services 3. It must be offered at the door of the tabernacle, where the
to God, God revealed his will to them; thus, by the word and by brazen altar of burnt-offerings stood, which sanctified the gift, and
prayer, we now have fellowship with the Father, and with his Son not elsewhere; he must offer it at the door, as one unworthy to
Jesus Christ, Acts, 6.4. When we speak to God, we must desire enter, and acknowledging that there is no admission for a sinner
to hear from him, and reckon it a great favour that he is pleased into covenant and communion with God, but by sacrifice; but he
to speak to us. The Lord called to Moses, not to come near,must offer it at the tabernacle of the congregation, in token of his
(under that dispensation, even Moses must keep his distance,) but communion with the whole church of Israel, even in this personal
to attend and hearken to what should be said. A letter less than service.
ordinary in the Hebrew word for called, the Jewish critics tell us,
intimates that God spake in a still small voice. (The moral law
was given with terror from a burning mountain, in thunder and
lightning; but the remedial law of sacrifice was given more gently
from a mercy-seat, because that was typical of the grace of the
gospel, which is the ministration of life and peace.
3. If his offering be a burnt-sacrifice of the herd,
let him offer a male without blemish: he shall offer
it of his own voluntary will at the door of the
tabernacle of the congregation before the LORD.
4. And he shall put his hand upon the head of the
burnt-offering; and it shall be accepted for him
to make atonement for him. 5. And he shall kill
the bullock before the LORD: and the priests,
Aaron's sons, shall bring the blood, and sprinkle
the blood round about upon the altar that is by the
door of the tabernacle of the congregation. 6. And
he shall flay the burnt-offering, and cut it into his
pieces. 7. And the sons of Aaron the priest shall
put fire upon the altar, and lay the wood in order
upon the fire: 8. And the priests, Aaron's sons,
shall lay the parts, the head, and the fat, in order
upon the wood that is on the fire which is upon
the altar: 9. But his inwards and his legs shall he
wash in water: and the priest shall burn all on the
altar, to be a burnt-sacrifice, an offering made by
fire, of a sweet savour unto the LORD.
If a man were rich, and could afford it, it is supposed that he
would bring his burnt-sacrifice, with which he designed to honour
God, out of his herd of larger cattle. He that considers that God
is the Best that is, will resolve to give him the best he has; else
he gives him not the glory due unto his name. Now, if a man
determined to kill a bullock, not for an entertainment for his
family and friends, but for a sacrifice to his God, these rules must
be religiously observed.
4. The offerer must put his hand upon the head of his offering,
v.4. "He must put both his hands," say the Jewish doctors,
"with all his might between the horns of the beast," signifying
thereby, (1.) The transfer of all his right to, and interest in, the
beast, to God; actually, and by a manual delivery, resigning it to
his service. (2.) An acknowledgment that he deserved to die,
and would have been willing to die, if God had required it, for
the serving of his honour, and the obtaining of his favour. (3.) A
dependence upon the sacrifice, as an instituted type of the great
Sacrifice, on which the iniquity of us all was to be laid. The
mystical signification of the sacrifices, and especially this rite,
some think the apostle means by the doctrine of laying on of hands,
(Heb. 6.2.) which typified evangelical faith. The offerer's putting
his hand on the head of the offering was to signify his desire and
hope that it might be accepted from him to make atonement for
him. The burnt-offerings had not respect to any particular sin,
as the sin-offering had, but were to make atonement for sin in
general; and he that laid his hand on the head of a burnt-offering
was to confess that he had left undone what he ought to have done,
and had done that which he ought not to have done; and to pray,
that, though he deserved to die himself, the death of his sacrifice
might be accepted for the expiating of his guilt.
5. The sacrifice was to be killed by the priests or Levites, before
the Lord, that is, in a devout, religious manner, and with an eye
to make his soul, or life, an offering for sin. Messiah the Prince
to God and his honour. This signified that our Lord Jesus was
must be cut off as a sacrifice, but not for himself, Dan. 9.26. It
signified also, that in Christians, who are living sacrifices, the
brutal part must be mortified or killed, the flesh crucified, with its
corrupt affections and lusts, and all the appetites of the mere
animal life.
6. The priests were to sprinkle the blood upon the altar; (v.5.)
for the blood being the life, that was it that made atonement for
the soul. This signified the direct and actual regard which our
Lord Jesus had to the satisfaction of his Father's justice, and the
securing of his injured honour, in the shedding of his blood; he
offered himself without spot to God. It also signified the pacify-
ing and purifying of our consciences by the sprinkling of the blood
of Jesus Christ upon them by faith, 1 Pet. 1.2. Heb. 10. 22.
•
< was
7. The beast was to be flayed and decently cut up, and divided
into its several joints or pieces, according to the art of the butcher;
and then all the pieces, with the head and the fat, (the legs and
1. The beast to be offered must be a male, and without blemish,|| inwards being first washed,) were to be burnt together upon the
and the best he had in his pasture; being designed purely for the altar, v. 6..9. “But to what purpose," would some say,
honour of him that is infinitely perfect, it ought to be the most this waste? Why should all this good meat, which might have
perfect in its kind. This signified the complete strength and been given to the poor, and have served their hungry families for
purity that were in Christ, the dying Sacrifice, and the sincerity of food a great while, be burnt together to ashes?" So was the will
heart and unblameableness of life that should be in Christians, of God; and it is not for us to object or find fault with it. When
who are presented to God as living sacrifices. But literally, in it was burnt, for the honour of God, in obedience to his command,
Christ Jesus there is neither male nor female; nor is any natural and to signify spiritual blessings, it was really better bestowed,
blemish in the body a bar to our acceptance with God, but only and better answered the end of its creation, than when it was used
the moral defects and deformities introduced by sin into the soul. as food for man. We must never reckon that lost that is laid out
2. The owner must offer it of his voluntary will. What is done for God. The burning of the sacrifice signified the sharp' suffer-
in religion, so as to please God, must be done by no other constraintings of Christ, and the devout affections with which, as a holy fire.
than that of love. God accepts the willing people, and the cheer- Christians must offer up themselves, their whole spirit, soul and
ul giver. Ainsworth and others read it, not as the principle, but body, unto God.
the end, of offering; "Let him offer it for his favourable
Lastly, This is said to be an offering of a sweet savour, ca
Before Christ 1490.
The Law of the Burnt-offering.
LEVITICUS, I, II.
savour of rest, unto the Lord. The burning of flesh is unsavoury 2. Concerning those of the fowls. They must be either turtle-
in itself; but this, as an act of obedience to a divine command, doves, and if so, "They must be old turtles; (say the Jews;) or
||
and a type of Christ, was well-pleasing to God; he was reconciled pigeons, and if so, they must be young pigeons. What was most
to the offerer, and did himself take a complacency in that recon-acceptable at men's tables must be brought to God's altar. In
ciliation. He rested, and was refreshed with these institutions of the offering of these fowls, (1.) The head must be wrung off,
his grace, as, at first, with his works of creation, (Exod. 31. 17.) " quite off," say some; others think, only pinched so as to kill
rejoicing therein, Ps. 104. 41. Christ's offering of himself to God the bird, and yet leave the head hanging to the body. But it
is said to be of a sweet smelling savour; (Eph.5.2.) and the seems more likely that it was to be quite separated, for it was to
spiritual sacrifices of Christians are said to be acceptable to God, be burnt first. (2.) The blood was to be wrung out at the side of
through Christ, 1 Pet. 2.5.
the altar. (3.) The garbages with the feathers were to be
thrown by upon the dunghill. (4.) The body was to be opened,
This
sprinkled with salt, and then burnt upon the altar.
sacrifice of birds," the Jews say, was one of the most difficult
services the priests had to do;" to teach those that minister in holy
things, to be as solicitous for the salvation of the souls of the poor
as of the rich; for their services are as acceptable to God, if they
conie from an upright heart, as the services of the rich; for he
expects according to what a man hath, and not according to
what he hath not, 2 Cor. 8. 12. The poor man's turtle-doves, or
young pigeons, are here said to be an offering of a sweet savour,
as much as that of an ox or bullock that hath horns and hoofs.
Yet, after all, to love God with all our heart, and to love our
neighbour as ourselves, is better than all burnt-offerings and
sacrifices, Mark, 12.33.
64
10. And if his offering be of the flocks, namely,
of the sheep, or of the goats, for a burnt-sacrifice;
he shall bring it a male without blemish. 11. And
he shall kill it on the side of the altar northward
before the LORD: and the priests, Aaron's sons,
shall sprinkle his blood round about upon the
altar. 12. And he shall cut it into his pieces, with
his head and his fat: and the priest shall lay them
in order on the wood that is on the fire which is
upon the altar. 13. But he shall wash the inwards
and the legs with water: and the priest shall bring
it all, and burnt it upon the altar: it is a burnt-
sacrifice, an offering made by fire, of a sweet
savour unto the LORD. 14. And if the burnt-
sacrifice for his offering to the LORD be of fowls,
then he shall bring his offering of turtle-doves, or
of young pigeons. 15. And the priest shall bring
it unto the altar, and wring off his head, and burn
it on the altar; and the blood thereof shall be
wrung out at the side of the altar. 16. And he
shall pluck away his crop with his feathers, and
cast it beside the altar on the east part, by the
place of the ashes. 17. And he shall cleave it
with the wings thereof, but shall not divide it
asunder: and the priest shall burn it upon the
altar, upon the wood that is upon the fire: it is a
burnt-sacrifice, an offering made by fire, of a sweet
savour unto the LORD.
Here we have the laws concerning the burnt-offerings, which
were of the flock, or of the fowls. Those of the middle-rank, that
could not well afford to offer a bullock, would bring a sheep or a
goat; and those that were not able to do that, should be accepted
of God, if they brought a turtle-dove, or a pigeon. For God, in
his law, and in his gospel, as well as in his providence, considers
the poor. It is observable, that those creatures were chosen for
sacrifice which were most mild and gentle, harmless and inoffen-
sive; to typify the innocence and meekness that were in Christ,
and to teach the innocence and meekness that should be in
Christians. Directions are here given,
1. Concerning the burnt-offering of the flock, v.10. The
method of managing these is much the same with that of the
bullocks; only it is ordered here that the sacrifice should be killed
on the side of the altar northward; which, though mentioned here
only, probably was to be observed concerning the former and
other sacrifices. Perhaps, on that side of the altar there was the
largest vacant space, and room for the priests to turn them in.
It was of old observed, that Fair weather comes out of the north,||
and that The north wind drives away rain; and by these sacrifices
the storms of God's wrath are scattered, and the light of God's
countenance is obtained, which is more pleasant than the brightest,
fairest weather.
CHAP. II.
In this chapter, we have the law concerning the meat-offerings. I. The matter
of it; whether of raw flour with oil and incense, (v.1.) or baked in the oven,
(v.4.) or upon a plate, (v.5,6.) or in a frying pan, v.7. II. The manage-
ment of it; of the flour, (v. 2, 3.) of the cakes, v.8..10. III. Some particulas
rules concerning it, That leaven and honey must never be admitted, (v. 11, 12.)
and salt never omitted in the meat-offering, v. 13. IV. The law concerning
the offering of first-fruits in the ear, v. 14. .16.
"
*
1. AND when any will offer a meat-offering unto
the LORD, his offering shall be flour:
and he shall pour oil upon it, and put frankincense
thereon. 2. And he shall bring it to. Aaron's sons
the priests: and he shall take thereout his handful
of the flour thereof, and of the oil thereof, with all
the frankincense thereof; and the priest shall burn
the memorial of it upon the altar, to be an offering
made by fire, of a sweet savour unto the LORD:
3. And the remnant of the meat-offering shall be
Aaron's and his sons': it is a thing most holy of
the offerings of the LORD made by fire. 4. And if
thou bring an oblation of a meat-offering baken in
the oven, it shall be unleavened cakes of fine flour
mingled with oil, or unleavened wafers anointed
with oil. 5. And if thy oblation be a meat-offering
baken in a pan, it shall be of fine flour unleavened,
mingled with oil. 6. Thou shalt part it in pieces,
and pour oil thereon: it is a meat-offering. 7. And
if thy oblation be a meat-offering baken in the
frying-pan, it shall be made of fine flour with oil.
8. And thou shalt bring the meat-offering that is
made of these things unto the LORD: and when it
is presented unto the priest, he shall bring it unto
the altar. 9. And the priest shall take from the
meat-offering a memorial thereof, and shall burn il
upon the altar: it is an offering made by fire, of a
sweet savour unto the LORD. 10. And that which
is left of the meat-offering shall be Aaron's and
Before Christ 1490.
The Law of the Meat-offering
LEVITICUS, II.
his sons': it is a thing most holy of the offerings || priests, v.3, 10. It is a thing most holy, not to be eaten by the
offerers, as the peace-offerings, (which, though holy, were not
of the LORD made by fire.
most holy,) but by the priests only and their families. Thus God
provided that they who served at the altar, should live upon the
altar, and live comfortably.
1. In condescension to the poor and their ability; that they
who themselves lived only upon bread and cakes, might offer an
acceptable offering to God out of that which was their own coarse
and homely fare, and by making for God's altar, as the widow of
Serepta for his prophet, a little cake first, might procure such
blessing upon the handful of meal in the barrel, and the oil in the
There were some meat-offerings that were only appendixes to
the burnt-offerings; as that which was offered with the daily
sacrifice, (Exod. 29. 38, 39.) and with the peace-offerings; these
had drink-offerings joined with them, (see Numb. 15. 4, 7, 9, 10.)
and in these the quantity was appointed. But the law of this the LORD, shall be made with leaven: for ye shall
11. No meat-offering, which ye shall bring unto
chapter concerns
were offered by them-
selves, whenever a man saw cause thus to express his devotion. The burn no leaven, nor any honey, in any offering of
first offering we read of in scripture was of this kind; (Gen.4.3.) the LORD made by fire. 12. As for the oblation
Cain brought of the fruit of the ground an offering. This sort of of the first-fruits, ye shall offer them unto the
offerings was appointed,
LORD: but they shall not be burnt on the altar fo
a sweet savour. 13. And every oblation of th
meat-offering shalt thou season with salt; neithe
shalt thou suffer the salt of the covenant of th
God to be lacking from thy meat-offering: with
all thine offerings thou shalt offer salt. 14. And
if thou offer a meat-offering of thy first-fruits unto
the LORD, thou shalt offer for the meat-offering of
thy first-fruits green ears of corn dried by the fire,
even corn beaten out of full ears. 15. And thou
shalt put oil upon it, and lay frankincense thereon:
it is a meat-offering. 16. And the priest shall
burn the memorial of it, part of the beaten corn
thereof, and part of the oil thereof, with all the
frankincense thereof: it is an offering made by
fire unto the LORD.
•
cruise, as that it should not fail.
THE PLA
II. As a proper acknowledgment of the mercy of God to them
in their food; this was like a quit-rent, by which they testified
their dependence upon God, their thankfulness to him, and their
expectations from him as their Owner and Benefactor, who giveth
to all life, and breath, and food convenient. Thus must they
honour their Lord with their substance, and, in token of their eating
and drinking to his glory, must consecrate some of their meat and
drink to his immediate service. They that now, with a grateful
charitable heart, deal out their bread to the hungry, and provide
for the necessities of those that are destitute of daily food, and
when they eat the fat, and drink the sweet themselves, send
portions to them for whom nothing is prepared, they offer unto
God an acceptable meat-offering. The prophet laments it as one
of the direful effects of famine, that thereby the meat-offering and
drink-offering were cut off from the house of the Lord; (Joel, 1.9.)
and reckoned it the greatest blessing of plenty, that it would be
the revival of them, Joel, 2. 14.
=
Now the laws of the meat-offering were these; 1. The ingredients
must always be fine flower and oil, two staple commodities of the
land of Canaan, Deut. 8.8. Oil was to them then in their food,
what butter is now to us. If it was undressed, the oil must be
poured upon the flour; (v. 1.) if cooked, it must be mingled with
the flour, v. 4, &c. 2. If it was flour unbaked, beside the oil,
it must have frankincense put upon it, which was to be burnt
with it, (v. 1, 2.) for the perfuming of the altar; in allusion to
which, gospel ministers are said to be a sweet savour unto God,
2 Cor. 2. 15. 3. If it was prepared, they might do it various
ways, either bake it or fry it, or mix the flour and oil upon a
plate; for the doing of each of which, conveniences were provided
about the tabernacle. The law was very exact even about those
offerings that were least costly; to intimate the cognizance God
takes of the religious services performed with a devout mind,
even by the poor of his people. 4. It was to be presented by the
offerer to the priest, which is called bringing it to the Lord, (v.8.)
for the priests were God's receivers, and were ordained to offer
gifts. 5. Part of it was to be burnt upon the altar, for a memorial,
that is, in token of their mindfulness of God's bounty to them, in
giving them all things richly to enjoy. It was an offering made
by fire, v.2,9. The consuming of it by fire might remind them |
that they deserved to have all the fruits of the earth thus burnt
up, and that it was of the Lord's mercies that they were not.
They might also learn, that as meats are for the belly, and the belly
for meats, so God shall destroy both it and them, (1 Cor. 6. 13.)
and that man lives not by bread alone. This offering made by fire
is here said to be of a sweet savour unto the Lord; and so are our
spiritual offerings, which are made by the fire of holy love, parti-
cularly that of almsgiving, which is said to be an odour of a sweet
smell, a sacrifice acceptable, well-pleasing to God, (Phil. 4. 18.)
and (Heb. 13.16.) With such sacrifices God is well-pleased.
. The remainder of the meat-offering was to be given to the
Here,
I. Leaven and honey are forbidden to be put in any of their
meat-offerings, (v. 12.) No leaven, nor any honey, in any offering
made by fire. 1. The leaven was forbidden in remembrance of
the unleavened bread they ate, when they came out of Egypt.
So much dispatch was required in the offerings they made, that is
was not convenient they should stay for the leavening of them.
The New Testament comparing pride and hypocrisy to leaven,
because they swell like leaven, comparing also malice and wicked-
ness to leaven, because they sour like leaven; we are to understaı:{
and improve this as a caution to take heed of those sins which
will certainly spoil the acceptableness of our spiritual sacrifices.
Pure hands must be lifted up without wrath; and all our gospel-
feasts kept with the unleavened bread of sincerity and truth.
2. Honey was forbidden, though Canaan flowed with it, because
to eat much honey is not good, (Prov. 25. 16, 27.) it turns to choler
and bitterness in the stomach, though luscious to the taste. Some
think the chief reason why these two things, leaven and honey,
were forbidden, was, because the Gentiles used them very much
in their sacrifices; and God's people must not learn or use the
way of the heathen, but his services must be the reverse of their
idolatrous services; see Deut. 12.30, 31. Some make this appli-
cation of this double prohibition; Leaven signifies grief and sadness
of spirit, (Ps. 73.21.) My heart was leavened: Honey signifies
sensual pleasure and mirth. In our service of God both these must
be avoided, and a mean observed between those extremes; for the
sorrow of the world worketh death, and a love to the delights of
sense is a great enemy to holy love.
、
II. Salt is required in all their offerings, v. 13. The altar way
the table of the Lord; and therefore, salt being always set on our
tables, God would have it always used at his. It is called the
salt of the covenant, because, as men confirmed their covenants.
with each other, by eating and drinking together, at all which
collations salt was used; so God, by accepting his people's gifts,
and feasting them upon his sacrifices, supping with them, and they
with him, (Rev. 3. 20.) did confirm his covenant with them.
Among the ancients salt was a symbol of friendship. The sa
A
Before Christ 1490.
The Law of the Peace-offering.
LEVITICUS, 11, III.
for the sacrifice was not brought by the offerers, but was provided 1. ND if his oblation be a sacrifice of peace-
at the public charge, as the wood was, Ezra, 7.22. And there
was a chamber in the court of the temple called the chamber of it be a male or female, he shall offer it without
offering, if he offer it of the herd; whether
palt, in which they laid it up. Can that which is unsavoury be
eaten without salt? God would hereby intimate to them that
their sacrifices in themselves were unsavoury. The saints, who
are living sacrifices to God, must have salt in themselves, for
every sacrifice must be salted with salt, (Mark, 9.49, 50.) and our
speech must be always with grace; (Col. 4. 6.) so must all our
religious performances be seasoned with that salt. Christianity
is the salt of the earth.
blemish before the LORD. 2. And he shall lay his
hand upon the head of his offering, and kill it at the
door of the tabernacle of the congregation and
Aaron's sons, the priests, shall sprinkle the blood
upon the altar round about. 3. And he shall offer
of the sacrifice of the peace-offering an offering
the inwards, and all the fat that is upon the
made by fire unto the LORD; the fat that covereth
inwards, 4. And the two kidneys, and the fat that
is on them, which is by the flanks, and the cau
above the liver, with the kidneys, it shall he take
away. 5. And Aaron's sons shall burn it on the
altar, upon the burnt sacrifice, which is
upon the
wood that is on the fire; it is an offering made by
fire, of a sweet savour unto the LORD.
not to be
III. Directions are given about the first-fruits.
1. The oblation of their first-fruits at harvest, of which we
read, Deut. 26.2. These were to the
burnt upon the altar, but to be given to the priests as perquisites
of their office, v. 12. And ye shall offer them, (that is, leaven
and honey,) in the oblation of the first-fruits, though they were
forbidden in other meat-offerings; for they were proper enough
to be eaten by the priests, though not to be burnt upon the altar.
The loaves of the first-fruits are particularly ordered to be baked
with leaven, Lev. 23. 17. And we read of the first-fruits of honey
brought to the house of God, 2 Chron. 31.5.
•
I
2. A meat-offering of their first-fruits. The former was
required by the law, this was a free-will offering, v. 14..16. If
a man, with a thankful sense of God's goodness to him, in giving The burnt-offerings had regard to God, as in himself the best
him hopes of a plentiful crop, was disposed to bring an offering in of beings, most perfect and excellent; were purely expressive of
kind, immediately out of his field, and present it to God, owning adoration; and therefore were wholly burnt.
But the peace-
thereby his dependence upon God, and obligations to him, (1.) Let offerings had regard to God as a Benefactor to his creatures, and
him be sure to bring the first ripe and full ears, not such as were the giver of all good things to us; and therefore these were
small and half-withered. Whatever was brought for an offering divided between the altar, the priest, and the owner. Peace
to God must be the best in its kind, though it were but green signifies, 1. Reconciliation, concord, and communion. And so
cars of corn. We mock God, and deceive ourselves, if we think these were called peace-offerings, because in them God and his
to put him off with a corrupt thing, while we have in our flock a people did, as it were, feast together in token of friendship. The
male, Mal. 1.14. (2.) These green ears must be dried by the priest, who was ordained for men in things pertaining to God,
fire, that the corn, such as it was, might be beaten out of them. gave part of this peace-offering to God, (that part which he
That is not expected from green ears, which one may justly look required, and it was fit he should be first served,) burning it upon
for from those that have been left to grow full ripe. If those that God's altar; part he gave to the offerer, to be eaten by him with
are young do God's work as well as they can, they shall be his family and friends; and part he took to himself, as the days-
accepted, though they cannot do it so well as those that are aged man that laid his hand upon them both. They could not thus
and experienced. God makes the best of green ears of corn, eat together, unless they were agreed; so that it was a symbol of
and so must we. (3.) Oil and frankincense must be put upon it. friendship and fellowship between God and man, and a confirma-
Thus (as some allude to this) wisdom and humility must soften tion of the covenant of peace. 2. It signifies prosperity and all
and sweeten the spirits and services of young people, and then happiness: Peace be to you, was as much as All good be to you;
their green ears of corn shall be acceptable. God takes a parti- and so the peace-offerings were offered, either, (1.) By way of
cular delight in the first ripe fruite of the Spirit, and the expressions supplication or request for some good that was wanted and
of early piety and devotion. Those that can but think and speak desired. If a man were in the pursuit or expectation of any
as children, yet if they think and speak well, God will be well-mercy, he would back his prayer for it with a peace-offering, and,
leased with their buds and blossoms, and will never forget the probably, put up the prayer when he laid his hand upon the head
kindness of their youth. (4.) It must be used as other meat- of the offering. Christ is our Peace, our Peace-Offering; for
offerings; v. 16. compare v.9. He shall offer all the frankincense, through him alone it is that we can expect to obtain mercy, and
it is an offering made by fire. The fire and the frankincense an answer of peace to our prayers; and in him an upright prayer
seem to have had a special significaney. [1.] The fire denotes shall be acceptable and successful, though we bring not a peace-
the fervency of spirit which ought to be in all our religious services. offering. The less costly our devotions are, the more lively and
In every good thing we must be zealously affected. Holy love to serious they should be. Or, (2.) By way of thanksgiving for some
God is the fire by which all our offerings must be made; else particular mercy received; it is called a peace-offering of thanks-
they are not of a sweet savour to God. [2.] The frankincense giving, for so it was sometimes; as in other cases a vow,
denotes the mediation and intercession of Christ, by which all ch.7.15, 16. And some make the original word to signify retri-
our services are perfumed and recommended to God's gracious bution. When they had received any special mercy, and were
acceptance. Blessed be God that we have the substance which inquiring what they should render, this they were directed to
all these observances were but shadows of; the fruit that was hid render to the God of their mercies as a grateful acknowledgment
under these leaves.
of the benefit done to them, Ps. 116. 12. And we must offer to
God the sacrifice of praise continually, by Christ our Peace; and
then this shall shall please the Lord better than an ox or bullock.
Now,
CHAP. III.
In this chapter we have the law concerning the peace-offerings, whether they
were, I. Of the herd, a bullock or a heifer, v.1..5. Or, II. Of the flock,
either a lamb, (v.6..11.) or a goat, v. 12..17. The ordinances concerning
each of these are much the same, yet they are repeated, to shew the care we
ought to take that all our services be done according to the appointment, and
the pleasure God tukes in the services that are so performed. It is likewise
to intimate, what need we have of precept upon precept, and line upon line.
U
*
I. As to the matter of the peace-offering. Suppose it were of
the herd, it must be without blemish; and, if it was so, it was
indifferent whether it was male or female, v. 1. In our spiritual
offerings, it is not the sex, but the heart that God looks at,
Gal. 3. 28.
II. As to the management of it.
+
Before Christ 1490.
The Law of the Peace-offering.
LEVITICUS, III.
1. The offerer was, by a solemn manumission, to transfer his it upon the altar: it is the food of the offering
interest in it to God, (v.2.) and, with his hand on the head of the made by fire unto the LORD. 12. And if his offer-
sacrifice, to acknowledge the particular mercies for which he
designed this a thank-offering; or, if it were a vow, to make his ing be a goat, then he shall offer it before the
LORD. 13. And he shall lay his hand upon the
head of it, and kill it before the tabernacle of the
congregation; and the sons of Aaron shall sprinkle
the blood thereof upon the altar round about.
14. And he shall offer thereof his offering, even an
offering made by fire unto the LORD; the fat that
covereth the inwards, and all the fat that is upon
the inwards, 15. And the two kidneys, and the
fat that is upon them, which is by the flanks, and
the caul above the liver, with the kidneys, it shall
he take away. 16. And the priest shall burn them
upon the altar: it is the food of the offering made
by fire for a sweet savour: all the fat is the LORD's.
17. It shall be a perpetual statute for your genera-
tions throughout all your dwellings, that ye eat
neither fat nor blood.
prayer.
2. It must be killed; and though that might be done in any
part of the court, yet it is said to be at the door of tabernacle,
because the mercies received or expected were acknowledged to
come from God, and the prayers or praises were directed to him,
and both, as it were, through that door. Our Lord Jesus has
said, I am the Door, for he is indeed the Door of the tabernacle.
3. The priest must sprinkle the blood upon the altar, for it was
the blood that made atonement for the soul; and though this was
;
not a sin-offering, yet we must be taught that in all our offerings
we must have an eye to Christ as the Propitiation for sin, as those
who know that the best of our services cannot be accepted, unless
through him our sins be pardoned. Penitent confessions must
always go along with our thankful acknowledgments; and, what-
ever mercy we pray for, in order to it, we must pray for the removal
of guilt, as that which keeps good things from us. First, take
away all iniquity, and then receive us graciously; or, give good,
Hos. 14. 2.
4. All the fat of the inwards, that which we call the tallow and
suet, with the caul that encloses it, and the kidneys in the midst of
it, were to be taken away, and burnt upon the altar, as an offering
made by fire, v.3..5. And that was all that was sacrificed to the
Lord out of the peace-offering; how the rest was to be disposed
of, we shall find, ch. 7, 11, &c. It is ordered to be burnt upon
the burnt sacrifice, that is, the daily burnt-offering, the lamb which
was offered every morning before any other sacrifice was offered;
so that the fat of the peace-offerings was an addition to that, and a
continuation of it. The great sacrifice of peace, that of the Lamb
of God which takes away the sins of the world, prepares the altar
for our sacrifices of praise, which are not accepted till we are re-
conciled. Now the burning of this fat is supposed to signify,
(1.) The offering up of our good affections to God in all our
prayers and praises. God must have the inwards; for we must
pour out our souls, and lift up our hearts, in prayer, and must
bless his name with all that is within us. It is required that we be
inward with God in every thing wherein we have to do with him,
The fat denotes the best and choicest, which must always be de-
voted to God, who has made for us a feast of fat things. (2.) The
mortifying of our corrupt affections and lusts, and the burning up
of them by the fire of divine grace, Col. 3.5. Then we are truly
thankful for former mercies, and prepared to receive further mercy,
when we part with our sins, and have our minds cleared from all
sensuality, by the spirit of judgment, and the spirit of burning,
Isa. 4.4.
Directions are here given concerning the peace-offering, if it
were a sheep or a goat. Turtle-doves or young pigeons, which
might be brought for whole burnt-offerings, were not allowed for
peace-offerings, because they have no fat considerable enough to
be burnt upon the altar; and they would be next to nothing, if
they were to be divided according to the law of the peace-offerings.
The laws concerning a lamb or goat, offered for a peace-offering,
arc much the same with those concerning a bullock, and a little
now occurs here; but,
6. And if his offering for a sacrifice of
offering unto the LORD be of the flock; male or
female, he shall offer it without blemish. 7. If he
offer a lamb for his offering, then shall he offer it
before the LORD. 8. And he shall lay his hand
upon the head of his offering, and kill it before the
tabernacle of the congregation: and Aaron's sons
shall sprinkle the blood thereof round about upon
the altar. 9. And he shall offer of the sacrifice of
the peace-offering an offering made by fire unto
the LORD; the fat thereof, and the whole rump, it
shall he take off hard by the back-bone; and the
fat that covereth the inwards, and all the fat that
is upon the inwards. 10. And the two kidneys, and
the fat that is upon them, which is by the flanks,
and the caul above the liver, with the kidneys, it
shall he take away. 11. And the priest shall burn
VOL. I.
37
fat of the inwards upon the altar; the whole rump, (v. 9.) because in
1. That the rump of the mutton was to be burnt with the
those countries it was very fat and large. Some observe from
this, that, be a thing ever so contemptible, God can make it ho-
nourable, by applying it to his service. Thus God is said to
give more abundant honour to that part which lacked, 1 Cor. 12.
23, 24.
2. That that which was burnt upon the altar is called the
food of the offering, v. 11, 16. It fed the holy fire; it was ac-
ceptable to God as our food is to us; and since in the tabernacle
God did, as it were, keep house among them, by the offerings
on the altar he kept a good table, as Solomon in his court,
1 Kings, 4. 22, &c.
3. Here is a general rule laid down, that all the fat is the
Lord's, (v. 16.) and a law made thereupon, that they should eat
peace-neither fat nor blood, no not in their private houses, v. 17. (1.) As
for the fat it is not meant of that which is interlarded with the
meat, that they might eat; (Neh. 8. 10.) but the fat of the inwards,
beasts; and therefore they must not eat of it, no not out of the
the suet, which was always God's part out of the sacrificed
beasts that they killed for their common use. Thus would God
preserve the honour of that which was sacred to himself. They
food of the altar, but not upon any like it, lest the table of the
must not not feed upon that which was to be the
Lord, (as the altar is called,) if something were not reserved
peculiar to it, should become contemptible, and the fruit thereof,
even its meat, contemptible, Mal. 1.7, 12. (2.) The blood was
universally forbidden likewise, for the same reason that the fat
drank the blood of their sacrifices; hence we read of their
was, because it was God's part of every sacrifice. The heathen
drink-offerings of blood, Ps. 16. 4. But God would not permit
the blood that made atonement to be used as a common thing,
(Heb. 10. 29.) nor will he allow us, though we have the comfort
honour of making it. He that glories, let him glory in the Lord,
of the atonement made, to assume to ourselves any share in the
and to his praise let all the blood be poured out.
Before Christ 1490.
LEVITICUS, WV.
The Law of the Sin-offering.
added because of transgressions, (Gal. 3.19.) and having entered,
that eventually the offence might abound, (Rom. 5. 20.) they were
put into a way of making atonement for sin more particularly by
sacrifice, which was (niore than any of the ceremonial institu
tions) a shadow of good things to come, but the substance is Christ,
and that one offering of himself, by which he put away sin, and
perfected for ever them which are sanctified.
spake Moses,
I. The general case supposed, we have, v. 2. We observe,
AND the LORD unto saying,
1. Concerning sin in general, That it is described to be against
2. Speak unto the children of Israel, say- any of the commandments of the Lord; for sin is the transgression
ing, If a soul shall sin through ignorance against tions, or their injunctions, cannot make that to be sin which the
of the law, the divine law. The wits or wills of men, their inven-
any of the commandments of the LORD concerning law of God has not made to be so. It is said likewise, if a soul
things which ought not to be done, and shall do sin, for it is not sin, if it be not some way or other the soul's act;
against any of them: 3. If the priest
3. If the priest that is hence it is called the sin of the soul, (Mic. 6.7.) and it is the soul
anointed do sin according to the sin of the people; which those offerings were appointed. (1.) They are supposed to
that is injured by it, Prov.8.36. 2. Concerning the sins for
then let him bring for his sin which he hath sinned be overt-acts; for had they been to bring a sacrifice for every sin-
a young bullock without blemish unto the LORD for ful thought or word, it had been endless. Atonement was made
a sin-offering. 4. And he shall bring the bullock for those in the gross, on the day of expiation, once a year; but
unto the door of the tabernacle of the congregation are supposed to be sins of commission, things which ought not to
these are said to be done against the
They
before the LORD; and shall lay his hand upon the be done. Omissions are sins, and must come into judgment; but
bullock's head, and kill the bullock before the what had been omitted at one time might be done at another, and
LORD: 5. And the priest that is anointed shall so, to obey was better than sacrifice; but a commission was past
take of the bullock's blood, and bring it to the ignorance. If they were done presumptuously, and with an avowed
recall. (3.) They are supposed to be sins committed through
tabernacle of the congregation. 6. And the priest contempt of the law, and the Law-Maker, the offender was to be
shall dip his finger in the blood, and sprinkle of the cut off, and there remained no sacrifice for the sin, Heb. 10. 26, 27.
blood seven times before the LORD, before the vail Numb.15.30. But if the offender were either ignorant of the law,
of the sanctuary. 7. And the priest shall put some and various were the prohibitions,) or were surprised into the sin
in divers instances, we
numerous
of the blood upon the horns of the altar of sweet unawares, the circumstances being such as made it evident that his
incense before the LORD, which is in the taber-resolution against the sin was sincere, but that he was overtaken in
nacle of the congregation; and shall pour all the it, as the expression is, (Gal. 6.1.) in this case, relief was provi-
blood of the bullock at the bottom of the altar of ded by the remedial law of the sin-offering. And the Jews say,
"Those crimes only were to be expiated by sacrifice, if committed
the burnt-offering, which is at the door of the taber- ignorantly, for which the criminal was to have been cut off, if they
nacle of the congregation. 8. And he shall take had been commited presumptuously."
off from it all the fat of the bullock for the sin-
offering the fat that covereth the inwards, and all
the fat that is upon the inwards, 9. And the two
kidneys, and the fat that is upon them, which is by
the flanks, and the caul above the liver, with the
kidneys, it shall he take away, 10. As it was taken
off from the bullock of the sacrifice of peace-
offerings and the priest shall burn them upon the
altar of the burnt-offering. 11. And the skin of the
bullock, and all his flesh, with his head, and with
his legs, and his inwards, and his dung, 12. Even
the whole bullock shall he carry forth without
the camp unto a clean place, where the ashes
are poured out, and burn him on the wood with
fire: where the ashes are poured out shall he be
}
✔
II. The law begins with the case of the anointed priest, that is,
the high priest, provided he should sin through ignorance; for the
law made men priests which had infirmity; though his ignorance
was of all others least excusable, yet he is allowed to bring his
offering. His office did not so far excuse his offence, as that it
should be forgiven him without a sacrifice; yet it did not so far
aggravate it, but that it should be forgiven him, when he did bring
case is put, v. 3.) which supposes him in this matter to stand upon
his sacrifice. If he sin according to the sin of the people, (so the
the level with other Israelites, and to have no benefit of his clergy
at all. Now the law concerning the sin-offering for the high priest is,
1. That he must bring a bullock without blemish for a sin-offer-
gation; (v.14.) whereas for any other ruler, or a common person,
ing, (v. 3.) as valuable an offering as that for the whole congre-
a kid of the goats should serve, v. 23, 28. This intimated the
greatness of the guilt connected with the sin of a high priest.
The eminency of his station, and his relation both to God and to
the people, greatly aggravated his offences; see Rom. 2. 21.
burnt.
2. The hand of the offerer must be laid upon the head of the
offering, (v. 4.) with a solemn penitent confession of the sin he had
committed, putting it upon the head of the sin-offering, ch. 26. 21.
No remission without confession, P2.32.5. Prov. 28. 13. It sig-
nified also a confidence in this instituted way of expiating guilt, as
a figure of something better yet to come, which they could not
steadfastly discern. He that laid his hand on the head of the
beast, thereby owned that he deserved to die himself; and that it
was God's great mercy, that he would please to accept the offering
of this beast to die for him. The Jewish writers themselves say,
that neither the sin-offering nor the trespass-offering made atone
ment, except for those that repent, and believe in their atonement
3. The bullock must be killed, and a great deal of solemuit
CHAP. IV.
This chapter is concerning the sin-offering, which was properly intended to make
atonement for a sin committed through ignorance; either, I. By the priest
himself, v.1..12. Or, II. By the whole congregation, v.13..21. Or,
III. By a ruler, v. 22..26. Or, IV. By a private person, v.27..35.
1.
The laws contained in the three first chapters seem to have been
delivered to Moses at one time. Here begin the statutes of an-
other session, another day. From the throne of glory between the
therubims God delivered these orders. And he enters now upon
a subject more strictly new than those before. Burnt-offerings,
meat-offerings, and peace-offerings, it should seem, had been
offered before the giving of the law upon mount Sinai; those
sacrifices the patriarchs had not been altogether unacquainted
with, (Gen. 8. 20. Exod. 20. 24.) and in those they had respect
Lo sin, to make atonement for it, Job), 1. 5. But the law being now
¿
Before Christ 1490.
The Law of the Sin-offering
LEVITICUS, IV
here must be in disposing of the blood; for it was the blood that nacle of the congregation. 19. And he shall take
mude atonement, and without shedding of blood there was no re- all his fat from him, and burn it upon the altar.
mission, v.5..7. Some of the blood of the high priest's sin-20. And he shall do with the bullock as he did with
offering was to be sprinkled seven times before the vail, with an
services.
eye toward the mercy-seat, though it was vailed; some of it was the bullock for a sin-offering, so shall he do with
to be put upon the horns of the golden altar, because at that altar this: and the priest shall make an atonement for
the priest himself ministered; and thus was signified the putting them, and it shall be forgiven them. 21. And he
away of that pollution, which from his sins did cleave to his
It likewise serves to illustrate the influence which Christ's shall carry forth the bullock without the camp,
satisfaction has upon the prevalency of his intercession. The and burn him as he burned the first bullock: it is
blood of his sacrifice is put upon the altar of his incense, and a sin-offering for the congregation.
sprinkled before the Lord. When this was done, the remainder
of the blood was poured at the foot of the brazen altar. By
this rite, the sinner acknowledged that he deserved to have his
blood thus poured out like water: it likewise signified the pouring
out of the soul before God in true repentance; and typified our
Saviour's pouring out his soul unto death.
4. The fat of the inwards was to be burnt upon the altar of
burnt-offering, ".8..10. By this, the intention of the offering
and of the atonement made by it was directed to the glory of
God, who, having been dishonoured by the sin, was thus honoured
by the sacrifice. It signified the sharp sufferings of our Lord
Jesus, when he was made sin, that is, a Sin-offering for us,
cially the sorrows of his soul and his inward agonies. It likewise
teaches us, in conformity to the death of Christ, to crucify the
flesh.
1. It is possible that the church may err, and that her guides
may mislead her. It is here supposed, that the whole congregation
may sin, and sin through ignorance. God will always have a
church on earth; but he never said it should be infallible, or per-
fectly pure from corruption, on this side heaven.
2. When a sacrifice was to be offered for the whole congregation,
the elders were to lay their hands upon the head of it, three of them
at least, as representatives of the people, and agents for them. The
sin we suppose to have been some common custom, taken up and
used by the generality of the people, upon presumption of its being
lawful, which afterward, upon search, appeared to be otherwise. In
this case, the commonness of the usage, received perhaps by tradi-
tion from their fathers, and the vulgar opinion of its being lawful,
would not so far excuse them from sin, but that they must bring a
sacrifice to make atonement for it. There are many bad customs
and forms of speech, which are thought to have no harm in them,
and yet may bring guilt and wrath upon a land, which therefore it
concerns the elders both to reform, and to intercede with God for
the pardon of, Joel, 2. 16.
3. The blood of this sin-offering, as of the former, was to b
sprinkled seven times before the Lord, v. 17. It was not to be
poured out there, but sprinkled only; for the cleansing virtue of
the blood of Christ was then and is still sufficiently signified and
represented by sprinkling, Isa. 52. 15. It was to be sprinkled
seven times; seven is a number of perfection, because when God
had made the world in six days, he rested the seventh; so this sig-
nified the perfect satisfaction Christ made, and the complete
cleansing of the souls of the faithful by it; see Heb. 10. 14. The
надай то
13. And if the whole congregation of Israel sin
through ignorance, and the thing be hid from the
eyes of the assembly, and they have done some-blood was likewise to be put upon the horns of the incense-altar, to
what against any of the commandments of the which there seems to be an allusion, (Jer. 17. 1.) where the sin of
LORD concerning things which should not be done, did not forsake their sins, the putting of the blood of their sin-offer-
Judah is said to be graven upon the horns of their altars. If they
and are guilty; 14. When the sin, which they have ings upon the horns of their altars, instead of taking away their
sinned against it, is known, then the congregation guilt, did but bind it on the faster, perpetuated the remembrance
shall offer a young bullock for the sin, and bring of it, and remained a witness against them. It is likewise alluded
him before the tabernacle of the congregation. golden altar; that is, an answer of peace is given to the prayers of
to, 9.13.) where a
from the four horns of the
15. And the elders of the congregation shall lay the saints, which are acceptable and prevalent only by virtue of the
their hands upon the head of the bullock before blood of the Sin-offering put upon the horns of that aliar; compare
the LORD and the bullock shall be killed before Rev. 8. 3.
the LORD. 16. And the priest that is anointed
shall bring of the bullock's blood to the tabernacle
of the congregation: 17. And the priest shall dip
his finger in some of the blood, and sprinkle it
seven times before the LORD, even before the vail.
18. And he shall put some of the blood upon the
horns of the altar which is before the LORD, that
is in the tabernacle of the congregation, and shall
pour out all the blood at the bottom of the altar of
the burnt-offering, which is at the door of the taber-
and the sin shall be forgiven, v. 20. The promise of remission is
4. When the offering is completed, it is said, atonement is made,
founded upon the atonement. It is spoken here of the forgiveness.
of the sin of the whole congregation, that is, the turning away of
those national judgments which the sin deserved. Note, The
saving of churches and kingdoms from ruin is owing to the satis-
faction and mediation of Christ.
5. The head and body of the beast, skin and all, were to be car-
ried without the camp, to a certain place appointed for that purpose,
and there burnt to ashes, v. 11, 12. This was very significant,
(1.) Of the duty of repentance, which is the putting away of sin
as a detestable thing, which our soul hates. True penitents say
to their idols, "Get you hence; What have we to do any more
with idols?" The sin-offering is called sin. What they did to
that, we must do to our sins; the body of sin must be destroyed,
Rom. 6.6. (2.) Of the privilege of remission. When God par-
dons sin, he quite abolishes it, casts it behind his back; The ini-
quity of Judah shall be sought for, and not found. The apostle
takes particular notice of this ceremony, and applies it to Christ,
(Heb. 13. 11.. 13.) who suffered without the gate, in the place of
a skull, where the ashes of dead men, as those of the altar, were
poured out.
This is the law for expiating the guilt of a national sin by a
sin-offering. If the leaders of the people, through mistale
concerning the law, caused them to err, when the mistake was
discovered, an offering must be brought, that wrath might not
come upon the whole congregation. Observe,
?
22. When a ruler hath sinned, and done some-
what through ignorance against any of the com-
mandments of the LORD his God concerning things
which should not be done, and his guilty; 23.
23. Or
書
​C
Before Christ 1490.
The Law of the Sin-offering,
LEVITICUS, 1V)

*Se
t
if his sin, wherein he hath sinned, come to his altar of burnt-offering, and shall pour out all the
knowledge; he shall bring his offering, a kid of the blood thereof at the bottom of the altar: 31. And
goats, a male without blemish: 24. And he shall he shall take away all the fat thereof, as the fat is
lay his hand upon the head of the goat, and kill taken away from off the sacrifice of peace-offerings;
it in the place where they kill the burnt-offering and the priest shall burn it upon the altar for a
before the LORD: it is a sin-offering. 25. And the sweet savour unto the LORD; and the priest shall
priest shall take of the blood of the sin-offering make an atonement for him, and it shall be forgiven
with his finger, and put it upon the horns of the him. 32. And if he bring a lamb for a sin-offering,
altar of burnt-offering, and shall pour out his blood he shall bring it a female without blemish. 33. And
at the bottom of the altar of burnt-offering. he shall lay his hand upon the head of the sin-
26. And he shall burn all his fat upon the altar, offering, and slay it for a sin-offering in the place
as the fat of the sacrifice of peace-offerings: and where they kill the burnt-offering. 34. And the
the priest shall make an atonement for him priest shall take of the blood of the sin-offering with
as concerning his sin, and it shall be forgiven his finger, and put it upon the horns of the altar
him.
of burnt-offering, and shall pour out all the blood
thereof at the bottom of the altar: 35. And he
shall take away all the fat thereof, as the fat of the
lamb is taken away from the sacrifice of the peace-
offerings; and the priest shall burn them upon the
altar, according to the offerings made by fire unto
the LORD: and the priest shall make an atonement
for his sin that he hath committed, and it shall be
forgiven him.
Observe here, 1. That God takes notice of, and is displeased
with, the sins of rulers. They who have power to call others to
account, are themselves accountable to the Ruler of rulers, for, as
high as they are, there is a higher than they. This is intimated,
in that here only the commandment transgressed is said to be the
commandment of the Lord his God, v. 22. He is a prince to others,
but let him know the Lord is a God to him. 2. The sin of the
ruler, which he committed through ignorance, is supposed afterward
to come to his knowledge, (v.23.) which must be either by the
check of his own conscience, or by the reproof of his friends, both
which we should all, even the best and greatest, not only submit
to, but be thankful for. What we have done amiss, we should
That which I see
be
very desirous to come to the knowledge of.
not, teach thou me, and shew me wherein I have erred, are prayers
we should put up to God every day; that though through igno-
rance we fall into sin, we may not through ignorance lie still in
it. 3. The sin-offering for a ruler was to be a kid of the goats,
not a bullock, as for the priest, and the whole congregation; nor
was the blood of his sin-offering to be brought into the tabernacle,
as of the other two, but it was all bestowed upon the brazen altar;
(v. 25.) nor was the flesh of it to be burnt, as that of the other
two, without the camp; which intimated that the sin of a ruler,
though worse than that of a common person, yet was not so
heinous, nor of such pernicious consequence, as the sin of the
high priest, or of the whole congregation. A kid of the goats was
sufficient to be offered for a ruler, but a bullock for a tribe; to in-
timate that the ruler, though major singulis greater than each, was
minor universis-less than the whole. It is bad when great men
give ill examples, but worse when all men follow them 4. It is
promised that the atonement shall be accepted, and the sin for-
given, (v. 26.) to wit, if he repent and reform; for, otherwise, God
sware concerning Eli, a judge in Israel, that the iniquity of his
house should not be purged with sacrifice nor offering for ever,
1 Sam. 3. 14.
Here is the law of the sin-offering for a common person, which
differs from that for a ruler only in this, that a private person
might bring either a kid or a lamb, a ruler only a kid; and that
for a ruler must be a male, for the other a female: in all the cir-
cumstances of the management of the offering they agreed.
Observe, 1. The case supposed, If any one of the common people
sin through ignorance, v. 27. The prophet supposes that they were
not so likely as the great men to know the way of the Lord, and
the judgment of their God, (Jer. 5. 4.) and yet, if they sin through
ignorance, they must bring a sin-offering. Note, Even sins of igno-
rance need to be atoned for by sacrifice. To be able to plead,
when we are charged with sin, that we did it ignorantly, and
through the surprise of temptation, will not bring us off, if we be
not interested in that great plea, Christ hath died, and entitled to
the benefit of that. We have all need to pray, with David, (and
he was a ruler,) to be cleansed from secret faults, the errors which
we ourselves do not understand, or are not aware of, Ps. 19. 12.
2. That the sins of ignorance committed by a single person, a com-
mon, obscure, person, did require a sacrifice; for, as the greatest
are not above the censure, so the meanest are not below the cog-
nizance, of the divine justice. None of the common people, if
offenders, were overlooked in a crowd. 3. That a sin-offering
was not admitted only, but accepted, even from one of the common
people, and an atonement made by it, v. 31, 35. Here rich and
poor, prince and peasant, meet together; they are both alike
welcome to Christ, and to an interest in his sacrifice, upon the
same terms. See Job, 34. 19.
27. And if any one of the common people sin
through ignorance, while he doeth somewhat against
any of the commandments of the LORD concerning From all these laws concerning the sin-offerings, we may learn,
things which ought not to be done, and be guilty; (1.) To hate sin, and to watch against it. This is certainly a very
28. Or if his sin, which he hath sinned, come to bad thing, to make atonement for which so many innocent and
useful creatures must be slain and mangled thus. (2.) To value
his knowledge: then he shall bring his offering, a Christ, the great and true Sin-offering, whose blood cleanses from
kid of the goats, a female without blemish, for all sin, which it was not possible that the blood of bulls and of goats
his sin which he hath sinned. 29. Aud he shall should take away. Now if any man sin, Christ is the Propitiation,
lay his hand upon the head of the sin-offering, and (1 John, 2. 1, 2.) not for Jews only, but for Gentiles. And per-
slay the sin-offering in the place of the burnt-offer- haps there was some allusion to this law concerning sacrifices for
sins of ignoranee,) in that prayer of Christ's, just when he was
ing. 30. And the priest shall take of the blood there-offering up himself a sacrifice, Father, forgive them, for they know
of with his finger, and put it upon the horns of the not what they do.
Before Christ 1490.
The Law of the 1 respass-offering.
LEVITICUS, V.
CHAP. V.
This chapter, and part of the next, concerns the trespass-offering. The difference
between this and the sin-offering lay not so much in the sacrifices themselves,
and the management of them, as in the occasions of the offering of them.
They were both intended to malce atonement for sin; but the former was
more general, this applied to some particular instances. Observe what is
here said, I. Concerning the trespass. If a man sin, 1. In concealing his
knowledge, when he is adjured, v. 1. 2. In touching an unclean thing,
v.2, 3. 3. In swearing, v.4. 4. In embezzling the holy things, v.14..16.
5. In any sin of infirmity, v. 17..19. Some other cases there are, in which
these offerings were to be offered, ch. 6.2..4.-14. 12.-19. 21. Numb. 6. 12.
II. Concerning the trespass-offering, 1. Of the flock, v.5, 6. 2. Of fowls,
3. Of flour, v.11..13. but chiefly a ram without blemish,
v.7..13.
v. 15..19.
1.
r.2, 3. If a man, polluted by such touch, came into the sanctuary
inconsiderately, or if he neglected to wash himself according to
the law, then he was to look upon himself as under guilt, and
must bring his offering. Though his touching of the unclean
thing contracted only a ceremonial defilement, yet his neglect to
wash himself according to the law was such an instance either of
carelessness or contempt, as contracted a moral guilt. If at first
it be hid from him, yet when he knows it, he shall be guilty.
Note, As soon as ever God by his Spirit convinces our consciences
of any sin or duty, we must immediately set in with the conviction,
and prosecute it, as those that are not ashamed to own our former
mistake.
ND if a soul sin, and hear the voice of
swearing, and is a witness, whether he
hath seen or known of it; if he do not utter it,
then he shall bear his iniquity. 2. Or if a soul
touch any unclean thing, whether it be a carcase
of an unclean beast, or a carcase of unclean cattle,
or the carcase of unclean creeping things, and if
it be hidden from him; he also shall be unclean,
and guilty. 3. Or if he touch the uncleanness of
man, whatsoever uncleanness it be that a man
shall be defiled withal, and it be hid from him;
when he knoweth of it, then he shall be guilty.
4. Or if a soul swear, pronouncing with his lips to
do evil, or to do good; whatsoever it be that a man
shall pronounce with an oath, and it be hid from
him; when he knoweth of it, then he shall be
guilty in one of these. 5. And it shall be, when
he shall be guilty in one of these things, that he
shall confess that he hath sinned in that thing:
6. And he shall bring his trespass-offering unto the
LORD for his sin which he hath sinned, a female
from the flock, a lamb or a kid of the goats, for a
sin-offering; and the priest shall make an atone-needful.
ment for him concerning his sin.
▸
The offences here supposed are,
1. A man's concealing the truth, when he was sworn as a
ness to speak the truth, the whole truth, and nothing but the truth.
Judges among the Jews had power to adjure, not only the witnesses,
as with us, but the person suspected, (contrary to a rule of our
law, that no man is to accuse as appears by the
high priest's adjuring our Saviour, who thereupon answered,
though before he stood silent, Matth. 26. 63, 64. Now, (v.1.)
If a soul sin, that is, a person, (for the soul is the man,) if he hear
the voice of swearing, that is, if he be adjured to testify what he
knows, by an oath of the Lord upon him, (1 Kings, 8. 31.) if in
such a case, for fear of offending one that either has been his friend
or may be his enemy, he refuses to give evidence, or gives it but
in part, he shall bear his iniquity. And that is a heavy burthen,
which, if some course be not taken to get it removed, will sink a
man to the lowest hell. He that heareth cursing, that is, that is
thus adjured, and bewrayeth it not, that is, stifles his evidence,
and does not utter it, he is a partner with the sinner, and hateth
his own soul; see Prov. 29. 24. Let all that are called out at any
time to bear testimony, think of this law, and be free and open in
their evidence, and take heed of varicating. An oath of the
Lord is a sacred thing, and not to be dallied with,
2. ^ man's touching any this that was ceremonially unclean,
3. Rash swearing; that a man will do or not do such a thing:
if the performance of his oath afterward prove either unlawful or
impracticable, by which he is discharged from the obligation; yet
he must bring an offering to atone for his folly in swearing so
rashly, as David that he would kill Nabal. And then it was, that
he must say before the angel, that it was an error; (Eccl. 5. 6.)
He shall be guilty in one of these: (ch. 5.4.) guilty if he do not
perform his oath; and yet, if the matter of it were evil, guilty if
he do. Such wretched dilemmas as these do some men bring
themselves into by their own rashness and folly; go which way
they will, their consciences are wounded; sin stares them in the
face, so sadly are they snared in the words of their mouth. A more
sad dilemma this is than that of the lepers, "If we sit still, we
die; if we stir, we die." Wisdom and watchfulness beforehand
prevent these straits.
Now in these cases, (1.) The offender must confess his sin, and
bring his offering; (v.5,.6.) and the offering was not accepted,
humble prayer for pardon. Observe, the confession must be par-
unless it was accompanied with a penitential confession, and a
ticular, that he hath sinned in that thing; such was David's con-
fession, Ps. 51.4.) I have done this evil; and Achan`s, (Josh. 7. 20.)
Thus and thus have I done. Deceit lies in generals; many wili
own in general they have sinned, for that all must own, so
sinned in this thing, they stand too much upon their honour to
that it is not any particular reproach to them; but that they have
acknowledge: but the way to be well assured of pardon, and to
be well armed against sin for the future, is to be particular in our
penitent confessions. (2.) The priest must make an atonement for
him. As the atonement was not accepted without his repentance,
so his repentance would not justify him without the atonement.
Thus in our reconciliation to God, Christ's part and our's are both
+
7. And if he be not able to bring a lamb, then
he shall bring for his trespass, which he hath com-
wit-mitted, two turtle-doves, or two young pigeons,
unto the LORD; one for a sin-offering, and the
other for a burnt-offering. 8. And he shall bring
them unto the priest, who shall offer that which is
for the sin-offering first, and wring off his head
from his neck, but shall not divide it asunder.
9. And he shall sprinkle of the blood of the sin-
offering upon the side of the altar; and the rest of
the blood shall be wrung out at the bottom of the
altar: it is a sin-offering. 10. And he shall offer
the second for a burnt-offering, according to the
manner: and the priest shall make an atonement
for him for his sin which he hath sinned, and it shall
be forgiven him. 11. But if he be not able to bring
two turtle-doves, or two young pigeons, then he
that sinned shall bring for his offering the tenth part
of an ephah of fine flour for a sin-offering; he shall
put no oil upon it, neither shall he put any frank in-
Before Christ 1490.
The Law of the Trespass-offering.
LEVITICUS, V, VI.
cense thereon: for it is a sin-offering. 12. Then a ram without blemish out of the flock, with thy
shall he bring it to the priest, and the priest shali estimation, for a trespass-offering, unto the priest:
take his handful of it, even a memorial thereof, and and the priest shall make an atonement for him
burn it on the altar, according to the offerings concerning his ignorance wherein he erred and
made by fire unto the LORD: it is a sin-offering.wist it not, and it shall be forgiven him. 19. It is
13 And the priest shall make an atonement for a trespass-offering: he hath certainly trespassed
him as touching his sin that he hath sinned in one against the LORD.
of these, and it shall be forgiven him: and the
remnant shall be the priest's, as a meat-offering.
Provision is here made for the poor of God's people, and the
pacifying of their consciences under the sense of guilt. Those that
were not able to bring a lamb, might bring for a sin-offering a
pair of turtle doves, or two young pigeons; nay, if any were so
extremely poor, that they were not able to procure those so often
as they would have occasion, they might bring a pottle of fine flour,
and that should be accepted. Thus the expence of the sin-offering
was brought lower than that of any other offering; to teach us
that no man's poverty shall ever be a bar in the way of his pardon.
The poorest of all may have atonement made for them, if it be
not their own fault. Thus the poor are evangelized; and no man
shall say that he had not wherewithal to bear the charges of a
journey to heaven.
Hitherto in this chapter orders were given concerning those
they go by both names, v.6.
sacrifices that were both sin-offerings and trespass-offerings, for
Here we have the law concerning
those that were properly and peculiarly trespass-offerings, which
were offered to atone for trespasses done against a neighbour;
those sins we commonly call trespasses. Now injuries done to
another may be either in holy things, or in common things; of the
former we have the law in these verses; of the latter, in the begin-
ning of the next chapter. If a man did harm (as it is v. 16.) in
the holy things of the Lord, he thereby committed a trespass
against the priests, the Lord's ministers, who were intrusted with
the care of these holy things, and had the benefit of them. Now
if a man did alienate or convert to his own use any thing that was
dedicated to God, unwittingly, he was to bring this sacrifice; as
Now, 1. If the sinner brought two doves, one was to be offered first-born of his cattle, or (which, it should seem by ch. 22.14..16,
suppose he had ignorantly made use of the tithes, or first-fruits, or
for a sin-offering, and the other for a burnt-offering, v.7. is principally meant here) had eaten any of those parts of the
Observe, (1.) Before he offered the burnt-offering, which was for sacrifices which were appropriated to the priests; this was a
the honour and praise of God, he must offer the sin-offering, to trespass. It is supposed to be done through mistake, or
make atonement. We must first see to it that our peace be made forgetfulness, for want either of care or zeal; for if it was done
with God, and then we may expect that our services for his glory presumptuously, and in contempt of the law, the offender died
will be accepted. The sin-offering must make way for the burnt-without mercy, Heb. 10. 28. But in case of negligence and
offering. (2.) After the sin-offering, which made atonement, ignorance this sacrifice was appointed; and Moses is told,
came the burnt-offering, as an acknowledgment of the great mercy
of God, in appointing and accepting the atonement.
2. If he brought fine flour, a handful of it was to be offered,
but without either oil or frankincense; (v. 11.) not only because
that would make it too costly for the poor, for whose comfort this
sacrifice was appointed, but because it was a sin-offering; and
therefore, to shew the loathsomeness of the sin for which it was
offered, it must not be made grateful either to the taste by oil, or
to the smell by frankincense. The unsavouriness of the offering
was to intimate that the sinner must never relish his sin again as
he had done. God by these sacrifices did speak, (1.) Comfort to
those that had offended, that they might not despair, or pine away
in their iniquity; but peace being thus made for them with God,
they might have peace in him. (2.) Caution likewise not to
offend any more, remembering what an expensive troublesome
thing it was to make atonement.
1. What must be done in case the trespass appeared to be
certain. The trespasser must, (1.) Bring an offering to the Lord,
which, in all those that were purely trespass-offerings, must be a
ram without blemish, “of the second year," say the Jewish
doctors. (2.) He must likewise make restitution to the priest
according to a just estimation of the thing which he had so
alienated; adding a fifth part to it, that he might learn to take
more heed next time of embezzling what was sacred to God,
finding to his cost that there was nothing got by it, and that he
paid dear for his oversights.
2. What must be done in case it were doubtful whether he had
trespassed or no; he had cause to suspect it, but he wist it not,
(v. 17.) that is, he was not very certain; in this case, because it is
good to be sure, he must bring his trespass-offering, and the value
of that which he feared he had embezzled; only he was not to add
'the fifth part to it. Now this was designed to shew the very great
evil there is in sacrilege; Achan, that was guilty of it presumptu-
ously, died for it; so did Ananias and Sapphira. But this goes
further to shew the evil of it, that if a man had, through mere
ignorance, and unwittingly, alienated the holy things, nay, if he
did but suspect that he had done so, he must be at the expence,
not only of a full restitution with interest, but of an offering, with
the trouble of bringing it, and must take shame to himself, by
making confession of it; so bad a thing is it to invade God's
property, and so cautious should we be to abstain from all appear-
ances of this evil. We are also taught here to be jealous over
ourselves with a godly jealousy, to ask pardon for the sin, and
make satisfaction for the wrong, which we do but suspect ourselves
guilty of In doubtful cases we should take and keep the safer side.
14. And the LORD spake unto Moses, saying,
15. If a soul commit a trespass, and sin through
ignorance, in the holy things of the LORD; then
he shall bring for his trespass unto the LORD a ram
without blemish out of the flocks, with thy estima-
tion by shekels of silver, after the shekel of the
sanctuary, for a trespass-offering: 16. And he shall
make amends for the harm that he hath done in the
holy thing, and shall add the fifth part thereto, and
give it unto the priest: and the priest shall make
an atonement for him with the ram of the trespass-
offering, and it shall be forgiven him. 17. And if
a soul sin, and commit any of these things which
are forbidden to be done by the commandments of
the LORD; though he wist it not, yet is he guilty,
and shall bear his iniquity. 18. And he shall bring
Af
CHAP. VI.
The seven first verses of this chapter would fitly have been added to the fore-
going chapter, being a continuation of the law of the trespass-offering, and
the putting of other cases in which it was to be offered; and with this end
the instructions God gave concerning the several kinds of sacrifices that
should be offered: and then at 1.8. (which in the original begins a news
+
Before Christ 1490.
The Law of the Burnt-offering.
LEVITICUS. VI.
section of the law,) he comes to appoint the several rites ana ceremonies con- 2. The trespass-offering appointed. (1.) In the day of his tres-
cerning these sacrifices, which had not been mentioned before. 1. The burnt-pass-offering he must make satisfaction to his brother. This must
offering, v.8..13. II. The meat-offering, (v. 14..18.) particularly that at the be first done; if thy brother hath aught against thee, (v.4, 5.)
consecration of the priest, v. 19..23. III, The sin-offering, v.24..30.
Because he hath sinned and is guilty, that is, is convicted of his
guilt by his own conscience, and is touched with remorse for it,
he has got by fraud or oppression, with a fifth part added, to
seeing himself guilty before God, let him faithfully restore all that
make amends to the owner for the loss and trouble he had sustained
in the meantime; let him account both for debt and damages.
Note, Where wrong has been done, restitution must be made; and
till it is made to the utmost of our power, or an equivalent accepted
by the person wronged, we cannot have the comfort of the for-
giveness of the sin; for the keeping of what is unjustly got avows
the taking, and both together make but one continued act of
unrighteousness. To repent is to undo what we have done amiss,
which (whatever we pretend) we cannot be said to do, till we
restore what has been got by it, as Zaccheus, (Luke, 19. 8.) and
make satisfaction for the wrong done. (2.) He must then come
and offer his gift, must bring his trespass-offering to the Lord,
whom he had offended; and the priest must make an atonement
for him, v. 6, 7. This trespass-offering could not, of itself, make
satisfaction for sin, or reconciliation between God and the sinner,
but as it signified the atonement that was to be made by our Lord
Jesus, when he should make his soul an offering for sin, a trespass-
offering; it is the same word that is here used, Isa. 53. 10.
trespasses here mentioned are trespasses still against the law of
law of nature or the law of Moses did: and though now we may
Christ, which insists as much upon justice and truth as ever the
have them pardoned without a trespass-offering, yet not without
true repentance, restitution, reformation, and an humble faith in
the righteousness of Christ; and if any make the more bold with
pass-offering for them, they turn the grace of God into wantonness,
their sins, because they are not now put to the expence of a tres-
The Lord is
The
and so bring upon themselves a swift destruction.
the Avenger of all such, 1 Thess. 4. 6.
A
ND the LORD spake unto Moses, saying,
2. If a soul sin, and commit a trespass
against the LORD, and lie unto his neighbour in
that which was delivered him to keep, or in fellow-
ship, or in a thing taken away by violence, or hath
deceived his neighbour; 3. Or hath found that
which was lost, and lieth concerning it, and
sweareth falsely; in any of all these that a man
doeth, sinning therein: 4. Then it shall be, because
he hath sinned, and is guilty, that he shall restore
that which he took violently away, or the thing
which he hath deceitfully gotten, or that which
was delivered him to keep, or the lost thing which
he found, 5. Or all that about which he hath
sworn falsely; he shall even restore it in the prin-
cipal, and shall add the fifth part more thereto, and
give it unto him to whom it appertaineth, in the
day of his trespass-offering. 6. And he shall bring
his trespass-offering unto the LORD, a ram without
blemish out of the flock, with thy estimation, for
a trespass-offering, unto the priest: 7. And the
priest shall make an atonement for him before the
LORD: and it shall be forgiven him for any thing
of all that he hath done in trespassing therein.
4
This is the latter part of the law of the trespass-offering: the
former part, which concerned trespasses about holy things, we
had in the close of the foregoing chapter; this concerns trespasses
in common things. Observe here,
1. The trespass supposed, v.2, 3. Though all the instances
relate to our neighbour, yet it is called a trespass against the Lord;
because, though the injury be done immediately to our neighbour,
yet an affront is thereby given to his Maker, and our Master. He
that speaks evil of his brother, is said to speak evil of the law, and
consequently of the Law-Maker, Jam. 4. 11. Though the person
injured be ever so mean and despicable, and every way our
inferior, yet the injury reflects upon that God who has made the
command of loving our neighbour second to that of loving himself.
The trespasses instanced are, (1.) Denying a trust; If a man lie
unto his neighbour in that which was delivered him to keep; or,
which is worse, which was lent him for his use. If we claim that
as our own, which is only borrowed, left in our custody, or com-
mitted to our care, this is a trespass against the Lord, who, for the
benefit of human society, will have property and truth maintained.
(2.) Defrauding a partner; If a man lie in fellowship, claiming a
sole interest in that wherein he has but a joint-interest. (3.) Dis-
owning a manifest wrong; If a man, has the front to lie in a
thing taken away by violence, which ordinarily cannot be hid.
(4.) Deceiving in commerce; or, as some think, by false accusa-
tion; if a man have deceitfully oppressed his neighbour, as some
read it, either withholding what is due, or extorting what is not.
(5.) Detaining what is found, and denying it; (v. 3.) if a man have
found that which was lost, he must not call it his own presently,
but endeavour to find out the owner, to whom it must be returned;
this is doing as we would be done by: but he that lies concerning
it, that says he knows nothing of it, when he does, especially if
he back that lie with a false oath, he trespasseth against the Lord,
who to every thing that is said is a Witness, but in an oath he is
the Party appealed to, and highly affronted when he is called to
witness to a lie.
→
8. And the LORD spake unto Moses, saying,
9. Command Aaron and his sons, saying, This is
the law of the burnt-offering: It is the burnt-offer-
ing, because of the burning upon the altar all night
unto the morning, and the fire of the altar shall be
burning in it. 10. And the priest shall put on his
linen garment, and his linen breeches shall he put
upon his flesh, and take up the ashes which the fire
hath consumed with the burnt-offering on the altar,
and he shall put them beside the altar. 11. And
he shall put off his garments, and put on other
garments, and carry forth the ashes without the
camp unto a clean place. 12. And the fire upon
the altar shall be burning in it; it shall not be put
out: and the priest shall burn wood on it every
morning, and lay the burnt-offering in order upon
it; and he shall burn thereon the fat of the peace-
offering. 13. The fire shall ever be burning upon
the altar; it shall never go out.
Hitherto, Moses had given the people instructions concerning the
sacrifices; but here begin the instructions he was to give to the
priests; he must command Aaron and his sons, v. 9.
The priests
were rulers in the house of God, but these rulers must be ruled;
and they that had the command of others must themselves be
commanded. Let ministers remember, that not only commissions,
but commands, were given to Aaron and his sons, who must be in
subjection to them.
In these verses we have the law of the burnt-offering, as far as
Before Christ 1490.
The Law of the Meat-offering.
LEVITICUS. VI.
it was the peculiar care of the priests. The daily sacrifice of a I have given it unto them for their portion of my
lamb, which was offered morning and evening for the whole offerings made by fire, it is most holy, as is the
congregation, is here chiefly referred to.
1. The priest must take care of the ashes of the burnt-offering, sin-offering, and as the trespass-offering. 18. All
that they be decently disposed of, v. 10, 11. He must clear the the males among the children of Aaron shall eat of
altar of them every morning, and put them on the east-side of the it. It shall be a statute for ever in your generations
altar, which was furthest from the sanctuary; this he must do in concerning the offerings of the LORD made by
his linen garment, which he always wore when he did any service
at the altar; and then he must shift himself, and put on other fire: Every one that toucheth them shall be holy.
garments, either such as were his common wear, or (as some think) 19. And the LORD spake unto Moses, saying,
other priestly garments less honourable, and must carry the ashes 20. This is the offering of Aaron and of his sons,
unto a clean place without the camp. Now, (1.) God would have
this done, for the honour of his altar, and the sacrifices that were when he is anointed; the tenth part of an ephah of
this done, for the honour of his altar, and the sacrifices that were which they shall offer unto the LORD in the day
burnt upon it.
Even the ashes of the sacrifice must be preserved,
to testify the regard God had to it; by the burnt-offering he was fine flour for a meat-offering perpetual, half of it
honoured, and therefore thus it was honoured. And some think in the morning, and half thereof at night. 21. In
that this care, which was taken of the ashes of the sacrifice, typified a pan it shall be made with oil; and when it is baken,
the burial of our Saviour; his dead body (the ashes of his sacri-
thou shalt bring it in: and the baken pieces of the
meat-offering shalt thou offer for a sweet savour
unto the LORD. 22. And the priest of his sons
that is anointed in his stead shall offer it: it is a
statute for ever unto the LORD: it shall be wholly
burnt. 23. For every meat-offering for the priest
shall be wholly burnt: it shall not be eaten.
fice) was carefully laid up in a garden, in a new sepulchre, which
was a clean place. It was also requisite that the altar should be
kept as clean as might be, the fire upon it would burn the better;
and it is decent in a house to have a clean fire-side. (2.) God
would have the priests themselves to keep it so, to teach them and
us to stoop to the meanest services for the honour of God and of
his altar. The priest himself must not only kindle the fire, but
clean the hearth, and carry out the ashes. God's servants must
think nothing below them but sin.
2. The priest must take care of the fire upon the altar, that that
should be kept always burning. This is much insisted on here,
(v.9, 12.) and this express law is given, (v. 13.) The fire shall ever
be burning upon the altar, it shall never go out. We may suppose
that no day passed without some extraordinary sacrifices, which
were always offered between the morning and evening lamb; so
that from morning to night the fire on the altar was kept up of
course. But to preserve it all night unto the morning, (v.9.)
required some care. Those that keep good houses, never let their
kitchen-fire go out; therefore God would thus give an instance of
his good house-keeping. The first fire upon the altar came from
heaven, (ch. 9. 24.) so that by keeping that up continually with
constant supply of fuel, all their sacrifices throughout all their
generations might be said to be consumed with that fire from
heaven, in token of God's acceptance. If, through carelessness,
they should ever let it go out, they could not expect to have it so
kindled again. Accordingly, the Jews tell us, That the fire never
did go out upon the altar, till the captivity in Babylon. This is
referred to, Isa. 31.9. where God is said to have his fire in Zion,
and his furnace in Jerusalem. By this law we are taught to keep
up in our minds a constant disposition to all acts of piety and
devotion, an habitual affection to divine things, so as to be always
ready to every good word and work. We must not only not
quench the Spirit, but we must stir up the gift that is in us.
Though we be not always sacrificing, yet we must keep the fire of
holy love always burning; and thus we must pray always.
«
14. And this is the law of the meat-offering: the
sons of Aaron shall offer it before the LORD,
before the altar. 15. And he shall take of it his
handful, of the flour of the meat-offering, and of
the oil thereof, and all the frankincense which is
upon the meat-offering, and shall burn it upon the
altar for a sweet savour, even the memorial of it,
unto the LORD. 16. And the remainder thereof
shall Aaron and his sons eat with unleavened
bread shall it be eaten in the holy place; in the
court of the tabernacle of the congregation they
shall eat it. 17. It shall not be baken with leaven.
The meat-offering was either that which was offered by the
people, or that by the priests at their consecration. Now,
1. As to the common meat-offering; only a handful of it was to
be burnt upon the altar, all the rest was allowed to the priests for
their food. The law of the burnt-offerings was such as imposed
upon the priests a great deal of care and work, but allowed them
little profit; for the flesh was wholly burnt, and the priests had
nothing but the skin. But, to make them amends, the greatest part
of the meat-offering was their own. The burning of a handful of it
upon the altar, (v. 15.) was ordered before, ch. 2. 2,9. Here the
remainder of it is consigned to the priests, the servants of God's
house; I have given it unto them for their portion of my offerings,
v. 17. Note, (1.) It is the will of God that nis ministers should be
well provided for with food convenient; and what is given to them.
he accepts as offered to himself, if it be done with a single eye.
(2.) All Christians, being spiritual priests, do themselves share in
the spiritual sacrifices they offer. It is not God that is the Gainer
by them; the handful burnt upon the altar was not worth speaking
of, in comparison with the priest's share; we ourselves are the
gainers by our religious services. Let God have all the frankin-
cense, and the priests shall have the flour and the oil; what we
give to God the praise and glory of, we may take to ourselves the
comfort and benefit of.
The laws concerning the eating of it were, [1.] That it must
be eaten unleavened, v. 16. What was offered to God must have
no leaven in it, and the priests must have it as the altar had it, and
no otherwise. Thus must we keep the feasts of the Lord with
the unleavened bread of sincerity and truth. [2.] It must be eaten
in the court of the tabernacle, (here called the holy place,) in some
room prepared by the side of the court for this purpose. It was a
great crime to carry any of it out of the court. The very eating
of it was a sacred rite by which they were to honour God; and
therefore it must be done in a religious manner, and with a holy
reverence, which was preserved by confining it to the holy place.
[3.] The males only must eat of it, v. 18. Of the lesser holy
things, as the first-fruits and tithes, and the shoulder and breasts of
the peace-offerings, the daughters of the priests might eat, for they
might be carried out of the court; but this was of the most holy
things, which being to be eaten only in the tabernacle, the sons of
Aaron only might eat of it. [4.] The priests only, that were clean,
might eat of it; Every one that toucheth them shall be holy, v.18.
Holy things for holy persons. Some read it. Every thing that
Before Christ 1490.
The Law of the Trespass-offering-
LEV TICUS, VI, VII.
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2. As to the consecration meat-offering, which was offered for
the priests themselves, it was to be wholly burnt, and none of it
caten, v. 23. It comes in here as an exception to the foregoing
law. It should seem that this law concerning the meat-offering
of initiation did not only oblige the high priest to offer it, and on
that day only that he was anointed, and so for his successors in the
day they were anointed; but the Jewish writers say, that, by this
law, every priest, on the day he first entered upon his ministry, was
bound to offer this meat-offering; and that the high priest was
bound to offer it every day of his life, from the day in which he
was anointed; and that it was to be offered beside the meat-offer-
ing that attended the morning and evening sacrifice, because it is
said here to be a meat-offering perpetual, v. 20. Josephus says,
"The high priest sacrificed twice every day at his own charges,
and this was his sacrifice." Note, Those whom God has advanced
above others in dignity and power, ought to consider that he
expects more from them than from others, and should take every
intimation of service to be done for him. The meat-offering of the
priest was to be baked as if it were to be eaten, and yet it must
be wholly burnt. Though the priest that ministered was to be
paid for serving the people, yet there was no reason that he should
be paid for serving the high priest, who was the father of the
family of the priests, and whom, therefore, any priest should take
a pleasure in serving gratis. Nor was it fit that the priests should
cat of the offerings of a priest; for as the sins of the people were
typically transferred to the priests, which was signified by their
eating of their offerings, (Hos. 4. 8.) so the sins of the priests must
be typically transferred to the altar, which therefore must eat up
all their offerings. We are all undone, both ministers and people,
if we must bear our own iniquity; nor could we have had any
tomfort or hope, if God had not laid on his dear Son the iniquity
of us all, and he is both the Priest and the Altar.
toucheth it shall be holy; all the furniture of the table on which || God, in the court of the tavernacle, v.26. Hereby they were to
these holy things were eaten, inust be appropriated to that use bear the iniquity of the congregation, as it is explained, ch. 10. 17.
only, and never after used as common things.
3. The blood of the sin-offering was with great reverence to be
washed out of the clothes on which it happened to light, (v. 27.)
which signified the awful regard we ought to have to the blood
of Christ, not counting it a common thing; that blood must be
sprinkled on the conscience, not on the raiment. 4. The vessel
in which the flesh of the sin offering was boiled, must be broken,
if it were an earthen one; and, if a brazen one, well-washed, v. 28.
This intimated, that the defilement was not wholly taken away by
the offering, but did rather cleave to it, such was the weakness and
deficiency of those sacrifices; but the blood of Christ thoroughly
cleanses from all sin, and after it there needs no cleansing. 5. That
all this must be understood of the common sin-offerings, not
of those for the priest, or the body of the congregation, either
occasional, or stated, upon the day of atonement: for it had been
before ordained, and was now ratified, that if the blood of the
offering was brought into the holy place, as it was in those extra-
ordinary cases, the flesh was not to be eaten, but burnt without
the camp, v. 30. Hence the apostle infers the advantage we
have under the gospel, above what they had under the law; for
though the blood of Christ was brought into the tabernacle, to
reconcile within the holy place, yet we have a right by faith to
cat of the altar, (Heb. 13. 10..12.) and so to take the comfort
of the great Propitiation.
We have here so much of the law of the sin-offering as did
reculiarly concern the priests that offered it. As, 1. That it must
in the place where the burnt-offering was killed, (v.25.)
that was on the north side of the altar, (ch. 1. 11.) which some
think typified the crucifying of Christ on mount Calvary, which
was on the north side of Jerusalem. 2. That the priest who offered
it for the sinner, was (with his sons, or other priests, v. 29.) to
cat the flesh of it, after the blood and fat had been offered to
1
IKEWISE this is the law of the trespass-
24. And the LORD spake unto Moses, saying,
offering: it is most holy. 2. In the place
25. Speak unto Aaron and to his sons, saying, where they kill the burnt-offering shall they kill
This is the law of the sin-offering: In the place the trespass-offering: and the blood thereof shall
where the burnt-offering is killed shall the sin-he sprinkle round about upon the altar. 3. And
offering be killed before the LORD: it is most holy. he shall offer of it all the fat thereof; the rump,
26. The priest that offereth it for sin shall eat it: and the fat that covereth the inwards, 4. And the
in the holy place shall it be eaten, in the court of two kidneys, and the fat that is on them, which
the tabernacle of the congregation. 27. Whatso- is by the flanks, and the caul that is above the
ever shall touch the flesh thereof shall be holy; liver, with the kidneys, it shall he take away:
and when there is sprinkled of the blood thereof 5. And the priest shall burn them upon the altar
upon any garment, thou shalt wash that whereon for an offering made by fire unto the LORD: it is a
it was sprinkled in the holy place. 28. But the trespass-offering. 6. Every male among the priests
earthen vessel wherein it is sodden shall be broken: shall eat thereof: it shall be eaten in the holy
and if it be sodden in a brazen pot, it shall be both place: it is most holy. 7. As the sin-offering is,
scoured, and rinsed in water. 29. All the males so is the trespass-offering: there is one law for them:
among the priests shall eat thereof: it is most holy. the priest that maketh atonement therewith shall
30. And no sin-offering, whereof any of the blood have it. 8. And the priest that offereth any man's
is brought into the tabernacle of the congregation burnt-offering, even the priest shall have to himself
to reconcile withal in the holy place, shall be the skin of the burnt-offering which he hath offered.
9. And all the meat-offering that is baken in the
in the pan, shall be the priest's that offereth it.
oven, and all that is dressed in the frying-pan, and
10. And every meat-offering, mingled with oil, and
dry, shall all the sons of Aaron have, one as much
as another.
eaten: it shall be burnt in the fire.
ن
CHAP. VII.
Here is, 1. The law of the trespass-offering, (v.1..7.) with some further
directions concerning the burnt-offering and the meat-offering, v.8..10.
II. The law of the peace-offering. The eating of it, (v. 11..21.) on which
occasion the prohibition of eating fat or blood is repeated, (v. 22..27.) aud
the priest's share of it, v. 28..84. III. The conclusion of these institutions,
v. 35..38.
1.
J
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Observe here,
1. Concerning the trespass-offering; that being much of the
Before Christ 1490.
The Law of the Peace-offering.
LEVITICUS, VII.
voluntary offering, it shall be eaten the same day
that he offereth his sacrifice: and on the morrow
also the remainder of it shall be eaten:
17. But
the remainder of the flesh of the sacrifice on the
third day shall be burnt with fire. 18. And if
any of the flesh of the sacrifice of his peace-offer-
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same nature with the sin-offering, it was to be governed by the
same rules, v.6. When the blood and fat were offered to God to
make atonement, the priests were to eat the flesh, as that of the
sin-offering, in the holy place. The Jews have a tradition (as we
have it from the learned Bishop Patrick) concerning the sprinkling
of the blood of the trespass-offering round about upon the altar,
"That there was a scarlet line which went round about the altar
exactly in the middle, and the blood of the burnt-offerings was
sprinkled round about above the line, but that of the trespassings be eaten at all on the third day, it shall not be
offerings and peace-offerings round about below the line." As to accepted, neither shall it be imputed unto him
the flesh of the trespass-offering, the right to it belonged to the that offereth it: it shall be an abomination, and
priest that offered it, v.7. He that did the work must have the the soul that eateth of it shall bear his iniquity.
wages; this was an encouragement to the priests to give diligent 19. And the flesh that toucheth any unclean thing
attendance on the altar; the more ready and busy they were, the
more they got. Note, The more diligent we are in the services of shall not be eaten; it shall be burnt with fire: and
religion, the more we shall reap of the advantages of it. But any as for the flesh, all that be clean shall eat thereof.
of the priests, and the males of their families, might be invited by 20. But the soul that eateth of the flesh of the
him to whom it belonged to partake with him, v. 6. Every male
among the priests shall eat thereof, that is, may eat thereof, in the sacrifice of peace-offerings, that pertain unto the
holy place. And, no doubt, it was the usage to treat one another LORD, having his uncleanness upon him, even
with those perquisites of their office, by which friendship and that soul shall be cut off from his people.
fellowship were kept up among the priests. Freely they had re- 21. Moreover, the soul that shall touch any un-
ceived, and must It seems the offerer was not himself
to have any share of his trespass-offering, as he was to have of his clean thing, as the uncleanness of man, or any
peace-offering; but it was all divided between the altar and the unclean beast, or any abominable unclean thing,
priest. They offered peace-offerings in thankfulness for mercy, and eat of the flesh of the sacrifice of peace-offer-
and then it was proper to feast; but they offered trespass-offerings ings, which pertain unto the LORD, even that soul
in sorrow for sin, and then fasting was more proper, in token of shall be cut off from his people. 22. And the
holy mourning, and a resolution to abstain from sin.
LORD spake unto Moses, saying, 23. Speak unto
the children of Israel, saying, Ye shall eat no
manner of fat, of ox, or of sheep, or of goat.
24. And the fat of the beast that dieth of itself,
and the fat of that which is torn with beasts, may
be used in any other use: but ye shall in no wise
eat of it. 25. For whosoever eateth the fat of the
beast, of which men offer an offering made by fire
unto the LORD, even the soul that eateth it shall
be cut off from his people. 26. Moreover, ye
shall eat no manner of blood, whether it be of
fowl, or of beast, in any of your dwellings.
27. Whatsoever soul it be that eateth any manner
of blood, even that soul shall be cut off from his
people. 28. And the LORD spake unto Moses,
saying, 29. Speak unto the children of Israel,
saying, He that offereth the sacrifice of his peace-
offerings unto the LORD shall bring his oblation
unto the LORD of the sacrifice of his peace-offer-
ings. 30. His own hands shall bring the offerings
of the LORD made by fire, the fat with the breast,
it shall he bring, that the breast may be waved for
a wave-offering before the LORD. 31. And the
priest shall burn the fat upon the altar: but the
breast shall be Aaron's and his sons'. 32. And the
right shoulder shall ye give unto the priest for an
heave-offering of the sacrifices of your peace-offer-
ings. 33. He among the sons of Aaron, that offer
eth the blood of the peace-offerings, and the fat
shall have the right shoulder for his part. 34. Fo
the wave-breast and the heave-shoulder have
taken of the children of Israel, from off the sacrifice
of their peace-offerings, and have given ther
2. Concerning the burnt-offering; it is here appointed that the
priest that offered it should have the skin, (v. 8.) which, no doubt,
he might make money of. This" (the Jews say) is meant only
for the burnt-offerings which were offered by particular persons;
for the profit of the skins of the daily burnt-offerings for the con-
gregation went to the repair of sanctuary." suggest,
that this appointment will help us to understand God's clothing
our first parents with coats of skins, Gen. 3. 21. It is probable
that the beasts whose skins they were, were offered in sacrifice as
whole burnt-offerings, and Adani was the priest that offered
them; and then God gave him the skins, as his fee, to make
clothes of for himself and his wife, in remembrance of which, the
skins ever after pertained to the priest; and see Gen. 27. 16.
3. Concerning the meat-offering: if it was dressed, it was fit to
be eaten immediately; and therefore the priest that offered it was
to have it, v.9. If it was dry, there was not so much occasion
for being in haste to use it; and therefore an equal dividend of
it must be made among all the priests that were then in waiting,
v. 10.
CAREERS ARE INTER
11. And this is the law of the sacrifice of peace-
offerings, which he shall offer unto the LORD.
12. If he offer it for a thanksgiving, then he shall
offer with the sacrifice of thanksgiving unleavened
cakes mingled with oil, and unleavened wafers
anointed with oil, and cakes mingled with oil, of
fine flour, fried. 13. Besides the cakes, he shall
offer for his offering leavened bread, with the
sacrifice of thanksgiving of his peace-offerings.
14. And of it he shall offer one out of the whole
oblation for an heave-offering unto the LORD, and
it shall be the priest's that sprinkleth the blood
of the peace-offerings. 15. And the flesh of the
sacrifice of his peace-offerings for thanksgiving
shall be eaten the same day that it is offered; he
shall not leave any of it until the morning. 16. But
if the sacrifice of his offering be a vow, or a
•
▸
Before Christ 1490.
LEVITICUS, II.
The Law of the Peace-offering.
unto Aaron the priest, and unto his sons, by a sta-|(3.) The flesh of the peace-offerings was God's treat, and therefore
God would have the disposal of it; and he orders it to be used
tute for ever, from among the children of Israel.
generously for the entertainment of their friends and charitably for
the relief of the poor; to shew that he is a bountiful Benefactor,
All this relates to the peace-offerings: it is the repetition and giving us all things richly to enjoy, the bread of the day in its day.
explication of what we had before, with divers additions.
If the sacrifice, was a thanksgiving, they were especially obliged
I. The nature and intention of the peace-offerings are here more thus to testify their holy joy in God's goodness by their holy feast-
distinctly opened. They were offered, either, 1. In thankfulness ing. This law is made very strict, (v. 18.) that if the offerer did
for some special mercy received, such as recovery from sickness, not take care to have all his offering eaten by himself, or his
preservation in a journey, deliverance at sea, redemption out of family, his friends, or the poor, within the time limited by the
captivity, all which are specified in Ps. 107. and for them men | law; and if, in the event of any part being left, he should burn it,
are called upon to offer the sacrifice of thanksgiving, v. 22. Or, || (which was the most decent way of disposing of it, the sacrifices
2. In performance of some vow, which a man made when he was upon the altar being consumed by fire,) then his offering should
in distress, (v. 16.) and this was less honourable than the former, not be accepted, nor imputed to him. Note, All the benefit
though the omission of it would have been more culpable. Or, of our religious services is lost, if we do not improve them, and
3. In supplication for some special mercy which a man was in the manage ourselves aright afterward. They are not acceptable to
pursuit and expectation of, here called a voluntary offering. This God, if they have not a due influence upon ourselves.
accompanied a man's prayers, as the former did his praises. seemed generous in bringing a peace-offering, and yet afterward
We do not find that men were bound by the law, unless they had proved sneaking and paltry in the using of it, it was as if he had
bound themselves by vow, to offer these peace-offerings, upon such never brought it; nay, it shall be an abomination. Note, There
occasions as those on which they were to bring their sacrifices of is no mean between God's acceptance and his abhorrence. If
atonement, in case of sin committed. Not but that prayer and our persons and performances are sincere and upright, they are
He that
praise are as much our duty as repentance is; but here, in the accepted; if not, they are an abomination, Prov. 15. 8.
expressions of their sense of mercy, God left them more to their eats it after the time appointed, shall bear his iniquity, that is,
liberty, than in the expressions of their sense of sin-to try the he shall be cut off from his people, as it is explained, (ch. 19. 8.)
generosity of their devotion, and that their sacrifices, being free-where this law is repeated. This law of eating the peace-offerings.
will offerings, might be the more laudable and acceptable; and, by before the third day, that they might not putrefy, is applicable to
obliging them to bring the sacrifices of atonement, God will shew the resurrection of Christ after two days, that, being God's Holy
the necessity of the great Propitiation.
One, he might not see corruption, Ps. 16. 10. And some think
that it instructs us speedily, and without delay, to partake of
Christ and his grace; feeding and feasting thereupon by faith, to
day, while it is called to day, (Heb. 3, 13, 14.) for it will be too
late shortly.
If a man
II. The rites and ceremonies about the peace-offerings are
enlarged upon.
♪
1. If it was offered for a thanksgiving, a meat-offering must be
offered with it, cakes of several sorts, and wafers, (v. 12.) and ||
(which was peculiar to the peace-offerings) leavened bread must
be offered, not to be burnt upon the altar, that was forbidden,
(ch. 2. 11.) but to be eaten with the flesh of the sacrifice, that
nothing might be wanting to make it a complete and pleasant
feast; for unleavened bread was less grateful to the taste; and
therefore, though enjoined in the passover for a particular reason,
yet in other festivals, leavened bread, which was lighter and more
pleasant, was appointed, that men might feast at God's table
as well as at their own. And some think that a meat-offering is
required to be brought with every peace-offering, as well as with
that of thanksgiving, by that law here, (v. 29.) which requires an
oblation with it, that the table might be as well-furnished as the
altar.
3. Both the flesh and those that eat it must be pure. (1:) The
flesh must touch no unclean thing; if it did, it must not be eaten,
but burnt, v. 19. If, in carrying it from the altar to the place
where it was eaten, a dog touched it, or it touched a dead body or
any other unclean thing, it was then unfit to be used in a religious
feast. Every thing we honour the holy God with must be pure,
and carefully kept from all pollution. It is a case adjudged,
(Hag. 2. 12.) that the holy flesh could not by its touch communi
cate holiness to what was common; but by this law it is de
termined, that, by the touch of that which was unclean, it receiveo
pollution from it; which intimates that the infection of sin is more
easily and more frequently communicated, than the savour of
grace. (2.) It must not be eaten by any unclean person. When
2. The flesh of the peace-offerings, both that which was the a person was upon any account ceremonially unclean, it was at his
priest's share, and that which was the offerer's, must be eaten peril, if he presumed to eat of the flesh of the peace-offerings,
quickly, and not kept long, either raw or dressed, cold. If it was v. 20, 21. Holy things are only for holy persons; the holiness of
a peace-offering for thanksgiving, it must be all eaten the same the food being ceremonial, those were incapacitated to partake oi
day; (v. 15.) if a vow, or voluntary offering, it must be eaten it who lay under any ceremonial uncleanness; but we are hereby
either the same day or the day after, v. 16. If any was left taught to preserve ourselves pure from all the pollutions of sin,
beyond the time limited, it was to be burnt; (v. 17.) and if any that we may have the benefit and comfort of Christ's sacrifice,
person ate of it, it should be animadverted upon as a very high 1 Pet. 2. 1, 2. Our consciences must be purged from dead works,
misdemeanor, v. 18. Though they were not obliged to eat it in that we may be fit to serve the living God, Heb. 9. 14. But if
the holy place as those offerings that are called most holy, but any dare to partake of the table of the Lord, under the pollution
might take it to their own tents, and feast upon it there, yet God of sin unrepented of, and so profane sacred things, they eat and
would by this law make them to know a difference between that drink judgment to themselves, as those did that ate of the peace-
and other meat, and religiously to observe it: that whereas they offerings in their uncleanness, 1 Cor. 11. 29. A good reason for
might keep other meat cold in the house as long as they thought the strictness of this law is intimated in the description given of the
fit, and warm it again if they pleased, and eat it three or four days peace-offerings, (v. 20.) and again, (v. 21.) that they pertain unto
after, they might not do so with the flesh of their peace-offerings; the Lord: whatever pertains to the Lord, is sacred, and must be
that must be eaten immediately. (1.) Because God would not used with great reverence, and not with unhallowed hands.
"Be
have that holy flesh to be in danger of putrefying, or being fly-ye holy, for God is holy, and ye pertain to him."
blown; to prevent which, it must be salted with fire, (as the
expression is, Mark, 9.49.) if it were kept; as, if it was used, it
must be salted with salt. (2.) Because God would not have his
people to be niggardly and sparing, and distrustful of providence,
but cheerfully to enjoy what God gives them, (Eccl. 8. 15.) and to
do good with it, aud not to be anxiously sdicitous for the morrow.
4. The eating of blood and the fat of the inwards is here again
prohibited; and the prohibition is annexed as before to the law of
the peace-offerings, ch. 3. 17. (1.) The prohibition of the fat
seems to be confined to those beasts which were used for sacrifice,
the beeves, sheep, and goats; but of the roe-buck, the hart, and
other clean beasts, they might eat the fat; for those only, of
•
Before Christ 1490.
The Law of the Peace-offering.
LEVITICUS, VII, VIII.
Į
which offerings were brought, are mentioned here, v.23..25.
This was to preserve in their minds a reverence for God's altar, on
which the fat of the inwards was burned. The Jews say, "If a
man eat so much as an olive of forbidden fat-if he do it presump-
tuously, he is in danger of being cut off by the hand of God-if
ignorantly, he is to bring a sin-offering, and so to pay dear for his
carelessness." To eat of the flesh of that which died of itself, or
was torn of beasts, was unlawful; but to eat of the fat of such was
doubly unlawful, v. 24. (2.) The prohibition of blood is more
general, (v.26, 27.) because the fat was offered to God only by
way of acknowledgment; but the blood made atonement for the
soul, and so typified Christ's sacrifice much more than the burn-
ing of the fat did; to this, therefore, a greater reverence must be
paid, till these types had their accomplishment in the offering up
of the body of Christ once for all. The Jews rightly expound this
law, as forbidding only the blood of the life, as they express it, not
that which we call the gravy, for of that they supposed it was
in mount Sinai, in the day that he commanded the
children of Israel to offer their oblations unto the
LORD, in the wilderness of Sinai.
35. This is the portion of the anointing of Aaron,
and of the anointing of his sons, out of the offerings
of the LORD made by fire, in the day when he
presented them to minister unto the LORD in the
priest's office; 36. Which the LORD commanded
to be given them of the children of Israel, in the
day that he anointed them, by a statute for ever
throughout their generations. 37. This is the law
of the burnt-offering, of the meat-offering, and of
the sin-offering, and of the trespass-offering, and of
the consecrations, and of the sacrifice of the peace-
offerings; 38. Which the LORD commanded Moses
•
Here is the conclusion of these laws concerning the sacrifices,
though some of them are afterward repeated and explained.
They are to be considered, 1. As a grant to the priests, v. 35, 36.
In the day they were ordained to that work and office, this pro-
vision was made for their comfortable maintenance. Note, God
will take care that those who are employed for him be well paid
and well provided for. They that receive the anointing of the
Spirit, to minister unto the Lord, shall have their portion, and it
shall be a worthy portion, out of the offerings of the Lord; for
God's work is its own wages, and there is a present reward of
obedience in obedience. 2. As a statute for ever to the people,
that they should bring these offerings according to the rules
prescribed, and cheerfully give the priests their share out of
them. God commanded the children of Israel to offer their
oblations, v. 38. Note, The solemn acts of religious worship are
commanded. They are not the things that we are left to our
liberty in, and which we may do or not do at our pleasure; but
we are under indispensable obligations to perform them in their
season; and it is at our peril, if we omit them. The observance
of the laws of Christ cannot be less necessary than the observance
of the laws of Moses was.
lawful to eat.
5. The priest's share of the peace-offerings is here cut out for
himself; out of every beast that was offered for a peace-offering,
the priest that offered it was to have to himself the breast and
the right shoulder, v. 30..34. Observe here, (1.) That when the
Observe here, (1.) That when the
sacrifice was killed, the offerer himself must, with his own hands,
present God's part of it, that he might signify thereby his cheer-
ful giving it up to God, and his desire that it might be accepted.
He was with his own hands to lift it up, in token of his regard to
God as the God of heaven; and then to wave it to and fro, in
token of his regard to God, as the Lord of the whole earth; to
whom thus, as far as he could reach, he offered it, shewing his
readiness and wish to do him honour. Now, that which was thus
heaved and waved, was the fat, and the breast, and the right
shoulder, it was all offered to God; and then he ordered the fat
to his altar, and the breast and shoulder to his priest, both being
his receivers. (2.) That, when the fat was burnt, the priest took
his part, on which he and his family were to feast, as well as the
offerer and his family. In holy joy and thanksgiving, it is good
to have our ministers to go before us, and to be our mouth to God.
The melody is then sweet, when he that sows and they that reap 1.
rejoice together. Some observe a significancy in the parts assigned
to the priests: the breast and the shoulder intimate the affections
and the actions, which must be devoted to the honour of God by
all his people, and to the service also of the church by all his
priests. Christ, our great Peace-offering, feasts all his spiritual
priests with the breast and shoulder, with the dearest love, and
the sweetest and strongest supports; for he is the Wisdom of God,
and the Power of God. When Saul was designed for a king,
Samuel ordered the shoulder of the peace-offering to be set before
him, (1 Sam. 9. 24.) which gave him a hint of something great
and sacred intended him. Jesus Christ is our great Peace-offer-
ing; for he made himself a Sacrifice not only to atone for sin, and
to save us from the curse, but to purchase a blessing for us, and
all good. By our joyful partaking of the benefits of redemption,
we feast upon the sacrifice; to signify which, the Lord's supper
was instituted.
CHAP. VIII.
This chapter gives us an account of the solemn consecration of Aaron and his
sons to the priest's office. I. It was done publicly, and the congregation was
called together to be witnesses of it, v. 1..4. II. It was done exactly accord-
ing to God's appointment, v. 5. 1. They were washed and dressed, v. 1..9, 13.
2. The tabernacle and the utensils of it were anointed, and then the priests,
v. 10..12. 3. A sin-offering was offered for them, v.14. 17. 4. A burnt-
6. The con
offering, v. 18..21. 5. The ram of consecration, v. 22..30.
tinuance of this solemnity for seven days, v. 31..36.
•
ND the LORD spake unto Moses, saying,
2. Take Aaron and his sons with him, and
the garments, and the anointing oil, and a bullock
for the sin-offering, and two rams, and a basket of
unleavened bread; 3. And gather thou all the con-
gregation together unto the door of the tabernacle
of the congregation. 4. And Moses did as the
LORD commanded him; and the assembly was ga-
thered together unto the door of the tabernacle of
the congregation. 5. And Moses said unto the con-
gregation, This is the thing which the LORD com-
manded to be done. 6. And Moses brought Aaron
7. And
and his sons, and washed them with water.
he put upon him the coat, and girded him with the
girdle, and clothed him with the robe, and put the
ephod upon him, and he girded him with the
curious girdle of the ephod, and bound it unto him
therewith. 8. And he put the breast-plate upon
him: also he put in the breast-plate the Urim and
the Thummim. 9. And he put the mitre upon his
head; also upon the mitre, even upon his forefront,
did he put the golden plate, the holy crown; as the
LORD commanded Moses. 10. And Moses took
the anointing oil, and anointed the tabernacle and
11. And
all that was therein, and sanctified them.
he sprinkled thereof upon the altar seven times
1
•
Before Christ 1490.
LEVITICUS, VIII. The Consecration of Aaron and his Sons.
they were ever so clean before, and no filth was to be seen upon
them, yet they must be washed, to signify their purification from
sin, with which their souls were polluted, how clean soever the
bodies were. 2. They were clothed with the holy garments;
Aaron with his, (v.7..9.) which typified the dignity of Christ
our gread High Priest; and his sons with their's, (v. 13.) which
typified the decency of Christians, who are spiritual priests.
Christ wears the breast-plate of judgment, and the holy crown; for
the church's High Priest is her Prophet and King. All believers
are clothed with the robe of righteousness, and girt with the girdle
of truth, resolution, and close application; and their heads are
bound, as the word here is, with the bonnet or diadem of beauty,
the beauty of holiness. 3. The high priest was anointed, and,
it should seem, the holy things were anointed at the same time;
some think that they were anointed before, but that it is mentioned
here, because Aaron was anointed with the same oil that they were
anointed with: but the manner of relating it here makes it more
probable that it was done at the same time, and that the seven days
employed in cousecrating the altar were coincident with the seven
days of the priests' consecration. The tabernacle, and all its uten-
sils, had some of the anointing oil put upon them with Moses's
finger, (v. 10.) so had the altar; (v. 11.) these were to sanctify
the gold and the gift, (Matth. 23. 17..19.) and therefore must
themselves be thus sanctified; but he poured it out more plentifully
upon the head of Aaron, (v. 12.) so that it ran down to the shirts
of his garments, because his unction was to typify the anointing of
Christ with the Spirit, which was not given in measure to him.
Yet all believers also have received the anointing, which puts an
indelible character upon them, 1 John, 2. 27.
and anointed the altar and all his vessels, both the
laver and his foot, to sanctify them. 12. And he
poured of the anointing oil upon Aaron's head, and
anointed him, to sanctify him. 13. And Moses
brought Aaron's sons, and put coats upon them,
and girded them with girdles, and put bonnets
upon them; as the LORD commanded Moses.
God had given Moses orders to consecrate Aaron and his sons
to the priest's office, when he was with him the first time upon
mount Sinai; (Exod. 28, and 29.) where we have also the particu-
lar instructions he had how to do it. Now here we have,
I. The orders repeated; what was there commanded to be
done, is here commanded to be done now, v.2, 3. The taber-
nacle was newly set up, which, without the priests, would be as
a candlestick without a candle; the law concerning sacrifices was
newly given, but could not be observed without priests; for though
Aaron and his sons had been nominated to the office, they could
not officiate till they were consecrated; which yet must not be
done till the place of their ministration was prepared, and the
ordinances instituted, that they might apply themselves to work as
soon as ever they were consecrated, and might know that they
were ordained, not only to the honour and profit, but to the busi-
ness of the priesthood. Aaron and his sons were near relations
to Moses, and therefore he would not consecrate them till he had
further orders, lest he should seem too forward to bring honour
into his family.
II. The congregation called together at the door, that is, in
the court of the tabernacle, v.4. The elders and principal men
of the congregation, who represented the body of the people, were
summoned to attend; for the court would hold but a few of the
many thousands of Israel. It was done thus publicly, 1. Because
it was a solemn transaction between God and Israel; the priests
were to be ordained men in to for
maintaining of a settled correspondence, and the negotiating of all
affairs between the people and God; and therefore it was fit that
both sides should appear to own the appointment at the door of the
tabernacle of meeting. 2. The spectators of the solemnity could
not but he possessed, by the sight of it, with a great veneration for
the priests and their office, which was necessary among a people
so wretchedly prone as these were to envy and discontent. It was
strange, that any of those who were witnesses of what was here
done, should afterward say, as some of them did, Ye take too
much upon you, ye sons of Levi; but what would they have said,
if it had been done clandestinely? Note, It is very fit, and of good
use, that ministers should be ordained publicly, plebe præsente--
in the presence of the common people, according to the usage of
the primitive church.
III. The commission read, v.5. Moses, who was God's repre-
entative in this solemnity, produced his orders before the congre-
Fation, This is the thing which the Lord commanded to be done.
Though God had crowned him king in Jeshurun, when he made
his face to shine in the sight of all Israel; yet he did not institute
or appoint any thing in God's worship, but what God himself had
commanded. The priesthood he delivered to them, was that
which he had received from the Lord. Note, Al that minister
about holy things, must have an eye to God's command, as their
rule and warrant; for it is only in the observance of that, that
they can expect to be owned and accepted of God. Thus we must
be able to say, in all acts of religious worship, This is the thing
which the Lord commanded to be done.
14. And he brought the bullock for the sin offer-
ing and Aaron and his sons laid their hands upon
the head of the bullock for the sin-offering. 15. And
he slew it; and Moses took the blood, and put it
upon the horns of the altar round about with his
finger, and purified the altar, and poured the blood
at the bottom of the altar, and sanctified it, to
make reconciliation upon it. 16. And he took all
the fat that was upon the inwards, and the caul
above the liver, and the two kidneys, and their fat,
17. But the
and Moses burned it upon the altar.
bullock and his hide, his flesh, and his dung, he
burnt with fire without the camp; as the LORD
commanded Moses. 18. And he brought the ram
for the burnt-offering: and Aaron and his sons laid
their hands upon the head of the ram. 19. And he
killed it; and Moses sprinkled the blood upon
the altar round about. 20. And he cut the ram
into pieces: and Moses burnt the head, and the
pieces, and the fat. 21. And he washed the in-
wards and the legs in water; and Moses burnt the
whole ram upon the altar: it was a burnt sacrifice
for a sweet savour, and an offering made by fire
unto the LORD; as the LORD commanded Moses.
22. And he brought the other ram, the ram of con-
secration: and Ăaron and his sons laid their hands
23. And he slew it;
IV. The ceremony performed according to the divine ritual. upon the head of the ram.
1. Aaron and his sons were washed with water, (v. 6.) to signify and Moses took of the blood of it, and put it upon
that they ought now to purify themselves from all sinful disposi- the tip of Aaron's right ear, and upon the thumb
hons and inclinations, and ever after to keep themselves pure. of his right hand, and upon the great toe of his right
Christ washes those from their sins in his own blood, whom he makes
to our God kings and priests; (Rev. 1. 5, 6.) and those that draw foot. 24. And he brought Aaron's sons, and Moses
ear to God must be washed in pure water, Heb. 10. 22. Thoughput of the blood upon the tip of their right ear,
Before Christ 1490.
LEVITICUS, VIII. The Consecration of Aaron and his Sons.
therefore, as in the account we had of the tabernacle and its
vessels, it is again and again repeated, As the Lord commanded
Moses. And thus Christ, when he sanctified himself with his own
blood, had an eye to his Father's will in it, As the Father gava
me commandment, so I do, John, 14.31.-10.18.-6. 3º
and upon the thumbs of their right hands, and
upon the great toes of their right feet and Moses
sprinkled the blood upon the altar round about.
25. And he took the fat, and the rump, and all the
fat that was upon the inwards, and the caul above
the liver, and the two kidneys, and their fat, and
the right shoulder: 26. And out of the basket of
unleavened bread, that was before the LORD, he
took one unleavened cake, and a cake of oiled
bread, and one wafer, and put them on the fat,
and upon the right shoulder: 27. And he put all
upon Aaron's hands, and upon his sons' hands,
and waved them for a wave-offering before the
LORD. 28. And Moses took them from off their
their hands, and burnt them on the altar upon the
burnt-offering; they were consecrations for a sweet
savour: it is an offering made by fire unto the LORD.
29. And Moses took the breast, and waved it for
a wave-offering before the LORD; for of the ram of
consecration it was Moses' part; as the LORD
commanded Moses. 30. And Moses took of the
anointing oil, and of the blood which was upon
the altar, and sprinkled it upon Aaron, and upon
his garments, and upon his sons, and upon his
sons' garments with him; and sanctified Aaron,
and his garments, and his sons, and his sons' gar-
ments with him.
The covenant of priesthood must be made by sacrifice, as well
as other covenants, Ps. 50. 5. And thus Christ was consecrated
by the sacrifice of himself, once for all. Sacrifices of each kind
must be offered for the priests, that they might with the more
tenderness and concern offer the gifts and sacrifices of the people,
with compassion on the ignorant, and on them that were out of
the way, not insulting over those for whom sacrifices were offered,
remembering that they themselves had had sacrifices offered for
them, being compassed with infirmity.
1. A bullock, the largest sacrifice, was offered for a sin-offering,
(v. 14.) that hereby atonement might be made, and they might
not bring any of the guilt of the sins of their former state into the
new character they were now to put on. When Isaiah was sent
to be a prophet, he was told to his comfort, Thine iniquity is
taken away, Isa. 6.7. Ministers, that are to declare the remission
of sins to others, should give diligence to get it made sure to
themselves in the first place, that their own sins are pardoned.
Those to whom is committed the ministry of reconciliation, must
first be reconciled to God themselves, that they may deal for the
souls of others as for their own.
2. A ram was offered for a burnt-offering, v. 18..21. By this
they gave to God the glory of this great honour which was now
put upon them, and returned him praise for it, as Paul thanked
Christ Jesus for putting him into the ministry, 1 Tim. 1. 12. They
also signified the devoting of themselves and all their services to
the honour of God.
3. Another ram, called the ram of consecration, was offered for
a peace-offering, v.22, &c. The blood of it was part put on the
priests, on their ears, thumbs, and toes, and part sprinkled upon
the altar; and thus he did (as it were) marry them to the altar,
which they must all their days give attendance upon. All the
ceremonies about this offering, as those before, were appointed by
the express command of God; and, if we compare this chapter with
Exod. 29. we shall find that the performance of the solemnity
exactly agrees with the precept there, and in nothing varies. Here
31. And Moses said unto Aaron and to his sons,
Boil the flesh at the door of the tabernacle of the
congregation: and there eat it with the bread that
is in the basket of consecrations, as I commanded,
saying, Aaron and his sons shall eat it. 32. And
that which remaineth of the flesh and of the bread
shall ye burn with fire. 33. And ye shall not go
out of the door of the tabernacle of the congre-
gation in seven days, until the days of your con-
secration be at an end: for seven days shall he
consecrate you. 34. As he hath done this day.
So the LORD hath commanded to do, to make an
atonement for you. 35. Therefore shall ye abide
at the door of the tabernacle of the congregation
day and night seven days, and keep the charge of
the LORD, that ye die not: for so I am commanded.
36. So Aaron and his sons did all things which the
LORD commanded by the hand of Moses.
k
Moses, having done his part of the ceremony, now leaves Aaron
and his sons to do their's.
the court of the tabernacle, and what remained they must burn
I. They must boil the flesh of their peace-offering, and eat it in
with fire, v. 31, 32. This signified their thankful consent to the
consecration: when God gave Ezekiel his commission, he bid him
eat the roll, Ezek. 3. 1, 2.
II. They must not stir out of the court of the tabernacle for
seven days, v. 33. The priesthood being a good warfare, they must
thus learn to endure hardness, and to disentangle themselves from
the affairs of this life, 2 Tim. 2.3, 4. Being consecrated to their
service, they must give themselves wholly to it, and attend con-
tinually to this very thing. Thus Christ's apostles were appointed
to wait for the promise of the Father, Acts, 1.4. During this time
appointed for their consecration, they were daily to repeat the same
sacrifices which were offered the first day, v. 34. This shews the
imperfection of the legal sacrifices, which, because they could not.
take away sin, were often repeated, (Heb. 10.1, 2.) but were
here repeated seven times, (a number of perfection,) because they
typified that one offering, which perfected for ever them that were
sanctified. The work lasted seven days; for it was a kind of crea-
tion: and this time was appointed in honour of the sabbath, which,
probably, was the last day of the seven; for which they were to
prepare during the six days. Thus the time of our life, like the
six days, must be our preparation for the perfection of our conse-
cration to God in the everlasting sabbath; they attended day and
night, (v. 35.) and so constant should we be in our meditation on
God's law, Ps. 1.2. They attended to keep the charge of the Lord;
we have every one of us a charge to keep, an eternal God to glo-
rify, an immortal soul to provide for, needful duty to be done, our
generation to serve; and it must be our daily care to keep this
charge, for it is the charge of the Lord our Master, who will shortly
call us to an account about it, and it is at our utmost peril if we
neglect it. Keep it, that ye die not; it is death, eternal death, to
betray the trust we are charged with; by the consideration of this
we must be kept in awe. Lastly, We are told (v. 36.) that Aaron
and his sons did all that was commanded. Thus their consecration
was completed; and thus they set an example, before the people,
of an exact obedience to the laws of sacrifices now newly given,
and then they could with the better grace teach them.
Thus the covenant of peace, (Numb. 25.12.) of life and peace,
1
Before Christ 1490.
Aaron and his Sons enter on their Office
EVITICUS, VIII, IX.

(Mal, 2. 5.) was made with Aaron and his sons: but, after all the
ceremonies that were used in their consecration, there was one
point of ratification which was reserved to be the honour and
establishment of Christ's priesthood, which was this, that they
were made priests without an oath, but Christ with an oath,
(Heb.7.21.) for neither such priests nor their priesthood could
continue, but Christ's is a perpetual and unchangeable priesthood.
Gospel-ministers are compared to them who served at the altar,
for they minister about holy things, (1 Cor. 9. 13.) they are God's
mouth to the people, and the people's to God, the pastors and
teachers Christ has appointed to continue in the church to the end
of the world: they seem to be meant in that promise which points
at gospel-times, (İsa. 66. 21.) I will take of them for priests and
for Levites. No man may take this honour to himself, but he who Now, 1. Moses raises their expectation of a glorious appearance
upon trial is found to be clothed and anointed by the Spirit of God of God to them this day; (v.4.) "To-day the Lord will appear to
with gifts and graces to qualify him for it; and who with purpose you, that are the priests." And when all the congregation are
of heart devotes himself entirely to the service; and is then by the gathered together, and stand before the Lord, he tells them, (v. 6.)
word and prayer, (for so every thing is sanctified,) and the impo- The glory of the Lord shall appear to you. Though they ha
sition of the hands of those that give themselves to the word and reason enough to believe God's acceptance of all that which they
prayer, set apart to the office, and recommended to Christ as a had done according to his appointment, upon the general assur-
servant, and to the church as a steward and guide. And theyance we have, that he is the Rewarder of them that diligently
that are thus solemnly dedicated to God, ought not to depart from seek him, (notwithstanding he had not given them any sensible
his service, but faithfully to abide in it all their days; and they token of it,) yet, that if possible they and their's might be effec-
that do so, and continue labouring in the word and doctrine, are tually obliged to the service and worship of God, and might never
to be accounted worthy of double honour, double to that of the turn aside to idols, the glory of God appeared to them, and visibly
Old-Testament priests.
owned what they had done. We are not now to expect such
appearances; we Christians walk more by faith, and less by sight,
than they did. But we may be sure that God does draw nigh to
those who draw nigh to him, and that the offerings of faith are
really acceptable to him; though, the sacrifices being spiritual,
the tokens of the acceptance are, as it is fit they should be, spi-
ritual likewise. To them who are duly consecrated to God he
will undoubtedly manifest himself.
this favour which God designed them. Aaron and his sons, and
2. He put both priests and people upon preparing to receive
the elders of Israel, are all summoned to attend, v.1. Note,
God will manifest himself in the solemn assemblies of his people
and ministers; and those that would have the benefit and comfort
of God's appearances, must in them give their attendance.
(1.) Aaron is ordered to prepare his offerings; (v.2.) A young
calf for a sin-offering. The Jewish writers suggest, that a calf
was appointed for a sin-offering, to remind him of his sin in making
the calf, by which he had rendered himself for ever un-
worthy of the honour of the priesthood, and which he had reason to
reflect upon with sorrow and shame, in all the atonements he made.
-
(2.) Aaron must direct the people to get their's ready. Hitherto
Moses had told the people what they must do; but now Aaron, as
pertaining to God; (v.3.) Unto the children of Israel thou shalt
high priest over the house of God, must be their teacher in things
speak. Now that he was to speak from them to God in the sacri-
fices, (the language of which he that appointed them very well
the sacrifices. Thus Moses would engage the people's respect and
he must speak from God to them in the laws about
obedience to him, as one that was set over them in the Lord, to
admonish them.
(3.) Aaron must offer his own first, and then the people's, v. 7.
Aaron must now go to the altar, Moses having shewed him the
self; for the high priest, being compassed with infirmity, ought,
way to it; and there, [1.] He must make an atonement for him-
as for the people, so also for himself, to offer for sins, (Heb.5.2,3.)
and for himself first; for how can we expect to be accepted in our
prayers for others, if we ourselves be not reconciled to God? Nor
our interest in the great Propitiation. Those that have the care of
is any service pleasing to God, till the guilt of sin be removed by
the souls of others, are also hereby taught to look to their own in
the first place; this charity must begin at home, though it must
not end there. It is the charge to Timothy, to take care to save
high priest made atonement for himself, as one that was joined
himself first, and then those that heard him, 1 Tim. 4. 16. The
with singers; but we have a High Priest that was separated from
CHAP. IX.
Aaron and his sons, having been solemnly consecrated to the priesthood, are in
this chapter entering upon the execution of their office, the very next day after
their consecration was completed. I. Moses (no doubt by direction from God)
appoints a meeting between God and his priests, as the representatives of his
people, ordering them to attend him, and assuring them that he would appear
to them, v.1..7. II. The meeting is held according to the appointment.
1. Aaron attends on God by sucrifice, offering a sin-offering and a burnt-
offering for himself, (v.8..14.) and then the offerings for the people, whom he
blessed in the name of the Lord, v. 15..22. 2. God signifies his acceptance,
(1.) of their persons, by shewing them his glory, v.23. (2.) Of their
sacrifices, by consuming them with fire from heaven, v. 24.
1.
ND it came to pass on the eighth day, that
Moses called Aaron and his sons, and the
elders of Israel; 2. And he said unto Aaron, Take
thee a young calf for a sin-offering, and a ram for
a burnt-offering, without blemish, and offer them
before the LORD. 3. And unto the children of
Israel thou shalt speak, saying, Take ye a kid of
the goats for a sin-offering; and a calf and a lamb,
both of the first year, without blemish, for a burnt-
offering; 4. Also a bullock and a ram for peace-
offerings, to sacrifice before the LORD; and a meat-
offering mingled with oil: for to-day the LORD will
appear unto you. 5. And they brought that which
Moses commanded, before the tabernacle of the
congregation: and all the congregation drew near
and stood before the LORD. 6. And Moses said,
This is the thing which the LORD commanded that
ye should do: and the glory of the LORD shall
appear unto you. 7. And Moses said unto Aaron,
Go unto the altar, and offer thy sin-offering, and
thy burnt-offering, and make an atonement for
thyself, and for the people: and offer the offering
of the people, and make an atonement for them;
as the LORD commanded.
Orders are here given for another solemnity upon the eightin
day; for the newly-ordained priests were set to work immediately
after the days of their consecration were finished, to let them know
that they were not ordained to be idle: He that desires the office
of a bishop, desires a good work, which must be looked at with
desire, more than the honour and benefit. The priests had not
so much as one day's respite from service allowed them, that they
might divert themselves, and receive the compliments of their
friends upon their elevation, but were busily employed the very
next day after; for their consecration was the filling of their hands.
God's spiritual priests have constant work cut out for them, which
the duty of every day requires; and they that would give up their
account with joy must redeem time; see Ezek. 43.26, 27.
•
Before Christ 1490.
LEVITICUS, IX. Aaron and his Sons enter on their Office.
+4
ginners, and needed it not: when Messiah the Prince was cut off as Moses had saved him how to do this work decently and dex-
as a sacrifice, it was not for himself; for he knew no sin. [2.] Heterously, so he shewed his sons, that they might do likewise; for
must make an atonement for the people, by offeri their sacrifices. that is the best way of teaching; and thus parents should instruct
Now that he was made a high priest, he must lay to heart the their children by example. Therefore as Moses before, so Aaron
concerns of the people, and this as their great concern, their now, offered some of each of the several sorts of sacrifices that
reconciliation to God, and the putting away of sin which had were appointed, whose rites differed, that they might be thoroughly
separated between them and God. He must make atonement as furnished for every good work. 2. He offered these beside the
the Lord commanded. See here the wonderful condescension of || burnt-sacrifice of the morning, which was every day offered first,
the mercy of God, that he not only allows an atonement to be v. 17. Note, Our accustomed devotions morning and evening,
made, but commands it; not only admits, but requires us to be alone, and in our families, must not be omitted upon any pretence
reconciled to him. No room therefore is left to doubt, but that whatsoever, no, not when extraordinary services are to be per-
the atonement which is commanded will be accepted.
formed; whatever is added, those must not be diminished. 3. It
is not clear, whether, when it is said that he burnt such and such
8. Aaron therefore went unto the altar, and slew parts of the sacrifices upon the altar, (v.10..20.) the meaning is
that he burnt them immediately with ordinary fire, as formerly, or
the calf of the sin-offering, which was for himself. that he laid them upon the altar ready to be burnt with the fire
9. And the sons of Aaron brought the blood unto from heaven, which they expected; (v. 24.) or whether, as Bishop
him: and he dipped his finger in the blood, and put Patrick thinks, he burnt the offerings for himself with ordinary
it upon the horns of the altar, and poured out the fire, but, when they were burnt out, he laid the people's sacrifices
upon the altar, which were kindled and consumed by the fire of
blood at the bottom of the altar. 10. But the fat, the Lord. I would rather conjecture, because it is said of all these
and the kidneys, and the caul above the liver of the sacrifices, that he burnt them, (except the burnt-offering for the
sin-offering, he burnt upon the altar; as the LORD people, of which it is said that he offered it according to the man-
commanded Moses. 11. And the flesh and the ner, (v.16.) which seems to be equivalent,) that he did not kindle
the fire to burn them, but that then the fire from the Lord fastened
hide he burnt with fire without the camp. 12. And upon them, put out the fire that he had kindled, (as we know a
he slew the burnt-offering; and Aaron's sons pre- greater fire puts out a lesser,) and suddenly consumed the re-
sented unto him the blood, which he sprinkled round mainder, which the fire he had kindled would have consumed
about upon the altar. 13. And they presented the slowly. 4. When Aaron had done all that on his part was to be
done about the sacrifices, he lifted up his hand toward the people,
burnt-offering unto him, with the pieces thereof, and blessed them, v. 22. This was one part of the priest's work,
and the head, and he burnt them upon the altar. in which he was a type of Christ, who came into the world to
14. And he did wash the inwards and the legs, and bless us; and when he was parted from his disciples at his ascen-
burnt them upon the burnt-offering on the altar.sion, lifted up his hands and blessed them, and in them his whole
15. And he brought the people's offering, and church, of which they were the elders and representatives, as the
great High Priest of our profession. Aaron lifted up his hands,
took the goat, which was the sin-offering for the in blessing them, to intimate whence he desired and expected the
people, and slew it, and offered it for sin, as the blessing to come, even from heaven, which is God's throne;
first. 16. And he brought the burnt-offering, and Aaron could but crave a blessing, it is God's prerogative to com-
offered it according to the manner. 17. And he and it. Aaron, when he had blessed, came down; Christ, when
brought the meat-offering, and took a handful
thereof, and burnt it upon the altar, beside the 23. And Moses and Aaron went into the ta-
burnt-sacrifice of the morning. 18. He slew also bernacle of the congregation, and came out, and
the bullock and the ram for a sacrifice of peace-blessed the people: and the glory of the LORD
offerings, which was for the people: and Aaron's appeared unto all the people. 24. And there
sons presented unto him the blood, which he came a fire out from before the LORD, and con-
sprinkled upon the altar round about, 19. And sumed upon the altar the burnt-offering and the
the fat of the bullock and of the ram, the rump, fat: which when all the people saw, they shouted,
and that which covereth the inwards, and the and fell on their faces.
kidneys, and the caul above the liver: 20. And they
put the fat upon the breasts, and he burnt the fat to do, v. 23. Some of the Jewish writers say, "They went in
upon the altar:
21. And the breasts and the right to pray for the appearance of the divine glory;" most probably
shoulder Aaron waved for a wave-offering before they went in, that Moses might instruct Aaron how to do the
the LORD; as Moses commanded. 22. And Aaron service that was to be done there-burn incense, light the lamps,
lifted up his hand toward the people, and blessed set the shew-bread, &c. that he might instruct his sons in it.
But when they came out, they both joined in blessing the people,
them, and came down from offering of the sin- who stood expecting the promised appearance of the divine glory;
offering, and the burnt-offering, and peace-offerings. and it was now (when Moses and Aaron concurred in praying)
that they had what they waited for. Note, God's manifestations
of himself and his glory and grace are commonly given in answer
to prayer. When Christ was praying, the heavens were opened,
Luke, 3. 21. The glory of God appeared, not while the sacrifices.
were in offering, but when the priests prayed, (as 2 Chron. 5. 13.)
when they praised God; which intimates that the prayers and
praises of God's spiritual priests are more pleasing to God than
all burnt-offerings and sacrifices.
he blessed, went up.
We are not told what Moses and Aaron went into the tabernacle
These being the first offerings that ever were offered by the le-
vitical priesthood, according to the newly-enacted law of sacrifices,
the manner of offering them is particularly related, that it might||
appear how exactly they agreed with the institution. 1. Aaron
with his own hands slew the offering, (v. 8.) and did the work of
the inferior priests; for, great as he was, he must not think any
e below him which he could do for the honour of God: and
Before Christ 1490.
The Death of Nadab and Akita
LEVITICUS, IX, X.
When the solemnity was finished, the blessing pronounced, and!
the congregation ready to be dismissed, in the close of the day, then
God testified his acceptance, which gave then such satisfaction
as was well worth waiting for.
1. The glory of the Lord appeared unto all the people, v.23.
What the appearance of it was we are not told; no doubt, it was
such as carried its own evidence along with it. The glory which
filled the tabernacle, (Exod. 40. 34.) now shewed itself at the door
of the tabernacle to those that attended there, as a prince shews
himself to the expecting crowd to gratify them. God hereby
testified of their gifts, and shewed them that he was worthy for
whom they should do all this. Note, Those that diligently attend
upon God in the way he has appointed, shall have such a sight of
his glory as shall be abundantly to their satisfaction. They that
dwell in God's house with an eye of faith, may behold the beauty
of the Lord.
1.
2
2. There came a fire out from before the Lord, and consumed
the sacrifice, v.24. Here the learned Bishop Patrick has a very
probable conjecture, that Moses and Aaron staid in the tabernacle,
till it was time to offer the evening sacrifice, which Aaron did, but
it is not mentioned, because it was done of course, and that was it
which the fire that came out from the Lord consumed. Whether
this fire came from heaven, or out of the most holy place, or from
that visible appearance of the glory of God which all the people
saw, it was a manifest token of God's acceptance of their service,
as, afterward, of Solomon's sacrifice, 2 Chron. 71. and Elijah's,
1 Kings, 18. 38. This fire did, (1.) Consume (or, as the word is,
cat up) the present sacrifice. And two days this was a testimony
of acceptance. [1.] It signified the turning away of God's wrath
from them. God's wrath is a consuming fire; this fire might justly
have fastened upon the people, and consumed them for their sins;
but its fastening upon the sacrifice, and consuming that, signified
God's acceptance of that, as an atonement for the sinner. [2.] It
signified God's entering into covenant and communion with them:
they ate their part of the sacrifice, and the fire of the Lord ate
пр his part; and thus he did, as it were, sup with them, and they
with him, Rev. 3. 20. (2.) This fire did, as it were, take possession
of the altar. The fire was thus kindled in God's house, which
was to continue as long as the house stood, as we read before,
ch. 6.13. This also was a figure of good things to come: The
Spirit descended upon the apostles in fire, (Acts, 2.3.) so ratify-
ing their commission, as this spoken of here did the priests'.
And the descent of this holy fire into our souls, to kindle in them
pious and devout affectious toward God, and such a holy zeal as
burns up the flesh and the lusts of it, is a certain token of God's
gracious acceptance of our persons and performances. That
redounds to God's glory, which is the work of his own grace in
us. Hereby we know that we dwell in God, and God in us,
because he hath thus given us of his Spirit, 1 John, 4.13. Now
from henceforward, [1.] All their sacrifices and incense must be
offered with this fire. Note, Nothing goes to God but what
comes from him. We must have grace, that holy fire, from the
God of grace, else we cannot serve him acceptably, Heb. 12. 28.
[2.] The priests must keep it burning with a constant supply of
fuel, and the fuel must be wood, the cleanest of fuel. Thus those
to whom God has given grace, must take heed of quenching the
Spirit.
Lastly, We are here told how the people were affected, with this
discovery of God's glory and grace; they received it, (1.) With
the highest joy, they shouted; so stirring up themselves, and one
another, to a holy triumph in the assurance now given them, that
they had God nigh unto them; which is spoken of the grandeur
of their nation, Deut.4.7. (2.) With the lowest reverence; they
fell on their faces, humbly adoring the majesty of that God who
vouchsafed thus to manifest himself to them. That is a sinful fear
of God, which drives us from him; a gracious fear makes us bow
before him. Very good impressions were made upon their minds
for the present, but they soon wore off, as those commonly do
which are made by that which is only sensible; while the influences
of faith are durchle.
VOL. I.
88
CHAP. X.
The story of this chapter is as sad an interruption to the institutions of thị
levitical law, as that of the golden calf was to the account of the erecting of the
tabernacle. Here is, I. The sin and death of Nadab and Abihu, the sons
Aaron, v. 1,2. II. The quieting of Aaron under this sore affliction, v.3.
III. Órders given and observed about the funeral and mourning, v.4..7.
IV. A command to the priests not to drink wine when they went in to minister,
v. 8..11. V. The care Moses took that they should go on with their work,
notwithstanding the agitation produced by this event, v. 12..20.
+
•
ND Nadab and Abihu, the sons of Aaron,
took either of them his censer, and put fire
therein, and put incense thereon, and offered
strange fire before the LORD, which he commanded
them not. 2. And there went out fire from the
LORD, and devoured them, and they died before
the Lord.
Here is,
I. The great sin that Nadab and Abihu were guilty of: and a
great sin we must call it, how little soever it appears in our eye;
because it is evident, by the punishment of it, that it was highly
provoking to the God of heaven, whose judgment, we are sure, is
according to truth. But what was their sin? All the account
here given of it, is, that they offered strange fire before the Lord,
which he commanded them not, (v. 1.) and the same, Numb. 3. 4.
1. It does not appear that they had any orders to burn incense at
all at this time. It is true, their consecration was completed the
day before, and it was part of their work, as priests, to serve at the
altar of incense; but, it should seem, the whole service of this
solemn day of inauguration was to be performed by Aaron himself,
for he slew the sacrifices, (ch. 9. 8, 15, 18.) and his sons were only
to attend him; (v. 9, 12, 18.) therefore Moses and Aaron only went
into the tabernacle, v. 23. But Nadab and Abihu were so proud
of the honour they were newly advanced to, and so ambitious of
doing the highest and most honourable part of their work imme-
diately, that though the service of this day was extraordinary,
and all done by particular direction from Moses, yet without
receiving orders, or so much as asking leave from him, they took
their censers, and they would enter into the tabernacle, at the door
of which they thought they had attended long enough, and would
burn incense. And then their offering strange fire is the same with
offering strange incense, which is expressly forbidden, Exod. 30.9.
Moses, we may suppose, had the custody of the incense which
was prepared for this purpose, (Exod. 39. 38.) and they, doing
this without his leave, had none of the incense which should have
been offered, but common incense, so that the smoke of their
incense came from a strange fire. God had indeed required the
priests to burn incense, but, at this time, it was what he com-
manded them not; and so their crime was like that of Uzziah the
king, 2 Chron. 26.16. The priests were to burn incense, only
when it was their lot, (Luke, 1.9.) and, at this time it was not
their's. 2. Presuming thus to burn incense of their own without
order, no marvel that they made a further blunder, and instead
of taking of the fire from the altar, which was newly kindled from
before the Lord, and which from henceforward must be used in
offering both sacrifice and incense, (Rev. 8. 5.) they took common
fire, probably, from that with which the flesh of the peace-offer-
ings was boiled, and this they made use of in burning incense; not
being holy fire, it is called strange fire; and though not expressly
forbidden, it was crime enough that God commanded it not: For,
(as Bishop Hall well observes here,) "It is a dangerous thing,
in the service of God, to decline from his own institutions; we
have to do with a God who is wise to prescribe his own worship,
just to require what he has prescribed, and powerful to revenge
what he has not prescribed." 3. Incense was always to be burned
by only one priest at a time, but here they would both go in
together to do it. 4. They did it rashly, and with precipitation.
Before Christ 1490.
The Death of Nadab and Abihu.
LEVITICUS, X.
They snatched their censers, so some read it, in a light careless in danger of being lost for want of heirs. But none of all these
!!
way, without due reverence and seriousness; when all the people considerations shall serve either to excuse the offence, or bring off
ell upon their faces, before the glory of the Lord, they thought the offenders.
the dignity of their office was such as to exempt them from such
abasements. The familiarity they were admitted to, bred a con-
tempt of the divine Majesty; and now that they were priests, they
thought they might do what they pleased. 5. There is reason to
suspect that they were drunken when they did it, because of the
law which was given upon this occasion, v.8. They had been
feasting upon the peace-offerings, and the drink-offerings that
attended them, and so their heads were light, or, at least, their
hearts were merry with wine, they drank and forgot the law,
(Prov. 31.5.) and were guilty of this fatal miscarriage. 6. No
doubt, it was done presumptuously; for if it had been done through
ignorance, they had been allowed the benefit of the law lately
made, even for the priests, that they should bring a sin-offering,
ch. 4. 2, 3. But the soul that doth aught presumptuously, and in
contempt of God's majesty, authority, and justice, that soul shall
be cut off, Numb. 15. 30.
For, (1.) The sun was greatly aggravated. It was a manifest
contempt of Moses, and the divine law that was given by Moses.
Hitherto it had been expressly observed concerning every thing
that was done, that they did it as the Lord commanded Moses; in
opposition to which it is here said, they did that which the Lord
commanded them not, but they did it of their own heads. God
was now teaching his people obedience, and to do every thing
by rule, as become servants; for priests therefore to break rules,
and disobey, was such a provocation as must by no means go
unpunished. Their character made their sin more exceeding sin-
ful; for the sons of Aaron, his eldest sons, whom God had chosen
to be immediate attendants upon him, for them to be guilty of
such a piece of presumption, it cannot be suffered. There was in
their sin a contempt of God's glory, which had now newly
appeared in fire;, as if that fire were needless, they had as good
of their own before.
II. The dreadful punishment of this sin, v. 2. There went out
fire from the Lord, and devoured them. This fire, which consumed
the sacrificers, came the same way with that which had consumed
the sacrifices, (ch. 9. 24.) which shewed what justice would have
done to all the guilty people, if infinite mercy had not found and
accepted a ransom; and if that fire struck such an awe upon the
people, much more would this. Observe, 1. They died. Might
it not have sufficed, if they had been only struck with a leprosy,
as Uzziah, or struck dumb, as Zechariah, and both by the altar
of incense? No; they were both struck dead. The wages of
this sin was death. 2. They died suddenly, in the very act of their
sin, and had not time so much as to cry, "Lord, have mercy upon
us!" Though God is longsuffering to us-ward, yet sometimes
he makes quick work with sinners; sentence is executed speedily:
presumptuous sinners bring upon themselves a swift destruction,
and are justly denied even space to repent. 3. They died before
the Lord; that is, before the vail that covered the mercy-seat;
for even mercy itself will not suffer its own glory to be affronted.
They that sinned before the Lord, died before him. Damned
sinners are said to be tormented in the presence of the Lamb,
intimating that he does not interpose in their behalf, Rev. 14. 10.
4. They died by fire, as by fire they sinned. They slighted the
fire that came from before the Lord to consume the sacrifices, and
thought other fire would do every jot as well; and now God
justly made them feel the power of that fire which they did not
reverence. Thus they that hate to be refined by the fire of divine
grace, will undoubtedly be ruined by the fire of divine wrath. The
fire did not burn them to ashes, as it had done the sacrifices, nor
so much as singe their coats, (v. 5.) but, like lightning, struck
them dead in an instant: by these different effects of the same
fire, God would shew that it was no common fire, but kindled
by the breath of the Almighty, Isa. 30. 33. 5. It is twice taken
notice of in scripture, that they died childless, Numb. 3.4. and
1 Chron. 24.2. By their presumption they had reproached God's
name, and God justly blotted out their names, and laid that
honour in the dust which they were proud of.
But why did the Lord deal thus severely with them? Were the sanctuary out of the camp. 5. So they went
they not the sons of Aaron, the saint of the Lord, nephews to
Moses, the great favourite of Heaven? Was not the holy anoint-near, and carried them in their coats out of the
ing oil sprinkled upon them, as men whom God had set apart for camp; as Moses had said. 6. And Moses said unto
himself? Had they not diligently attended during the seven days Aaron, and unto Eleazar and unto Ithamar, his
of their consecration, and kept the charge of the Lord, and might sons, Uncover not your heads, neither rend your
not that atone for this rashness? Would it not excuse them, that clothes, lest ye die, and lest wrath come upon all
they were young men, as yet unexperienced in these services;
that it was the first offence, and done in a transport of joy for the people: but let your brethren, the whole house
their elevation? And besides, never could men be worse spared: of Israel, bewail the burning which the LORD hath
a great deal of work was now lately cut out for the priests to do, kindled. 7. And ye shall not go out from the
and the priesthood was confined to Aaron and his seed: he has door of the tabernacle of the congregation, lest ye
but four sons; if two of them die, there will not be hands enough
die; for the anointing oil of the LORD is upon you
And they did according to the word of Moses.
3. Then Moses said unto Aaron, This is it that
the LORD spake, saying, I will be sanctified in
them that come nigh me, and before all the people
I will be glorified. And Aaron held his peace.
4. And Moses called Mishael and Elzaphan, the
sons of Uzziel the uncle of Aaron, and said unto
them, Come near, carry your brethren from before
to do the service of the tabernacle: if they die childless, the house
uf Aaron will become weak and little, and the priesthood will be
น
T
•
(2.) Their punishment was a piece of necessary justice, now
It is often
at the first settling of the ceremonial institutions.
threatened in the law, that such and such offenders should be cut
off from the people; and here God explained the threatening
with a witness. Now that the laws concerning sacrifices were
newly made, lest any should be tempted to think lightly of them,
because they descended to many circumstances which seemed very
minute, these that were the first transgressors were thus punished,
for warning to others, and to shew how jealous God is in the
matters of his worship: Thus he magnified the law, and made it
honourable: and let his priests know that the caution which so
often occurs in the laws concerning them, that they must do so,
that they die not, was not a mere bugbear, but fair warning of
their danger, if they did the work of the Lord negligently. And
no doubt this exemplary piece of justice at first prevented many
Thus Ananias and Sapphira were
irregularities afterward.
punished, when they presumed to lie to the Holy Ghost, that
newly descended fire.
Lastly, As the people's falling into idolatry, presently after the
moral law was given, shews the weakness of the law, and its
insufficiency to take away sin; so the sin and punishment of these
priests shewed the imperfection of that priesthood from the very
beginning, and its inability to shelter any from the fire of God's
wrath, otherwise than as it was typical of Christ's priesthood, in
the execution of which there never was, nor can be, any irregu-
larity or false step taken.
•
Before Christ 1490.
The Death of Nadab and Abib
LEVITICUS. X.
A
I. He endeavours to pacify Aaron, and to keep him in a good
frame under this sad dispensation, v.3. Moses was a brother
that was born for adversity, and has taught us, by his example,
with seasonable counsels and comforts, to support the weak, and
strengthen the feeble-minded.
We may well think, when Nadab and Abihu were struck with || arraign his justice, or charge him with folly, but to acquiesce in
death, all about them were struck with horror, and every face, as all that God does; not only bearing, but accepting, the punishment
well as their's, gathered blackness: consternation, no doubt, of iniquity, and saying, as Eli, in a case not much unlike this here.
seized them, and they were all full of confusion; but, whatever the It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18.
rest were, Moses was composed, and knew what he said and did, If our children have sinned against God, (as Bildad puts the case,
not being displeased, as David was in a like case, 2 Sam. 6. 8. Job, 8.4.) and he have cast them away for their transgression,
But though it touched him in a very tender part, and was a dread-though it must needs be grievous to think that the children of our
ful damp to one of the greatest joys he ever knew, yet he kept love should be the children of God's wrath, yet we must awfully
possession of his own soul, and took care to keep good order, and adore the divine justice, and make no exceptions against its
a due decorum in the sanctuary.
processes. (2.) The most effectual arguments to quiet a gracious
spirit under afflictions, are those that are fetched from God's glory;
this silenced Aaron. It is true, he is a loser in his comforts by
this severe execution, but Moses has shewed him that God is a
Gainer in his glory, and therefore he has not a word to say against
it: if God be sanctified, Aaron is satisfied. Far be it from him
that he should honour his sons more than God, or wish that God's
name, or house, or law, should be exposed to reproach or con-
tempt, for the preserving of the reputation of his family. No;
now, as well as in the matter of the golden calf, Levi does not
acknowledge his brethren, nor know his own children; and there-
fore they shall teach Jacob thy judgments, and Israel thy law,
Deut. 33. 9, 10. Ministers and their families are sometimes exer-
cised with sore trials, that they may be examples to the believers
of patience and resignation to God, and may comfort others with
that with which they themselves have been comforted.
Observe here, 1. What it was that Moses suggested to his poor
brother upon this occasion, This is it that the Lord spake. Note,
(1.) The most quieting considerations under affliction are those
that are fetched from the word of God. So and so the Lord hath
said, and it is not for us to gainsay it. (2.) In all God's pro-||
vidences it is good to observe the fulfilling of scripture, and to
compare God's word and his works together; which if we do, we
shall find an admirable harmony and agreement between them,
and that they mutually explain and illustrate each other. But,
[1.] Where did God speak this? We do not find the very words;
but to this purport he had said, (Exod.19.22.) Let the priests II. Moses gives orders about the dead bodies. It was not fit
which come near to the Lord sanctify themselves, lest the Lord that they should be left to lie where they fell; yet their own father
break forth upon them. Indeed the whole scope and tenor of his and brethren, the amazed spectators of this dismal tragedy, durst
law spake this, that being a holy God, and a sovereign Lord, he not offer to lift them up, no not to see whether there were any life
must always be worshipped with holiness and reverence, and left in them; they must neither be diverted from, nor unfitted
exactly according to his own appointment; and if any jest with for, the great work that was now upon their hands. Let the dead
him, it is at their peril. Much had been said to this purport, as bury their dead, but they must go on with their service; "Rather
Exod. 29. 43, 44.-34. 14. ch. 8.35. [2.] What was it that God let the dead be unburied, if there be nobody else to do it, than
spake? It is this; (the Lord by his grace speak it to all our that work for God should be left undone by those whom he has
hearts!) I will be sanctified in them that come nigh me, who-called to it." But Moses takes care of this matter, that though
ever they are, and before all the people I will be glorified. Note, they died by the hand of justice, in the act of sin, yet they should
First, Whenever we worship God, we come nigh unto him as be decently buried, and they were so, v.4, 5. 1. Some of their
spiritual priests. This consideration ought to make us very nearest relations were employed in it, who were cousin-germans
reverent and serious in all acts of devotion, that in them we to their father, and are here named, who would perform this
approach to God, and present ourselves before him. Secondly, It office with tenderness and respect. They were Levites only, and
concerns us all, when we come nigh to God, to sanctify him, that might not have come into the sanctuary, no not upon such an
is, to give him the praise of his holiness, to perform every religious occasion as this, if they had not had a special command for it.
exercise, as those that believe that the God with whom we have 2. They carried them out of the camp to be buried, so far were
to do is a holy God, a God of spotless purity and transcendent they from burying them in the place of worship, or the court of
perfection, Isa. 8.13. Thirdly, When we sanctify God, we glorify it, according to our modern usage, though they died there, that
him, for his holiness is his glory; and when we sanctify him in they did not bury them, nor any of their dead, within the lines of
our solemn assemblies, we glorify him before all the people, con- their camp; as afterward their burying places were out of their
fessing our own belief of his glory, and desiring that others also cities. The tabernacle was pitched in the midst of the camp, so
may be affected with it. Fourthly, If God be not sanctified and that they could not carry these dead priests to their graves, with-
glorified by us, he will be sanctified and glorified upon us. He out carrying them through one of the squadrons of the camp; and
will take vengeance on those that profane his sacred name by doubtless it was a very awful and affecting sight to the people.
trifling with him. If his rent be not paid, it shall be distrained The names of Nadab and Abihu were become very great and
for. [3.] But what was this to the present case? What was there honourable among them; none more talked of, nor more expected
in this to quiet Aaron? Two things. First, This must silence him, to appear abroad after the days of their consecration, to receive
that his sons deserved their death; for they were thus cut off the honours and caresses of the crowd, whose manner it is to adore
from their people, because they did not sanctify and glorify God. the rising sun; and, next to Moses and Aaron, who were old and
The acts of necessary justice, how hard soever they may seem to going off, Nadab and Abihu (who had been in the mount with
bear upon the persons concerned, are not to be complained of,|| God, Exod. 24.1.) were looked upon as the great favourites of
but submitted to. Secondly, This must satisfy him, that the death Heaven, and the hopes of their people; and now on a sudden,
of his sons redounded to the honour of God, and his impartial when the tidings of the event had scarcely reached their ears, to
justice would for it be adored throughout all ages.
see them both carried out dead, with the visible marks of divine
vengeance upon them, as sacrifices to the justice of God, they could
not choose but cry out, Who is able to stand before this holy Lord
God? 1 Sam. 6. 20. 3. They carried them out (and, probably,
buried them) in their coats, the garments of their priesthood, which
they had lately put on, and perhaps were too proud of. Thus the
impartiality of God's justice was proclaimed, and all the people
were made to know that even priests' garments would not protect
an offender from the wrath of God. And it was easy to argue,
"If they escape not when they transgress, can we expect to fo
2. What good effects they had upon him; Aaron held his peace,
that is, he patiently submitted to the holy will of God in this sad
providence, was dumb, and opened not his mouth, because God did
it. Something he was ready to say by way of complaint, (as losers
think they may have leave to speak,) but he wisely suppressed it,
laid his hand upon his mouth, and said nothing, for fear lest he
should offend with his tongue, now that his heart was hot within
him. Note, (1.) When God corrects us or our's for our sin, it is
our duty to be silent under the correction, not to quarrel with God,
4
*
Before Christ 1490.
The Death of Nadab and Abihu
unpanished? And the priests' clothes being so soon made grave-
clothes, might intimate both that the law worketh death, and that
in process of time that priesthood itself should be abolished, and
buried in the grave of the Lord Jesus.
III. He gives directions about the mourning:
1. That the priests must not mourn; Aaron and his two sur-
viving sons, though sad in spirit, must not use any outward
expressions of sorrow upon this sad occasion, nor so much as
follow the corpse one step from the door of the tabernacle; v.7.
It was afterward forbidden to the high priest to use the ceremonies
of mourning for the death of any friend whatsoever, though it were
a father or mother; (ch. 21.11.) yet it was allowed at the same
time to the inferior priests to mourn for their near relations, v.2, 3.
But here it was forbidden both to Aaron and his sons, because,
(1.) They were now actually in waiting, doing a great work, which
must by no means cease; (Neh. 6.3.) and it was very much for the
honour of God that their attendance on him should take place of
their respects to their nearest relations, and that all services should
give way to those of their ministry. By this they must make it to
appear that they had a greater value and affection for their God
and their work, than for the best friend they had in the world; as
Christ did, Matth. 12.47, 48. And we are hereby taught, when
we are serving God in holy duties, to keep our minds, as much as
may be, intent and engaged, and not to suffer them to be diverted
by any worldly thoughts, or cares, or passions. Let us always
attend upon the Lord without distraction. (2.) Their brethren
were cut off for their transgression by the immediate hand of God,
and therefore they must not mourn for them, lest they should
seem to countenance the sin, or impeach the justice of God in the
punishment. Instead of lamenting their own loss, they must be
wholly taken up in applauding the sentence, and subscribing to
the equity of it. Note, The public concerns of God's glory ought
to lie nearer our hearts than any private affections of our own.
Observe how Moses frightens them into this submission, and holds |
the rod over them to still their crying, (v. 6.) "Lest ye die like-
wise, and lest wrath come upon all the people, who may be in
danger of suffering for your irreverence, and disobedience, and
ungoverned passions;" and again, (v.7.) lest ye die. See here
what use we are to make of the judgments of God upon others, we
must double our guard over ourselves, lest we likewise perish. The
death, especially the sudden death, of others, instead of moving
our passion, should compose us into a holy reverence of God, a
cautious separation from all sin, and a serious expectation of our
own death. The reason given them is, because the anointing oil
of your God is upon you, the honour of which must be carefully
preserved by your doing the duty of your office with cheerfulness.
Note, Those that through grace have received the anointing, ought
not to disturb themselves with the sorrow of the world, which
worketh death. It was very hard, no doubt, for Aaron and his
sons to restrain themselves, upon such an extraordinary occassion,
from inordinate grief, but reason and grace mastered the pasion,
and they bore the affliction with an obedient patience, they did
according to the word of Moses, because they knew it to be the
word of God. Happy they who thus are themselves under God's
government, and have their passions under their own government.
2. The people must mourn, Let the whole house of Israel
bewail the burning which the Lord has kindled. The congregation
must lament, not only the loss of their priests, but especially the
displeasure of God which appeared in it. They must bewail the
burning that was kindled, that it might not burn further. Aaron
and his sons were in danger of being too much affected with the
providence, and therefore they are forbidden to mourn; the house
of Israel were in danger of too little affected with it, and
therefore they are commanded to lament. Thus nature must
always be governed by grace, according as it needs to be either
"onstrained or restrained.
8. And the LORD spake unto Aaron, saying,
9. Do not drink wine nor strong drink, thou nor
Dɔ
*
thy sons with thee, when ye go into the tabernacle
of the congregation, lest ye die: It shall be a
statute for ever throughout your generations:
10. And that ye may put difference between holy
and unholy, and between unclean and clean;
11. And that ye may teach the children of Israel
all the statutes which the LORD hath spoken unto
them by the hand of Moses.
Aaron having been very observant of what God said to him by
Moses, now God does him the honour to speak to him immedi
ately; (v. 8.) The Lord spake unto Aaron, and the rather because
what was now to be said, Aaron might perhaps have taken amiss
from Moses, as if he had suspected him to have been a gluttonous
man and a wine-bibber; so apt are we to resent cautions as
accusations; therefore God saith it himself to him. Do not drink
wine nor strong drink, when ye go into the tabernacle, and this
at their peril, lest ye die, v.9. Probably they had seen the ill
effect of it in Nadab and Abihu, and therefore must take warning
by them.
Observe here, 1. The prohibition itself, Do not drink wine nor
strong drink. At other times they were allowed it, (it was not
expected that every priest should be a Nazarite,) but during the
time of their ministration they were forbidden it. This was one
of the laws in Ezekiel's temple, (Ezek. 44. 21.) and so it is required
of gospel-ministers, that they be not given to wine, 1 Tim. 3. 3.
Note, Drunkenness is bad in any, but it is especially scandalous
and pernicious in ministers, who of all men ought to have the
clearest heads and the cleanest hearts.
2. The penalty annexed to the prohibition, Lest ye die; lest ye
die when ye are in drink, and so that day come upon you unawares,
Luke, 21. 34. Or, "Lest ye do that which will make you liable
to be cut off by the hand of God." The danger of death we are
continually in, should engage us to be sober, 1 Pet. 4.7. It is pity
that it should ever be used for the support of licentiousness, as
it is by those who argue, Let us eat and drink, for to-morrow we
die.
3. The reasons assigned for this prohibition. They must needs
be sober, else they could not duly discharge their office; they will
be in danger of erring through wine, Isa. 28.7. They must be
sure to keep sober, (1.) That they might be able to distinguish
themselves, in their ministrations, between that which was sacred
and that which was common, and might never confound them,
v.10. It concerns the Lord's ministers to put a difference
between holy and unholy, both things and persons, that they may
separate between the precious and the vile, Jer. 15. 19. (2.That
they might be able to teach the people, (v. 11.) for that was a part
of the priests' work, (Deut. 33.10.) and those that are addicted
to drunkenness are very unfit to teach people God's statutes, both
because they that live after the flesh can have no experimental
acquaintance with the things of the Spirit, and because such
teachers pull down with one hand what they build up with the
other.
12. And Moses spake unto Aaron, and unto
Eleazar and unto Ithamar, his sons that were left,
Take the meat-offering that remaineth of the offer-
ings of the LORD made by fire, and eat it with-
out leaven beside the altar: for it is most holy:
13. And ye shall eat it in the holy place, because
it is thy due, and thy sons' due, of the sacrifices of
the LORD made by fire: for so I am commanded
14. And the wave-breast and heave-shoulder shall
ye eat in a clean place; thou, and thy sons, and
thy daughters with thee: for they be thy duc, and
Before Christ 1490.
LEVITICUS, X. Moses angry with Eleazar and Ithamar.
thy sons' due, which are given out of the sacrifices
of peace-offerings of the children of Israel. 15. The
heave-shoulder and the wave-breast shall they
bring with the offerings made by fire of the fat,
to wave it for a wave-offering before the LORD;
and it shall be thine, and thy sons with thee, by
a statute for ever; as the LORD hath commanded.
16. And Moses diligently sought the goat of the
sin-offering, and, behold, it was burnt: and he
was angry with Eleazar and Ithamar, the sons of
Aaron which were left alive, saying, 17. Where-
fore have ye not eaten the sin-offering in the holy
place, seeing it is most holy, and God hath given
it you to bear the iniquity of the congregation,
to make atonement for them before the LORD
18. Behold, the blood of it was not brought in
within the holy place: ye should indeed have eaten
it in the holy place, as I commanded. 19. And
Aaron said unto Moses, Behold, this day have
they offered their sin-offering and their burnt-
offering before the LORD; and such things have
befallen me: and if I had eaten the sin-offering
to-day, should it have been accepted in the sight
of the LORD? 20. And when Moses heard that,
he was content.
II. He inquires concerning one deviation from the appointment,
which, it seems, had happened upon this occasion, which was this,
ch. 9. 15. Now the law of the sin-offering was, that if the blood
there was a goat to be sacrificed as a sin-offering for the people,
of them was brought into the holy place, as that of the sin-offering
for the priest was, then the flesh was to be burnt without the
place, ch. 6. 30. The meaning of which is here explained, (v.17.)
camp; otherwise it was to be eaten by the priest in the holy
that the priests did hereby bear the iniquity of the congregation,
that is, they were types of him who was to be made sin for us,
and on whom God would lay the iniquity of us all. Now the
blood of this goat was not brought into the holy place, and yet, it
seems, it was burnt without the camp.
Now observe here, 1. The gentle reproof Moses gives to Aaron
and his sons, for this irregularity. Here again Aaron's sons are
said to be those that were left alive, (v. 16.) who therefore ought to
the meekest man in the world, it seems he could be angry; and
take warning; and Moses was angry with them. Though he was
when he thought God was disobeyed and dishonoured, and the
priesthood endangered, he would be angry. Yet observe how very
mildly he deals with Aaron and his sons, considering their present
affliction. He only tells them, They should indeed have eaten it
themselves, being loath to speak to the grief of those whom God
in the holy place, but is willing to hear what they have to say for
had wounded.
||
Moses is here directing Aaron to go on with his service after this
interruption. Afflictions should rather quicken us to our duty
than take us off from it. Observe, (v. 12.) he spake unto Aaron
and to his sons that were left. The notice taken of their survivor-
ship intimates, 1. That Aaron should take comfort under the loss
of two of his sons, from this consideration, that God had graciously
spared him the other two, and that he had reason to be thankful
for the remnant that was left, that all his sons were not dead, and,
in token of his thankfulness to God, to go on cheerfully in his
work. 2. That God's sparing of them should be an engagement
upon them to proceed in his service, and not to fly off from it.
Here were four priests consecrated together, two were taken away,
and two left; therefore the two that were left should endeavour
to fill up the places of them that were gone, by double care and
diligence in the services of the priesthood.
Now,
P
I. Moses repeats the directions he had formerly given them
about eating their share of the sacrifices, v. 12, 14, 15. The
priests must learn, not only to put a difference between the holy
and the unholy, as they had been taught, (v.10.) but also to
distinguish between that which was most holy, and that which
was only holy, of the things they were to eat. That part of the
meat-offering which remained to the priest, was most holy, and
therefore must be eaten in the courts of the tabernacle, and by
Aaron's sons only; (v. 12, 13.) but the breast and shoulder of the
peace-offerings might be eaten in any decent place out of the
courts of the tabernacle, and by the daughters of their families.
The meat-offerings, being annexed to the burnt-offerings, were
intended only and wholly for the glory of God; but the peace-of-
ferings were ordained for the furtherance of men's joy and comfort;
the former therefore were the more sacred, and to be had more in
veneration. This distinction the priests must carefully observe,
and take heed of making any blunders. Moses does not pretend
to give any reasons for this difference, but refers himself to his
instructions; for so am I commanded, v. 13. That was reason
´enough; he had received of the Lord all that he delivered unto
them, 1 Cor. 11. 23.
:
2. The plausible excuse which Aaron makes for this mistake.
is probable that what they did was by Aaron's direction, and there-
Moses charged the fault upon Eleazar and Ithamar, (v. 16.) but it
fore he apologized for it. He might have pleaded that this was a
sin-offering for the congregation, and if it had been a bullock it
must have been wholly burnt, (ch. 4. 21.) and therefore why not
now that it was a goat? But it seems it was otherwise ordered at
this time, and therefore he makes his affliction his excuse, v. 19.
Observe, (1.) How he speaks of affliction, Such things have befallen
me, such sad things, which could not but go near his heart, and
make it very heavy. He was an high priest taken from among men,
and could not put off natural affection when he put on the holy
garments. He held his peace, (v. 3.) yet his sorrow was stirred, as
David's, Ps. 39. 2. Note, There may be a deep sense of affliction
even where there is a sincere resignation to the will of God in the
affliction." Such things as never befell me before, and as I little
expected now. My spirits cannot but sink, when I see my family
sinking; I must needs be heavy, when God is angry:" thus it is
easy to say a great deal to aggravate an affliction, but it is better
to say little. (2.) How he makes that an excuse for his varying
from the appointment about the sin-offering. He could not have
eaten it but in his mourning, and with a sorrowful spirit; and
would that have been accepted? He does not plead that his
heart was so full of grief that he had no stomach to it, but that
he feared it would not be accepted. Note, [1.] Acceptance with
God is the great thing we should desire and aim at in all our
religious services, particularly in the Lord's supper, which is our
eating of the sin-offering. [2] The sorrow of the world is a very
great hinderance to our acceptable performance of holy duties; as
it is discomposing to ourselves, takes off our chariot-wheels, and
makes us drive heavily, (1 Sam. 1. 7, 8.) and as it is displeasing to
God, whose will it is that we should serve him cheerfully, Deut. 12.7.
Mourners' bread was polluted, Hos. 9. 4. See Mal. 2. 14.
3. Moses acquiesces in the excuse, (v. 20.) He was content.
Perhaps he thought it justified what they had done.
provided that what could not be eaten might be burnt.
God had
unfitness for duty, when it is natural and not sinful, will have
Our
great allowances made for it; and God will have mercy and not
sacrifice. At least, he thought it did very much extenuate the
fault; the spirit indeed was willing but the flesh was weak. God
by Moses shewed that he considered his frame. It appeared that
Aaron sincerely aimed at God's acceptance; and those that do so
with an upright heart, shall find he is n t extreme to mark what
they do amiss. Nor must we be severe in our animadversions upon
every mistake concerning ourselves, lest we also be tempted.
Before Christ 1490.
What might be eaten, &c.
LEVITICUS. XI.
Wi-
- grey """
CHAP. XI.
The ceremonial law is described by the apostle (Heb. 9.9, 10.) to consist, not
only in gifts and sacrifices, which hitherto have been treated of in this book,
but in meats, and drinks, and divers washings from ceremonial uncleanness :
the laws concerning which begin with this chapter, which puts a difference
between some sorts of flesh-meat and others, allowing some to be eaten as cleun,
and forbidding others as unclean. There is one kind of flesh of men.
Nature startles at the thought of eating that, and none do it but such as are
arrived at the highest degree of barbarity, and are become but one remove from
brutes; therefore there needed no law against that. But there is another
kind of flesh of beasts, concerning which the law directs here, (v.1..8.)
another of fishes, (».9..12.) another of birds, (v.13..19.) and another of
creeping things, which are distinguished into two sorts, flying creeping
things, (v. 20). . 28.) and creeping things upon the earth, v.29..43. And the
law concludes with the general rule of holiness, and reasons for it, v. 44. .47.
1.
ND the LORD spake unto Moses and to
Aaron, saying unto them, 2. Speak unto
the children of Israel, saying, These are the beasts
which ye shall eat among all the beasts that are on
the earth. 3. Whatsoever parteth the hoof, and is
cloven-footed, and cheweth the cud, among the
beasts, that shall ye eat. 4. Nevertheless, these
shall ye not eat of them that chew the cud, or of
them that divide the hoof: as the camel, because
he cheweth the cud, but divideth not the hoof; he
is unclean unto you.
5. And the cony, because
he cheweth the cud, but divideth not the hoof; he
is unclean unto you. 6. And the hare, because
he cheweth the cud, but divideth not the hoof; he
is unclean unto you. 7. And the swine, though he
divide the hoof, and be cloven-footed, yet he
cheweth not the cud; he is unclean to you. 8. Of
their flesh shall ye not eat, and their carcase shall
ye not touch; they are unclean to you.
Note, The Lord is for the body, and it is not only folly, buž
sin against God, to prejudice our health for the pleasing of our
appetite.
from other people, not only in their religious worship, but in the
3. God would thus teach his people to distinguish themselves
common actions of life. Thus he would shew them that they
must not be numbered among the nations. It should seem there
had been, before this, some difference between the Hebrews and
other nations in their food, kept up by tradition, for the Egyptians
and they would not eat together, Gen. 43. 42. And even before
the flood there was a distinction of beasts into clean and not clean,
(Gen. 7.2.) which distinction was quite lost, with many other
instances of religion, among the Gentiles. But by this law it is
reduced to a certainty, and ordered to be kept up among the
Jews; that thus, by having a diet peculiar to themselves, they
might be kept from familiar conversation with their idolatrous
neighbours, and might typify God's spiritual Israel, who, not in
of their lives, should be govern d by a sober singularity, and not
these little things, but in the temper of their spirits, and the course
be conformed to this world. The learned observe further, That
most of the creatures which by this law were to be abominated as
unclean, were such as were had in high veneration among the
heathen, not so much for food, as for divination and sacrifice to
their gods; and therefore those are here mentioned as unclean,
and an abomination, which yet they would not be in any tempta-
tion to eat, that they might keep up a religious loathing of that
which the Gentiles had a superstitious value for. The swine, with
the later Gentiles, was sacred to Venus, the owl to Minerva, the
eagle to Jupiter, the dog to Hecate, &c. and all these are here
made unclean.
Now that Aaron was consecrated an high priest over the house
of God, God spake to him with Moses, and appoints them both as
joint-commissioners to deliver his will to the people. He spake
both to Moses and to Aaron about this matter; for it was par-
ticularly required of the priests, that they should put a difference
between clean and unclean, and teach the people to do so. After
the flood, God entered into covenant with Noah and his sons, he
allowed them to eat flesh, (Gen. 9. 3.) whereas before they were
confined to the productions of the earth. But the liberty allowed
to the sons of Noah is here limited to the sons of Israel. They
might eat flesh, but not all kinds of flesh; some they must look
upon as unclean and forbidden to them, others as clean and allowed
them. The law in this matter is both very particular and very strict.
But what reason can be given for this law? Why may not God's
people have as free a use of all the creatures as other people?
1. It is reason enough, that God would have it so: his will, as
it is law sufficient, so it is reason sufficient; for his will is his wisdom.
He saw good thus to try and exercise the obedience of his people,
not only in the solemnities of his altar, but in matters of daily
occurrence at their own table, that there they might remember
they were under authority. Thus God had tried the obedience of
man in innocency, by forbidding him to eat of one particular tree.
2. Most of the meats forbidden as unclean are such as were
really unwholesome, and not fit to be eaten; and those of them
that we think wholesome enough, and use accordingly, as the
cony, the hare, and the swine, perhaps in those countries, and to
their bodies, might be hurtful. And then God in this law did by
them but as a wise and loving father does by his children, whom
he restrains from eating that which he knows will make them sick, ||
|
As to the beasts, there is a general rule laid down, that those
beasts which both part the hoof and chew the cud were clean, and
this law, (Deut. 14.4, 5.) where it appears that they had variety
those only: they are particularly mentioned in the repetition of
enough allowed them, and needed not to complain of the confine-
ment they were under. Those beasts that did not both chew the
cud and divide the hoof were unclean: by which rule the flesh of
swine, and of hares, and of rabbits, was prohibited to them, though
commonly used among us. Therefore, particularly at the eating of
any of these, we should give thanks for the liberty granted us in
this matter by the gospel, which teaches us that every creature of
God is good, and we are to call nothing common or unclean. Some
observe a significancy in the rule laid down here for them to dis-
tinguish by, or, at least, think it may be alluded to. Meditation,
and other acts of devotion done by the hidden man of the heart,
may be signified by the chewing of the cud, digesting our spiritual
food; justice and charity toward men, and the acts of a good con-
versation, may be signified by the dividing of the hoof. Now
either of these, without the other, will not serve to recommend us
to God, but both must go together; good affections in the heart,
and good works in the life: if either be wanting, we are not clean,
surely we are not clean. Of all the creatures here forbidden as
unclean, none has been more dreaded and detested by the pious
Jews than swine's flesh. Many were put to death by Antiochus,
because they would not eat it. This, probably, they were most in
danger of being tempted to, and therefore possessed themselves and
their children with a particular antipathy to it, calling it not by its
proper name, but a strange thing. It should seem the Gentiles
used it superstitiously, (Isa. 65. 4.) they eat swine's flesh; and
therefore God forbids all use of it to his people, lest they should
learn of their neighbours to make that ill use of it. Some suggest
that the prohibition of these beasts as unclean was intended to be
a caution to the people against the bad qualities of these creatures.
We must not be filthy nor wallow in the mire as swine, nor be
timorous and faint-hearted as hares, nor dwell in the earth as
rabbits; let not man, that is in honour, make himself like these
beasts that perish. The law forbade, not only the eating of them,
but the very touching of them; for those that would be kept from
any sin must be careful to avoid all temptations to it, and every
thing that looks towards it, or leads to it.
Before Christ 1490.
What might be eaten, &c
LEVITICUS, XI.
•
9. These shall ye eat of all that are in the
waters: whatsoever hath fins and scales in the
waters, in the seas, and in the rivers, them shall ye
eat. 10. And all that have not fins nor scales in
the seas, and in the rivers, of all that move in the
waters, and of any living thing which is in the
waters, they shall be an abomination unto you.
11. They shall be even an abomination unto you;
ye shall not eat of their flesh, but ye shall have
their carcases in abomination. 12. Whatsoever
hath no fins nor scales in the waters, that shall be
an abomination unto you. 13. And these are they
which ye shall have in abomination among the
fowls, they shall not be eaten, they are an abomi-
nation: the eagle, and the ossifrage, and the
ospray, 14. And the vulture, and the kite after
his kind ; 15. Every raven after his kind;
16. And the owl, and the night-hawk, and the
cuckow, and the hawk after his kind; 17. And
the little owl, and the cormorant, and the great
owl; 18. And the swan, and the pèlican, and the
gier eagle. 19. And the stork, the heron after her
kind, and the lapwing, and the bat.
>
upon them, must be looked upon as an abomination to God an
man; for the condition of those that are persecuted for righteous-
their persecutors. (2.) Others of them are solitary birds, that
ness' sake, appears to an eye of faith every way better than that of
abide in dark and desolate places, as the owl and the pelican,
(Ps. 102. 6.) and the cormorant and raven; (Isa. 34. 11.) for
God's Israel should not be a melancholy people, nor affect sadness
and constant solitude. (3.) Others of them feed upon that which
is impure, as the stork on serpents, others of them on worms;
and we must not only abstain from all impurity ourselves, but from
communion with those that allow themselves in it. (4.) Others
of them were y the Egyptians and other Gentiles in their
and their soothsayers had great regard to the flights of these
divinations. Some birds were reckoned fortunate, others ominous;
birds, all which therefore must be an abomination to God's
people, who must not learn the way of the heathen..
20. All fowls that creep, going upon all four, shall
be an abomination unto you. 21. Yet these may
ye eat of every flying creeping thing that goeth
upon all four, which have legs above their feet, to
leap withal upon the earth; 22. Even these of them
ye may eat; the locust after his kind, and the bald
locust after his kind, and the beetle after his kind,
and the grashopper after his kind. 23. But all
other flying creeping things, which have four feet,
shall be an abomination unto you. 24. And for
the carcase of them shall be unclean until the
these ye shall be unclean: whosoever toucheth
even. 25. And whosoever beareth aught of the
carcase of them shall wash his clothes, and be
unclean until the even. 26. The carcases of every
beast which divideth the hoof, and is not cloven-
footed, nor cheweth the cud, are unclean unto
you: every one that toucheth them shall be un-
clean. 27. And whatsoever goeth upon his paws,
among all manner of beasts that go on all four,
those are unclean unto you: whoso toucheth their
carcase shall be unclean until the even. 28. And
he that beareth the carcase of them shall wash his
clothes, and be unclean until the even: they are
unclean unto you. 29. These also shall be unclean
unto you among the creeping things that creep
upon the earth; the weasel, and the mouse, and
the tortoise after his kind. 30. And the ferret, and
the cameleon, and the lizard, and the snail, and
the mole. 31. These arc unclean to you among
all that creep: whosoever doth touch them, when
they be dead, shall be unclean until the even.
32. And upon whatsoever any of them, when they
are dead, doth fall, it shall be unclean; whether it
be any vessel of wood, or raiment, or skin, or sack,
whatsoever vessel it be, wherein any work is done,
it must be put into water, and it shall be uncleau
until the even; so it shall be cleansed. 33. And
every earthen vessel, whereinto any of them falleth,
whatsoever is in it shall be unclean; and ye shall
break it. 34. Of all meat which may be eaten,
that on which such water cometh shall be unclean:
Here is,
1. A general rule concerning fishes, which were clean, and
which not. All that had fins and scales they might eat, and
were forbidden only those odd sort of water-animals that have not,
v. 9, 10. The ancients accounted fish the most delicate food;
(so far were they from allowing it on fasting-days, or making it
an instance of mortification to eat fish ;) therefore God did not
lay much restraint upon his people in them; for he is a Master
that allows his servants not only for necessity but for delight.
Concerning the prohibited fish, it is said, They shall be an
abomination to you, (v. 10..12.) that is, "Ye shall count them
unclean, and not only not eat of them, but keep at a distance from
them." Note, is unclean to us an
tion; touch not the unclean thing. But observe, it was to be an
abomination only to Jews; the neighbouring nations were under
none of these obligations, nor are they to be an abomination to
us Christians. The Jews were honoured with peculiar privileges,
and therefore, lest they should be proud of those, Transeunt cum
oncre―They were laid peculiar restraints. Thus
God's spiritual Israel, as they are dignified above others by the
gospel-covenant of adoption and friendship, so they must be
mortified more than others by the gospel-commands of self-denial
and bearing the cross.
2. Concerning fowls here is no general rule given, but a par-
ticular enumeration of those fowls that they must abstain from as
unclean, which implies an allowance of all others. The critics
here have their hands full, to find out what is the true significa-
tion of the Hebrew words here used, some of which still remain
uncertain; some sort of fowls being particular to some countries.
Were the law in force now, we should be concerned to know for
certain what are prohibited by it; and perhaps if we did, and were
better acquainted with the nature of the fowls here mentioned, we
should admire the knowledge of Adam in giving them names
expressive of their natures, Gen. 2. 20. But the law being repealed,
and the learning in a great measure lost, it is sufficient for us to
observe, that of the fowls here forbidden, (1.) Some are birds of
prey, as the eagle, vulture, &c. and God would have his people to
abhor every thing that is barbarous and cruel, and not to live by
blood and rapine. Doves, that are preyed upon, were fit to be food
for man, and offerings to God; but kites and hawks, that prey
Before Christ 1490.
LEVITICUS, XI.
What might be eaten, &c.
T
and all drink that may be drunk in every such | This taught them carefully to avoid every thing that was polluting,
vessel shall be unclean. 35. And every thing where- even in their common actions. Not only the vessels of the sanc
upon any part of their carcase falleth shall be tuary, but every pot in Jerusalem and Judah, must be Holiness to
the 14. 20, 21. The laws in these cases are very
unclean; whether it be oven, or ranges for pots, critical, and the observance of them would be difficult, we should
they shall be broken down; for they are unclean, think, if every thing that a dead mouse or rat, for instance, falls
and shall be unclean unto you. 36. Nevertheless, upon, must be unclean; if it were an oven, or ranges for pots,
a fountain or pit, wherein there is plenty of water, very nice, v. 36, &c. All which was designed to exercise them
they must all be broken down, v. 35. The exceptions also are
shall be clean: but that which toucheth their car- to a constant care and exactness in their obedience; and to teach
case shall be unclean. 37. And if any part of their us, who, by Christ, are delivered from these burthensome obser-
carcase fall upon any sowing seed which is to be vances, not to be less circumspect in the more weighty matters of
sown, it shall be clean. 38. But if any water be the law. We ought as industriously to preserve our precious souls
from the sin, as to cleanse them when
put upon the seed, and any part of their carcase they are polluted, as they were to preserve and cleanse their
fall thereon, it shall be unclean unto you. 39. And bodies and household goods from those ceremonial pollutions.
if any beast, of which ye may eat, die; he that
Jaul. Iggo.
toucheth the carcase thereof shall be unclean until
the even.
40. And he that eateth of the carcase of
it shall wash his clothes, and be unclean until the
even: he also that beareth the carcase of it shall
wash his clothes, and be unclean until the even.
41. And every creeping thing that creepeth upon
the earth shall be an abomination; it shall not be
eaten. 42. Whatsoever goeth upon the belly, and
whatsoever goeth upon all four, or whatsoever
hath more feet among all creeping things that
creep upon the earth, them ye shall not eat; for
they are an abomination.
43. Ye shall not make yourselves abominable
with any creeping thing that creepeth, neither
shall ye make yourselves unclean with them, that
ye should be defiled thereby. 44. For I am the
LORD your God: ye shall therefore sanctify
yourselves, and ye shall be holy; for I am holy:
neither shall ye defile yourselves with any manner
of creeping thing that creepeth upon the earth.
45. For I am the LORD that bringeth you up out
of the land of Egypt, to be your God: ye shall
therefore be holy; for I am holy. 46. This is the
law of the beasts, and of the fowl, and of every
living creature that moveth in the waters, and of
every creature that creepeth upon the earth:
47. To make a difference between the unclean
and the clean, and between the beast that
may be
eaten and the beast that may not be eaten.
Here is the law, 1. Concerning flying insects, as flies, wasps,
bees, &c. these they might not eat, (v. 20.) nor indeed are they
fit to be eaten; but there were several sorts of locusts, which in
those countries were very good meat, and much used; John Bap-
tist lived upon them in the desert, and they are here allowed them,
v. 21, 22. 2. Concerning the creeping things on the earth, these
were all forbidden, (v. 29, 30. and again, v. 41, 42.) for it was the
curse of the serpent, that upon his belly he should go; and therefore
between him and man there was an enmity put, (Gen. 3. 15.) which
was preserved by this law. Dust is the meat of the creeping
things, and therefore they are not fit to be man's meat. 3. Con-
cerning the dead carcases of all these unclean animals: (1.) Every
one that touched them was to be unclean until the even, v. 24..28.
This law is often repeated, to possess them with a dread of every
thing that was prohibited, though no particular reason for the
prohibition did appear, but only the will of the Law-Maker. Not
that they were to be looked upon as defiling to the conscience, or
that it was a sin against God to touch them, unless done in con-
tempt of the law: in many cases, somebody must, of necessity,
touch them, to remove them; but it was a ceremonial uncleanness
they contracted, which for the time forbade them to come into the
tabernacle, or to eat of any of the holy things, or so much as to
converse familiarly with their neighbours. But the uncleanness
continued only till the even, to signify that all ceremonial pollu-
tions were to come to an end, by the death of Christ, in the evening
of the world. And we must learn, by daily renewing our repent-
ance every night for the sins of the day, to cleanse ourselves from
the pollution we contracted by them, that we may not lie down in
our uncleanness. Even unclean animals they might touch while
they were alive, without contracting any ceremonial uncleanness
by it, as horses and dogs, because they were allowed to use them
for service; but they might not touch them when they were dead,
because they might not eat their flesh: and what must not be eaten
must not be touched, Gen. 3. 3. (2.) Even the vessels, or other
things, they fell upon, were thereby made unclean until the even,
(v. 32.) and, if it was an earthen vessel, it must be broken, v. 33.
Here is,
1. The exposition of this law, or a key to let us into the mean-
ing of it. It was not intended merely for a bill of fare, or as the
directions of a physician about their diet, but God would hereby
teach them to sanctify themselves, and to be holy, v. 44. That
is, (1.) They must hereby learn to put a difference between good
and evil, and to reckon it could not be all alike what they did,
when it was not all alike what they ate. (2.) To maintain a con-
stant observance of the divine law, and to govern themselves by
that in all their actions, even those that are common, which ought
to be performed after a godly sort, 3 John, 6. Even eating and
drinking must be by rule, and to the glory of God, 1 Cor. 10. 31.
(3.) To distinguish themselves from all their neighbours, as a
people set apart for God, and obliged not to walk as other Gen-
tiles: and all this is holiness. Thus these rudiments of the world
were their tutors and governors, (Gal. 4. 2, 3.) to bring them to
that which is the revival of our first state in Adam, and the ear-
nest of our best state with Christ, that is holiness, without which
no man shall see the Lord. This is indeed the great design of ali
the ordinances, that by them we may sanctify ourselves, and learn
to be holy. Even this law concerning their food, which seemed
to stoop so very low, aimed thus high, for it was the statute-law.
of heaven under the Old Testament as well as the New, that
without holiness no man shall see the Lord. The caution therefore,
(v. 43.) is, Ye shall not make yourselves abominable. Note, By
having fellowship with sin, which is abominable, we make our-
selves abominable. That man is truly miserable who is in the
sight of God abominable; and none are so but those that make
themselves so. The Jewish writers themselves suggest, that the
||
intention of this law was to forbid them all communion by mar
riage, or otherwise, with the heathen, Deut. 7.2, 3. And thus
sigh
Before Christ 1490.
Ceremonial Purification.
LEVITICUS, XI,
the moral of it is obligatory on us, forbidding us to have fellowship | shall be unclean two weeks, as in her separation;
with the unfruitful works of darkness; and, without this real and she shall continue in the blood of her purifying
holiness of the heart and life, he that offereth an oblation is as if he
offered swine's blood; (Isa. 66.3.) and, if it were such a provoca-
tion for a man to eat swine's flesh himself, much more it must be
so to offer swine's blood at God's allar: see Prov.15.8.
threescore and six days.
2. The reasons of this law; and they are all taken from the
Law-Maker himself, to whom we must have respect in all acts of
obedience. (1.) I am the Lord your God, (v. 44.) "Therefore you
are bound to do thus, in pure obedience." God's sovereignty
over us, and propriety in us, oblige us to do whatever he commands
us, how much soever it crosses our inclinations. (2.) I am holy,
(v. 44.) and again, v.45. If God be holy, we must be so, else we
cannot expect to be accepted of him. His holiness is his glory,
(Exod. 15.11.) and therefore it becomes his house for ever, Ps. 93. 5.
This great precept, thus enforced, though it comes in here in the
midst of abrogated laws, is quoted and stamped for a gospel-
precept, (1Pet. 1.16.) where it is intimated that all these ceremonial
restraints were designed to teach us that we must not fashion
ourselves according to our former lusts in our ignorance, v. 14.
(3.) I am the Lord that bringeth you out of the land of Egypt,
v. 45. This was a reason why they should cheerfully submit to
distinguishing laws, who had of late been so wonderfully dignified
with distinguishing favours. He that had done more for them
than for any other people, might justly expect more from them.
3. The conclusion of this statute, (v. 46, 47.) This is the law of
the beasts, and of the fowl, &c. This law was to them a statute for
ever, that is, as long as that economy lasted; but under the gospel
we find it expressly repealed by a voice from heaven to Peter,
(Acts, 10.15.) as it had before been virtually set aside by the
death of Christ, with the other ordinances that perished in the
rising; Touch not, taste not, handle not, Col. 2. 21, 22. And now
And now
we are sure that meat commends us not to God, (1 Cor. 8.8.) and
that nothing is unclean of itself, (Rom. 14. 14.) nor does that defile
a man which goes into his mouth, but that which comes out from
the heart, Matth. 15.11.
Let us therefore, (1.) Give thanks to God that we are not under
this yoke, but that to us every creature of God is allowed as good,
and nothing to be refused. (2.) Stand fast in the liberty where-
with Christ has made us free, and take heed of those doctrines
which command to abstain from meats, and so would revive Moses
again, 1 Tim. 4.3, 4. (3.) Be strictly and conscientiously temperate
in the use of the good creatures God has allowed us. If God's
law has given us liberty, let us lay restraints upon ourselves, and
never feed ourselves without fear, lest our table be a snare. Set
a knife to thy throat, if thou be a man given to appetite and be
not desirous of dainties or varieties, Prov. 23. 2, 3.
content with a little, grace with less, but lust with nothing,
Nature is
CHAP. XII,
After the laws concerning clean and unclean food, come the laws concerning
clean and unclean persons; and the first is in this chapter concerning the
ceremonial uncleanness of women in child-birth, v.1..5. And concerning
their purification from that uncleanness, v.6..8.
1.
ND the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, say-
ing, If a woman have conceived seed, and born a
man-child: then she shall be unclean seven days;
according to the days of the separation for her
infirmity shall she be unclean. 3. And in the
righth day the flesh of his foreskin shall be
tircumcised. 4. And she shall then continue in
the blood of her purifying three and thirty days;
she shall touch no hallowed thing, nor come into
the sanctuary, until the days of her purifying be
fulfilled. 5. But if she bear a maid-child, then she
J
►
The law here pronounces women lying-in ceremonially unclean.
The Jews say, "The law extended even to an abortion, if the child
was so formed as that the sex was distinguishable.'
"" 1. There
was some time of strict separation immediately after the birth,
which continued seven days for a son, and fourteen days for a
daughter, v. 2, 5. During these days she was separated from her
husband and friends, and those that necessarily attended her
were ceremonially unclean; which was one reason why the males
were not circumcised till the eighth day, because they participated
of the mother's pollution, during the days of her separation.
2. There was also a longer time appointed for their purifying;
thirty-three days more, (forty in all,) if the birth were a male, and
double that time if a female, v. 4,5. During this time, they were
only separated from the sanctuary, and forbidden to eat of the
passover, or peace-offerings, or, if a priest's wife, to eat of any
thing that was holy to the Lord. Why the time of both those was
double for a female to what it was for a male, I can assign no
reason but the will of the Law-Maker; in Christ Jesus no dif-
ference is made of male and female, Gal. 3. 28. Col. 3. 11. But
this ceremonial uncleanness, which the law laid women in child-
bed under, was to signify the pollution of sin, which we are all
conceived and born in, Ps. 51. 5. For if the root be impure, so is
the branch, Who can bring a clean thing out of an unclean? If
sin had not entered, nothing but purity and honour had attended
all the productions of that great blessing, Be fruitful and multiply;
but now that the nature of man is degenerated, the propagation
of that nature
of that nature is laid under these marks of disgrace, because
of the sin and corruption that are propagated with it, and in
remembrance of the curse upon the woman that was first in the
transgression, That in sorrow (to which it is here further added,
in shame) she should bring forth children. And the exclusion of
the woman for so many days from the sanctuary, and all par-
ticipation of the holy things, signified that our original corruption
(that sinning sin which we brought into the world with us)
would have excluded us for ever from the enjoyment of God and
his favours, if he had not graciously provided for our purifying.
6. And when the days of her purifying are ful-
filled, for a son, or for a daughter; she shall bring
a lamb of the first year for a burnt-offering, and a
young pigeon, or a turtle-dove, for a sin-offering,
unto the door of the tabernacle of the congregation,
unto the priest: 7. Who shall offer it before the
LORD, and make an atonement for her; and she
shall be cleansed from the issue of her blood. This
is the law for her that hath born a male or a
female. 8. And if she be not able to bring a lamb,
then she shall bring two turtles, or two young
pigeons; the one for the burnt-offering, and the
other for a sin-offering: and the priest shall make
an atonement for her, and she shall be clean.
!
A woman that had lain-in, when the time set for her return to
the sanctuary was come, was not to attend there empty, but must
able; if poor, a pigeon. This she was to offer in thankfulness to
offerings, v. 6. 1. A burnt-offering; a lamb, if she was
God for his mercy to her, in bringing her safely through the pains
of child-bearing, and all the perils of child-bed; and in desire
When a child is born, there is joy and there is hope, and there-
and hopes of God's further favour both to her and to the child.
fore it was proper to bring this offering, which was of a general
Before Christ 1490.
The Law concerning Leprosy.
LEVITICUS, XII. XIII.
nature; for what we rejoice in we must give thanks for, and what he somewhat dark, and the plague spread not in
we are in hopes of we must pray for. But beside this, 2. Sne the skin, the priest shall pronounce him clean: it
must offer a sin-offering, which must be the same for poor and
rich, a turtle-dove, or a young pigeon; for whatever difference is but a scab: and he shall wash his clothes, and
there may be between rich and poor in the sacrifices of acknow- be clean. 7. But if the scab spread muca abroad
ledgment, that of atonement is the same for both. This sin-offering in the skin, after that he hath been seen of the
was intended, either, (1.) To complete her purification from that priest for his cleansing, he shall be seen of the
ceremonial uncleanness, which, though it was not in itself sinful,
yet was typical of moral pollution: or, (2.) To make atonement priest again: 8. And if the priest see that, behold,
for that which was really sin, either an inordinate desire of the the scab spreadeth in the skin, then the priest
blessing of children, or discontent or impatience under the pains shall pronounce him unclean: it is a leprosy.
of child-bearing. It is only by Christ, the great Sin-Offering, that 9. When the plague of leprosy is in a man, then
the corruption of our nature is done away, and to that it is owing he shall be brought unto the priest; 10. And the
that we are not for ever excluded it the sanctuary,
from eating the holy things.
priest shall see him: and, behold, if the rising be
white in the skin, and it have turned the hair
white, and there be quick raw flesh in the rising;
11. It is an old leprosy in the skin of his flesh,
and the priest shall pronounce him unclean, and
shall not shut him up: for he is unclean. 12. And
if a leprosy break out abroad in the skin, and
the leprosy cover all the skin of him that hath the
plague from his head even to his foot, where-
soever the priest looketh; 13. Then the priest
shall consider: and, behold, if the leprosy have
covered all his flesh, he shall pronounce him
clean that hath the plague: it is all turned white:
he is clean. 14. But when raw flesh appeareth
in him, he shall be unclean. 15. And the priest
shall see the raw flesh, and pronounce him to be
unclean: for the raw flesh is unclean: it is a
be changed unto white, he shall come unto the
leprosy. 16. Or if the raw flesh turn again, and
priest; 17. And the priest shall see him: and,
behold, if the plague be turned into white; then
the priest shall pronounce him clean that hath the
plague: he is clean.
According to this law, we find that the mother of our blessed
Lord, though he was not conceived in sin as others, yet accom-
plished the days of purification, and then presented her son to the
Lord, being a first-born, and brought her own offering, a pair of
turtle-doves, Luke, 2.22..24. So poor were Christ's parents,
that they were not able to bring a lamb for a burnt-offering; and
so early was Christ made under the law to redeem them that were
under it. The morality of this law obliges those women that have
received mercy from God in child-bearing, with all thankfulness
to own God's goodness to them, acknowledging themselves
unworthy of it, and (which is the best purification of women that
have been saved in child-bearing, 1 Tim. 2.15.) to continue in
faith, and charity, and holiness, with sobriety; for this shall please
the Lord better than the turtle-doves, or the young pigeons.
CHAP. XIII.
The next ceremonial uncleanness is that of the leprosy; concerning which the law
was very aud particular; the discovery of it in this and
was that appeared. 1. If it was a swelling, a scab, or a bright spot, v. 1..17.
law takes up so much room as this: I. Rules are here given, by which the priest
cleansing of the leper in the next. Scarcely any one thing in all the levitical
must judge whether a man had the leprosy or no, according as the symptom
2. If it was a bile, v. 18..23. 3. If it was an inflammation, v. 24..28. 4. If
it was in the head or beard, v. 29..37. 5. If it was a bright spot, v. 38, 39,
6. If it was a bald head, v. 40..44. II. Direction is given how the leper
must be disposed of, v. 45, 46. III. Concerning the leprosy in garments,
v. 47..59.
1.
A ND the LORD spake unto Moses and Aaron,
Concerning the plague of leprosy we may observe in general,
1. That it was rather an uncleanness than a disease; or, at least, so
but the priests about it. Christ is said to cleanse lepers, not to
the law considered it; and therefore employed not the physicians
cure them. We do not read of any that died of the leprosy, but
it rather buried them alive, by rendering them unfit for conversation
with any but such as were infected like themselves. Yet there is
a tradition, that Pharaoh, who sought to kill Moses, was the first
that ever was struck with this disease, and that he died of it. It
is said to have begun first in Egypt, from whence it spread into
Syria. It was very well known to Moses, when he put his own
hand into his bosom, and took it out leprous.
•
2. That it was a plague inflicted immediately by the hand of
saying, 2. When a man shall have in the
skin of his flesh a rising, a scab, or bright spot,
and it be in the skin of his flesh like the plague of
leprosy; then he shall be brought unto Aaron the
priest, or unto one of his sons the priests: 3. And
the priest shall look on the plague in the skin of
the flesh and when the hair in the plague is turned
white, and the plague in sight be deeper than the
skin of his flesh, it is a plague of leprosy: and the
priest shall look on him, and pronounce him God, and came not from natural causes, as other diseases; and
unclean. 4. If the bright spot be white in the therefore must be managed according to a divine law. Miriam'
skin of his flesh, and in sight be not deeper than leprosy, and Gehazi's, and king Uzziah's, were all the punish-
the skin, and the hair thereof be not turned white;ments of particular sins: and if generally it was so, no marvel
then the priest shall shut up him that hath the there was so much care taken to distinguish it from a common
distemper, that none might be looked upon as lying under this
plague seven days: 5. And the priest shall look extraordinary token of divine displeasure, but those that really
on him the seventh day: and, behold, if the plague were so.
in his sight be at a stay, and the plague spread not
n the skin; then the priest shall shut him up seven
days more: 6. And the priest shall look on him
again the seventh day: and, behold, if the plague
3. That it is a plague now not known in the world; what it
commonly called the leprosy is of a quite different nature; this
seems reserved as a particular scourge for the sinners of thos
times and places; the Jews retained the idolatrous customs they
had learnt in Egypt, and therefore God justly caused this with
Before Christ 1490.
The Law concerning Leprosy.
LEVITICUS, XIII.
some other of the diseases of Egypt to follow them. Yet we read
of Naaman the Syrian, who was a leper, 2 Kings, 5.1.
4. That there were other breakings-out in the body, which did
very much resemble the leprosy, but were not it; which might
make a man sore and loathsome, and yet not ceremonially
unclean. Justly are our bodies called vile bodies, which have in
them the seeds of so many diseases, by which the lives of so many
are made bitter to them.
is more hope of the profane than the hypocrites. The Publica na
and Harlots went into the kingdom of heaven before Scribes and
Pharisees. In one respect, the sudden breakings-out of passion,
though bad enough, are not so dangerous as malice concealed.
Others gather this, That if we judge ourselves, we shall not be
judged; if we see and own that there is no health in us, no sound-
ness in our flesh, by reason of sin, we shall find grace in the eyes
of the Lord.
5. That the judgment of it was referred to the priests. Lepers
were looked upon as stigmatized by the justice of God, and there-
fore it was left to his servants the priests, who might be presumed
to know his mark best, to pronounce who were lepers, and who
were not. And the Jews say, "Any priest, though disabled by
a blemish to attend the sanctuary, might be judge of the leprosy,
provided the blemish were not in his eye. And he might" (they
say) "take a common person to assist him in the search, but the
priest only must pronounce the judgment."
6. That it was a figure of the moral pollutions of men's minds
by sin, which is the leprosy of the soul, defiling to the conscience,
and from which Christ alone can cleanse us; for herein the power
of his grace infinitely transcends that of the legal priesthood,
that the priest could only convict the leper, (for by the law is the
knowledge of sin,) but Christ can cure the leper, he can take
away sin; Lord, if thou wilt, thou canst make me clean; which was
more than the priests could do, Matth. 8.2. Some think that
the leprosy signified, not so much sin in general, as a state of sin,
by which men are separated from God, their spot not being the
spot of God's children; and scandalous sin, for which men are
to be shut out from the communion of the faithful. It is a work
of great importance, but of great difficulty, to judge of our spiritual
state: we have all cause to suspect ourselves, being conscious
to ourselves of sores and spots, but whether clean or unclean, is
the question. A man might have a scab, (v. 6.) and yet be
clean; the best have their infirmities; but as there were certain
marks by which to know that it was a leprosy, so there are
characters of such as are in the gall of bitterness; and the work
of ministers is to declare the judgment of leprosy, and to assist
those that suspect themselves, in the trial of their spiritual state,
remitting or retaining sin. And hence the keys of the kingdom
of heaven are said to be given them, because they are to
separate between the precious and the vile, and to judge who are
fit, as clean, to partake of the holy things, and who, as unclean,
(2.) The priest must take time in making his judgment, and not
give it rashly. If the matter looked suspicious, he must shut up
the patient seven days, and then seven days more, that his judg-
ment might be according to truth. This teaches all, both ministers
and people, not to be hasty in their censures, nor to judge any
thing before the time. If some men's sins go before unto judgment,
the sins of others follow after, and so men's good works; there-
fore let nothing be done suddenly, 1 Tim. 5. 22, 24, 25.
(3.) If the person suspected were found to be clean, yet he
must wash his clothes, (v. 6.) because he had been under the
suspicion, and there had been in him that which gave ground for
the suspicion. Even the prisoner that is acquitted must go down
on his knees. We have need to be washed in the blood of Christ
from our spots, though they be not leprosy spots; for who, can
say, I am pure from sin; though there are those who through
grace are innocent from the great transgression.
to be debarred them.
18. The flesh also, in which, even in the skin
thereof, was a bile, and is healed, 19. And in the
place of the bile there be a white rising, or a
bright spot, white, and somewhat reddish, and it
be shewed to the priest; 20. And if, when the
priest seeth it, behold, it be in sight lower than the
skin, and the hair thereof be turned white; the
priest shall pronounce him unclean: it is a plague
of leprosy broken out of the bile. 21. But if the
priest look on it, and, behold, there be no white
hairs therein, and if it be not lower than the skin,
but be somewhat dark; then the priest shall shut
him up seven days: 22. And if it spread much
abroad in the skin, then the priest shall pronounce
Now, (1.) Several rules are here laid down, by which the priest him unclean: it is a plague. 23. But if the bright
must go, in making his judgment. [1.] If the, sore were but spot stay in his place, and spread not, it is a burn-
skin-deep, it was to be hoped it was not the leprosy, v. 4. But if ing bile; and the priest shall pronounce him
it was deeper than the skin, the man must be pronounced unclean, clean. 24. Or if there be any flesh, in the skin
v. 3. The infirmities that consist with grace, do not sink deep
into the soul, but the mind still serves the law of God, and the whereof there is a hot burning, and the quick flesh
inward man delights in it, Rom. 7. 22, 25. But if the matter be that burneth have a white bright spot, somewhat
really worse than it shews, and the inwards he infected, the case reddish, or white; 25. Then the priest shall look
is dangerous. [2.] If the sore be at a stay, and do not spread, it
is no leprosy, v. 5, 6. But if it spread much abroad, and continue upon it: and, behold, if the hair in the bright spot
to do so after several inspections, the case is bad, v. 7, 8. If men be turned white, and it be in sight deeper than the
do not grow worse, but a stop be put to the course of their sins, and skin; it is a leprosy broken out of the burning:
their corruptions he checked, it is to he hoped they will grow wherefore the priest shall pronounce him unclean:
better; but if sin get ground, and they become worse every day, it is the plague of leprosy. 26. But if the priest
they are going down-hill. [3.] If there were proud raw flesh in
the rising, the priest needed not to wait any longer, it was certainly look on it, and, behold, there be no white hair on
a leprosy, v. 10, 11. Nor is there any surer indication of the the bright spot, and it be no lower than the other
badness of a man's spiritual state, than the heart's rising in self- skin, but be somewhat dark; then the priest shall
conceit, confidence in the flesh, and resistance of the reproofs of shut him up seven days: 27. And the priest shall
the word, and strivings of the Spirit. [4.] If the eruption, what-look upon him the seventh day: and if it be spread
ever it was, covered all the skin from head to foot, it was no
leprosy, (v. 12, 13.) for it was an evidence that the vitals were
sound and strong, and nature hereby helped itself, throwing out
what was burthensome and pernicious. There is hope in the
small-pox when they come out well; so if men freely confess
their sins, and hide them not; there is no danger comparable to
their's that cover their sins. Some gather this from it, that there
much abroad in the skin, then the priest shall pro-
nounce him unclean: it is the plague of leprosy.
28. And if the bright spot stay in his place, and
spread not in the skin, but it be somewhat dark;
it is a rising of the burning, and the priest shall
Before Christ 1490.
The Law concerning Leprosy.
LEVITICUS, XII.
pronounce him clean: for it is an inflammation of is fallen off his head, he is bald; yet is he clean.
the burning. 29. If a man or woman hath a plague 41. And he that hath his hair fallen off from the
upon the head or the beard; 30. Then the priest part of his head toward his face, he is forehead-
shall see the plague: and, behold, if it be in sight bald; yet is he clean. 42. And if there be in the
deeper than the skin; and there be in it a yellow bald head, or bald forehead, a white reddish sore;
thin hair; then the priest shall pronounce him it is a leprosy sprung up in his bald head, or his
unclean: it is a dry scall, even a leprosy upon the bald forehead. 43. Then the priest shall look upon
head or beard. 31. And if the priest look on the it: and, behold, if the rising of the sore be white
plague of the scall, and, behold, it be not in sight reddish in his bald head, or in his bald forehead,
deeper than the skin, and that there is no black as the leprosy appeareth in the skin of the flesh;
hair in it; then the priest shall shut up him that 44. He is a leprous man, he is unclean: the priest
hath the plague of the scall seven days: 32. And shall pronounce him utterly unclean; his plague
in the seventh day the priest shall look on the is in his head. 45. And the leper in whom the
plague: and, behold, if the scall spread not, and plague is, his clothes shall be rent, and his head
there be in it no yellow hair, and the scall be not bare, and he shall put a covering upon his upper
in sight deeper than the skin; 33. He shall be lip, and shall cry, Unclean, unclean. 46. All the
shaven, but the scall shall he not shave; and the days wherein the plague shall be in him he shall
priest shall shut up him that hath the scall seven be defiled; he is unclean: he shall dwell alone,
days more: 34. And in the seventh day the priest without the camp shall his habitation be.
shall look on the scall: and, behold, if the scall be
not spread in the skin, nor be in sight deeper than
the skin; then the priest shall pronounce him
clean: and he shall wash his clothes, and be
clean. 35. But if the scall spread much in the
skin after his cleansing; 36. Then the priest shall
look on him: and, behold, if the scall be spread in
the skin, the priest shall not seek for yellow hair;
he is unclean. 37. But if the scall be in his sight
at a stay, and that there is black hair grown up
therein; the scall is healed, he is clean: and the
priest shall pronounce him clean.
The priest is here instructed what judgment to make if there
were any appearance of a leprosy, either, 1. In an old ulcer, or
bile, that has been healed, v. 18, &c. When old sores, that
seemed to have been cured, break out again, it is to be feared
there is a leprosy in them; such is the danger of those who, having
escaped the pollutions of the world, are again entangled therein,
and overcome.
Or, 2. In a burn by accident, for that seems to be
meant, v. 24, &c. The burning of strife and contention often
proves the occasion of the rising up and breaking out of that
corruption, which witnesses to men's faces that they are unclean.
3. In a scall-head. And in this commonly the judgment turned
upon a very small matter. If the hair in the scall was black, it
was a sign of soundness; if yellow, it was an indication of a
leprosy, v. 30..37. The other rules in these cases are the same
with those mentioned before.
In reading these several sorts of ailments, it will be good for us,
(1.) To lament the calamitous state of human life, which lies
exposed to so many grievances. What troops of diseases are we
beset with on every side; and they all entered by sin. (2.) To
give thanks to God, if he has never afflicted us with any of these
Bores; if the constitution is healthful, and the body lively and easy,
we are bound to glorify God with our bodies.
38. If a man also or a woman have in the skin
of their flesh bright spots, even white bright spots;
39. Then the priest shall look; and, behold, if the
bright spots in the skin of their flesh be darkish
white; it is a freckled spot that groweth in the
skin: he is clean. 40. And the man whose hair
We have,
1. Provisos, that neither a freckled skin nor a bald head
should be mistaken for a leprosy, v. 38..41. Every deformity
must not forthwith be made a ceremonial defilement. Elisha was
dren of Bethel who turned it to his reproach, that knew not the
for his bald (2 but were the chil-
judgments of their God.
2. A particular brand set upon the leprosy, if at any time it did
appear in a bald head, v. 44. The plague is in his head, he is
judgment be corrupted, and wicked principles, which countenance
utterly unclean. If the leprosy of sin have seized the head, if the
and support wicked practices, be embraced, it is an utter
uncleanness, from which few are ever cleansed. Soundness in the
faith keeps the leprosy from the head, and saves conscience from
being shipwrecked.
3. Directions what must be done with the convicted leper. When
the priest, upon mature deliberation, had solemnly pronounced
him unclean, (1.) He must pronounce himself so, v. 45. He must
put himself into the posture of a mourner, and cry, Unclean,
unclean. The leprosy was not itself a sin, but it was a sad token
of God's displeasure, and a sore affliction to him that was under it.
It was a reproach to his name, put a full stop to his business in the
world, cut him off from conversation with his friends and relations,
condemned him to banishment till he was cleansed, shut him out
from the sanctuary, and was, in effect, the ruin of all the comfort
he could have in this world. Heman, it would seem, either was
a leper, or alludes to the melancholy condition of a leper,
Ps. 88. 8, &c. He must therefore, [1.] Humble himself under
the mighty hand of God, not insisting upon his cleanness, when
the priest had pronounced him unclean, but justifying God, and
accepting the punishment of his iniquity. He must signify this, by
rending his clothes, uncovering his head, and covering his upper
lip; all tokens of shame and confusion of face, and very significant
of that self-loathing and self-abasement which should fill the hearts
of penitents, the language of which is self-judging. Thus must we
take to ourselves the shame that belongs to us, and with broken
hearts call ourselves by our own name, unclean, unclean; heart
unclean, life unclean; unclean by original corruption, unclean by
excluded from communion with God, and all hope of happiness in
actual transgression; unclean, and therefore worthy to be for ever
him. We are all as an unclean thing; (Isa. 64.6.) unclean, and
therefore undone, if infinite mercy do not interpose. [2.] He
must give warning to others to take heed of coming near him.
Wherever he went, he must cry to those he saw at a distance, "
am unclean, unclean, take heed of touching me." Not that the
leprosy was catching, but by the touch of a leper ceremonial un-
•
1
:
Before Christ 1490.
LEVITICUS, XIII, XIV. The Law concerning Leprosy.
cleaness was contracted. Every one therefore was concerned to washed the second time, and shall be clean.
avoid it; and the leper himself must give notice of the danger. 59. This is the law of the plague of leprosy in a
And this was all that the law could do, in that it was weak through garment of woollen or linen, either in the warp,
the flesh; it taught the leper to cry, Unclean, unclean, but the
gospel has put another cry into the lepers' mouths, (Luke, 17. 12,13.) or woof, or any thing of skins, to pronounce it
where we find ten lepers crying with a loud voice, Jesus, Master, clean, or to pronounce it unclean.
have mercy on us. The law only shews us our disease, the gospel
shews us our help in Christ. (2.) He must then be shut out of
the camp, and afterward, when came to out of the
city, town, or village, where he lived, and dwell alone, (v. 46.)
city, town, or village, where he lived, and dwell alone, (v.46.)
associating with none but those that were lepers like himself.
When king Uzziah became a leper, he was banished his palace,
And see
and dwelt in a several house, 2 Chron. 26. 21.
2 Kings, 7. 3. This typified the purity which ought to be
preserved in the gospel-church, by the solemn and authoritative
exclusion of scandalous sinners, that hate to be reformed, from the
communion of the faithful; Put away from among yourselves that
wicked person, 1 Cor. 5. 13.
This is the law concerning the plague of leprosy in a garment,
whether linen or woollen. A leprosy in a garment, with discernible
indications of it, the colour changed by it, the garment fretted,
the nap worn off, and this in some one particular part of the
garment, and increasing when it was shut up, and not to be got
out by washing, is a thing which to us now is altogether unac-
countable. The learned confess that it was a sign and a miracl
in Israel, an extraordinary punishment inflicted by the divin
power, as a token of great displeasure against a person or family.
1. The process was much the same with that concerning a leprous
person. The garment suspected to be tainted was not to be burnt
immediately, though, it may be, there would have been no great
Loss of it; for in no case must sentence be given merely upon a
surmise, but it must be shewed to the priest. If, upon search, it
was found that there was a leprous spot, (the Jews say, no bigger
than a bean,) it must be burnt, or, at least, that part of the
suspicion was gone, it must be washed, and then might be used,
garment in which the spot was, v.52, 57. If the cause of the
2. The signification also was much the same, to intimate
the great malignity there is in sin: it not only defiles the sinner's
conscience, but it brings a stain upon all his employments and
enjoyments, all he has, and all he does. To them that are defiled
and unbelieving is nothing pure, Tit. 1. 15. And we are taught
hereby to hate even the garments spotted with the fresh,
Jude, v. 23. Those that make their clothes servants to their pride
and lust, may see them thereby tainted with a leprosy, and doomed
to the fire, Isa. 3. 18..24. But the ornament of the hidden man
of the heart is incorruptible, 1 Pet. 3. 4. (The robes of righteous.
ness never fret, nor are moth-eaten.
47. The garment also that the plague of leprosy
is in, whether it be a woollen garment, or a linen
garment; 48. Whether it be in the warp, or woof;
of linen, or of woollen; whether in a skin, or in any
thing made of skin; 49. And if the plague be
greenish or reddish in the garment, or in the skin,
either in the warp, or in the woof, or in any thing
of skin; it is a plague of leprosy, and shall be shewed
unto the priest: 50. And the priest shall look
upon the plague, and shut up it that hath the
plague seven days: 51. And he shall look on the
plague on the seventh day: if the plague be spread
in the garment, either in the warp, or in the woof, or
in a skin, or in any work that is made of skin; the
plague is a fretting leprosy; it is unclean. 52. He
shall therefore burn that garment, whether warp
or woof, in woollen or in linen, or any thing of skin, The former chapter directed the priests now to convict a leper of ceremonia.
wherein the plague is: for it is a fretting leprosy;
it shall be burnt in the fire. 53. And if the priest
shall look, and, behold, the plague be not spread in
the garment, either in the warp, or in the woof,
or in any thing of skin; 54. Then the priest shall
command that they wash the thing wherein the
plague is, and he shall shut it up seven days more.
CHAP. XIV.
uncleanness; no prescriptions we given for his cure; but, when God had
cured him, the priests are in this chapter directed how to cleanse him. The
remedy here is only adapted to the ceremonial part of his disease; but the
authority Christ gave to his ministers, was, to cure the lepers, and so to cleanse
them.
We have here, 1. The solemn declaration of the leper's being clean,
with the significant ceremony attending it, v.1..9. 11. The sacrifices which
he was to offer to God eight days after, v. 10..32. III. The management
of a house in which appeared signs of a leprosy, v. 33..53. And the conclusion
and summary of this whole matter, v.54..57.
1
55. And the priest shall look on the plague, after 1. AND the LORD spake unto Moses, saying,
shall be the law of
that it is washed: and, behold, if the have
not changed his colour, and the plague be not day of his cleansing: He shall be brought unto the
spread; it is unclean; thou shalt burn it in the fire; priest: 3. And the priest shall go forth out of the
it is fret inward, whether it be bare within or with-camp; and the priest shall look, and, behold, if the
out. 56. And if the priest look, and, behold, the plague of leprosy be healed in the leper; 4. Then
plague be somewhat dark after the washing of it; shall the priest command to take for him that is to
then he shall rend it out of the garment, or out be cleansed, two birds alive, and clean, and cedar-
of the skin, or out of the warp, or out of the wood, and scarlet, and hyssop: 5. And the priest
woof: 57. And if it appear still in the garment, shall command that one of the birds be killed in an
either in the warp, or in the woof, or in any thing earthen vessel over running water: 6. As for the
of skin; it is a spreading plague: thou shalt burn living bird, he shall take it, and the cedar-wood, and
that wherein the plague is with fire. 58. And the the scarlet, and the hyssop, and shall dip them and
garment, either warp, or woof, or whatsoever the living bird in the blood of the bird that was
thing of skin it be, which thou shalt wash, if the killed over the running water: 7. And he shall
be departed from them, then it shall be sprinkle upon him that is to be cleansed from the
Before Christ 1490.
LEVITICUS, XIV.
The Law concerning Leprosy.
leprosy seven times, and shall pronounce him clean,
and shall let the living bird loose into the open
field. 8. And he that is to be cleansed shall wash
his clothes, and shave off all his hair, and wash
himself in water, that he may be clean: and after
that he shall come into the camp, and shall tarry
abroad out of his tent seven days. 9. But it shall
be on the seventh day, that he shall shave all his
hair off his head, and his beard, and his eye-brows,
even all his hair he shall shave off: and he shall
wash his clothes, also he shall wash his flesh in
water, and he shall be clean.
2. The living bird, with a little scarlet wool, and a bunch of
hyssop, must be fastened to a cedar-stick, dipped in the water and
cleansed, v. 6,7. The cedar-wood signified the restoring of the
blood, which must be so sprinkled upon him that was to be
leper to his strength and soundness, for that is a sort of wood not
apt to putrefy. The scarlet wool signified his recovering a florid
colour again, for the leprosy made him white as snow. And the
commonly attended the leprosy. The cedar the stateliest plant,
hyssop intimated the of the disagreeable scent which
and hyssop the meanest, are here used together in this service:
(see 1 Kings, 4. 33.) for those of the lowest rank in the church
may be of use in their place, as well as those that are most
eminent, 1 Cor. 12. 21. Some make the slain bird to typify Christ
dying for our sins, and the living bird Christ rising again for our
justification. The dipping of the living bird in the blood of the
slain bird intimated that the merit of Christ's death was that which
made his resurrection effectual for our justification. He took his
blood with him into the holy place, and there appeared a lamb as
it had been slain. The cedar, scarlet, and hyssop, must all be
dipped in the blood; for the word and ordinances, and all the
operations of the Spirit, receive their efficacy for our cleansing
from the blood of Christ. The leper must be sprinkled seven
times, to signify a complete purification; in allusion to which
David prays, Wash me thoroughly, Ps. 51.2. Naaman was bid to
wash seven times, 2 Kings, 5. 10.
3. The living bird was then to be let loose in the open field, to
signify that the leper, being cleansed, was now no longer under
restraint and confinement, but might take his liberty to go where
he pleased. But this being signified by the flight of a bird toward
heaven, was an intimation to him henceforward to seek the things
that are above, and not to spend this new life, to which God had
restored him, merely in the pursuit of earthly things. This
typified that glorious liberty of the children of God, which they
are advanced to who through grace are sprinkled from an evil
conscience. They whose souls before bowed down to the dust,
||(Ps. 44. 25.) in grief and fear, now fly in the open firmament of
heaven, and soar upward upon the wings of faith and hope, and
holy love and joy.
Here,
1. It is supposed that the plague of the leprosy was not an
incurable disease. Uzziah's indeed continued to the day of his
death, and Gehazi's was entailed upon his seed; but Miriam's
lasted only seven days: we may suppose that it often wore off in
process
||
of time; though God contend long, he will not contend
for ever.
||
II. The judgment of the cure, as well as that of the disease,
was referred to the priest. He must go out of the camp to the
leper, to see whether his leprosy was healed, v.3.
And we may
suppose the priest did not contract any ceremonial uncleanness by
coming near the leper, as another person would. It was in mercy
to the poor lepers that the priests particularly had orders to attend
them, for the priests' lips should keep knowledge; and those in
affliction had need to be instructed, both how to bear their afflic-
tions, and how to reap benefit by them; had need of the word in
concurrence with the rod to bring them to repentance: therefore
it is well for those that are sick, if they have these messengers of
the Lord of Hosts with them, these interpreters, to shew unto them
God's uprightness, Job, 33. 23. When the leper was shut out, and
could not go to the priests, it was well that the priests might come
to him. Is any sick? Let him send for the elders, the ministers,
Jam. 5. 14. If we apply it to the spiritual leprosy of sin, it
intimates, that, when we withdraw from those who walk disorderly,
that they may be ashamed, we must not count them as enemies,
but admonish them as brethren, 2 Thess. 3.15; and also that
when God by his grace has brought those to repentance who were
shut out of communion for scandal, they ought with tenderness,
and joy, and sincere affection, to be received in again. Thus Paul
orders concerning the excommunicated Corinthian, that, when he
had given evidences of his repentance, they should forgive him,
and comfort him, and confirm their love towards him, 2 Cor. 2.7, 8.
And ministers are intrusted by our Master with the declarative ||
power of loosing as well as binding; both must be done with great
caution and deliberation, impartially and without respect of
persons, with earnest prayer to God for direction, and a sincere
regard to the edification of the body of Christ; due care being
always taken that sinners may not be encouraged by an excess of
lenity, nor penitents discouraged by an excess of severity. Wisdom
and sincerity are profitable to direct in this case.
III. If it were found that the leprosy was healed, the priest
must declare it with a particular solemnity. The leper or his
friends were to get ready two birds caught for this purpose, (any
sort of wild birds that were clean,) and cedar-wood, and scarlet,
and hyssop; for all these were to be used in the ceremony.
1. A preparation was to be made of blood and water, with which
the leper must be sprinkled. One of the birds (and the Jews say,
if there was any difference, it must be the larger and better of the
two) was to be killed over an earthen cup of spring water, so that
the blood of the bird might discolour the water. This (as some
other types) had its accomplishment in the death of Christ, when
out of his pierced side there came water and blood, John, 19. 34.
Thus Christ comes into the soul for its cure and cleansing, not by
water only, bu! by water and blood, 1 John, 5. 6.
It was
4. The priest must, upon this, pronounce him clean.
requisite that this should be done with solemnity, that the leper
might himself be the more affected with the mercy of God to him
in his recovery, and that others might be satisfied to converse with
him. Christ is our Priest, to whom the Father has committed all
judgment, and particularly the judgment of the leprosy. By his
definitive sentence impenitent sinners will have their everlasting
portion assigned them with the unclean, (Job, 36. 14.) out of the
holy city; and all that by his grace are cured and cleansed, shall
be received into the camp of his saints, into which no unclean
thing shall enter. Those are clean indeed whom Christ
pronounces
so, and they need not regard what men say of them. But though
Christ was the End of this law for righteousness, yet being in the
days of his flesh made under the law, which as yet stood unre-
pealed, he ordered those lepers whom he had cured miraculously,
to go and shew themselves to the priest, and offer for their
cleansing according to the law, Matth. 8. 4. Luke, 17. 14. The
type must be kept up till it was answered by its antitype.
Lastly, When the leper was pronounced clean, he must wash
his body and his clothes, and shave off all his hair, (v. 8.) must
still tarry seven days out of the camp, and on the seventh day must
do it again, v.9. The priest having pronounced him clean from
the disease, he must make himself as clean as ever he could from
all the remains of it, and from all other defilements, and he must
take time to do this Thus they who have the comfort of the
remission of their sins, by the sprinkling of the blood of Christ
upon their consciences, must with the utmost care and caution
cleanse themselves from all filthiness both of flesh and spirit, and
thoroughly purge themselves from their old sins: for every one
that hath this hope in him will be concerned to purify himself.
10. And on the eighth day he shall take two
·
Before Christ 1490.
The Law concerning Leprosy.
LEVITICUS. XIV.
he-lambs without blemish, and one ewe-lamb of the
first year without blemish, and three tenth-deals
of fine flour for a meat-offering, mingled with
oil, and one log of oil. 11. And the priest that
maketh him clean shall present the man that is to
be made clean, and those things, before the LORD,
at the door of the tabernacle of the congregation:
12. And the priest shall take one he-lamb, and
offer him for a trespass-offering, and the log of oil,
and wave them for a wave-offering before the
LORD: 13. And he shall slay the lamb in the
place where he shall kill the sin-offering and the
burnt-offering, in the holy place: for as the sin-
offering is the priest's, so is the trespass-offering:
it is most holy. 14. And the priest shall take
some of the blood of the trespass-offering, and the
priest shall put it upon the tip of the right ear
of him that is to be cleansed, and upon the thumb
of his right hand, and upon the great toe of his
right foot: 15. And the priest shall take some of
the log of oil, and pour it into the palm of his own
left hand: 16. And the priest shall dip his right
finger in the oil that is in his left hand, and shall
sprinkle of the oil with his finger seven times
before the LORD. 17. And of the rest of the oil
that is in his hand shall the priest put upon the
tip of the right ear of him that is to be cleansed,
and upon the thumb of his right hand, and upon
the great toe of his right foot, upon the blood of
the trespass-offering: 18. And the remnant of the
oil that is in the priest's hand he shall pour upon
the head of him that is to be cleansed: and the
priest shall make an atonement for him before the
LORD. 19. And the priest shall offer the sin-
offering, and make an atonement for him that is to
be cleansed from his uncleanness; and afterward
he shall kill the burnt-offering: 20. And the priest
shall offer the burnt-offering and the meat-offering
upon the altar and the priest shall make an
atonement for him, and he shall be clean.
before the Lord, by the Priest that made us clean, even our Lord
Jesus, else neither we nor they can be accepted.
Three lambs the cleansed leper was to bring, with a meat-
offering, and a log of oil, which was about half a pint.
Now,
(1.) Most of the ceremony peculiar to this case was about the
trespass-offering, the lamb for which was offered first, v.12. And,
rites with which the trespass-offering was offered,
some of the blood was to be put upon the ear, and thumb, and
great toe of the leper that was to be cleansed, v. 14. The very
same ceremony that was used in the consecration of the priests,
ch. 8. 23, 24. It was a mortification to them to see the same
purification necessary for them that was for a leper. The Jews
say, that the leper stood without the gate of the tabernacle, and
the priest within, and thus the ceremony was performed through
the gate, signifying that now he was admitted with other Israelites
to attend in the courts of the Lord's house again, and was as wel-
the name might stick by him as long as he lived, (as we read of
come as ever; though he had been a leper, and though perhaps
one who, probably, was cleansed by our Lord Jesus, who yet
afterward is called Simon the leper, Matth. 26. 6.) yet he was as
After
freely admitted as ever to communion with God and man.
the extremities of the body, to include the whole, some of the oil
the blood of the offering had been put with the priest's finger upor
that he brought, which was first waved, and then sprinkled before
the Lord, was in like manner put in the same places upon the
<< seems
"The blood" (says the learned Bishop Patrick)
blood.
first forgiveth our iniquities, and then healeth our diseases,
to have been a token of forgiveness; the oil, of healing;" for God
Ps. 103. 3. See Isa. 38. 17. Wherever the blood of Christ is
applied for justification, the oil of the Spirit is applied for sanc-
tification; for these two are inseparable, and both necessary to
healed by repentance, be any bar to these glorious privileges.
our acceptance with God. Nor shall our former leprosy, if it be
Cleansed lepers are as welcome to the blood and the oil as
consecrated priests. Such were some of you, but ye are washed.
When the leper was sprinkled, the water must have blood in it;
signify that all the graces and comforts of the Spirit, all his
(v.5.) when he was anointed, the oil must have blood under it, to
purifying dignifying influences, are owing to the death of Christ:
it is by his blood alone that we are sanctified.
(2.) Beside this, there must be a sin-offering and a burnt-offering,
the priests shall make an atonement for him. [1.] His moral guilt
a lamb for each, v. 19, 20. By each of these it is said,
shall be removed; the sin for which the ieprosy was sent shall be
pardoned, and all the sins he had been guilty of in his afflicted
state. Note, The removal of any outward trouble is then doubly
comfortable to us, when at the same time God gives us some
assurance of the forgiveness of our sins. If we receive the atone-
ment, we have reason to rejoice, Rom. 5. 11. [2.] His ceremonial
pollution shall be removed, which had kept him from the partici-
pation of the holy things. And this is called making an atonement
for him, because our restoration to the privileges of God's children,
typified hereby, is owing purely to the great Propitiation. When
the atonement is made for him, he shall be clean, both to his own
satisfaction, and to his reputation among his neighbours; he shall
retrieve both his credit and his comfort; and both these true
penitents become entitled to, both ease and honour, by their
interest in the atonement. The burnt-offering, beside the atone-
ment that was made by it, was a thankful acknowledgment of
God's mercy to him: and the more immediate the hand of God
was both in the sickness and in the cure, the more reason he had
thus to give glory to him; and thus, as our Saviour speaks,
(Mark, 1. 44.) to offer for his cleansing all those things which
Moses commanded for a testimony unto them.
To complete the purification of the leper, on the eighth day,
after the former solemnity performed without the camp, and, as it
should seem, before he returned to his own habitation, he was to
attend at the door of the tabernacle, and was there to be presented
to the Lord, with his offerings, v. 11. Observe here, 1. That the
mercies of God oblige us to present ourselves to him, Rom. 12. 1.
2. When God has restored us to the liberty of ordinances again,
after restraint by sickness, distance, or otherwise, we should take
the first opportunity of testifying our respect to God, and our
affection to his sanctuary, by a diligent improvement of the liberty
we are restored to. When Christ had healed the impotent man,
he soon after found him in the temple, John, 5.14. When Hezekiah
asks, What is the sign that I shall go up to the house of the Lord?
He means,
"What is the sign that I shall recover?" Intimating,
that, if God restored him his health, so that he should be able to go
abroad, the house of the Lord should be the first place he would
go to. 3. When we present ourselves before the Lord, we must
present our offerings, devoting to God with ourselves all we have
and can do. 4. Both we and our offerings must be presented then he shall take one lamb for a trespass-offering
21. And if he be poor, and cannot get so much;
Before Christ 1490.
LEVITICUS, XIV.
The Law concerning Leprosy
143
to be waved, to make an atonement for him, and
one tenth-deal of fine flour mingled with oil for a
meat-offering, and a log of oil; 22. And two
turtle-doves, or two young pigeous, such as he is
able to get; and the one shall be a sin-offering, and
the other a burnt-offering. 23. And he shall bring
them on the eighth day for his cleansing unto the
priest, unto the door of the tabernacle of the con-
gregation, before the LORD. 24. And the priest
shall take the lamb of the trespass-offering, and
the log of oil, and the priest shall wave them for a
wave-offering before the LORD: 25. And he shall
kill the lamb of the trespass-offering, and the priest
shall take some of the blood of the trespass-offering,
and put it upon the tip of the right ear of him that
is to be cleansed, and upon the thumb of his right
hand, and upon the great toe of his right foot:
26. And the priest shall pour of the oil into the
palm of his own left hand; 27. And the priest shall
sprinkle with his right finger some of the oil that
is in his left hand seven times before the LORD:
28. And the priest shall put of the oil that is in his
hand upon the tip of the right ear of him that is
to be cleansed, and upon the thumb of his right
hand, and upon the great toe of his right foot,
upon the place of the blood of the trespass-offering:
29. And the rest of the oil that is in the priest's
hand he shall put upon the head of him that is to
be cleansed, to make an atonement for him before
the LORD. 30. And he shall offer the one of the
turtle-doves, or of the young pigeons, such as he
can get; 31. Even such as he is able to get, the
one for a sin-offering, and the other for a burnt-
offering, with the meat-offering: And the priest
shall make an atonement for him that is to be
cleansed before the Lord. 32. This is the law
of him in whom is the plague of leprosy, whose
hand is not able to get that which pertaineth to his
cleansing.
:
sacrifice was accepted from the poor, yet the very same ceremony
precious, and Christ and his gospel are the same to both. Let
was used for them as was for the rich; for their souls are as
not us therefore have the faith of our Lord Jesus Christ with
respect of persons, Jam. 2. 1.
Aaron, saying,
33. And the LORD spake unto Moses and unto
land of Canaan, which I give to you for a posses-
34. When ye be come into the
sion, and I put the plague of leprosy in a house of
the land of your possession; 35. And he that own-
eth the house shall come and tell the priest, saying,
It seemeth to me there is as it were a plague in the
house: 36. Then the priest shall command that
they empty the house, before the priest go into it
to see the plague, that all that is in the house be
not made unclean: and afterward the priest shall
go in to see the house: 37. And he shall look on
the plague, and, behold, if the plague be in the
walls of the house with hollow strakes, greenish
or reddish, which in sight are lower than the wall;
38. Then the priest shall go out of the house to
the door of the house, and shut up the house seven
days: 39. And the priest shall come again the
seventh day, and shall look: and, behold, if the
plague be spread in the walls of the house; 40.Then
the priest shall command that they take away the
stones in which the plague is, and they shall
cast them into an unclean place without the city:
41. And he shall cause the house to be scraped
within round about, and they shall pour out the
dust that they scrape off without the city into an
unclean place: 42. And they shall take other
stones, and put them in the place of those stones;
and he shall take other mortar, and shall plaster
the house. 43. And if the plague come again, and
break out in the house, after that he hath taken
away the stones, and after he hath scraped the
house, and after it is plastered; 44. Then the
priest shall come and look, and, behold, if the
plague be spread in the house, it is a fretting
shall break down the house, the stones of it, and
leprosy in the house: it is unclean. 45. And he
the timber thereof, and all the mortar of the house;
and he shall carry them forth out of the city into
an unclean place.
Here see, an unclean place. 46. Moreover, he that goeth
into the house all the while that it is shut up shall
be unclean until the even. 47. And he that lieth
We have here the gracious provision which the law made for
the cleansing of poor lepers. If they were not able to bring three
lambs, and three tenth-deals of flour, they must bring one lamb,
and one-tenth deal of flour; and, instead of the other two lambs,
two turtle-doves, or two young pigeons, v. 21, 22. Here see,
1. That the poverty of the person concerned would not excuse him,
if he brought no offering at all Letnone think, that, because they
are poor, God requires no service from them, since he has
considered them, and demands that which it is in the power of the in the house shall wash his clothes; and he
poorest to give. My son, give me thy heart, and with that the that eateth in the house shall wash his clothes.
calves of thy lips shall be accepted instead of the calves of the 48. And if the priest shall come in, and look upon
stals." 2. That God expected from those who were poor only
according to their ability; his commandments are not grievous, nor
does he make us to serve with an offering. The poor are as
welcome to God's altar as the rich; and if there be first a willing
mind, and an honest heart, two pigeons, when they are the utmost
a man is able to get, are as acceptable to God as two lambs; for
he requires according to what a man has, and not according to
what he us not. But it is observable, that though a meaner
..
it, and, behold, the plague hath not spread in the
house, after the house was plastered: then the
priest shall pronounce the house clean, because the
plague is healed. 49. And he shall take to cleanse
the house two birds, and cedar-wood, and scarlet,
and hyssop: 50. And he shall kill the one of the
Before Christ 1490.
The Law concerning Leprosy
LEVITICUS, XIV, XV.
birds in an earthen vessel over running water:
51. And he shall take the cedar-wood, and the
hyssop, and the scarlet, and the living bird, and
dip them in the blood of the slain bird, and in the
running water, and sprinkle the house seven times:
52. And he shall cleanse the house with the blood
of the bird, and with the running water, and with
the living bird, and with the cedar-wood, and with
the hyssop, and with the scarlet: 53. But he shall
let go the living bird out of the city into the open
fields, and make an atonement for the house; and
it shall be clean.
habitation of an Israelite. The ceremony of its cleansing was
much the same with that of cleansing a leprous person, v. 49, &c.
This intimated that the house was smitten for the man's sake, (23
Bishop Patrick expresses it,) and he was to look upon himself as
preserved by divine mercy. The houses of Israelites are said to
be dedicated, (Deut. 20. 5.) for they were a holy nation, and
therefore they ought to keep their houses pure from all ceremonial
pollutions, that they might be fit for the service of that God to
whom they were devoted. And the same care should be taken to
reform whatever is amiss in our families, that we and our houses
may serve the Lord: see Gen. 35. 2.
idolatry of the Jewish church, which did strangely cleave to it;
Some have thought the leprosy in the house was typical of the
for, though some of the reforming kings took away the infected
stones, yet still it broke out again, till, by the captivity of Babylon,
God took down the house, and carried it to an unclean land; and
that proved an effectual cure of their inclination to idols and
idolatrous worships.
This is the law concerning the leprosy in a house. Now that
they were in the wilderness, they dwelt in tents, and had no houses;
and therefore this law is made only an appendix to the former
laws concerning the leprosy, because it related, not to their present
state, but to their future settlement.
a
The leprosy in a house is as unaccountable as the leprosy in
garment; but, if we see not what natural causes of it can be
assigned, we may resolve it into the power of the God of nature,
who here says, I put the leprosy in a house, (v. 34.) as his curse is
said to enter into a
consume timber
stones thereof, Zech. 5. 4.
54. This is the law for all manner of plague of
leprosy, and scall, 55. And for the leprosy of a
garment, and of a house, 56. And for a rising,
and for a scab, and for a bright spot: 57. To teach
when it is unclean, and when it is clean: this is
the law of leprosy.
Now, 1. It is supposed, that, even in Canaan itself, the land of
promise, their houses might be infected with a leprosy. Though
it was a holy land, that would not secure them from this plague,
while the inhabitants were many of them so unholy. Thus, a
place and a name in the visible church will not secure wicked
people from God's judgments.
2. It is likewise taken for granted that the owner of the house
will make the priest acquainted with it, as soon as he sees the
least cause to suspect the leprosy in his house; (v. 35.) It seemeth
to me there is as it were a plague in the house. Sin, where that
reigns in a house, is a plague there as it is in a heart. And
masters of families should be aware and afraid of the first appear-
ance of gross sin in their families, and put away the iniquity,
whatever it is, far from their tabernacles, Job, 22. 23. They
should be jealous with a godly jealousy concerning those under
their charge, lest they be drawn into sin, and take early advice,
if it but seem that there is a plague in the house, lest the contagion
spread, and many be by it defiled and destroyed.
3. If the priest, upon search, find that the leprosy is got into
the house, he must try to cure it, by taking out that part of the
building that was infected, v. 40, 41. This was like cutting off
a gangrened limb, for the preservation of the rest of the body.
Corruption should be purged out in time, before it spread; for a
little leaven leaveneth the whole lump. If thy right hand offend
thee, cut it off.
4. If yet it remained in the house, the whole house must be
pulled down, and all the materials carried to the dunghill, v. 44, 45.
The owner had better be without a dwelling, than live in one
that was infected. Note, The leprosy of sin, if it be obstinate
under the methods of cure, will at last be the ruin of families and
churches. If Babylon will not be healed, she shall be forsaken
and abandoned, and (according to the law respecting the leprous
house) they shall not take of her stone for a corner, nor a stone || 1.
for foundations, Jer. 51.9, 26. (The remainders of sin and cor-
ruption in our mortal bodies are like this leprosy in the house;
after all our pains in scraping and plastering, we shall never be
quite clear of it till the earthly house of this tabernacle be dissolved
and taken down; when we are dead, we shall be free from sin,
and not till then, Rom. 6.7.
5. If the taking out of the infected stones cured the house, and
the leprosy did not spread any further, then the
not only it be healthful, but purified
om the ceremonial pollution, that it might be fit to be the lieth cleanness.
VOL. I.
39
Thus
This is the conclusion of this law concerning the leprosy. There
is no repetition of it in Deuteronomy, only a general memorandum
given, (Deut. 24. 8.) Take heed in the plague of leprosy. We
may see in this law, 1. The gracious care God took of his people
Israel, for to them only his law pertained, and not to the Gentiles.
When Naaman the Syrian was cured of his leprosy, he was not
bidden to shew himself to the priest, though he was cured in
Jordan, as the Jews that were cured by our Saviour were.
they who are intrusted with the key of discipline in the church,
judge them only that are within; but them that are without,
God judgeth, 1 Cor. 5. 12, 13. 2. The religious care we ought
to take of ourselves, to keep our minds from the dominion of all
sinful affections and dispositions, which are both their disease
and their defilement, that we may be fit for the service of God.
We ought also to avoid all bad company, and, as much as may be,
to avoid coming within the danger of being infected by it. Touch
not the unclean thing, saith the Lord, and I will receive you,
2 Cor. 6. 17.
CHAP. XV.
In this chapter, we have laws concerning other ceremonial uncleannesses con
tracted, either by bodily disease like that of the leper, or some natural incidents ;
and this either, I. In men, v. 1..18. Or, II. In women, v. 19..33. We
need not be at all curious in explaining these antiquated laws, it is cnough ij
we observe the general intention; but we have reed to be very cautious, lest
sin take occasion by the commandment to become more exceeding sinful; and
exceeding sinful it 18, when lust, is kindled by sparks of fire from God's altar.
The case is bad with the soul when it is putrefied by that which should purify
it.
ND the LORD spake unto Moses and to
Aaron, saying, 2. Speak unto the children
of Israel, and say unto them, When any man hath
a running issue out of his flesh, because of his
issue he is unclean. 3. And this shall be his un-
cleanness in his issue: whether his flesh run with
his issue, or his flesh be stopped
4. Every from his issue, it
bed
that hath the issue, is unclean and every
Uorm
Before Christ 1490.
Ceremonial Purification.
LEVITICUS, XV.
thing whereon he sitteth, shall be unclean. 5. And
whosoever toucheth his bed shall wash his clothes,
and bathe himself in water, and be unclean until
the even.
6. And he that sitteth on ang thing
whereon he sat that hath the issue shall wash his
clothes, and bathe himself in water, and be unclean
until the even. 7. And he that toucheth the flesh
of him that hath the issue shall wash his clothes,
and bathe himself in water, and be unclean until
the even.
8. And if he that hath the issue spit
upon him that is clean; then he shall wash his
clothes, and bathe himself in water, and be unclean
until the even. 9. And what saddle soever he
rideth upon that hath the issue shall be unclean.
10. And whosoever toucheth any thing that was
under him shall be unclean until the even: and
he that beareth any of those things shall wash his
clothes, and bathe himself in water, and be unclean
until the even. 11. And whomsoever he toucheth
that hath the issue, (and hath not rinsed his hands
in water,) he shall wash his clothes, and bathe
himself in water, and be unclean until the even.
12. And the vessel of earth, that he toucheth which
hath the issue, shall be broken: and every vessel
of wood shall be rinsed in water. 13. And when
he that hath an issue is cleansed of his issue;
then he shall number to himself seven days for
his cleansing, and wash his clothes, and bathe
his flesh in running water, and shall be clean.
14. And on the eighth day he shall take to him
two turtle-doves, or two young pigeons, and come
before the LORD unto the door of the tabernacle
of the congregation, and give them unto the priest:
15. And the priest shall offer them, the one for a
sin-offering, and the other for a burnt-offering;
and the priest shall make an atonement for him
before the LORD for his issue. 16. And if any
man's seed of copulation go out from him, then
he shall wash all his flesh in water, and be unclean
until the even. 17. And every garment, and every
skin, whereon is the seed of copulation, shall
be washed with water, and be unclean until the
even. 18. The woman also with whom man shall
lie with seed of copulation, they shall both bathe
themselves in water, and be unclean until the
even.
of grace to the head and chains about the neck; so chastity is
health to the navel and marrow to the bones; but uncleanness is
body, and a sin which is often its own punishment more than any
a wound and dishonour, the consumption of the flesh and the
other. 2. It was sometimes inflicted by the righteous hand of
God for other sins, as appears by David's imprecation of a cursa
upon the family of Joab, for the murder of Abner, (2 Sam. 3. 29.)
Let there not fail from the house of Joab one that hath an issue
or is a leper: a vile disease for vile deserts.
Now, whoever had this disease upon him, (1.) He was himself
unclean, v. 2. He must not dare to come near the sanctuary,
it was at his peril if he did, nor might he eat of the holy things.
This signified the filthiness of sin, and of all the productions of
and utterly unfit for communion with him. Out of a pure heart
our corrupt nature, which renders us odious to God's holiness,
well kept are the issues of life, (Prov. 4. 23.) but out of an unclean
heart comes that which is defiling, Matth. 12. 34, 35. (2.) He
touched him, v.4..12.
made every person and thing unclean that he touched, or that
and every thing that belonged to him, could not be touched without
His bed, and his chair, and his saddle,
a ceremonial uncleanness contracted, which a man must remain
conscious to himself of till sun-set, and from which he could nor
water. This signified the contagion of sin, and the danger we are
be cleansed without washing his clothes, and bathing his flesh in
in of being polluted by conversing with those that are polluted,
and the need we have, with the utmost circumspection, to save
ourselves from this untoward generation. (3.) When he was cured
without a sacrifice, for which he was to prepare himself by seven
of the disease, yet he could not be cleansed from the pollution
days' expectation after he was perfectly clear from his distemper,
and by bathing him in spring waters, v. 13..15. This signified
the great gospel-duties of faith and repentance, and the great
gospel-privileges of the application of Christ's blood to our souls
our grace for our sanctification. God
has promised to sprinkle clean water upon us, and to cleanse us
from all our filthiness, and has appointed us by repentance to
wash us, and make us clean; he has also provided a sacrifice of
sacrifice, for it is the blood of Christ his Son that cleanses us from
atonement, and requires us by faith to interest ourselves in that
all sin, and by which atonement is made for us, that we may
have admission into God's presence, and may partake of his
favour.
19. And if a woman have an issue, and her issue
in her flesh be blood, she shall be put apart seven
days: and whosoever toucheth her shall be unclean
until the even. 20. And every thing that she lieth
upon in her separation shall be unclean: every
thing also that she sitteth upon shall be unclean.
21. And whosoever toucheth her bed shall wash
his clothes, and bathe himself in water, and be
unclean until the even. 22. And whosoever
toucheth any thing that she sat upon shall wash
his clothes, and bathe himself in water, and be
unclean until the even. 23.. And if it be on her
bed, or on any thing whereon she sitteth, when
he toucheth it, he shall be unclean until the even.
24. And if any man lie with her at all, and her
flowers be upon him, he shall be unclean seven
days; and all the bed whereon he lieth shall be
unclean. 25. And if a woman have an issue of her
blood many days out of the time of her separation,
We have here the law concerning the ceremonial uncleanness
that was contracted by running issues in men. It is called in the
margin, (v. 2.) the running of the reins: a very grievous and
loathsome disease, which was, 1. Usually the effect and consequent
of wantonness and uncleanness, and a dissolute course of life,
filling men's bones with the sins of their youth, and leaving them
to mourn at the last, when all the pleasures of their wickedness
are vanished and gone, and nothing remains but the pain and
anguish of rotten carcase, and a wounded conscience. And what
fruit has the sinner, then, of those things where of he has so much or if it run beyond the time of her separation; a
reason to be ashamed? Rom. 6. 21. As modesty is an ornament the days of the issue of her uncleanness sha
MOU
•
Before Christ 1490.
LEVITICUS, XV, XVI.
Ceremonial Purifications,
fraud, and the like sins, which defile the very mind and conscience.
And if these ceremonial pollutions could not be done away but by
sacrifice and offering, soinething greater and much more valuable
must be expected and depended upon for the purifying of the soul
from the uncleanness of sin.
the hand of God's justice, if, while they
2. Thus shall ye prevent their dying in their uncleanness by
defilements, they should come uear the sanctuary. Note, It is a
the hand of God's justice, if, while they were under any of these
dangerous thing to die in our uncleanness; and it is our fault if
we do, since we have not only fair warning given us, by God's law,
against those things that will defile us, but also such gracious
provision made by his gospel for our cleansing, if at any time we
be defiled.
3. In all these laws there seems to be a special regard had to
the honour of the tabernacle, which none must approach to in
their unclea.ness, that they defile not my tabernacle. Infinite
Wisdom took this course to preserve in the minds of that careless
of God's glory and presence among them in his sanctuary. Now
people a continual dread of, and veneration for, the manifestations
that the tabernacle of God was with men, familiarity would be apt
to breed contempt, and therefore the law made so many things of
frequent incidence to be ceremonial pollutions, and to involve an
incapacity of drawing near to the sanctuary, (making death the
penalty,) that so they might approach with great caution and
reverence, and serious preparation, and fear of being found unfit.
Thus they were taught never to draw near to God but with an
awful humble sense of their distance and danger, and an exact
observance of every thing that was required, in order to their safety
and acceptance.
And what duty must we learn from all this? (1.) Let us bless
God that we are not under the yoke of these carnal ordinances;
that, as nothing can destroy us, so nothing can defile us, but sin.
eat of the peace-offerings. And the defilement we contract by our
now of the Lord's who durst not then
sins of daily infirmity, we may be cleansed from in secret by the
renewed acts of repentance and faith, without bathing in water, or
bringing an offering to the door of the tabernacle. (2.) Let us
carefully abstain from all sin, as defiling to the conscience, and
particularly from all fleshly lusts; possessing our vessel in sancti-
thefication and honour, and not in the lusts of uncleanness, which
not only pollute the soul, but war against it, and threaten its ruin.
(3.) Let us all see how indispensably necessary real holiness is to
our future happiness, and get our hearts purified by faith, that we
may see God. Perhaps it is in allusion to these laws, which
forbade the unclean to approach the sanctuary, that, when it is
asked, Who shall stand in God's holy place? it is answered, He
that hath clean hands and a pure heart; (Ps. 24. 3, 4.) for without
holiness no man shall see the Lord.
be as the days of her separation; she shall be
unclean. 26. Every bed whereon she lieth all the
days of her issue shall be unto her as the bed of
her separation: and whatsoever she sitteth upon
shall be unclean, as the uncleanness of her separa-
tion. 27. And whosoever toucheth those things
shall be unclean, and shall wash his clothes, and
bathe himself in water, and be unclean until the
even. 28. But if she be cleansed of her issue,
then she shall number to herself seven days, and
after that she shall be clean. 29. And on the
eighth day she shall take unto her two turtles,
or two young pigeons, and bring them unto
the priest, to the door of the tabernacle of the
congregation. 30. And the priest shall offer the
one for a sin-offering, and the other for a burnt-
offering; and the priest shall make an atonement
for her before the LORD, for the issue of her
uncleanness. 31. Thus shall ye separate the chil-
dren of Israel from their uncleanness; that they
die not in their uncleanness, when they defile my
tabernacle that is among them. 32. This is the
law of him that hath an issue, and of him whose
seed goeth from him, and is defiled therewith;
33. And of her that is sick of her flowers, and of
him that hath an issue, of the man, and of the
woman, and of him that lieth with her which is
unclean.
This is concerning the ceremonial uncleanness which women
lay under from their issues, both those that were regular and
healthful, and according to the course of nature, (v.19..24.) and
those that were unseasonable, excessive, and the disease of
body; such was the bloody issue of that poor woman who was
suddenly cured by touching the hem of Christ's garment, after
she had lain twelve years under her distemper, and had spent her
estate upon physicians and physic in vain. This made the woman
that was afflicted with it unclean, (v. 25.) and every thing she
touched unclean, v. 26, 27. And if she was cured, and found,
by seven days' trial, that she was perfectly free from her issue of
blood, she was to be cleansed by the offering of two turtle-doves,
or two young pigeons, to make an atonement for her, v. 28, 29.
All wicked courses, particularly idolatries, are compared to the
uncleanness of a removed woman, (Ezek. 36. 17.) and, in allusion
to this, it is said of Jerusalem, (Lam. 1.9.) Her filthiness is in
her skirts, so that (as it follows, v.17.) she was shunned as a
menstruous woman.
The reasons given for all these laws (which, we are ready to
think, might very well have been spared) we have, v. 31.
1. Thus shall ye separate the children of Israel (for to them
only, and their servants and proselytes, these laws pertained) from
their uncleanness: that is, (1.) By these laws they were taught
their privilege and honour, that they were purified unto God a
peculiar people, and were intended by the holy God for a kingdom
of priests, a holy nation; for that was a defilement to them which
was not so to others. (2.) They were also taught their duty, which
was to preserve the honour of their purity, and to keep themselves
from all sinful pollutions. It was easy for them to argue, that,
if those pollutions which were natural, unavoidable, involuntary,
their affliction and not their sin, rendered them for the time so
odious, that they were not fit for communion either with God or
man, much more abominable and filthy were they, if they sinned
against the light and law of nature, by drunkenness, adultery;
·
CHAP. XVI.
In this chapter, we have the institution of the annual solemnity of the day of
atonement, or expiation, which had as much gospel in it as perhaps any of the
appointments of the ceremonial law, as appears by the reference the apostle
makes to it, Hcb.9.7, &c. We had, before, divers laws concerning sin-offerings
for particular persons, and to be offered upon particular occasions; but this
is concerning the stated sacrifice, in which the whole nation was interested,
The whole service of the day is committed to the high priest. 1. He must
never come into the most holy place but upon this day, v. 1,2. II. He must
come dressed in linen garments, v. 4. III. He must bring a sin-offering and
a burnt-offering for himself, (v. 3.) offer his sin-offering, (v. 6..11.) then go
within the rail with some of the blood of his sin-offering, burn incense, and
sprinkle the blood before the mercy-seat, v. 12..14. IV. Two goats musi be
provided for the people, lols cast upon them, and, 1. One of them must be a
sin-offering for the people, (v. 5,7..9.) and the blood of it must be sprinkled
before the mercy-scat; (v. 15..17.) and then some of the blood of both the
sin-offerings must be sprinkled upon the altar, v. 18, 19. 2. The other must
be a scape-gout, (v. 10.) the sins of Israel must be confessed over him, and then
he must be sent away into the wilderness, (v.20..22.) and he that brought
him away must be ceremonially unclean, v. 26. V. The burnt-offerings were
then to be offered, the fat of the sin-offerings burnt on the altar, and their
flesh burnt without the camp, v.23..25, 27, 28. VI. The people were 22
observe the day religiously by a holy rest, and holy mourning for sin; aut chị
was to be a statute for ever, v. 29..34.
Before Christ 1490.
The great Day of Atonement.
LEVITICUS, XVI.
!

1. ND the LORD spake unto Moses after the
death of the two sons of Aaron, when they
offered before the LORD, and died; 2. And the
LORD said unto Moses, Speak unto Aaron thy
brother, that he come not at all times into the
holy place within the vail before the mercy-seat,
which is upon the ark; that he die not: for I will
appear in the cloud upon the mercy-seat. 3. Thus
shall Aaron come into the holy place: with a young
bullock for a sin-offering, and a ram for a burnt-
offering. 4. He shall put on the holy linen-coat,
and he shall have the linen breeches upon his
flesh, and shall be girded with a linen girdle, and
with the linen mitre shall he be attired: these are
holy garments: therefore shall he wash his flesh
in water, and so put them on.
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with open face we behold, not in a dark cloud, but in a cleat
glass, the glory of the Lord, 2 Cor. 3. 18.
3. The person to whom the work of this day was committed;
and that was the high priest only; (v. 3.) Thus shall Aaron come
into the holy place. He was to do all himself upon the day of
atonement; only there was a second provided to be his substitute
or supporter, in case any thing should befall him, either of sickness
or ceremonial uncleanness, that he could not perform the service
of the day. All Christians are spiritual priests, but Christ only is
the High Priest, and he alone it is that makes atonement, nor
needed he either assistant or substitute.
be dressed up in his rich garments, that were peculiar to himself:
4. The attire of the high priest in this service: he was not to
he was not to put on the ephod, with the precious stones in it,
but only the linen clothes, which he wore in common with the
inferior priests, v. 4. That meaner dress did best become him on
in them be more expedite for the work and service of the day,
this day of humiliation; and, being thinner and lighter, he would
which were all to go through his hands. Christ, our High Priest,
made atonement for sin in our nature; not in the robes of his
own peculiar glory, but the linen garments of our mortality, clean
indeed, but mean
Here is,
Thus
1. The date of this law concerning the day of atonement: it
was after the death of the two sons of Aaron, (v.1.) which we read,
5. And he shall take of the congregation of the
ch. 10.1. (1.) Lest Aaron should fear that
of that sin should cleave to his family, or (seeing the priests were children of Israel two kids of the goats for a sin-
so apt to offend) that some after sin of his other sons should be offering, and one ram for a burnt-offering. 6. And
the ruin of his family, he is directed how to make atonement for Aaron shall offer his bullock of the sin-offering,
his house, that it might keep in with God; for the atonement for which is for himself, and make an atonement for
it would be the establishment of it, and preserve the entail of the
7. And he shall take
blessing upon it. (2.) The priests being warned, by the death of himself, and for his house.
Nadab and Abihu, to approach to God with reverence and godly the two goats, and present them before the LORD
fear, (without which they came at their peril,) directions are here at the door of the tabernacle of the congregation.
given how the nearest approach might be made, not only without 8. And Aaron shall cast lots upon the two goats;
peril, but to unspeakable advantage and comfort, if the directions
were observed. When they were cut off for an undue approach, one lot for the LORD, and the other lot for the
the rest must not say, "Then we will not draw near at all," but, scape-goat. 9. And Aaron shall bring the goat
"Then we will do it by rule." They died for their sin, therefore upon which the LORD's lot fell, and offer him for
God graciously provides for the rest, that they die not.
a sin-offering. 10. But the goat, on which the lot
God's judgments on some should be instructions to others.
2. The design of this law. One intention of it was to preserve
One intention of it was to preserve fell to be the scape-goat, shall be presented alive
a veneration for the most holy place, within the vail, where the before the LORD, to make an atonement with him,
Shechinah, or divine glory, was pleased to dwell between the and to let him go for a scape-goat into the wilder-
cherubims; (v.2.) Speak unto Aaron, that he come not at allness. 11. And Aaron shall bring the bullock of
times into the
Before the vail some of the
came every day to burn incense upon the golden altar, but within
the vail none must ever come but the high priest only, and he
but on one day in the year, and with great ceremony and caution.
That place where God manifested his special presence must not
be made common. If none must come into the presence-chamber
of an earthly king uncalled, no, not the queen herself, upon pain
of death, (Esth. 4.11.) was it not requisite that the same sacred
respect should be paid to the King of kings? But see what a
blessed change is made by the gospel of Christ; all good
Christians have now boldness to enter into the holiest, through
the vail, every day: (Heb. 10. 19, 20.) and we come boldly (not as the mercy-seat that is upon the testimony, that he
the sin-offering, which is for himself, and shall
make an atonement for himself, and for his house,
and shall kill the bullock of the sin-offering which
is for himself: 12. And he shall take a censer full
of burning coals of fire from off the altar before the
LORD, and his hands full of sweet incense beaten
small, and bring it within the vail: 13. And he
shall put the incense upon the fire before the
LORD, that the cloud of the incense may cover
Aaron must, with fear and trembling) to the throne of grace, or
mercy-seat, Heb. 4. 16. While the manifestations of God's pre-die not: 14. And he shall take of the blood of
sence and grace were sensible, it was requisite that they should the bullock, and sprinkle it with his finger upon
thus be confined, and upon the reserve, because the objects of the mercy-seat eastward; and before the mercy-
sense, the more familiar they are made, the less awful or delightful
they become; but now that they are purely spiritual, it is other-seat shall he sprinkle of the blood with his finger
wise; for the objects of faith, the more they are conversed with, seven times.
the more do they manifest of their greatness and goodness: now,
therefore, we are welcome to come at all times into the holy place
not made with hands, for we are made to sit together with Christ ||
in heavenly places by faith, Eph. 2.6. Then Aaron must not
Then Aaron must not
rome near at all times, lest he die; we now must come near at
ail times, that we may live it is distance only that is our death.
Then God appeared in the cloud upon the mercy-seat, but now
}
The Jewish writers say, that, for seven days before the day of
expiation, the high priest was to retire from his own house, and
to dwell in a chamber of the temple, that he might prepare himself
for the service of this great day. During those seven days, he
himself did the work of the inferior priests about the sacrifices,
incense, &c. that he might have his hand in for this day; he must
#1
Before Christ 1420.
The great Day of Atonement,
LEVITI US, XVI.
have the institution read to him again and again, that he might be || because of the uncleanness of the children of Israel,
fully apprized of the whole method. 1. He was to begin the and because of their transgressions in all their sins:
service of the day very early with the usual morning sacrifice,
after he had first washed his whole body before he dressed him, and so shall he do for the tabernacle of the con-
and his hands and feat again after. He then burned the daily gregation, that remaineth among them, in the midst
mcense, dressed the lamps, and offered the extraordinary sacrifice of their uncleanness. 17. And there shall be no
appointed for this day, (not here, but Numb. 29. 8.) a bullock, a
ram, and seven lambs, all for burnt-offerings. This he is supposed man in the tabernacle of the congregation when
to have done in his high priest's garments. 2. He must now put he goeth in to make an atonement in the holy
off his rich robes, bathe himself, put on the linen garments, and place, until he come out, and have made an atone-
resent unto the Lord his own bullock, which was to be a sin- ment for himself, and for his household, and for all
offering for himself and his house, v. 6. The bullock was set
The bullock was set the congregation of Israel. 18. And he shall go out
petween the temple and the altar, and the offering of him men-
tioned in this verse was the making of a solemn confession of his unto the altar that is before the LORD, and make
sins, and the sins of his house, earnestly praying for the forgive-an atonement for it; and shall take of the blood of
ness of them, and this with his hands on the head of the bullock. the bullock, and of the blood of the goat, and put
3. He must then cast lots upon the were to
"
it upon the horns of the altar round about. 19. And
he shall sprinkle of the blood upon it with his
finger seven times, and cleanse it, and hallow it
from the uncleanness of the children of Israel.
make (both together) one sin-offering for the congregation. One
of these goats must be slain, in token of a satisfaction to be made
to God's justice for sin, the other must be sent away, in token of
the remission or dismission of sin by the mercy of God. Both
must be presented together to God, (v. 7.) before the lot was cast
upon them, and afterward the scape-goat by itself, v.10. Some
think that goats were chosen for the sin-offering, because, by the
disagreeableness of their smell, the offensiveness of sin is repre-
sented: others think, because it was said that the dæmons which
the heathens then worshipped, often appeared to their worshippers
in the form of goats, God therefore obliged his people to sacrifice
goats, that they might never be tempted to sacrifice to goats.
4. The next thing to be done, was, to kill the bullock for the sin
offering, for himself and his house, v.11. Now," say the Jews,
he must again put his hand on the head of the bullock, and
repeat the confession and supplication he had before made, and kill
the bullock with his own hands, to make atonement for himself
first, (for how could he make reconciliation for the sins of the
people, till he was himself first reconciled?) and for his house, not
only his own family, but all the priests, which are called the house
of Aaron," Ps. 135. 19. This charity must begin at home, though
it must not end there. The bullock being killed, he left one of the
priests to stir the blood, that it might not thicken, and then,
5. He took a censer of burning coals (that would not smoke) in
one hand, and a dish full of the sweet incense in the other, and then
went into the holy of holies through the vail, went up toward the
ark, set the coals down upon the floor, and scattered the incense
upon them, so that the room was immediately filled with smoke.
The Jews say that he was to go in side-way, that he might not look
directly upon the ark where the Divine Glory was, till it was
covered with smoke; that then he must come out backward, out of
reverence to the Divine Majesty; and, after a short prayer, he was
to hasten out of the sanctuary, to shew himself to the people, that
they might not suspect that he had misbehaved himself, and died
before the Lord. 6. He then fetched the blood of the bullock
from the priest whom he had left stirring it, and took that in with
him the second time into the holy of holies, which was now filled
with the smoke of the incense, and sprinkled with his finger of
that blood upon, or rather toward, the mercy-seat, once over
against the top of it, and then seven times toward the lower part
of it, v. 14. But the drops of blood (as the Jews expound it) all
fell upon the ground, and none touched the mercy-seat. Having
done this, he came out of the most holy place, set the basin of
blood down in the sanctuary, and went out.
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When the priest was come out from sprinkling the blood of the
bullock before the mercy-seat, 1. He must next kill the goat
which was the sin-offering for the people, (v. 15.) and go the third
time into the holy of holies, to sprinkle the blood of the goat, as
he had done that of the bullock; and thus he was to make atone-
ment for the holy place; (v. 16.) that is, whereas the people
by their sins had provoked God to take away those tokens of his
favourable presence with them, and rendered even that holy place
unfit to be the habitation of the holy God, atonement was hereby
made for sin, that God, being reconciled to them, might continue
with them. 2. He must then do the same for the outward part of
the tabernacle, that he had done for the inner room, by sprinkling
the blood of the bullock first, and then of the goat, without the
vail, there where the table and incense-altar stood, eight times
each, as before. The reason intimated is, because the tabernacle
remained among them in the midst of their uncleanness, v.18.
God would hereby shew them how much their hearts needed to be
purified, when even the tabernacle, only by standing in the midst
of such an impure and sinful people, needed this expiation; and
also, that even their devotions and religious performances had
much amiss in them, for which it was necessary that atonement
should be made.
priests must come into the tabernacle, (v. 17.) but, by standing
During this solemnity, none of the inferior
without, must own themselves unworthy and unfit to minister
there, because their follies, and defects, and manifold impurities in
their ministry, had made this expiation of the tabernacle necessary.
of the goat, mixed together, upon the horns of the altar that is
3. He must then put some of the blood, both of the bullock and
before the Lord, v. 18, 19. It is certain that the altar of incense had
this blood put upon it, for so it is expressly ordered; (Exod. 30. 10.)
but some think that this directs the high priest to the altar of
burnt-offerings, for that also is here called the altar before the
Lord, (v.12.) because he is said to go out to it, and because it may
be presumed, that that also had need of an expiation; for to that
the gifts and offerings of the children of Israel were all brought,
from whose uncleanness the altar is here said to be hallowed.
20. And when he hath made an end of recon-
ciling the holy place, and the tabernacle of the
15. Then shall he kill the goat of the sin-offering congregation, and the altar, he shall bring the live
that is for the people, and bring his blood within
goat. 21. And Aaron shall lay both his hands
the vail, and do with that blood as he did with the upon the head of the live goat, and confess over
blood of the bullock, and sprinkle it upon the him all the iniquities of the children of Israel, and
mercy-seat, and before the mercy-seat: 16. And all their transgressions in all their sins, putting
he shall make an atonement for the holy place, them upon the head of the goat, and shall send
M
Before Christ 1490.
LEVITICUS, XVI.
The great Day of Atonement.
him away by the hand of a fit man into the wil-
derness. 22 And the goat shall bear upon him all
their iniquities into a land not inhabited: and he
shall let go the goat in the wilderness. 23. And
Aaron shall come into the tabernacle of the con-
gregation, and shall put off the linen garments,
which he put on when he went into the holy place,
and shall leave them there: 24. And he shall wash
his flesh with water in the holy place, and put on
his garments, and come forth, and offer his burnt-
offering, and the burnt-offering of the people, and
make au atonement for himself, and for the people.
25. And the fat of the sin-offering shall he burn
26. And he that let the
upon the altar.
for the scape-goat shall wash his clothes, and
bathe his flesh in water, and afterward come into
the camp. 27. And the bullock for the sin-offer-
ing, and the goat for the sin-offering, whose blood
was brought in to make atonement in the holy
place, shall one carry forth without the camp; and
they shall burn in the fire their skins, and their
flesh, and their dung. 28. And he that burneth
them shall wash his clothes, and bathe his flesh
in water, and afterward he shall come into the
camp.
The high priest having presented unto the Lord the expiatory
sacrifices, by the sprinkling of their blood, the remainder of
which, it is probable, he poured out at the foot of the brazen
altar,
a tender concern for them, that he needed not any form. The
confession must be as particular as he could make it, not only of
all the iniquities of the children of Israel, but all their transgres-
sions in all their sins; in one sin there may be many transgressions
from the several aggravating circumstances of it: and in our con-
fessions we should take notice of them; and not only say, I have
sinned, but, with Achan, "Thus and thus have I done.'
Thus and thus have I done." By this
confession, he must put the sins of Israel upon the head of the goat;
that is, acting faith upon the divine appointment which constituted
such a translation, he must transfer the punishment incurred from
the sinners to the sacrifice; which had been but a jest, nay, an
29. And this shall be a statute for ever unto
you: that in the seventh month, on the tenth
day of the month, ye shall afflict your souls, and
1. He is next to confess the sins of Israel, with both his hands do no work at all, whether it be one of your own
upon the head of the scape-goat: (v. 20, 21.) and whenever hands country, or a stranger that sojourneth among you.
were imposed upon the head of any sacrifice, it was always done 30. For on that day shall the priest make an atone-
with confession, according as the nature of the sacrifice was; andment for you, to cleanse you, that ye may be
this being a sin-offering, it must be a confession of sin. In the clean from all your sins before the LORD. 31. It
latter and more degenerate ages of the Jewish church, they had a
set form of confession prepared for the high priest, but God here shall be a sabbath of rest unto you, and ye shall
prescribed none; for it might be supposed that the high priest afflict your souls, by a statute for ever. 32. And
was so well acquainted with the state of the people, and had such the priest, whom he shall anoint, and whom he shall
consecrate to minister in the priest's office in his
father's stead, shall make the atonement, and shall
put on the linen clothes, even the holy garments:
33. And he shall make an atonement for the holy
sanctuary, and he shall make an atonement for
the tabernacle of the congregation, and for the
altar; and he shall make an atonement for the
priests, and for all the people of the congregation.
34. And this shall be an everlasting statute unto
you, to make an atonement for the children of
Israel for all their sins once a year. And he did
the LORD commanded Moses.
affront to God, if he himself had not ordained it.
for forty years before the destruction of Jerusalem by the Romans,
the scarlet cloth never changed colour at all; which is a fair
confession, that, having rejected the substance, the shadow stood
in no stead.
3. The high priest must then put off his linen garments in the
tabernacle, and leave them there, the Jews say, never to be worn
more by himself or any other, for they made new ones every year;
then offer both his own and the people's burnt-offerings, v. 23, 24.
and he must bathe himself in water, put on his rich clothes, and
When we have the comfort of our pardon, God must have the
glory of it. If we have the benefit of the sacrifice of atonement, we
must not grudge the sacrifices of acknowledgment. And it should
now (v. 25.) that it might be consumed with the burnt-offerings.
seem the of the fat of the was deferred till
4. The flesh of both those sin-offerings, whose blood was taken
within the vail, was to be all burnt, not upon the altar, but at a
distance without the camp, to signify both our putting away of sių
by true repentance, and the spirit of burning, and God's putting it
away by a full remission, so that it shall never rise up in judgment
us.
5. He that took the scape-goat into the wilderness, and they that
burned the sin-offering, were to be looked upon as ceremonially
their clothes, and bathed their flesh in water. Which signified the
unclean, and must not come into the camp till they had washed
defiling nature of sin; even the sacrifice, which was but made sin,
was defiling: also the imperfection of the legal sacrifices; they
were so far from taking away sin, that even they left some stain
upon those that touched them.
Lastly, When all this was done, the high priest went again into
the most holy place to fetch his censer, and so returned to his own
house with joy, because he had done his duty, and died not.
2. The goat was then to be sent away immediately by the hand
of a fit person, pitched upon for the purpose, into a wilderness, a
land not inhabited; and God allowed them to make this construc-as
tion of it, that the sending away of the goat was the sending away
of their sins by a free and full remission; (v. 22.) He shall bear
upon him all their iniquities. The losing of the goat was a sign to
them, that the sins of Israel should be sought for, and not found,
Jer. 50.20. The later Jews had a custom to tie one shred of
scarlet cloth to the horns of the goat, and another to the gate of
the temple, or to the top of the rock where the goat was lost, and
they concluded that if they turned white, as it saw it usually
did, the sins of Israel were forgiven, as it is written, Though your
cins have been as scarlet, they shall be as wool; and they add, that,
Here is, 1. The day appointed for this solemnity. It must be
observed yearly on the tenth day of the seventh month, v.29.
The seventh had been reckoned the first month, till God appointed
that the month in which the children of Israel came out of Egypt,
should from thenceforward be accounted and called the first
month. Some have fancied that this tenth day of the seventh
month was the day of the year on which our first parents fell,
and that it was kept as a fast in remembrance of that. Dr. Light-
foot computes that this was the day on which Moses came the last
Before Christ 1490.
The great Day of Atonement.
LEVITICUS, XVI.
time down from the mount, when he brought with him the || for the sins both of ministers and people, the iniquities of our holy
renewed tables, and the assurances of God's being reconciled to (and our unholy) things; the title we have to the privileges of or-
Israel, and his face shone: that day must be a day of atonement dinances, our comfort in them, and benefit by them, are all owing
throughout their generations; for the remembrance of God's for- to the atonement Christ made. But whereas the atonement which
giving them their sin about the golden calf might encourage them the high priest made, pertained only to the congregation of Israel,
to hope that, upon their repentance, he would forgive them all Christ is the Propitiation, not for our sins only, that are Jews, but
trespasses. 2. The duty of the people on this day. (1.) They for the sins of the whole Gentile world. And in this also Christ
must rest from all their labours; It shall be a sabbath of rest, v. 31. infinitely excelled Aaron, that Aaron needed to offer sacrifice
The work of the day was itself enough, and a good day's work for his own sin first, which he was to make confession of upon the
if it was done well, therefore they must do no other work at all. head of his sin-offering; but our Lord Jesus had no sin of his
The work of humiliation for sin requires such a close application own to answer for; such a High Priest became us, Heb. 7. 26.
of mind, and such a fixed engagement of the whole man, as And therefore, when he was baptized in Jordan, whereas others
will not allow us to turn aside to any other work. The day stood in the water confessing their sins, (Matth. 3. 6.) he went up
of atonement seems to be that sabbath spoken of by the prophet, straightway out of the water, (v. 16.) having no sins to confess.
(Isa. 58. 13.) for it is the same with the fast spoken of in the verses (2.) As he is the High Priest, so he is the Sacrifice with which
before. (2.) They must afflict their souls. They must refrain from atonement is made; for he is all in all in our reconciliation to God.
all bodily refreshments and delights, in token of inward humilia- Thus he was prefigured by the two goats, which both made one
tion and contrition of soul for their sins. They all fasted on this offering: the slain goat was a type of Christ dying for our sins;
day from food, (except the sick and children,) and laid aside their the scape-goat a type of Christ rising again for our justification.
ornaments, and did anoint themselves, as Daniel, ch. 10. 3, 12. It was directed by lot, the disposal whereof was of the Lord, which
David chastened his soul with fasting, Ps. 35. 13. And it signified goat should be slain; for Christ was delivered by the determinate
the mortifying of sin, and turning from it, loosing the bands of counsel and foreknowledge of God. [1.] The atonement is said
wickedness, Isa. 58. 6, 7. The Jewish Doctors advised that they to be completed by putting the sins of Israel upon the head of the
should not on that day read those portions of scripture which were goat: they deserved to have been abandoned and sent into a land
proper to affect them with delight and joy, because it was a day of forgetfulness, but that punishment was here transferred to the
to afflict their souls. 3. The perpetuity of this institution; It shall goat that bore their sins; with reference to which God is said to
be a statute for ever, v. 29, 34. It must not be intermitted any have laid upon our Lord Jesus (the Substance of all these shadows)
year, nor ever let fall till that constitution should be dissolved, and the iniquity of us all, Isa. 53. 6. And he is said to have borne
the type should be superseded by the antitype. As long as we our sins, even the punishment of them, in his own body upon the
are continually sinning, we must be continually repenting, and tree, 1 Pet. 2. 24. Thus was he made sin for us, that is, a Sacrifice
receiving the atonement. The law of afflicting our souls for sin, for sin, 2 Cor. 5. 21. He suffered and died, not only for our good,
is a statute for ever, which will continue in force till we arrive but in our stead, and was forsaken, and seemed to be forgotten
there where all tears, even those of repentance, will be wiped for a time, that we might not be forsaken and forgotten for ever.
from our eyes. The apostle observes it as an evidence of the Some learned men have computed that our Lord Jesus was
insufficiency of the legal sacrifices to take away sin, and purge the baptized of John in Jordan upon the tenth day of the seventh
conscience from it, that in them there was a remembrance made of month, which was the very day of atonement; then he entered
sin every year, upon the day of atonement, Heb. 10.1..3. The upon his office as Mediator, and was immediately driven of the
annual repetition of the sacrifices shewed that there was in them Spirit into the wilderness, a land not inhabited. [2.] The conse-
only a faint and feeble effort toward making atonement, it could quence of this was, that all the iniquities of Israel were carried into
be done effectually only by offering up of the body of Christ once a lato forgetfulness. Thus Christ, the Lamb of God, takes
for all, and that once was sufficient; that sacrifice needed not to away the sin of the world, by taking it upon himself, John, 1.29.
be repeated.
And when God forgives sin, he is said to remember it no more,
(Heb. 8.12.) to cast it behind his back, (Isa. 38. 17.) into the depths
of the sea, (Mic. 7. 19.) and to separate it as far as the east is from
the west, Ps. 103. 12.
~
Let us therefore see what there was of gospel in all this.
1. Here are typified the two great gospel-privileges, of the
remission of sin, and access to God, both which we owe to the
mediation of our Lord Jesus.
2. The entrance into heaven, which Christ made for us, is here
Here then let us see, 1. The expiation of guilt which Christ typified by the high priest's entrance into the most holy place.
made for us. He is himself both the Maker and the Matter of This the apostle has expounded, (Heb. 9.7, &c.) and he shews,
the atonement; for he is, (1.) The Priest, the High Priest, that (1.) That heaven is the holiest of all, but not of that building, and
makes reconciliation for the sins of the people, Heb. 2.17. He, that the way into it by faith, hope, and prayer, through a
and he only, is par negotio-fit for the work, and worthy of the Mediator, was not then so clearly manifested as it is to us now by
honour: he is appointed by the Father to do it, who sanctified him, the gospel. (2.) That Christ our High Priest entered into heaven
and sent him into the world for this purpose, that God might in at his ascension once for all, and as a public Person in the name of
him reconcile the world to himself. He undertook it, and for our all his spiritual Israel, and through the vail of his flesh, which was
sakes sanctified himself, and set himself apart for it, John, 17. 19. rent for that purpose, Heb. 10. 20. (3.) That he entered by
The high priest's frequent bathing himself on this day, and per- his own blood, (Heb.9.12.) taking with him to heaven the virtues
forming the service of it in fine linen clean and white, signified the of the sacrifice he offered on earth, and so sprinkling his blood,
holiness of the Lord Jesus, his perfect freedom from all sin, and as it were, before the mercy-seat, where it speaks better things
his being beautified and adorned with all grace. No man was to than the blood of bulls and goats could do. Hence he is said to
be with the high priest when he made atonement, (v. 17.) for our appear in the midst of the throne as a lamb that had been slain,
Lord Jesus was to tread the wine-press alone, and of the people Rev. 5. 6. And though he had no sin of his own to expiate, yet
there must be none with him; (Isa. 63.3.) therefore, when he en- it was by his own merit that he obtained for himself a restoration
tered upon his sufferings, all his disciples forsook him and fled; for to his own ancient glory, (John, 17. 4, 5.) as well as an eternal
if any of them had been taken and put to death with him, it would redemption for us, Heb. 9.12. (4.) The high priest in the holy
have looked as if they had assisted in making the atonement; place burned incense, which typified the intercession that Christ
none but thieves, concerning whom there could be no such suspi-ever lives to make for us within the vail, in the virtue of his
cion, must suffer with him. And observe what the extent of the satisfaction. And we could not expect to live, no, not before the
atonement was, which the high priest made; it was for the holy mercy-seat, if it were not covered with the cloud of this incense.
sanctuary, for the tabernacle, for the altar, for the priests, and Mere mercy itself will not save us, without the interposal of a
for all the people, v. 33. Christ's satisfaction is that which atones Mediator. The intercession of Christ is there set forth before Goà
Before Christ 1490.
Directions concerning Sacrifices.
LEVITICUS, XVI, XVII.
as incense, as this incense. And as the high priest interceded for
himself first, then for his household, and then for all Israel, so our
Lord Jesus, in the 17th of St. John, (which was a specimen of the
intercession he makes in heaven,) recommended himself first to
his father, then his disciples who were his household, and then all
that should believe on him through their word, as all Israel; and
having thus adverted to the uses and intentions of his offering, he
was immediately seized and crucified, pursuant to these intentions.
(5.) Herein the entry Christ made far exceeded Aaron's, that
Aaron could not gain admission, no not for his own sons, into the
most holy place; but our Lord Jesus has consecrated for us also a
sew and living way into the holiest, so that we also have boldness
to enter, Heb. 10. 19, 20. And, lastly, The high priest was to
come out again, but our Lord Jesus ever lives, making interces-
sion, and always appears in the presence of God for us, whither
as the Forerunner he is for us entered, and where as Agent he
continues for us to reside.
II. Here are likewise typified the two great gospel-duties of
faith and repentance, by which we are qualified for the atonement,
and come to be entitled to the benefit of it. 1. By faith we must
put our hands upon the head of the Offering, relying on Christ as
the Lord our Righteousness, pleading his satisfaction, as that
which was alone able to atone for our sins, and procure us a
pardon; “Thou shalt answer, Lord, for me. This is all I have
to say for myself, Christ has died, yea, rather has risen again; to
his grace and government I entirely submit myself, and in him I
receive the atonement," Rom. 5. 11. 2. By repentance we must
afflict our souls; not only fasting for a time from the delights of
the body, but inwardly sorrowing for our sins, and living a life
of self-denial and mortification. We must also make a penitent
confession of sin, and this with an eye to Christ, whom we have
pierced, and mourning because of him; and with a hand of faith
upon the atonement, assuring ourselves, that if we confess our sins,
God is faithful and just to forgive us our sins, and to cleanse us
from all unrighteousness. Lastly, In the year of jubilee, the
trumpet which proclaimed the liberty, was ordered to be sounded
in the close of the day of atonement, ch. 25. 9. For, the remission
of our debt, release from our bondage, and our return to our
inheritance, are all owing to the mediation and intercession of
Jesus Christ. By the atonement we obtain rest for our souls, and
all the glorious liberties of the children of God.
||
CHAP. XVII.
After the law concerning the atonement to be made for all Israel by the high
priest, at the tabernacle, with the blood of bulls and goats; in this chapter we
have two prohibitions necessary for the preservation of the honour of that atone-
ment. I. That no sacrifice should be offered by any other than the priests, nor
any where but at the door of the tabernacle, and this upon pain of death, v. 1..9.
II. That no blood should be eaten, and this under the same penalty, v. 10..16.
1.
ND the LORD spake unto Moses, saying,
2. Speak unto Aaron, and unto his sons,
and unto all the children of Israel, and say unto
them, This is the thing which the LORD hath com-
manded, saying, 3. What man soever there be of
the house of Israel, that killeth an ox, or lamb,
or goat, in the camp, or that killeth it out of the
camp, 4. And bringeth it not unto the door of the
tabernacle of the congregation, to offer an offering
unto the LORD before the tabernacle of the LORD;
blood shall be imputed unto that man; he hath
shed blood, and that man shall be cut off from
among his people: 5. To the end that the children
of Israel may bring their sacrifices, which they
offer in the open field, even that they may bring
1
A
them unto the LORD, unto the door of the taber-
nacle of the congregation, unto the priest, and
offer them for peace-offerings unto the LORD.
6. And the priest shall sprinkle the blood upon
the altar of the LORD at the door of the tabernacle
of the congregation, and burn the fat for a sweet
savour unto the LORD. 7. And they shall no more
offer their sacrifices unto devils, after whom they
have gone a whoring. This shall be a statute for
ever unto them throughout their generations
8. And thou shalt say unto them, Whatsoever
man there be of the house of Israel, or of the
strangers which sojourn among you, that offereth
a burnt-offering or sacrifice, 9. And bringeth it
not unto the door of the tabernacle of the congre-
gation, to offer it unto the LORD; even that man
shall be cut off from among his people.
This statute obliged all the people of Israel to bring all their
sacrifices to God's altar, to be offered there. And as to this
matter we must consider,
I. How it stood before. 1. It was allowed to all people to build
altars, and offer sacrifices to God, where they pleased. Wherever
Abraham had a tent, he built an altar, and every master of a
family was a priest to his own family, as Job, ch. 1. 5. 2. This
liberty had been an occasion of idolatry. When every man was
his own priest, and had an altar of his own, by degrees, as they
became vain in their imaginations, they invented gods of their own,
and offered their sacrifices unto dæmons, v.7. The word signifies
rough or hairy goats, because it is probable that in that shape the
evil spirits often appeared to them, to invite their sacrifices, and to
signify their acceptance of them. For the Devil, ever since he
became a revolter from God, and a rebel against him, has set up
for a rival with him, and coveted to have divine honours paid him;
he had the impudence to solicit our blessed Saviour to fall down
and worship him. The Israelites themselves had learnt in Egypt
to sacrifice to dæmons. And some of them, it should seem,
practised it even since the God of Israel had so gloriously appeared
for them, and with them. They are said to go a whoring after
these dæmons; for it was such a breach of their covenant with God,
as adultery is of the marriage covenant: and they were as strongly
addicted to their idolatrous worships, and as hardly reclaimed
from them, as those that have given themselves over to fornication,
to work all uncleanness with greediness; and therefore it is with
reference to this that God calls himself a jealous God.
i
II. How this law settled it. 1. Some think that the children of
ness, to kill any beef, or mutton, or veal, or lamb, or goat, even
Israel were by this law forbidden, while they were in the wilder-
for their common eating, but at the door of the tabernacle; where
the blood and the fat were to be offered to God upon the altar, and
the flesh to be returned back to the offerer, to be eaten as a peace-
offering, according to the law. And the statute is so worded,
(v. 3, 4.) as to favour this opinion, for it speaks generally of killing
any ox, or lamb, or goat. The learned Dr. Cudworth puts this sense
upon it, and thinks that while they had their tabernacle so near
them in the midst of their camp, they ate no flesh but what had
first been offered to God; but that, when they were entering Ca-
naan, this constitution was altered, (Deut. 12. 21.) and they were
allowed to kill their beasts of the flock and herd at home, as well
as the roebuck and the hart; only thrice a year they were to see God.
at his tabernacle, and to eat and drink before him there. And it is
probable that in the wilderness they did not eat much flesh, but that
of their peace-offerings, preserving what cattle they had, for breed,
against they came to Canaan; therefore they murmured for flesh,
being weary of manna; and Moses on that occasion speaks as it
·
Before Christ 1490.
LEVITICUS, XVII. The Eating of B forbidden.
A
they were very sparing of the flocks and the herds, Numb. 11.4, 22. || made this clear, (John, 4. 21.) and the apostle, (1 Tim. 2.8.)
Yet it is hard to construe this as a temporary law, when it is according to the prophecy, that in every place incense should be
expressly said to be a statute for ever, v.7. And therefore, 2. It offered, Mal. 1.11. We have now no temple or altar that sanctifies
should seem rather to forbid only the killing of beasts for sacrifice the gift, nor does the gospel-unity lie in one place, but in one
any where but at God's altar. They must not offer sacrifice, as heart, and the unity of the spirit. 2. Christ is our Altar, and the
they had done, in the open fields, (v.5.) no not to the true God, true Tabernacle; (Heb. 8.2.-13.10.) in him God dwells among
but it must be brought to the priest, to be offered on the altar of us, and it is in him that our sacrifices are acceptable to God, and
the Lord and the solemnity they had lately witnessed. of con- in him only, 1 Pet. 2.5. To set up other mediators, or other
secrating both the priests and the altar, would serve for a good altars, or other expiatory sacrifices, is, in effect, to set up other
reason why they should confine themselves to both these, that God gods. He is the Centre of unity, in whom all God's Israel meet.
had so signally appointed and owned. This law obliged not only 3. Yet we are to have respect to the public worship of God, not
the Israelites themselves, but the proselytes, or strangers that were forsaking the assemblies of his people, Heb. 10.25. The Lord
circumcised and sojourned among them, who were in danger of loves the gates of Zion more than all the dwellings of Jacob, and
retaining an affection to their old ways of worship. If any should so should we; see Ezek. 20.40. Though God will graciously
transgress this law, and offer sacrifice any where but at the taber- accept our family-offerings, we must not therefore neglect the
nacle, (1.) The guilt was great; blood shall be imputed to that door of the tabernacle.
man, he hath shed blood, v.4. Though it was but a beast he had
killed, yet, killing it otherwise than God had appointed, he was
10. And whatsoever man there be of the house
looked upon as a murderer. It is by the divine grant that we of Israel, or of the strangers that sojourn among
have liberty to kill the inferior creatures, which we are not you, that eateth any manner of blood; I will even
which are, that it be not done either with cruelty or with super-will cut him off from among his people. 11. For
entitled to the benefit of, unless we submit to the limitations of it, set my face against that soul that eateth blood, and
stition, Gen. 9.3, 4. Nor was there ever any greater abuse done
to the inferior creatures, than when they were made either false
gods, or sacrifices to false gods, which the apostle perhaps has
special reference to, when he of the and of
corruption which the creature was made subject to, Rom. 8. 20, 21.
compare ch.1.23, 25. Idolatrous sacrifices were looked upon, not
only as adultery, but as murder; he that offereth them is as if he
slew a man, Isa. 66.3. (2.) The punishment should be severe,
That man shall be cut off from among his people. Either the
magistrate must do it, if it were manifest and notorious, or, if not,
God would take the work into his own hands, and the offerer
should be cut off by some immediate stroke of divine justice. The
reasons why God thus strictly ordered all their sacrifices to be
offered at one place were, [1.] For the preventing of idolatry and
superstition: that sacrifices might be offered to God, and according
to the rule, and without innovations, they must always be offered
by the hands of the priests, who were servants in God's house,
and under the eye of the high priest, who was ruler of the house,
and took care to see every thing done according to God's ordi-
nance. [2.] For the securing of the honour of God's temple and
altar; the peculiar dignity of which would be endangered, if they
might offer their sacrifices any where else as well as there. [3.] For
the preserving of unity and brotherly love among the Israelites;
that, meeting all at one altar, as all the children of the family meet
the life of the flesh is in the blood: and I have
given it to you upon the altar, to make an atone-
ment for your souls: for it is the blood that maketh
12. Therefore I said
an atonement for the soul.
unto the children of Israel, No soul of you shall
eat blood, neither shall any stranger that sojourneth
13. And whatsoever man
among you eat blood.
there be of the children of Israel, or of the strangers
that sojourn among you, which hunteth and catch-
eth any beast or fowl that may be eaten; he shall
even pour out the blood thereof, and cover it with
dust. 14. For it is the life of all flesh; the blood
of it is for the life thereof: therefore I said unto
the children of Israel, Ye shall eat the blood of no
manner of flesht: for the life of all flesh is the blood
thereof: whosoever eateth it shall be cut off.
15. And every soul that eateth that which died of
itself, or that which was torn with beasts, whether
it be one of your own country, or a stranger, he
shall both wash his clothes, and bathe himself in
water, and be unclean until the even: then shall
he be clean. 16. But if he wash them not, nor
bathe his flesh, then he shall bear his iniquity.
daily at one table, they might live and love as brethren, and be as
one man, of one mind in the Lord.
III. How this law was observed. 1. While the Israelites kept
their integrity, they had a tender and very jealous regard to this
law, as appears by their zeal against the altar which was erected by
the two tribes and a half, which they would by no means have left-
standing, if they had not been satisfied that it was never designed,
nor should ever be used, for sacrifice or offering, Josh. 22. 12, &c.
2. The breach of this law was for many ages the scandalous and
incurable corruption of the Jewish church; witness that complaint ||
which so often occurs in the history even of the good kings, How-
beit the high places were not taken away; and it was an inlet to
the grossest idolatries. 3. Yet this law was, in extraordinary
cases, dispensed with. Gideon's sacrifice, (Judg. 6. 26.) Manoah's,
(Judg. 13. 19.) Samuel's, (1 Sam. 7.9.-9. 13.-11. 15.) David's,
(2 Sam. 24. 18.) and Elijah's, (1 Kings, 18.23.) were accepted,
though not offered at the usual place: but these were all either
ordered by angels, or offered by prophets; and some think, that,
after the desolation of Shiloh, and before the building of the
temple, while the ark and altar were unsettled, it was more
allowable to offer sacrifice elsewhere.
IV. How this matter stands now, and what use we are to make
of this law. 1. It is certain that the spiritual sacrifices we are
how to offer, are not confined to any one place. Our Saviour has
We have here,
A repetition and confirmation of the law against eating blood.
We have met with this prohibition twice before here in the levitical
law, (ch. 3. 17.-7.26.) beside the place it had in the precepts of
Noah, Gen. 9.4. But here,
1. The prohibition is repeated again and again, and reference
had to the former laws to this purport; (v.12.) I said to the
children of Israel, No soul of you shall eat blood; and again,
(v.14.) Ye shall eat the blood of no manner of flesh. A great
stress is laid upon it, as a law which has more in it than, at first
view, one would think.
2. It is made binding, not only on the house of Israel, but on the
strangers that sojourned among them, (v.10.) which perhaps was
one reason why it was thought advisable, for a time, to forbid
blood to the Gentile converts, Acts, 15. 29.
3. The penalty annexed to this law is very severe, (v.10.) 1
will even set my jace against that soul that eateth blood, if he do
it presumptuously, and will cut him off; and again, (v,14.) He
Before Christ 1490.
Directions concerning Sacrifices.
LEVITICUS, XVI, XVII.
as incense, as this incense. And as the high priest interceded for them unto the LORD, unto the door of the taber-
himself first, then for his household, and then for all Israel, so our nacle of the congregation, unto the priest, and
Lord Jesus, in the 17th of St. John, (which was a specimen of the
intercession he makes in heaven,) recommended himself first to offer them for peace-offerings unto the LORD.
his father, then bis disciples who were his household, and then all 6. And the priest shall sprinkle the blood upon
that should believe on him through their word, as all Israel; and the altar of the LORD at the door of the tabernacle
having thus adverted to the uses and intentions of his offering, he of the congregation, and burn the fat for a sweet
was immediately seized and crucified, pursuant to these intentions.
(5.) Herein the entry Christ made far exceeded Aaron's, that savour unto the LORD. 7. And they shall no more
Aaron could not gain admission, no not for his own sons, into the offer their sacrifices unto devils, after whom they
most holy place; but our Lord Jesus has consecrated for us also a have gone a whoring. This shall be a statute for
new and living way into the holiest, so that we also have boldness ever unto them throughout their generations
to enter, Heb. 10. 19, 20. And, lastly, The high priest was to
come out again, but our Lord Jesus ever lives, making interces- 8. And thou shalt say unto them, Whatsoever
sion, and always appears in the presence of God for us, whither man there be of the house of Israel, or of the
as the Forerunner he is for us entered, and where as Agent he strangers which sojourn among you, that offereth
a burnt-offering or sacrifice, 9. And bringeth it
not unto the door of the tabernacle of the congre-
gation, to offer it unto the LORD; even that man
shall be cut off from among his people.
•
continues for us to reside.
to
II. Here are likewise typified the two great gospel-duties of
faith and repentance, by which we are qualified for the atonement,
and come to be entitled to the benefit of it. 1. By faith we must
put our hands upon the head of the Offering, relying on Christ as
the Lord our Righteousness, pleading his satisfaction, as that
which was alone able to atone for our sins, and procure us a
pardon; "Thou shalt answer, Lord, for me. This is all I have
say
for myself, Christ has died, yea, rather has risen again; to
his grace and government I entirely submit myself, and in him I
receive the atonement," Rom. 5. 11. 2. By repentance we must
afflict our souls; not only fasting for a time from the delights of
the body, but inwardly sorrowing for our sins, and living a life
of self-denial and mortification. We must also make a penitent
confession of sin, and this with an eye to Christ, whom we have
pierced, and mourning because of him; and with a hand of faith
upon the atonement, assuring ourselves, that if we confess our sins,
God is faithful and just to forgive us our sins, and to cleanse us||
from all unrighteousness. Lastly, In the year of jubilee, the
trumpet which proclaimed the liberty, was ordered to be sounded
in the close of the day of atonement, ch. 25. 9. For, the remission
of our debt, release from our bondage, and our return to our
inheritance, are all owing to the mediation and intercession of
Jesus Christ. By the atonement we obtain rest for our souls, and
all the glorious liberties of the children of God.
||
This statute obliged all the people of Israel to bring all their
sacrifices to God's altar, to be offered there. And as to this
matter we must consider,
I. How it stood before. 1. It was allowed to all people to build
altars, and offer sacrifices to God, where they pleased. Wherever
Abraham had a tent, he built an altar, and every master of a
family was a priest to his own family, as Job, ch. 1.5. 2. This
liberty had been an occasion of idolatry. When every man was
his own priest, and had an altar of his own, by degrees, as they
became vain in their imaginations, they invented gods of their own,
and offered their sacrifices unto dæmons, v.7. The word signifies
rough or hairy goats, because it is probable that in that shape the
evil spirits often appeared to them, to invite their sacrifices, and to
signify their acceptance of them. For the Devil, ever since he
became a revolter from God, and a rebel against him, has set up
for a rival with him, and coveted to have divine honours paid him;
he had the impudence to solicit our blessed Saviour to fall down
and worship him. The Israelites themselves had learnt in Egypt
to sacrifice to dæmons. And some of them, it should seem,
practised it even since the God of Israel had so gloriously appeared
for them, and with them. They are said to go a whoring after
these dæmons; for it was such a breach of their covenant with God,
as adultery is of the marriage covenant: and they were as strongly
After the law concerning the atonement to be made for all Israel by the high
priest, at the tabernacle, with the blood of bulls and goats; in this chapter we addicted to their idolatrous worships, and as hardly reclaimed
have two prohibitions necessary for the preservation of the honour of that atone-from them, as those that have given themselves over to fornication,
to work all uncleanness with greediness; and therefore it is with
reference to this that God calls himself a jealous God.
CHAP. XVII.
ment.
I. That no sacrifice should be offered by any other than the priests, nor
any where but at the door of the tabernacle, and this upon pain of death, v. 1..9.
II. That no blood should be eaten, and this under the same penalty, v. 10..16. II. How this law settled it. 1. Some think that the children of
Israel by this law forbidden,
1.
AND the LORD spake unto Moses, saying, ness, to kill any beef, of button,, while they were in the wilder-
2. Speak unto Aaron, and unto his sons,
and unto all the children of Israel, and say unto
them, This is the thing which the LORD hath com-
manded, saying, 3. What man soever there be of
the house of Israel, that killeth an ox, or lamb,
or goat, in the camp, or that killeth it out of the
camp, 4. And bringeth it not unto the door of the
tabernacle of the congregation, to offer an offering
unto the LORD before the tabernacle of the LORD;
blood shall be imputed unto that man; he hath
shed blood, and that man shall be cut off from
among his people: 5. To the end that the children
of Israel may bring their sacrifices, which they
offer in the open field, even that they may bring
or or veal, or lamb, or goat, even
for their common eating, but at the door of the tabernacle; where
the blood and the fat were to be offered to God upon the altar, and
the flesh to be returned back to the offerer, to be eaten as a peace-
offering, according to the law. And the statute is so worded,
(.3, 4.) as to favour this opinion, for it speaks generally of killing
any ox, or lamb, or goat, The learned Dr. Cudworth puts this sense
upon it, and thinks that while they had their tabernacle so near
them in the midst of their camp, they ate no flesh but what had
first been offered to God; but that, when they were entering Ca-
naan, this constitution was altered, (Deut. 12.21.) and they were
allowed to kill their beasts of the flock and herd at home, as well
as the roebuck and the hart; only thrice a year they were to see God
at his tabernacle, and to eat and drink before him there. And it is
probable that in the wilderness they did not eat much flesh, but that
of their peace-offerings, preserving what cattle they had, for breed,
against they came to Canaan; therefore they murmured for flesh,
being weary of manna; and Moses on that occasion speaks as it
+
Before Christ 1490.
The Eating of B 'forbidden.
LEVITICUS, XVII.
they were very sparing of the flocks and the herds, Numb. 11. 4, 22. || made this clear, (John, 4. 21.) and the apostle, (1 Tim. 2. 3.)
Yet it is hard to construe this as a temporary law, when it is according to the prophecy, that in every place incense should be
expressly said to be a statute for ever, v.7. And therefore, 2. It offered, Mal. 1.11. We have now no temple or altar that sanctifies
should seem rather to forbid only the killing of beasts for sacrifice the gift, nor does the gospel-unity lie in one place, but in one
any where but at God's altar. They must not offer sacrifice, as || heart, and the unity of the spirit. 2. Christ is our Altar, and the
they had done, in the open fields, (v.5.) no not to the true God, || true Tabernacle; (Heb. 8. 2.-13.10.) in him God dwells among
but it must be brought to the priest, to be offered on the altar of us, and it is in him that our sacrifices are acceptable to God, and
the Lord and the solemnity they had lately witnessed. of con-in him only, 1 Pet. 2.5. To set up other mediators, or other
secrating both the priests and the altar, would serve for a good altars, or other expiatory sacrifices, is, in effect, to set up other
reason why they should confine themselves to both these, that God gods. He is the Centre of unity, in whom all God's Israel meet.
had so signally appointed and owned. This law obliged not only 3. Yet we are to have respect to the public worship of God, not
the Israelites themselves, but the proselytes, or strangers that were forsaking the assemblies of his people, Heb. 10.25. The Lord
circumcised and sojourned among them, who were in danger of loves the gates of Zion more than all the dwellings of Jacob, and
retaining an affection to their old ways of worship. If any should so should we; see Ezek. 20.40. Though God will graciously
transgress this law, and offer sacrifice any where but at the taber- accept our family-offerings, we must not therefore neglect the
nacle, (1.) The guilt was great; blood shall be imputed to that door of the tabernacle.
man, he hath shed blood, v.4. Though it was but a beast he had
killed, yet, killing it otherwise than God had appointed, he was
10. And whatsoever man there be of the house
looked upon as a murderer. It is by the divine grant that we of Israel, or of the strangers that sojourn among
have liberty to kill the inferior creatures, which we are not you, that eateth any manner of blood; I will even
entitled to the benefit of, unless we submit to the limitations of it, set my face against that soul that eateth blood, and
which are, that it be not done either with cruelty or with super-will cut him off from among his people. 11. For
stition, Gen. 9. 3,4. Nor was there ever any greater abuse done will cut him off from among his people. 11. For
to the inferior creatures, than when they were made either false the life of the flesh is in the blood: and I have
gods, or sacrifices to false gods, which the apostle perhaps has given it to you upon the altar, to make an atone-
special reference to, when he speaks of the vanity and bondage of
corruption which the creature was made subject to, Rom. 8.20, 21. ment for your souls: for it is the blood that maketh
12. Therefore I said
compare ch.1.23, 25. Idolatrous sacrifices were looked upon, not an atonement for the soul.
only as adultery, but as murder; he that offereth them is as if he unto the children of Israel, No soul of you shall
slew a man, Isa. 66.3. (2.) The punishment should be severe, eat blood, neither shall any stranger that sojourneth
That man shall be cut off from among his people. Either the
13. And whatsoever man
magistrate must do it, if it were manifest and notorious, or, if not, among you eat blood.
God would take the work into his own hands, and the offerer there be of the children of Israel, or of the strangers
should be cut off by some immediate stroke of divine justice. The that sojourn among you, which hunteth and catch-
reasons why God thus strictly ordered all their sacrifices to be eth any beast or fowl that may be eaten; he shall
offered at one place were, [1.] For the preventing of idolatry and
superstition: that sacrifices might be offered to God, and according even pour out the blood thereof, and cover it with
to the rule, and without innovations, they must always be offered dust. 14. For it is the life of all flesh; the blood
by the hands of the priests, who were servants in God's house, of it is for the life thereof: therefore I said unto
and under the eye of the high priest, who was ruler of the house, the children of Israel, Ye shall eat the blood of no
and took care to see every thing done according to God's ordi-
nance. [2.] For the securing of the honour of God's temple and manner of fleshi: for the life of all flesh is the blood
altar; the peculiar dignity of which would be endangered, if they thereof: whosoever eateth it shall be cut off.
might offer their sacrifices any where else as well as there. [3.] For 15. And every soul that eateth that which died of
the preserving of unity and brotherly love among the Israelites; itself, or that which was torn with beasts, whether
that, meeting all at one altar, as all the children of the family meet it be one of your own country, or a stranger, he
daily at one table, they might live and love as brethren, and be as shall both wash his clothes, and bathe himself in
water, and be unclean until the even: then shall
he be clean. 16. But if he wash them not, nor
bathe his flesh, then he shall bear his iniquity.
one man, of one mind in the Lord.
III. How this law was observed. 1. While the Israelites kept
their integrity, they had a tender and very jealous regard to this
law, as appears by their zeal against the altar which was erected by
the two tribes and a half, which they would by no means have left-
standing, if they had not been satisfied that it was never designed,
nor should ever be used, for sacrifice or offering, Josh. 22. 12, &c.
2. The breach of this law was for many ages the scandalous and
incurable corruption of the Jewish church; witness that complaint
which so often occurs in the history even of the good kings, How-
beit the high places were not taken away; and it was an inlet to
the grossest idolatries. 3. Yet this law was, in extraordinary
cases, dispensed with. Gideon's sacrifice, (Judg. 6. 26.) Manoah's,
(Judg. 13. 19.) Samuel's, (1 Sam.7.9.-9. 13.-11. 15.) David's,
(2 Sam. 24. 18.) and Elijah's, (1 Kings, 18.23.) were accepted,
though not offered at the usual place: but these were all either
ordered by angels, or offered by prophets; and some think, that,
after the desolation of Shiloh, and before the building of the
temple, while the ark and altar were unsettled, it was more
allowable to offer sacrifice elsewhere.
,
-
IV. How this matter stands now, and what use we are to make
of this law. 1. It is certain that the spiritual sacrifices we are
how to offer, are not confined to any one place. Our Saviour has
We have here,
A repetition and confirmation of the law against eating blood.
We have met with this prohibition twice before here in the levitical
law, (ch. 3. 17.-7.26.) beside the place it had in the precepts of
Noah, Gen. 9.4. But here,
1. The prohibition is repeated again and again, and reference
had to the former laws to this purport; (v.12.) I said to the
children of Israel, No soul of you shall eat blood; and again,
(v.14.) Ye shall eat the blood of no manner of flesh. A great
stress is laid upon it, as a law which has more in it than, at first
view, one would think.
2. It is made binding, not only on the house of Israel, but on the
strangers that sojourned among them, (v.10.) which perhaps was
one reason why it was thought advisable, for a time, to forbid
blood to the Gentile converts, Acts, 15. 29.
3. The penalty annexed to this law is very severe, (v.10.) I
will even set my face against that soul that eateth blood, if he do
it presumptuously, and will cut him off; and again, (v. 14.) He
ļ
Before Christ 1490.
The Eating of Blood forbidden.
LEVITICUS, XVH, XVIII.
shall be cut off. Note, God's wrath will be the sinner's ruin.
Write that man undone, for ever undone, against whom God sets
his face; for what creature is able to confront the Creator?
4. A reason is given for this law, (v. 11.) because it is the blood
that makes atonement for the soul; and therefore it was appointed
to make atonement with, because the life of the flesh is the blood:
the sinner deserved to die, therefore the sacrifice must die; now
the biood being so the life, that ordinarily beasts were killed for
man's use by drawing God appointed 1.
the 'prinkling he pouring out of the blood of the sacrifice upon the
or
CHAP. XVIII.
Here is, I. A general law against all conformity to the corrupt usages of the
Here is, I. A general law against all conformity to the corrupt usages of the
heathen, v. 1..5. II. Particular laws, 1. Against incest, v. 6..18. 2. Against
beastly lusts, and barbarous idolatries, v. 19..23. III. The enforcement of
these laws from the ruin of the Canaanites, v. 24..30.
AND the LORD spake unto Moses, saying,
2. Speak unto the
After divers ceremonial institutions, God here returns to give
them moral precepts. The former are still of use to us as types,
the latter still binding as laws. We have here,
altar, to signify that the life of the sacrifice was given to God
instead of the sinner's life, and as a ransom or counter-price for
it; therefore without shedding of blood there was no remission,
Heb. 9. 22. For this reason they must eat no blood, and, 1. It was
then a very good reason; for God would by this means preserve
the honour of that way of atonement which he had instituted,
and keep up in the minds of the people a reverent regard to it.
The blood of the covenant being then a sensible object, no blood
must be either eaten, or trodden under foot as a common thing;
as they must have no ointment or perfume like that which God
ordered them to make for himself. But, This reason is now
superseded, which intimates that the law itself was ceremonial,
and is now no longer in force: the blood of Christ, who is come,
(and we are to look for no other,) is that alone which makes
atonement for the soul, and of which the blood of the sacrifices
was an imperfect type: the coming of the substance does away
the shadow. The blood of beasts is no longer the ransom, but
Christ's blood only; and therefore there is not now that reason 1. The sacred authority by which these laws are enacted; I am
for abstaining from blood that was then; and we cannot suppose the Lord your God, (v. 1, 4, 30.) and I am the Lord, v.5, 6,21.
it was the will of God, that the law should survive the reason of it. The Lord who has a right to rule all, your God who has a peculiar
The blood, provided it be so prepared as not to be unwholesome, right to rule you. Jehovah is the Fountain of being, and there-
is now allowed for the nourishment of our bodies, because it is no fore the Fountain of power, whose we are, whom we are bound
longer appointed to make an atonement for the soul. (3.) Yet it serve, and who is able to punish all disobedience. Your G, to
bas still a useful significancy: the life is in the blood; it is the whom you have consented, in whom you are happy, to Lom you
vehicle of the animal spirits, and God would have his people to lie under the highest obligations imaginable, and to whom you are
regard the life even of their beasts, and not to be cruel and hard-accountable.
hearted, nor to take delight in any thing that is barbarous. They 2. A strict caution to take heed of retaining the relics of the
must not be a blood-thirsty people. The blood then made atone-idolatries of Egypt, where they had dwelt; and of receiving the
ment figuratively, now, the blood of Christ makes atonement infection of the idolatries of Canaan, whither they were now going,
really and effectually to that therefore we must have a reve-
v.3.
Now that God was by Moses teaching them his ordinances,
reut regard, and not use it as a common thing; for he will there was aliquid dediscendum-something to be unlearned, which
set his face against those that do so, and they shall be cut off, they had sucked in with their milk in Egypt, a country noted for
Heb. 10.29.
idolatry; Ye shall not do after the doings of the land of Egypt. It
would be the greatest absurdity in itself, to retain such an affection
for their house of bondage, as to be governed in their devotions by
the usages of it; and the greatest ingratitude to God, who had
so wonderfully and graciously delivered them. Nay, being governed
by a spirit of contradiction, even after they had received these
ordinances of God, they would be in danger of admitting the.
wicked usages of the Canaanites, and of inheriting their vices with
their land. Of this danger they are here warned, Ye shall not
walk in their ordinances. Such a tyrant is custom, that their
practices are called ordinances, and they became rivals even with
God's ordinances, and God's professing people were in danger of
receiving law from them.
5. Some other precepts are here given as appendages to this
law, and hedges about it. (1.) They must cover the blood of
that which they took in hunting, v. 13. They must not only not
eat it, but give it a decent burial, in token of some mystery
which they must believe lay hid in this constitution. The Jews
look upon
this as a very weighty precept, and appoint that the
blood should be covered with these words, Blessed be he that hath ||
sanctified us by his precepts, and commanded us to cover blood.
(2.) They must not eat that which died of itself, or was torn of
beasts, (v. 15.) for the blood was either not at all, or not regularly
drawn out of them. God would have them to be curious in their
diet, not with the curiosity that gratifies the sensual appetite, but
with that which checks and restrains it. God would not allow 3. A solemn charge to them to keep God's judgments, statutes,
his children to eat every thing that came in their way with and ordinances, v. 4, 5. To this charge, and many similar ones,
greediness, but to consider diligently what was before them, that David seems to refer, in the many prayers and professions he
they might learn in other things to ask questions for conscience- makes relating to God's laws in the 119th Psalm. Observe here,
sake. They that flew upon the spoil, sinned, 1 Sam. 14. 32, 33.||(1.) The great rule of our obedience; God's statutes and judg-
If a man did, through ignorance or inconsideration, eat the flesh ments. Those we must keep to walk therein. We must keep
of any beast not duly slain, he must wash himself and his clothes, them in our books, and keep them in our hands, that we may
else he bore his iniquity, v. 15, 16. The pollution was ceremonial, practise them in our hearts and lives. Remember God's command-
80 was the purification from it; but if a man slighted the pre-ments to do them; (Ps. 103. 18.) we must keep in them, as our way
scribed method of cleansing, or would not submit to it, he thereby to travel in; keep to them, as our rule to work by; keep them as
contracted moral guilt. See the nature of a remedial law; he our treasure, as the apple of our eye, with the utmost care and
that obeys it, has the benefit of it; he that does not, not only value. (2.) The great advantage of our obedience; Which if a man
remains under his former guilt, but adds to that the guilt of do, he shall live in them, that is, "he shall be happy here and here-
contemning the provisions made by divine grace for his relief, after." We have reason to thank God, [1.] That this is still in
and sins against the remedy.
force as a promise, with a very favourable construction of the
say unto them, I am the LORD your God. 3. After
the doings of the land of Egypt, wherein ye dwelt,
shall ye not do: and after the doings of the land
of Canaan, whither I bring you, shall ye not do:
neither shall ye walk in their ordinances. 4. Ye
shall do my judgments, and keep mine ordinances,
to walk therein: I am the LORD your God. 5. Ye
shall therefore keep my statutes and my judg-
ments: which if a man do, he shall live in them:
I am the LORD.
Before Christ 1490.
LEVITICUS, XVIII.
Incest defined and forbidden.
are obligatory on us under the gospel, for they are consonant to
the very light and law of nature: one of the articles, that of a
man's having his father's wife, the apostle speaks of as a sin not so
much as named among the Gentiles, 1 Cor. 5. 1. Though some of
the incests here forbidden were practised by some particular per-
sons among the heathen, yet they were disallowed and detested,
unless among those nations who were become barbarous, and were
quite given up to vile affections.
Yet
Observe, 1. That which is forbidden as to the relations here
specified, is approaching to them to uncover their nakedness, v.6.
(1.) It is chiefly intended to forbid the marrying of any of these
relations. Marriage is a divine institution; that, and the sabbath,
the eldest of all others, of equal standing with man upon the
earth: it is intended for the comfort of human life, and the
decent and honourable propagation of the human race, such as
became the dignity of man's nature, above that of the beasts. It is
honourable in all, and these laws are for the support of the honour
of it. It was requisite that a divine ordinance should be subject to
divine rules and restraints, especially because it concerns a thing
wherein the corrupt nature of man is as apt as in any thing to be
wilful and impetuous in its desires, and impatient of check.
these prohibitions, beside their being enacted by an incontestable
authority, are in themselves highly reasonable and equitable.
6. None of you shall approach to any that is [1.] By marriage two were to become one flesh, therefore those
near of kiu to him, to uncover their nakedness: that before were in a sense one flesh by nature, could not, without
I am the LORD. 7. The nakedness of thy father, institution was designed to unite those who before were not united.
the greatest become one flesh by institution; for the
or the nakedness of thy mother, shalt thou not [2.] Marriage puts an equality between husband and wife; "Is
uncover; she is thy mother; thou shalt not uncover she not thy companion taken out of thy side?" Therefore if those
her nakedness. 8. The nakedness of thy father's who before were superior and inferior, should intermarry, (which
wife shalt thou not uncover: it is thy father's is the case in most of the instances here laid down,) the order of
nakedness. 9. The nakedness of thy sister, the nature would be taken away by a positive institution, which must by
no means be allowed. The inequality between master and servant,
daughter of thy father, or daughter of thy mother, noble and ignoble, is founded in consent and custom, and there is
whether she be born at home, or born abroad, even no harm done if that be taken away by the equality of marriage;
their nakedness thou shalt not uncover. 10. The
but the inequality between parents and children, uncles and nieces,
nakedness of thy son's daughter, or of thy nature, and is therefore perpetual, and cannot without confusion
aunts and nephews, either by blood or marriage, is founded in
daughter's daughter, even their nakedness thou be taken away by the equality of marriage, the institution of which,
shalt not uncover: for their's is thine own naked-though ancient, is subsequent to the order of nature. [3.] No
ness. 11. The nakedness of thy father's wife's relations that are equals are forbidden, except brothers and sisters,
either by the whole blood, or half blood, or by marriage; and in
daughter, begotten of thy father, (she is thy sister,) this there is not the same natural absurdity as in the former, for
thou shalt not uncover her nakedness. 12. Thou Adam's sons must of necessity have married their own sisters; but
shalt not uncover the nakedness of thy father's it was requisite that it should be made by a positive law unlawful
sister she is thy father's near kinswoman. and detestable, for the preventing of sinful familiarities between
13. Thou shalt not uncover the nakedness of thy together, and yet cannot intermarry without defeating one of the
those that in the days of their youth are supposed to live in a house
mother's sister: for she is thy mother's near kins-intentions of marriage, which is the enlargement of friendship
woman. 14. Thou shalt not uncover the nakedness and interest. If every man married his own sister, (as they would
of thy father's brother, thou shalt not approach to be apt to do from generation to generation, if it were lawful,)
would a to would be
his wife: she is thine aunt. 15. Thou shalt not that we are members one of another. It is certain that this has
uncover the nakedness of thy daughter-in-law: always been looked upon by the more sober heathen as a most
she is thy son's wife; thou shalt not uncover her infamous and abominable thing; and they who had not this law,
nakedness. 16. Thou shalt not uncover the naked-yet were herein a law to themselves. The making use of the
ness of thy brother's wife: it is thy brother's is so far from justifying them or extenuating their guilt. that it
ordinance of marriage for the patronising of incestuous mixtures,
nakedness. 17. Thou shalt not uncover the naked-adds the guilt of profaning an ordinance of God, and prostituting
ness of a woman and her daughter, neither shalt that to the vilest purposes, which was instituted for the noblest
thou take her son's daughter, or her daughter's ends. But, (2.) Uncleanness, committed with any of these relations
daughter, to uncover her nakedness; for they are no less intended than the former: as also, all lascivious carriage,
out of marriage, is likewise, without doubt, forbidden here, and
her near kinswomen: it is wickedness. 18. Neither wanton dalliance, and every thing that has the appearance of this
shalt thou take a wife to her sister, to vex her, to evil. Relations must love one another, and are to have free and
uncover her nakedness, beside the other in her familiar converse with each other, but it must be with all purity;
life-time. ·
and the less it is suspected of evil by others, the more care ought
the persons themselves to take, that Satan do not get advantage
against them, for he is a very subtle enemy, and seeks all occasions
These laws relate to the seventh commandment, and, ao doubt, || against us.
condition. If we keep God's commandments in sincerity, though
we come short of a sinless perfection, we shall find that the way
of duty is the way of comfort, and will be the way to happiness.
Godliness has the promise of life, 1 Tim. 4. 8. Wisdom has said,
Keep my commandments, and live; and if through the Spirit we
mortify the deeds of the body, (which are to us as the usages of
Egypt were to Israel,) we shall live. [2.] That it is not so in
force in the nature of a covenant, as that the least transgression
shall for ever exclude us from this life. The apostle quotes this
twice, as opposite to the faith which the gospel reveals. It is the
description of the righteousness which is by the law, the man that
doeth them shall live év avrois—in them, (Rom. 10.5.) and is
urged to prove, that the law is not of faith, Gal. 3. 12. The
alteration which the gospel has made, is in the last word; still the
man that doeth them shall live, but not live in them: for the law
could not give life, because we could not perfectly keep it: it was
weak through the flesh, not in itself; but now the man that doeth
them shall live by the faith of the Son of God. He shall owe his
life to the grace of Christ, and not to the merit of his own works;
see Gal. 3. 21, 22. The just shall live, but they shall live by faith,
by virtue of their union with Christ, who is their Life.
?
Before Christ 1490.
LEVITICUS, XVIII.
1
Law against Iniquity.
Moloch (as some think) was the idol in and by which they
worshipped the sun, that great fire of the world; and therefore,
in the worship of it, they made their own children either sacrifices
to this idol, burning them to death before it; or devotees to it,
causing them to pass between two fires, as some think, or to be
thrown through one, to the honour of this pretended deity;
imagining that the consecrating of but one of their children in this
manner to Moloch would procure good fortune for all the rest of
their children. Did idolaters thus give their own children to
false gods, and shall we think any thing too dear to be dedicated
to, or to be parted with for, the true God? See how this sin of
Israel (which they were afterward guilty of, notwithstanding this
law) is aggravated by the relation which they and their children
stood in to God; (Ezek. 16. 20.) Thou hast taken thy sons and thy
daughters, whom thou hast born unto me, and these thou hast
sacrificed. Therefore it is here called profaning the name of
their God; for it looked as if they thought they were under
greater obligations to Moloch than to Jehovah; for to him they
offered their cattle only, but to Moloch their children.
III. A law against unnatural lusts, sodomy, and bestiality, sins
not to be named or thought of without the utmost abhorrence
imaginable, v. 22, 23. Other sins level men with the beasts, but
these sink them much lower. That ever there should have been
occasion for the making of these laws, and that, since they are
published, they should ever have been broken, is the perpetual
reproach and scandal of the human nature: the giving of men up
to these vile affections was frequently the punishment of their
idolatries; so the apostle shews, Rom. 1.24.
IV. Arguments against these and the like abominable wicked-
nesses. He that has an indisputable right to command us, yet
because he will deal with us as men, and draw with the cords of a
man, condescends to reason with us. 1. Sinners defile themselves
with these abominations; (v. 24.) Defile not yourselves in any of
these things. All sin is defiling to the conscience, but these are sins
that have a particular turpitude in them. Our heavenly Father, in
kindness to us, requires of us that we keep ourselves clean, and
not 2. The souls that commit them shall
be cut of, v.29. And justly; for, If any man defile the temple
of God, him shall God destroy, 1 Cor. 3. 17. Fleshly lusts war
against the soul, and will certainly be the ruin of it, if God's
not.
such wickednesses as these be practised and connived at, the land
3. The land is defiled, v.25. If
is thereby made unfit to have God's tabernacle in it, and the pure
and holy God will withdraw the tokens of his gracious presence
from it. It is also rendered unwholesome to the inhabitants, who
are hereby infected with sin, and exposed to plagues; and it is
really nauseous and loathsome to all good men in it, as the wicked-
ness of Sodom was to the soul of righteous Lot. 4. These have
been the abominations of the former inhabitants, v. 24, 27. There-
fore it was necessary that these laws should be made, as antidotes
and preservatives from the plague are then necessary, when we go
into an infected place. And therefore they should not practise
any such things; because the nations that had practised them now
lay under the curse of God, and were shortly to fall by the sword
of Israel. They could not but be sensible how odious these people
stank in the nostrils of all good men; and shall a people, sancti-
had made themselves, who wallowed in this mire, and how they
fied and dignified as Israel was, make themselves thus vile? When
we observe how ill sin looks in others, we should use that as an
argument with ourselves, with the utmost care and caution to pre-
serve our purity. 5. For these and the like sins, the Canaanites
were to be destroyed: these filled the measure of the Amorites'
iniquity, (Gen. 15. 16.) and brought down that destruction of so
many populous kingdoms, which the Israelites were now shortly
to be not only the spectators, but the instruments of; Therefore 1
do visit the iniquity thereof upon it, v. 25. Note, The tremen-
dous judgments of God, executed on those that are daringly
profane and atheistical, are intended as warnings to those who
profess religion, to take heed of every thing that has the least
appearance of, or tendency toward, profaneness or atheism. Ever
are one.
2. The relations forbidden are most of them plainly described;
and it is generally laid down as a rule, that what relations of a
man's own he is bound up from mrrying with, the same relations
of his wife he is likewise forbidden to marry with, for they two
That law which forbids marrying a brother's wife,
(v.16.) had an exception peculiar to the Jewish state, that if a
man died without issue, his brother, or next of kin, should marry
the widow, and raise up seed to the deceased, (Deut. 25.5.) for
reasons which held good only in that commonwealth; and there-
fore now that those reasons have ceased, the exception ceases, and
the law is in force, that a man must in no case marry his brother's
widow. That article, (v. 18.) which forbids a man to take a wife
to her sister, supposes a connivance at polygamy, as some other
laws then did, (Exod. 21.10. Deut. 21.15.) but forbids a man's
marrying two sisters, as Jacob did, because between them who
had before been equal, there would be apt to arise greater
jealousies and animosities than between wives that were not so
nearly related. If the sister of the wife be taken for the concubine,
er secondary wife, nothing can be more vexing in her life, or as
long as she lives.
||
19. Also thou shalt not approach unto a woman
to uncover her nakedness, as long as she is put
apart for her uncleanness. 20. Moreover, thou shalt
not lie carnally with thy neighbour's wife, to defile
thyself with her. 21. And thou shalt not let any
of thy seed pass through the fire to Moloch,
neither shalt thou profane the name of thy God:
I am the Lord. 22. Thou shalt not lie with man-
kind, as with womaukind; it is abomination.
23. Neither shalt thou lie with any beast to defile
thyself therewith: neither shall any woman stand
before a beast to lie down thereto: it is confusion.
24. Defile not ye yourselves in any of these things:
for in all these the nations are defiled which I cast
out before you: 25. Aud the land is defiled:
therefore I do visit the iniquity thereof upon it,
and the land itself vomiteth out her inhabitants.
26. Ye shall therefore keep my statutes and my
judgments, and shall not commit any of these
abominations; neither any of your own nation, nor
any stranger that sojourneth among you; 27. (For
27. (For
all these abominations have the men of the land
done, which were before you, and the land is
defiled;) 28. That the land spue not you out
also, when ye defile it, as it spuêd out the nations
that were before you. 29. For whosoever shall
commit any of these abominations, even the souls
that commit them shall be cut off from among
their people. 30. Therefore shall ye keep mine
ordinance, that ye commit not any one of these
abominable customs, which were committed before
you, and that ye defile not yourselves therein: I
am the LORD your God.
Here is,
I. A law to preserve the honour of the marriage-bed, that it
should not be unseasonably used, (v. 19.) nor invaded by an
adulterer, v. 20.
II. A law against that which was the most unnatural idolatry,
rausing their children to pass through the fire to Moloch, v. 21.
Before Christ 1490.
Ceremonial and Moral Laws.
LEVITICUS, XVIII, XIX.
2
the ruin of the Canaanites is an admonition to the Israelites, not to
do like them. Nay, to shew that not only the Creator it provoked,
but the creation burthened, by such abominations as these, it is
added, (v.25.) The land itself vomiteth out her inhabitants. The
very ground they went upon did, as it were, groan under them,
and was sick of them, and not easy till it had discharged itself of
these enemies of the Lord, Isa. 1.24. This bespeaks the extreme
loathsomeness of sin; sinful man indeed drinks in iniquity like
water, but the harmless part of the creation even heaves at it, and
rises against it. Many a house and many a town have spued out
the wicked inhabitants, as it were, with abhorrence, Rev. 3. 16.
Therefore take heed, saith God, that the land spue not you out
also, v.28. It was secured to them, and entailed upon them, and
yet they must expect that if they made the vices of the Canaanites
their own, with their land their fate would be the same: Note,
Wicked Israelites are as abominable to God as wicked Canaanites,
and more so, and will be as soon spued out, or sooner. Such a
warning as this here given to the Israelites, is given by the apostle
to the Gentile converts, with reference to the converted Jews, in
whose room they were substituted, (Rom. 11. 19, &c.) they must
take heed of falling by the same example of unbelief, Heb.4. 11.
Apply it more generally; and let it deter us effectually from all
sinful courses, to consider how many they have been the ruin of,
Lay the ear of faith to the gates of the bottomless pit, and hear
the doleful shrieks and outcries of damned sinners, whom earth
has spued out, and hell has swallowed, that find themselves
undone, for ever undone, by sin; and tremble lest this be your
portion at last. God's threatenings and judgments should frighten
us from sin.
•
is pressed, v. 3, 30. (5.) Children are required to honour their parents, (v. 2.)
and the aged, v. 32. (6.) Hatred and revenge are here forbidden, against the
sixth commandment, d. 17, 18. (7.) Adultery, (v.20..22.) and whoredom,
v. 29. (8.) Justice is here required in judgment, (v. 15.) theft forbidden,
(v.11.) fraud, and withholding dues, (v. 13.) and false weights, v.35,56.
(9.) Lying, v. 11. Slandering, v14. Tale-bearing, and false-witness bearing,
v. 16. 10. The tenth commandment laying a restraint upon the heart, so does
that, (v.17.) Thou shalt not hate thy brother in thy heart. And here is a
solemn charge to observe all these statutes, v. 37. Now these are things which
need not much help for the understanding of them, but require constant care
and watchfulness for the observing of them. A good understanding have all
they that do these commandments.
A
ND the LORD spake unto Moses, saying,
2. Speak unto all the congregation of the
children of Israel, and say unto them, Ye shall be
holy: for I the LORD your God am holy. 3. Ye
shall fear every man his mother and his father,
and keep my sabbaths: I am the LORD your God.
4. Turn ye not unto idols, nor make to yourselves
molten gods: I am the LORD your God. 5. And
if ye offer a sacrifice of peace-offerings unto the
LORD, ye shall offer it at your own will. 6. It
shall be eaten the same day ye offer it, and on
the morrow: and if aught remain until the third
day, it shall be burnt in the fire. 7. And if it be
eaten at all on the third day, it is abominable; it
shall not be accepted. 8. Therefore every one that
eateth it shall bear his iniquity, because he hath
profaned the hallowed thing of the LORD: and
that soul shall be cut off from among his people.
9. And when ye reap the harvest of your land,
thou shalt not wholly reap the corners of thy field,
neither shalt thou gather the gleanings
harvest. 10. And thou shalt not glean thy vine-
of thy
yard, neither shalt thou gather every grape of thy
vineyard; thou shalt leave them for the poor and
stranger; I am the LORD
am the LORD your God.
Lastly, The chapter concludes with a sovereign antidote against
this infection, (v. 30.) Therefore ye shall keep mine ordinance, that
ye commit not any one of these abominable customs. This is the
remedy prescribed. Note, 1. Sinful customs are abominable
customs, and their being common and fashionable does not make
them at all the less abominable, nor should we the less abominate
them, but the more; because the more customary they are, the
more dangerous they are. 2. It is of pernicious consequence to
admit and allow of any one sinful custom, because one will make
way for many. Uno absurdo dato, mille sequuntur—Admit but a
single absurdity, you invite a thousand. The way of sin is down-
hill. 3. A close and constant adherence to God's ordinances is
the most effectual preservative from the infection of gross sin.
The more we taste of the sweetness, and feel of the power, of
holy ordinances, the less attachment we shall have to the for-
bidden pleasures of sinners' abominable customs. It is the grace
of God only that will secure us, and that grace is to be expected ||
only in the use of the means of grace. Nor does God ever leave
any to their own hearts' lusts, till they have first left him and
his institutions.
1.
Moses is ordered to deliver the summary of the laws to all the
congregation of the children of Israel; (v. 2.) not to Aaron and
his sons only, but to all the people, for they were all concerned
to know their duty. Even in the darker ages of the law, that
religion could not be of God which boasted of ignorance as its
mother. Moses must make known God's statutes to all the
congregation, and proclaim them through the camp. These
laws, it is probable, he delivered himself to as many of the
people as could be within hearing at once, and so by degrees at
several times to them all. Many of the precepts here given they
had received before, but it was requisite that they should be
repeated, that they might be remembered; precept must be upon
precept, and line upon line, and all little enough.
In these verses,
CHAP. XIX.
Some ceremonial precepts there are in this chapter, but most of them are moral.
One would wonder, that, when some of the lighter matters of the law are
greatly enlarged upon, (witness two long chapters concerning the leprosy,)
many of the
matters are into a little divers the
single verses of this chapter contain whole laws concerning judgment and
mercy; for these are things which are manifest in every man's conscience;
men's own thoughts are able to explain these, and to comment upon them.
I. The laws of this chapter, which were peculiar to the Jews, are, 1. Concern-
ing their peace- offerings, v.5..8. 2. Concerning the gleanings of their
fields, v.9, 10. 3. Against mixtures of their cattle, seed, and cloth, v. 1
4. Concerning their trees, v. 23..25. 5. Against some superstitious usages,
v. 26..28. But, II. Most of these precepts are obligatory on us, for they
are expositions of most of the ten commandments. 1. Here is the preface to
the ten commandments, I am the Lord, repeated here fifteen times. 2. A
I. It is required that Israel be a holy people, because the God
of Israel is a holy God, v.2. Their being distinguished from all
other people by peculiar laws and customs, was intended to teach
them a real separation from the world and the flesh, and an entire
devotedness to God. And this is now the law of Christ, (The
Lord bring every thought within us into obedience to it!) Ye shall
sum of the ten commandments. All the first table in that, Be ye holy, v.2.
All the second table in that, Thou shalt love thy neighbour, (v.18.) and an
be holy, for I am holy, 1 Pet. 1. 15, 16. We are the followers of
answer to that question, Who is my neighbour? v. 33, 34. 3. Something of the holy Jesus, and therefore must be, according to our capacity,
each commandment. (1.) The first commandment implied in that which is consecrated to God's honour, and conformed to his nature and will.
often repeated here, I am your God. And here is a prohibition of enchant- Israel was sanctified by the types and shadows, (ch.20.8.) but
ment, (v. 26.) and witchcraft, (v.31.) which make a god of the Devil.
(2.) Idolatry, against the second commandment, is forbidden, v. 4. (3.) Pro-
we are sanctified by the truth, or substance of all those shadows,
fanation of God's name, against the third, v. 12. (4.) Sabbath sanctification || John,17.17. Tit. 2.14.
Belore Christ 1490.
Ceremonial and Moral Laws
LEVITICUS, XIX.
II. That children be obedient to their parents, (v.3.) Ye shall|| our right in things small and trivial. 2. That we must be well-
fear every man his mother and his father. 1. The fear here pleased to see the poor supplied and refreshed with the fruit of our
required is the same with the honour commanded by the fifth labours. We must not think every thing lost that goes beside
commandment; see Mal. 1.6. It includes inward reverence and ourselves, nor any thing wasted that goes to the poor. 3. That
esteem, outward expressions of respect, obedience to the lawful times of joy, such as harvest-time is, are proper times for charity,
commands of parents, care and endeavour to please them and that when we rejoice, the poor may rejoice with us, and when
make them easy, and to avoid every thing that may offend and our hearts are blessing God, their loins may bless us.
grieve them, and incur their displeasure. The Jewish doctors
ask, "What is this fear that is owing to a father?" And they 11. Ye shall not steal, neither deal falsely, nei-
answer, “It is not to stand in his way, nor to sit in his place, not ther lie one to another. 12. And ye shall not swear
to contradict what he says, or to carp at it, not to call him by his
name, either living or dead, but "My Father," or "Sir;" it is by my name falsely, neither shalt thou profane the
13. Thou
to provide for him if he be poor, and the like." 2. Children, when name of thy God: I am the LORD.
they grow up to be men, must not think themselves discharged shalt not defraud thy neighbour, neither rob him:
from this duty every man, though he is a wise man, and a great the wages of him that is hired shall not abide with
man, yet must reverence his parents, because they are his parents.
3. The mother is put first, which is not usual, to shew that the thee all night until the morning. 14. Thou shalt
duty is equally owing to both; if the mother survive the father, not curse the deaf, nor put a stumbling-block be
still she must be reverenced and obeyed. 4. It is added, and keep fore the blind, but shalt fear thy God: I am the
my sabbaths. If God provides by his law for the preserving of the LORD. 15. Ye shall do no unrighteousness in
honour of parents, parents must use their authority over their
children for the preserving of the honour of God, particularly the judgment: thou shalt not respect the person of
honour of his sabbaths, the custody of which is very much com- the poor, nor honour the person of the mighty;
mitted to parents by the fourth commandment, Thou, and thy son, but in righteousness shalt thou judge thy neigh-
and thy daughter. The ruin of young people has often been bour. 16. Thou shalt not go up and down as a
observed to begin in the contempt of their parents, and the pro-tale-bearer among thy people: neither shalt thou
fanation of the sabbath-day. Fitly therefore are these two precepts
here put together in the beginning of this abridgment of the statutes,
Ye shall fear every man his mother and his father, and keep my
sabbaths. Those are hopeful children, and likely to do well, that
make conscience of honouring their parents, and keeping holy the
sabbath-day. 5. The reason added to both these precepts is, "
am the Lord your God; the Lord of the sabbath, and the God of
stand against the blood of thy neighbour: I am
the LORD. 17. Thou shalt not hate thy brother in
thine heart: thou shalt in any wise rebuke thy
neighbour, and not suffer sin upon him. 18. Thou
shalt not avenge, nor bear any grudge against the
children of thy people, but thou shalt love thy
neighbour as thyself: I am the LORD.
your parents.
III. That God only be worshipped, and not by images, (v.4.)
"Turn ye not to idols; to Elilim, to vanities, things of no power,
to value, gods that are no gods. Turn not from the true God to
false ones, from the mighty God to impotent ones, from the God
that will make you holy and happy to those that will deceive you,
debauch you, ruin you, and make you for ever miserable. Turn
not your eye to them, much less your heart. Make not to your-
selves gods, the creatures of your own fancy, nor think to worship
the Creator by molten gods. You are the work of God's hands,
be not so absurd as to worship gods the work of your own hands.'
Molten gods are specified for the sake of the molten calf.
IV. That the sacrifices of their peace-offerings should always be
offered, and taken, according to the law, v.5..8. There was
some particular reason, it is likely, for the repetition of this law,
rather than any other relating to the sacrifices. The eating of the
peace-offerings was the people's part, and was done from under
the eye
of the priests, and perhaps some of them had kept the
cold meat of their peace-offerings, as they had done the manna,
(Exod. 16. 20.) longer than was appointed, which occasioned this
caution; see the law itself before, ch.7.16..18. God will have
his own work done in his own time. Though the sacrifice was
offered according to the law, if it was not eaten according to the
law, it was not accepted. Though ministers do their part, what
the better, if people do not their's? There is work to be done
after our spiritual sacrifices, in a due improvement of them; if this
be neglected, all is in vain.
V. That they should leave the gleanings of their harvest and
vintage for the poor, v. 9, 10. Note, Works of piety must be
always attended with works of charity, according as our ability is.
When they gathered in their corn, they must leave some standing
in the corner of the field; the Jewish doctors say, "It should be
a sixtieth part of the field ;" and they must also leave the glean-
ings and the small clusters of their grapes, which at first were
overlooked. This law, though not binding now in the letter of
it, yet teaches us, 1. That we must not be covetous and griping,
and greedy of every thing we can lay any claim to; ror incist upon
I
+
We are taught here,
I. To be honest and true in all our dealings, v.11. God, who
has appointed every man's property by his providence, forbids by
his law the invading of that appointment, either by downright
theft, Ye shall not steal, or by fraudulent dealing, "Ye shall not
cheat, or deal falsely." Whatever we have in the world, we must
see to it that it be honestly come by, for we cannot be truly rich,
nor long rich, with that which is not. The God of truth, who
requires truth in the heart, (Ps. 51.6.) requires it also in the
tongue, Neither lie one to another, either in bargaining or common
converse. This is one of the laws of Christianity, (Col. 3.9.) Lie
not one to another. They that do not speak truth, do not deserve
to be told truth; they that sin by lying, justly suffer by it; there-
fore we are forbid to lie one to another; for if we lie to others,
we teach them to lie to us.
II. To maintain a very reverent regard to the sacred name of
God, (v.12.) and not to call him to be witness either, 1. To a lie,
Ye shall not swear falsely. It is bad to tell a lie, but it is much
worse to swear it. Or, 2. To a trifle, and every impertinence,
Neither shalt thou profane the name of thy God, by alienating
it to any other purpose than that for which it is to be religiously
used.
III. Neither to take nor keep any one's right from them, v. 13.
We must not take that which is none of our own, either by fraud
or robbery; nor detain that which belongs to another, particularly
the wages of the hireling, let it not abide with thee all night. Let
the day-labourer have his wages, as soon as he has done his day's
work, if he desires it. It is a great sin to deny the payment of it,
nay, to defer it to his damage, a sin that cries to heaven for ven-
geance, Jam. 5. 4.
IV. To be particularly tender of the credit and safety of those
1. The credit of the deaf;
that cannot help themselves, v. 14.
Thou shalt not curse the deaf; neither those that are naturally deaf,
Before Christ 1490.
Cere onial and Moral Laws.
LEVITICUS, IX.

:
that cannot hear at all; nor those that are absent, and at present || fairly with him, and so put an end to the disgust conceived: tias va
out of hearing of the curse, and so that cannot shew their resent- the rule our Saviour gives in this case, Luke, 17.3. 2. Therefor
ment, return the affront, or right themselves; nor those that are rebuke him for his sin against God, because thou lovest him;
patient, that seem as if they heard not, and are not willing to take endeavour to bring him to repentance, that his sin may be par-
notice of it, as David, Ps. 38. 13. Do not therefore injure any,
Do not therefore injure any, doned, and he may turn from it, and it may not be suffered to lie
because they are unwilling, or unable, to avenge themselves, for upon him. Note, Friendly reproof is a duty we owe to one another,
God sees and hears, though they do not. 2. The safety of the blind and we ought both to give it and take it in love. Let the righteous
we must likewise be tender of, and not put a stumbling-block smite me, and it shall be a kindness, Ps. 141.5. Faithful and
before them; for this is to add affliction to the afflicted, and to useful are those wounds of a friend, Prov. 27.5, 6. It is here
make God's providence a servant to our malice. This prohibition strictly commanded, "Thou shalt in any wise do it, and not omit
implies a precept to help the blind, and remove stumbling-blocks it under any pretence." Consider, (1.) The guilt we incur by not
out of their way.
The Jewish writers, thinking it impossible reproving: it is construed here into a hating of our brother. We
that any should be so barbarous as to put a stumbling-block in the are ready to argue thus, "Such a one is a friend I love, therefore
way of the blind, understood it figuratively, that it forbids giving I will not make him uneasy by telling him of his faults;" but we
bad counsel to those that are simple and easily imposed upon, by should rather say, "therefore I will do him the kindness to tell
which they may be led to do something to their own prejudice. him of them." Love covers sin from others, but not from the
We ought to take heed of doing any thing which may occasion sinner himself. (2.) The mischief we do by not reproving; we
our weak brother to fall, Rom. 14. 13. 1 Cor. 8,9. It is added, suffer sin upon him; and must we help the ass of an enemy that is
as a preservative from these sins, but fear thou God. "Thou dost fallen under his burthen, and shall we not help the soul of a friend?
not fear the deaf and blind, they cannot right themselves; but Exod. 23.5. And by suffering sin upon him, we are in danger of
remember it is the glory of God to help the helpless, and he will bearing sin for him, as the margin reads it. If we reprove not
plead their cause." Note, The fear of God will restrain us from the unfruitful works of darkness, we have fellows ip with them,
doing that which will not expose us to men's resentments.
and become accessaries ex post facto-after the fact, Eph. 5.11.
It is thy brother, thy neighbour, that is concerned; and he was a
Cain that said, Am I my brother's keeper?
V. Judges and all in authority are here commanded to give
verdict and judgment without partiality; (v. 15.) whether they were
constituted judges by commission, or made so in a particular case, VIII. We are here required to put off all malice, and to put on
by the consent of both parties, as referees or arbitrators, they brotherly love, v.18. 1. We must be ill-affected to none; Thou
must do no wrong to either side, but, to the utmost of their skill, || shalt not avenge nor bear any grudge; to the same purport with
must go according to the rules of equity, having respect purely to that, (v. 17.) Thou shalt not hate thy brother in thine heart; for
the merits of the cause, and not to the characters of the person.malice is murder begun If our brother has done us an injury, we
Justice must never be perverted, either, 1. In pity to the poor, must not return it upon him, that is avenging; we must not upon
Thou shalt not respect the person of the poor, Exod. 23.3. What- every occasion upbraid him with it, that is hearing a grudge; but
ever may be given to a poor man as an alms, yet let nothing be we must both forgive it and forget it, for thus we are forgiven of
awarded him as his right, but what he is legally entitled to, nor God. It is a most ill-natured thing, and the bane of friendship,
let his poverty excuse him from any just punishment for a fault. to retain the resentment of affronts and injuries, and to let that
Or, 2. In veneration or fear of the mighty, in whose favour judges sword devour for ever. 2. We must be well-affected to all: Thou
would be most frequently biassed. The Jews say, "Judges were shalt love thy neighbour as thyself. We often wrong ourselves, but
obliged by this law to be so impartial, as not to let one of the con- we soon forgive ourselves those wrongs, and they do not at all lessen
tending parties sit while the other stood; nor permit one to say our love to ourselves; and in like manner we should love our neigh-
what he pleased, and bid the other be short;" see James, 2.1..3. bour. Our Saviour has made this the second great commandment
VI. We are all forbidden to do any thing injurious to our neigh- of the law, (Matth. 22.39.) and the apostle shews how it is the
bour's good name, (v. 16.) either, 1. In common conversation; summary of all the laws of the second table, Rom. 13.9, 10.
Thou shalt not go up and down as a tale-bearer. It is as bad an Gal. 5. 14. We must love our neighbour as truly as we love our-
office as a man can put himself into, to be the publisher of every selves, and without dissimulation; we must evidence our love to
man's faults, divulging what was secret, aggravating crimes, and our neighbour in the same way as that by which we evidence our
making the worst of every thing that was amiss, with design to blast love to ourselves, preventing his hurt, and procuring his good, to
and ruin men's reputation, and to sow discord among neighbours. the utmost of our power. We must do to our neighbour as we
The word used for a tale-bearer signifies a pedlar or petty chap-would be done to ourselves, (Matth. 7. 12.) putting our souls into
man, the interlopers of trade: for tale-bearers pick up ill-natured || his soul's stead, Job, 16.4, 5. Nay, we must in many cases deny
stories at one house, and utter them at another, and commonly ourselves for the good of our neighbour, as St. Paul, 1 Cor. 9. 19,
barter slanders by way of exchange. See this sin condemned, &c.
See this sin condemned, &c. Herein the gospel goes beyond even that excellent precept
Prov. 11. 13.-20. 19. Jer. 9, 4, 5. Ezek. 22. 9. Or, 2. In witness- of the law; for Christ, by laying down his life for us, has taught
bearing; "Neither shalt thou stand as a witness against the blood of us even to lay down our lives for the brethren, in some cases,
thy neighbour, if his blood be innocent, nor join in confederacy with || (1 John, 3. 16.) and so to love our neighbour better than ourselves.
such bloody men as those described," Prov. 1.11, 12. The Jewish
doctors put this further sense upon it, "Thou shalt not stand by
and see thy brother in danger, but thou shalt come in to his relief
and succour, though it be with the peril of thy own life and limb;"
they add, "He that can by his testimony clear one that is accused,
is obliged by this law to do it ;" see Prov. 24. 11, 12.
|
VII. We are commanded to rebuke our neighbour in love,
(v. 17.) Thou shalt in any wise rebuke thy neighbour. 1. Rather
rebuke him than hate him, for an injury done to thyself. If we
apprehend that our neighbour has any way wronged us, we must not
conceive a secret grudge against him, and estrange ourselves from
him, speaking to him neither bad nor good, as the manner of some
is, who have the art of concealing their displeasure till they have
an opportunity of a full revenge; (2 Sam. 13. 22.) but we must
rather give vent to our resentments with the meekness of wisdom,
endeavour to convince our brother of the injury, reason the case
....
·
let thy cattle gender with a diverse kind: Thou
19. Ye shall keep my statutes. Thou shalt not
shalt not sow thy field with mingled seed: neither
upon thee. 20. And whosoever lieth carnally with
shall a garment mingled of linen and woollen come
a woman, that is a bondmaid betrothed to an hus-
band, and not at all redeemed, nor freedom given
her, she shall be scourged; they shall not be put to
death, because she was not free. 21. And he shall
bring his trespass-offering unto the LORD, unto the
door of the tabernacle of the congregation, eve» a
ram for a trespass-offering. 22. And the p
s'
-
Before Christ 1490.
LEVITICUS, XIX.
Ceremonial and Moral Laws
make an atonement for him with the ram of the fourth year, was to be holy to the Lord, either given to the priests,
trespass-offering, before the LORD, for his sin which or eaten before the Lord with joy, as their second tithe was, and
he hath done: and the sin which he hath done this taught them not to follow the custom of the heathen, who,
from thenceforward it was all their own. Now, 1. Some think
shall be forgiven him. 23. And when ye shall come they say, consecrated the very first productions of their fruit-trees
into the land, and shall have planted all manner of to their idols, saying, that otherwise all the fruits would be blasted.
trees for food, then ye shall count the fruit thereof 2. This law in the case of fruit-trees seems to be parallel with that
as uncircumcised: three years shall it be as un-
in the case of animals, that no creature should be accepted as
an offering till it was past eight days old, nor till that day were
circumcised unto you: it shall not be eaten of. children to be circumcised; see ch.22.27. God would have the
24. But in the fourth year all the fruit thereof shall first-fruits of their trees, but because for the three first years they
he holy to praise the LORD withal. 25. And in the were as inconsiderable as a lamb or a calf under eight days old,
fifth year shall ye eat of the fruit thereof, that it therefore God would not have them, for it is fit he should have
every thing at its best; and yet he would not allow them to use
may yield unto you the increase thereof: I am the them, because his first-fruits were not as yet offered; they must
LORD your God. 26. Ye shall not eat any thing therefore be accounted as uncircumcised, that is, as an animal
with the blood: neither shall ye use enchantment, under eight days old, not fit for any use. 3. We are hereby taught
nor observe times. 27. Ye shall not round the with patience to wait the time for the enjoyment of it, and
not to be over-hasty in catching at any comfort, but to be willing
par-
corners of your heads, neither shalt thou mar the ticularly to acknowledge ourselves unworthy of the increase of the
corners of thy beard. 28. Ye shall not make any earth, our right to the fruits of which was forfeited by our first
cuttings in your flesh for the dead, nor print any parents eating forbidden fruit, and we are restored to it only by
marks upon you: I am the LORD. 29. Do not the word of God and prayer, 1 Tim. 4.5.
prostitute thy daughter, to cause her to be a
whore; lest the land fall to whoredom, and the
land become full of wickedness.
IV. A law against the superstitious usages of the heathen,
v.26..28. 1. Eating upon the blood, as the Gentiles did, who
gathered the blood of their sacrifices into a vessel for their dæmons
(as they fancied) to drink, and then sat about it, eating the flesh.
themselves, signifying their communion with devils by their feast-
ing with them. Let not this custom be used, for the blood of God's
sacrifices was to be sprinkled on the altar, and then poured at the
foot of it, and conveyed away. 2. Enchantment and divination,
and a superstitious observation of the times, some days and hours
lucky, and others unlucky. Curious arts of this kind, it is likely,
had been of late invented by the Egyptian priests, to amuse the
people, and support their own credit. The Israelites had seen them
practised, but must by no means imitate them. It would be un-
pardonable in them, to whom were committed the oracles of God,
to ask counsel of the Devil; and yet worse in Christians, to whom
the Son of God is manifested, who has destroyed the works of the
Devil. For Christians to have their nativities cast, and their for-
tunes told them, to use spells and charms for the cure of diseases
and the driving away of evil spirits, to be affected with the falling
of the salt, a hare crossing the way, cross days, or the like, is an
intolerable affront to the Lord Jesus, a support of paganism and
idolatry, and a reproach both to themselves, and to that worthy
name by which they are called: and they must be grossly ignorant,
both of the law and the gospel, that ask, "What harm is there in
these things?" Is it no harm for those that have fellowship with
Christ, to have fellowship with devils, or to learn the ways of those
that have? Surely we have not so learned Christ. 3. There was a
superstition even in trimming themselves, used by the heathen,
Ye shall not
which must not be imitated by the people of God.
round the corners of your heads. They that worshipped the hosts
of heaven, in honour of them, cut their hair, so as that their heads
might resemble the celestial globe; but as the custom was foolish
in itself, so, being done with respect to their false gods, it was idola-
trous. 4. The rites and ceremonies by which they expressed their
sorrow at their funerals must not be imitated, v. 28. They mus!
not make cuts or prints in their flesh for the dead; for the heathen
did so to pacify the infernal deities they dreamt of, and to make
them propitious to their deceased friends. Christ by his sufferings
has altered the property of death, and made it a true friend to
every true Israelite; and now, as there needs nothing to make
death propitious to us, (for if God be so, death is so of course,)
so we sorrow not as those that have no hope. Those whom the
God of Israel had set apart for himself, must not receive the image
and superscription of these dunghill deities. Lastly, The prosti-
tuting of their daughters to uncleanness, which is here forbidden,
(v. 29.) seems to have been practised by the heathen in their idola-
trous worships, for with such abominations those unclean spirits
Here is,
I. A law against mixtures, v. 19. God in the beginning made
the cattle after their kind, (Gen. 1.25.) and we must acquiesce in
the order of nature God hath established, believing that is best and
sufficient, and not covet monsters. Add thou not unto his works,
lest he reprove thee; for it is the excellency of the work of God,
that nothing can, without making it worse, be either put to it or
taken from it, Eccl. 3. 14. As what God has joined, we must not
separate; so what he has separated, we must not join. The sow-
ing of mingled corn and the wearing of linsey-woolsey garments
are forbidden, either as superstitious customs of the heathen, or
to intimate how careful they should be not to mingle themselves
with the heathen, nor to weave any of the usages of the Gentiles
into God's ordinances. Ainsworth suggests, that it was to lead
Israel to the simplicity and sincerity of religion, and to all the
parts and doctrines of the law and gospel in their distinct kinds.
As faith is necessary, good works are necessary; but to mingle
these together in the cause of our justification before God, is
forbidden, Gal. 2. 16.
II. A law for punishing adultery committed with one that was
a bondmaid that was espoused, v. 20..22. If she had not been
espoused, the law appointed no punishment at all; being espoused,
if she had not been a bondmaid, the punishment had been no less
than death; but being as yet a bondmaid, (though before the
completing of her espousals she must have been made free,) the
capital punishment is remitted, and they shall both be scourged;
or, as some think, the woman only, and the man was to bring a
sacrifice. It was for the honour of marriage, though but begun
by betrothing, that the crime should be punished; but it was for
the honour of freedom, that it should not be punished so as the
debauching of a free woman was; so great was the difference then
made between bond and free, (Gal. 4.30.) but the gospel of Christ
knows no such distinction, Col. 3. 11.
III. A law concerning fruit trees, that for the three first years
after they were planted, if they should happen to be so forward
as to bear in that time, yet no use should be made of the fruit,
v. 23..25. It was therefore the practice of the Jews to pluck off||
the fruit, as soon as they perceived it knit, from their young trees,
as gardeners do sometimes, because their early bearing hinders
their growing. If any did come to perfection, it was not to be
used in the service either of God or man; but what they bore the
(0)
Before Christ 1490.
Moral Laws.
LEVITICUS, XIX.

which they worshipped, were well-pleased. And when lewdness
obtained as a religious rite, and was committed in their temples,
no marvel that the land became full of that wickedness; which,
when it entered at the temple-doors, overspread the land like a
mighty torrent, and bore down all the fences of virtue and modesty.
The Devil himself could not have brought such abominations into
their lives, if he had not first brought them into their worships.
And justly were they given up to vile affections, who forsook the
holy God, and gave divine honours to impure spirits. Those that
dishonour God are thus suffered to dishonour themselves and
their families.
30 Ye shall keep my sabbaths, and reverence
my sanctuary: I am the LORD. 31. Regard not
them that have familiar spirits, neither seek after
wizards, to be defiled by them: I am the LORD
your God. 32. Thou shalt rise up before the hoary
head, and honour the face of the old man, and fear
thy God: I am the LORD. 33. And if a stranger
sojourn with thee in your land, ye shall not vex
him. 34. But the stranger that dwelleth with you
shall be unto you as one born among you, and
thou shalt love him as thyself; for ye were strangers
in the land of Egypt: I am the LORD your God.
35. Ye shall do no unrighteousness in judgment,
in meteyard, in weight, or in measure. 36. Just
balances, just weights, a just ephah, and a just hin,
shall ye have: I am the LORD your God, which
brought you out of the land of Egypt. 37. There-
fore shall ye observe all my statutes, and all my
judgments, and do them: I am the LORD.
Here is,
I. A law for the preserving of the honour of the time and place
appropriated to the service of God, v. 30. This would be a means
to secure them both from the idolatries and superstitions of the
heathen, and from all immoralities in conversation. 1. Sabbaths
must be religiously observed, and not those times mentioned,
(v. 26.) which the heathen had a superstitious regard to. 2. The
sanctuary must be reverenced; great care must be taken to
approach the tabernacle with that purity and preparation which
the law required, and to attend there with that humility, decency,
and closeness of application, which became them in the immediate
presence of such an awful majesty. Though now there is no place
holy by divine institution, as the tabernacle and temple then were,
yet this law obliges us to respect the solemn assemblies of Chris-
tians for religious worship, as being held under a promise of
Christ's special presence in them, and to carry ourselves with a due
decorum, while in those assemblies we attend the administration
of holy ordinances, Eccl. 5. 1.
❤
II. À caution against all communion with witches, and those
that were in league with familiar spirits; "Regard them not, seek ||
not after them, be not in fear of any evil from them, or in hopes
of any good from them. Regard not their threatenings or
promises, or predictions; seek not to them for discovery or advice,
for if you do, you are defiled by it, and rendered abominable both
to God and your own consciences." This was the sin that
completed Saul's wickedness, for which he was rejected of God,
1 Chron. 10. 13.
40 -
who in age are wise and good, are worthy of double honour: more
respect is owing to such old men than merely to rise up before
them; their credit and comfort must be carefully consulted, their
experience and observations improved, and their counsels asked
and hearkened to, Job, 32. 6, 7. Some, by the old man, whose face
or presence is to be honoured, understand the elder in office, ab
by the hoary head, the elder in age; both ought to be respected
as fathers, and in the fear of God, who has put some of his honour
upon both. Note, Religion teaches good manners, and obliges us
to give honour to those to whom honour is due. It is an instance
o great degeneracy and disorder in a land, what the child behaves
himself proudly against the ancient, and the base against the
receive this honour, and the younger to give it; for it is the
30.1, 12. It becomes
to
ornament as well as duty of their youth, to order themselves lowly
and reverently to all their betters.
(1
v.
"C
IV. A charge to the Israelites to be very tender of strangers,
dignified Israel above any other people, yet they must not there-
33, 34. Both the law of God and his providence had vastly
fore think themselves authorized to trample upon all mankind, but
those of their own nation, and to insult them at their pleasure; no,
"Thou shalt not vex a stranger, but love him as thyself, and as
not an idolater, but a worshipper of the God of Israel, though not
one of thine own people." It is supposed that this stranger was
circumcised; a proselyte of the gate at least, though not a prose-
not an idolater, but a worshipper of the God of Israel, though not
lyte of righteousness: if such a one sojourned among them, they
must not vex him, nor oppress, nor over-reach him in a bargain,
taking advantage of his ignorance of their laws and customs; they
must reckon it as great a sin to cheat a stranger as to cheat an
Israelite; Nay," (say the Jewish doctors,) "they must not so
much as upbraid him with his being a stranger, and his having been
formerly an idolater." Strangers are God's particular care, as
widows and fatherless are, because it is his honour to help the
wrong, or put any hardships upon them. Strangers shall be wel-
helpless, Ps. 146. 9. It is therefore at our peril if we do them any
come to God's grace, and therefore we should do what we can to
invite them to it, and to recommend religion to their good opinion.
It argues a generous disposition, and a pious regard to God, as a
common Father, to be kind to strangers; for those of different
countries, customs, and languages, are all made of one blood. But
here is a reason added peculiar to the Jews, "For ye were strangers
in the land of Egypt. God then favoured you, therefore do you
now favour the strangers; and do to them as you then wished to
be done to. You were strangers, and yet are now thus highly
advanced; therefore you know not what these strangers may come
to whom you are apt to despise."
V. Justice in weights and measures is here commanded. That
there should be no cheat in them, v. 35. That they should be very
exact, v. 36. In weighing and measuring, we pretend a design to
give all those their own whom we deal with; but if the weights
and measures be false, it is like a corruption in judgment, it cheats
under colour of justice; and thus to deceive a man to his damage,
is worse than picking his pocket, or robbing him on the highway.
He that sells, is bound to give the full of the commodity, and he
that buys, the full of the price agreed upon, which cannot be done
without just balances, weights, and measures.
Let no man go
beyond or defraud his brother, for though it be hid from man, it
will be found that God is the Avenger of all such.
Lastly, The chapter concludes with a general command, (v. 37.)
Ye shall observe all my statutes, and do them. Note, 1. We are
not likely to do God's statutes, unless we observe them with great
care and consideration. 2. Yet it is not enough barely to observe
God's precepts, but we must make conscience of obeying them.
What will it avail us to be critical in our notions, if we be not
conscientious in our conversations? 3. An upright heart has
respect to all God's commandments, Ps. 119.6. Though in
instances the hand fails in doing what should be done, yet the eye
many
observes all God's statutes. (We are not allowed to pick and
choose, our duty, but must aim at standing complete in all the will
of God.
III. A charge to young people to shew respect to the aged, (v. 32.)
Thou shalt rise up before the hoary head. Age is honourable, and
he that is the Ancient of days, requires that honour be paid to it.
The hoary head is a crown of glory. Those whom God has
bonoured with the common blessing of long life, we ought to
honour with the distinguishing expressions of civility; and those
VOL. L
•
care and consideration.
This was the sin that
observes all God's statutes.
Those whom God has
Before Christ 1490.
Moral Laws.
LEVITICUS, XX.
generally practised; and even the Israelites were in danger of
being drawn into it, which made it necessary that this severe law
should be made against it. It was not enough to tell them they
might spare their children, (the fruit of their body should never
be accepted for the sin of their soul,) but they must be told,
A
1. That the criminal himself should be put to death, as a
murderer. The people of the land shall stone him with stones,
(v. 2.) which was looked upon as the worst of capital punishments
among the Jews. If the children were sacrificed to the malice of
the Devil, the parents must be sacrificed to the justice of God.
And if either the fact could not be proved, or the magistrates did
not do their duty, God would take the work into his own hands,
(v.3.) I will cut him off. Note, Those that escape punishment
from men, yet shall not escape the righteous judgments of God;
so wretchedly do they deceive themselves that promise themselves
his face, that is, whom he frowns upon, meets as an enemy, and
impunity in sin. How can they escape, against whom God sets
fights against? The heinousness of the crime is here set forth to
justify the doom; it defiles the sanctuary, and profanes the holy
name of God, for the honour of both which he is jealous. Observe,
to Israel; when the Gentiles sacrificed their children, they were
The malignity of the sin is laid upon that in it which was peculiar
guilty of murder and idolatry; but, if the Israelites did it, they
incurred the additional guilt of defiling the sanctuary, which they
attended upon even when they lay under this guilt, as if there
might be an agreement between the temple of God and idols; they
were guilty too of profaning the holy name of God, by which they
were called, as if he allowed his worshippers to do such things,
Rom. 2. 23, 24.
ND the LORD spake unto Moses, saying,
2. Again, thou shalt say to the children of
Israel, Whosoever he be of the children of Israel, or
of the strangers that sojourn in Israel, that giveth
any of his seed unto Moloch, he shall surely be put
to death: the people of the land shall stone him
with stones. 3. And I will set my face against that
man, and will cut him off from among his people;
because he hath given of his seed unto Moloch, to
defile my sanctuary, and to profane my holy name.
4. And if the people of the land do any ways hide
their eyes from the man, when he giveth of his
seed unto Moloch, and kill him not: 5. Then I
will set my face against that man, and against his the righteous hand of God. If his neighbours concealed him, and
family, and will cut him off, and all that go a whor-would not come in as witnesses against him; if the magistrates
ing after him, to commit whoredom with Moloch, connived at him, and would not pass sentence upon him, rather
from among their people. 6. And the soul that pitying his folly than hating his impiety; God himself would
turneth after such as have familiar spirits, and after reckon with them, v.4, 5. Misprision of idolatry is a crime
wizards, to go a whoring after them, I will even set unpunished. I will set my face against that man, (that magistrate,
cognizable in the court of heaven, and which shall not go
my face against that soul, and will cut him off from Jer. 5. 1.) and against his family. Note, (1.) The wickedness
among his people. 7. Sanctify yourselves there- of the master of a family often brings ruin upon a family; and he
fore, and be ye holy: for I am the LORD your God. that should be the house-keeper, proves the house-breaker.
8. And ye shall keep my statutes, and do them: I (2.) If magistrates will not do justice upon offenders, God will do
justice upon them; because there is danger that many will go a
am the LORD which sanctify you. 9. For every whoring after them, who do but countenance sin by winking at it.
one that curseth his father or his mother shall be And if the sins of leaders be leading sins, it is fit that their
surely put to death: he hath cursed his father or punishments should be exemplary punishments.
his mother; his blood shall be upon him.
2. That all his aiders and abettors should be cut off likewise by
+
II. Children's abusing of their parents, by cursing them, v.9.
If children either speak ill of their parents, or wish ill to them, or
carry it scornfully or spitefully toward them, it was an iniquity to
be punished by the judges, who were employed as conservators both
of God's honour and of the public peace, which were both attempted
by this unnatural insolence; (see Prov. 30. 17.) The eye that mocks
at his father, the ravens of the valley shall pick it out; which inti-
mates that such wicked children were in a fair way to be not only
hanged, but hanged in chains. This law of Moses, Christ quotes
and confirms, (Matth. 15.4.) for it is as direct a breach of the
fifth commandment as wilful murder is of the sixth. The same
law which requires parents to be tender of their children, requires
children to be respectful to their parents. He that despitefully
uses his parents, the instruments of his being, flies in the face of
God himself, the Author of his being, who will not see the
paternal dignity and authority insulted and trampled upon.
I. Parents abusing of their children, by sacrificing them to
Moloch, v. 2,3. There is the grossest absurdity that can be in all
the rites of idolatry, and they are all a great reproach to men's
reason; but none trampled upon all the honours of the human
nature so as this did, the burning of children in the fire to the
honour of a dunghill-god. It was a plain evidence that their gods III. Persons abusing of themselves by consulting such as have
were devils, which desired and delighted in the misery and ruin of familiar spirits, v.6. By this, as much as any thing, a man
mankind, and that the worshippers were worse than the beasts diminishes, disparages, and deceives himself, and so abuses himself.
that perish, perfectly stripped, not only of reason, but of natural What greater madness can there be, than for a man to go to a liar
affection. Abraham's offering of Isaac could not give countenance, for information, and to an enemy for advice? They do so, who
much less could it give rise, to this barbarous practice; since, turn after them that deal in the black art, and know the depths of
though that was conmmanded, it was immediately countermanded. Satan. This is spiritual adultery as much as idolatry is, giving
Yet such was the power of the God of this world over the children that honour to the Devil which is due to God only; and the jealous
uf disobedience. that this monstrous piece of inhumanity was || God will give a bill of divorce to those that thus go a whoring
CHAP. XX.
The laws which before were made, are in this chapter repeated, and penalties
annexed to them; that they who would not be deterred from sin by the fear of
God, might be deterred from it by the fear of punishment. If we will not
avoid such and such practices because the law has made them sin, (and it is most
acceptable when we go on that principle of religion,) surely we shall avoid them
when the law has made them death, from a principle of self-preservation. In
this chapter we have, I. Many particular crimes that are made capital;
1. Giving their children to Moloch, v. 1..5. 2. Consulting witches, v. 6, 27.
3. Cursing parents, v.9. 4. Adultery, v. 10.
4. Adultery, v. 10. 5. Incest, v. 11, 12, 14, 17,
19..21. 6. Unnatural lusts, v. 13, 15, 16, 18. II. General commands given
to be holy, v. 7, 8, 22..26.
1.
Moses is here directed to say that again to the children of Israel,
which he had in effect said before, v. 2. We are sure it was no
vain repetition, but very necessary, that they might give the more
earnest heed to the things that were spoken, and might believe
them to be of great consequence, being so often inculcated. God
speaketh once, yea, twice, and what he orders to be said again, we
must be willing to hear again, because for us it is safe, Phil. 3. 1.
Three sins are in these verses threatened with death.
་
鹭
​Before Christ 1490.
i
Moral Laws.
LEVITICUS, XX.
2
from him, and will cut them off, they having first cut themselves and they shall be cut off in the sight of theit
||
off from him.
a
In the midst of these particular laws comes in that general people: he hath uncovered his sister's nakedness;
18. And if a man shall
charge, (v. 7, 8.) where we have, 1. The duties required; and he shall bear his iniquity.
they are two. (1.) That, in our principles, affections, and aims, lie with a woman having her sickness, and shall
we he holy: Sanctify yourselves, and be ye holy. We must cleanse uncover her nakedness; he hath discovered her
ourselves from all the pollutions of sin, consecrate ourselves to the fountain, and she hath uncovered the fountain of
service and honour of God, and conform ourselves in every thing her blood: and both of them shall be cut off from
to his holy will and image: this is to sanctify ourselves. (2.) That, her blood: and both of them shall be cut off from
in all our actions, and in the whole course of our conversation, we among their people. 19. And thou shalt not
be obedient to the laws of God; Ye shall keep my statutes. By uncover the nakedness of thy mother's sister, nor
this only we can make it to appear that we have sanctified our of thy father's sister; for he uncovereth his near
selves and are holy, even by our keeping God's commandments; kin: they shall bear their iniquity. 20. And if 3
the tree is known by its fruit. Nor can we keep God's statutes as
we ought, unless we first sanctify ourselves, and be holy. Make man shall lie with his uncle's wife, he hath unco-
the tree good, and the fruit will be good. 2. The reasons to vered his uncle's nakedness: they shall bear their
enforce these duties. (1.) "I am the Lord your God. Therefore sin; they shall die childless. 21. And if a man
be holy, that ye may resemble him whose people ye are, and may shall take his brother's wife, it is an unclean thing:
be pleasing to him. Holiness becomes his house and household."
(2.) I am the Lord which sanctify you. God sanctified them by he hath uncovered his brother's nakedness; they
peculiar privileges, laws, and favours, which distinguished them shall be childless.
from all other nations, and dignified them as a people set apart for
God. He gave them his word and ordinances to be means of their
sanctification, and his good Spirit to instruct them: therefore they
must be holy, else they received the grace of God herein in vain.
Note, [1] God's people are, and must be, persons of distinction.
God has distinguished them by his holy covenant, and therefore
they ought to distinguish themselves by their holy conversations.
[2.] God's sanctifying us is a good reason why we should sanctify
ourselves, that we may comply with the designs of his grace, and
not walk contrary to them. If it be the Lord that sanctifies us,
we may hope the work shall be done, though it be difficult: the
manner of expression is like that, (2 Cor. 5. 5.) He that hath
wrought us for the self-same thing, is God. And his grace is so far
from superseding our care and endeavour, that it most strongly
engages and encourages them. Work out your salvation, for it
is God that worketh in you.
||
10. And the man that committeth adultery with
another man's wife, even he that committeth adultery
with his neighbour's wife, the adulterer and the
adulteress shall surely be put to death. 11. And
the man that lieth with his father's wife hath
uncovered his father's nakedness: both of them
shall surely be put to death; their blood shall
be upon them. 12. And if a man lie with his
daughter-in-law, both of them shall surely be put
to death: they have wrought confusion; their
blood shall be upon them. 13. If a man also lie
with mankind, as he lieth with a woman, both of
them have committed an abomination: they shall
surely be put to death; their blood shall be upon
them. 14. And if a man take a wife and her
mother, it is wickedness: they shall be burnt with
fire, both he and they, that there be no wickedness
among you. 15. And if a man lie with a beast, he
shall surely be put to death: and ye shall slay the
beast. 16. And if a woman approach unto any
beast, and lie down thereto, thou shalt kill the
woman, and the beast: they shall surely be put to
death; their blood shall be upon them. 17. And
if a man shall take his sister, his father's daughter,
or his mother's daughter, and see her nakedness,
and she see his nakedness; it is a wicked thing;
Sins against the seventh commandment are here ordered to be
severely punished. These are sins, which, of all others, fools are
most apt to make a mock at; but God would teach those the
heinousness of the guilt by the extremity of the punishment, that
would not otherwise be taught it.
||
I. Lying with another man's wife was made a capital crime;
the adulterer and the adulteress that had joined in the sin must fall
alike under the sentence, they shall both be put to death, v.10.
Long before this, even in 'ob's time, this was reputed a heinous
crime, and an iniquity to be punished by the judges, Job, 31.11.
It is a presumptuous contempt of an ordinance of God, and a
violation of his covenant, Prov. 2. 17. It is an irreparable wrong
to the injured husband, and debauches the mind and conscience of
both the offenders as much as any thing. It is a sin which head-
strong and unbridled lusts hurry men violently to, and therefore it
a land, and brings down God's judgments upon it, which disquiets
needs such a powerful restraint as this: it is a sin which defiles
families, and tends to the ruin of all virtue and religion, and
therefore is fit to be animadverted upon by the conservators of
the public peace: but see John, 8. 1..11.
II. Incestuous connexions, whether by marriage or not.
1. Some of them were to be punished with death, as a man's
lying with his father's wife, v. 11. Reuben would have been put
to death for his crime, (Gen. 35. 22.) if this law had been then
made. It was the sin of the incestuous Corinthian, for which he
was to be delivered unto Satan, 1 Cor. 5. 1,5. A man's debauching
his daughter-in-law, or his mother-in-law, or his sister, was
likewise to be punished with death, v. 12, 14, 17.
2. Others of them God would punish with the curse of barren-
ness, as a man's defiling his aunt, or his brother's wife, (v. 19..21.)
rules of marriage, forfeit the blessings of marriage; They shall
they shall die childless. Those that keep not within the divine
commit whoredom, and shall not increase, Hos. 4.10. Nay, it is
said, They shall bear their iniquity, that is, though they be not
immediately cut off by the hand either of God or man for this sin,
yet the guilt of it shall lie upon them, to be reckoned for another
not to be purged with sacrifice or offering.
III. The unnatural lusts of sodomy and bestiality (sins not to be
mentioned without horror) were to be punished with death, as
that was thus abused was to be killed with the sinner, who was
they are at this day by our law, v. 13, 15, 16. Even the beast
thereby openly put to the greater shame: and the villany was thus
represented as in the highest degree execrable and abominable, all
occasions of the remembrance or mention of it being to be taken
away. Even the unseasonable use of the marriage-bed, if pre-
to the just judgment of God, they shall be cut off, v.18.
sumptuous, and in contempt of the law, would expose the offenderu
this is the will of God, that every man should possess his vess
For
Before Christ 1490.
Moral Laws
LEVITICUS, XX, XXI.
(and the wife is called the weaker vessel) in sanctification and ho-|| difference between clean and unclean, v. 25. This is holiness, tu
nour, as becomes saints.
discern between things that differ, not to live at large, as if we
might say and do any thing, but to speak and act with caution.
Our con-
(4.) Ye shall not make your souls abominable, v. 25.
stant care must be to preserve the honour, by preserving the pu-
abominable to God and to our own consciences.
rity, of our own souls, and never to do any thing to make them
3. Their danger. (1.) They were going into an infected place,
(v. 24.) Ye shall inherit their land. A land flowing indeed with
their integrity; but withal, it was a land full of idols, idolatries,
milk and which would have the comfort of, if kept
and superstitious usages, which they would be apt to fall in love
with, having brought from Egypt with them a strange disposition
to take that infection. (2.) If they took the infection, it would be
of pernicious consequence to them. The Canaanites were to be
therefore I abhorred them, v. 23. See what an evil thing sin is, it
expelled for these very sins; they committed all these things, and
provokes God to abhor his own creatures, whereas otherwise he
delights in the work of his hands. And if the Israelites trod in the
them out too, (v. 22.) as he had told them before, ch. 18. 28. If
steps of their impiety, they must expect that the land would spue
God spared not the natural branches, but broke them off, neither
would he spare these who were grafted in, if they degenerated.
Thus the rejection of the Jews stands for a warning to all christian
churches, to take heed lest the kingdom of God be taken from
them. Those that sin like others, must expect to smart like them ;
and their profession of relation to God will be no security to them.
22. Ye shall therefore keep all my statutes, and
all my
judgments, and do them: that the land
whither I bring you to dwell therein, spue you not
out. 23. And ye shall not walk in the manners of
the nation, which I cast out before you for they
committed all these things, and therefore I abhorred
them. 24. But I have said unto you, Ye shall in-
herit their land, and I will give it unto you to possess
it, a land that floweth with milk and honey; I am
the LORD your God, which have separated you from
other people. 25. Ye shall therefore put difference
between clean beasts and unclean, and between un-
clean fowls and clean and ye shall not make your
souls abominable by beast or by fowl, or by any
manner of living thing that creepeth on the ground,
which I have separated from you as unclean. 26.
And ye shall be holy unto me: for I the LORD am
holy, and have severed you from other people, that
ye should be mine. 27. A man also or woman that
hath a familiar spirit, or that is a wizard, shall surely
be put to death: they shall stone them with stones:
their blood shall be upon them.
+
CHAP. XXI.
The last verse is a particular law, which comes in after the ge- This chapter might borrow its title from Mal. 2. 1. And now, O ye priests,
neral conclusion, as if omitted in its proper place; it is for the
putting of those to death that dealt with familiar spirits, v. 27.
It would be a great affront to God, and to his lively oracles, a
scandal to the country, and a temptation to ignorant, bad people
to consult them, if such were known and suffered to live among
them. They that are in league with the Devil, have in effect
made a covenant with death, and an agreement with hell, and so
shall their doom be.
this commandment is for you. It is a law obliging priests with the utmost
care and jealousy to preserve the dignity of their priesthood. I. The in-
ferior priests are here charged both concerning their mourning, and concern-
ing their marriages, and their children, v. 1–9. II. The High-priest is
restrained more than any of them, v. 10—15. III. Neither the one nor the
other must have any blemish, v. 16-21.
The rest of these verses repeat and inculcate what had been said
before, for to that unthinking, forgetful people it was requisite that
there should be line upon line, and that general rules, with their
reasons, should be frequently insisted on, for the enforcement of
particular laws, and making them more effectual. Three things
we are here reminded of:
1. Their dignity. (1.) They had the Lord for their God, v. 24.
They were his, his care, his choice, his treasure, his jewels, his
kingdom of priests; (v. 26.) that ye should be mine. Happy the
people, and truly great, that is in such a case. (2.) Their God was
a holy God, (v. 26.) infinitely advanced above all others. His ho-
liness is his glory, and it was their honour to be related to him,
while their neighbours were the infamous worshippers of impure
and filthy spirits. (3.) The great God had separated them from
other people, (v. 24.) and again, v. 26. Other nations were the
common, they were the enclosure, beautified and enriched with
peculiar privileges, and designed for peculiar honours; let them
therefore value themselves accordingly, preserve their honour, and
vot lay it in the dust, by walking in the way of the heathen.
2. Their duty; this is inferred from their dignity. God had
done more for them than for others, and therefore expected more
from them than from others. And what is it that the Lord their
God requires, in consideration of the great things done and de-
signed; (1.) Ye shall keep all my statutes; (v. 22.) and there was
all the reason in the world that they should, for the statutes were
their honour, and obedience to them would be their lasting com-
fort. (2.) Ye shall not walk in the manners of the nation, v. 23.
Being separated from them, they must not associate with them, nor
learn their ways. The manners of the nation were bad enough in
them, but would be much worse in God's people. (3.) Ye shall put
:
1.
ND the LORD said unto Moses, Speak unto
A
the priests the sons of Aaron, and say unto
them, There shall none be defiled for the dead
among his people. 2. But for his kin, that is near
unto him, that is, for his mother, and for his father,
and for his son, and for his daughter, and for his
brother, 3. And for his sister a virgin, that is nigh
unto him, which hath had no husband; for her may
he be defiled. 4. But he shall not defile himself,
being a chief man among the people, to profane
himself. 5. They shall not make baldness upon
their head, neither shall they shave off the corner of
their beard, nor make any cuttings in their flesh.
6. They shall be holy unto their God, and not pro-
fane the name of their God for the offerings of the
LORD made by fire, and the bread of their God,
they do offer therefore they shall be holy. 7.
They shall not take a wife that is a whore, or pro-
fane; neither shall they take a woman put away
from her husband; for he is holy unto his God.
8. Thou shalt sanctify him therefore, for he of
fereth the bread of thy God; he shall be holy,
unto thee; for I the LORD which sanctify you, um
holy. 9. And the daughter of any priest, if she
profane herself by playing the whore, she shall be
burnt with fire.
am
Before Christ 1490.
Laws concerning the Priests.
LEVITICUS, XXI.

say,
It was before appointed that the priests should teach the people || the Lord made by fire, which were the provisions of God's house
the statutes God had given concerning the difference between and table. They are highly honoured, and therefore must not
rlean and unclean, ch. 10. 10, 11. Now, here it is provided that stain their honour by making themselves slaves to their passions;
they should observe themselves what they were to teach the people. they are continually employed in sacred service, and therefore
Note, They whose office it is to instruct, must do it by example as must not be either diverted from, or disfitted for, the services they
well as precept, 1 Tim. 4. 12. The priests were to draw nearer to were called to. If they pollute themselves, they profane the
God than any of the people, and to be more intimately conversant name of their God on whom they attend: if the servants are rude,
with sacred things, and therefore it was required of them that they and of ill behaviour, it is a reflection upon the master, as if he kept
should keep at a greater distance than others from every thing that a loose and disorderly house. Note, All that either offer or eat
was defiling, and might diminish the honour of their priesthood. the bread of our God must be holy in all manner of conversation,
I. They must take care not to disparage themselves in their or else they profane that name which they pretend to sanctify.
mourning for the dead. All that mourned for the dead were II. They must take care not to degrade themselves in their
supposed to come near the body, if not to touch it: and, the Jews marriage, v.7. A priest must not marry a woman of ill fame,
"It made a man ceremonially unclean to come within six that either had been guilty, or was suspected to have been guilty,
feet of a dead corpse;" nay, it is declared, (Numb. 19. 14.) that of uncleanness. He must not only not marry a harlot, though
all who come into the tent where the dead body lies shall be never so great a penitent for her former whoredoms, but he must
unclean seven days. Therefore all the mourners that attended the not marry one that was profane, that is, of a light carriage or
funeral could not but defile themselves, so as not to be fit to come indecent behaviour. Nay, he must not marry one that was
into the sanctuary for seven days: for this reason, it is ordered, divorced, because there was reason to think it was for some fault
1. That the priests should never put themselves under this she was divorced. The priests were forbidden to undervalue
incapacity of coming into the sanctuary, unless it were for one of themselves by such marriages as these, which were allowed to
their nearest relations, v. 1..3. He was permitted to do it for others, 1. Lest it should bring a present reproach upon their
a parent or a child, for a brother or an unmarried sister, and ministry, harden the profane in their profaneness, and grieve the
therefore, no doubt, (though this is not mentioned,) for the wife hearts of a serious people: the New Testament gives laws to
of his bosom; for Ezekiel, a priest, would have mourned for his ministers' wives, (1 Tim. 3. 11.) that they be grave and sober, that
wife, if he had not been particularly prohibited, Ezek. 24. 17. the ministry be not blamed. 2. Lest it should entail a reproach
By this allowance, God put an honour upon natural affection, upon their families; for the work and honour of the priesthood
and favoured it so far as to dispense with the attendance of his were to descend as an inheritance to their children after them.
servants for seven days, while they indulged themselves in their Those do not consult the good of their posterity as they ought
Borrow for the death of their dear relations; but, beyond this who do not take care to marry those that are of good report and
period, weeping must not hinder sowing, nor their affection to character. He that would seek a godly seed, (as the expression
their relations take them off from the service of the sanctuary. || is, Mal. 2.15.) must first seek a godly wife, and take heed of a
Nor was it at all allowed for the death of any other, no, not of a corruption of blood.
chief man among the people, as some read it, v.4. They must
not defile themselves, no, not for the high priest himself, unless
thus akin to them. Though there is a friend that is nearer than
a brother, yet the priests must not pay this respect to the best
friend they had, except he were a relation, lest, if it were allowed
for one, others should expect it, and so they should be frequently
taken off from their work: and it is hereby intimated that there
is a particular affection to be reserved for those that are thus near
akin to us; and when any such are removed by death, we ought to
be affected with it, and lay it to heart, as the near approach of
death to ourselves, and an alarm to us to prepare to follow.
It is added here, (v. 8.) Thou shalt sanctify kim, and he shall
be holy unto thee. "Not only thou, O Moses, by taking care
that these laws be observed, but thou, O Israel, by all endeavours
possible to keep up the reputation of the priesthood, which the
priests themselves must do nothing to expose or forfeit. He is
holy to his God, (v.7.) therefore he shall be holy unto thee.”
Note, We must honour those whom our God puts honour upon.
Gospel-ministers, by this rule, are to be esteemed very highly in
love, for their works' sake, (1 Thess. 5. 13.) and every Christian
must look upon himself as concerned to be the guardian of their
honour.
||
2. That they must not be extravagant in the expressions of their III. Their children must be afraid of doing any thing to dispa-
mourning, no, not for their dearest relations, v. 5. Their mourning rage them: (v.9.) If the daughter of any priest play the whore,
must not be either, (1.) Superstitious, according to the manner her crime is great; she not only polluteth but profaneth herself:
of the heathen, who cut off the hair, and let out their blood, in other women have not that honour to lose that she has, who, as
honour of the imaginary deities which presided (as they thought) one of a priest's family, has eaten of the holy things, and is supposed
in the congregation of the dead, that they might engage them to to have been better educated than others. Nay, she profaneth
be propitious to their departed friends. Even the superstitious her father, he is reflected upon, and every body will be ready to
rites used of old at funerals, are an indication of the ancient belief ask, "Why did not he teach her better?" And the sinners in
of the immortality of the soul, and its existence in a separate state: Zion will insult, and say, "Here is your priest's daughter:" her
and though the rites themselves were forbidden by the divine law, punishment therefore must be peculiar, She shall be burnt with
because they were performed to false gods, yet the decent respect || fire, for a terror to all priests' daughters. Note, The children of
which nature teaches, and the law allows, to be paid to the ministers ought, of all others, to take heed of doing any thing that
remains of our deceased friends, shews that we are not to look is scandalous, because in them it is doubly scandalous, and will
upon them as lost. Nor, (2.) Must it be passionate or immoderate. be punished accordingly by him whose name is Jealous.
Note, God's ministers must be examples to others of patience under
affliction, particularly that which touches in a very tender part,
the death of their near relations. They are supposed to know
more than others of the reasons why we must not sorrow, as those
that have no hope, (1 Thess. 4.13.) and therefore they ought to be
eminently calm and composed, that they may be able to comfort
others with the same comforts wherewith they are themselves
comforted of God. The people were forbidden to mourn for the
dead with superstitious rites; (ch. 19. 27, 28.) and what was un-
lawful to them was much more unlawful to the priest. The reason
given for their peculiar care not to defile themselves, we have, (v. 6.)
10. And he that is the high priest among his
brethren, upon whose head the anointing oil was
poured, and that is consecrated to put on the
garments, shall not uncover his head, nor rend
his clothes; 11. Neither shall he go in to any
dead body, nor defile himself for his father or for
his mother; 12. Neither shall he go out of the
sanctuary, nor profane the sanctuary of his God;
because they offered the bread of their God, even the offerings of for the crown of the anointing oil of his God is
1
:
-
Before Christ 1490.
Laws concerning the Priests.
LEVITICUS, XX1.
him.
upon him: I am the LORD. 13. And he shall take 16. And the LORD spake unto Moses, saying,
a wife in her virginity. 14. A widow, or a divorced 17. Speak unto Aaron, saying, Whosoever he be
woman, or profane, or an harlot, these shall he not of thy seed in their generations, that hath any
take: but he shall take a virgin of his own people blemish, let him not approach to offer the bread
lo wife. 15. Neither shall he profane his seed of his God: 18. For whatsoever man he be that.
among his people: for I the LORD do sanctify hath a blemish, he shall not approach: a blind
man, or a lame, or he that hath a flat nose, or any
thing superfluous. 19. Or a man that is broken-
footed, or broken-handed, 20. Or crook-backt,
or a dwarf, or that hath a blemish in his eye, or
is scurvy, or scabbed, or hath his stones broken;
21. No man that hath a blemish, of the seed of
Aaron the priest, shall come nigh to offer the offer
ings of the LORD made by fire; he hath a blemish;
he shall not come nigh to offer the bread of his God.
22. He shall eat the bread of his God, both of the
most holy, and of the holy. 23. Only he shall not
go in unto the vail, nor come nigh unto the altar,
because he hath a blemish; that he profane not
my sanctuaries: for I the LORD do sanctify them.
24. And Moses told it unto Aaron, and to his
sons, and unto all the children of Israel.
both which
More was expected from a priest than from other people, but
more from the high priest than from other priests, because upon
his head the anointing oil was poured, and he was consecrated to
put on the garments, (v. 10.) were typical of the
anointing and adorning of the Lord Jesus, with all the gifts and
graces of the Holy Spirit, which he received without measure.
is called the crown of the anointing oil of his God, (v. 12.) for the
anointing of the Spirit is, to all that have it, a crown of glory, and
a diadem of beauty. The high priest being thus dignified,
I. He must not defile himself at all for the dead, no, not for his
nearest relations, his father or his mother, much less his child or
brother, v.11. 1. He must not use the common expressions of
sorrow
on those occasions, such as uncovering his head, and
rending his clothes, (v. 10.) so perfectly unconcerned must he shew
himself in all the crosses and comforts of this life: even his natural
affection must be swallowed up in compassion to the ignorant,
and a feeling of their infirmities, and a tender concern for the
household of God, which he was made the ruler of. Thus, being
the holy one that was intrusted with the Thummim and the Urim,
he must not know father or mother, Deut. 33. 8, 9. 2. He must
not go in to any dead body, v.11. If any of the inferior priests
were under a ceremonial pollution, there were other priests that
might supply their places; but if the high priest were defiled, there
would be a greater miss of him. And the forbidding of him to
go to any house of mourning, or attend any funeral, would be an
indication to the people of the greatness of that dignity to which ||
he was advanced. Our Lord Jesus, the great High Priest of our
profession, touched the dead body of Jairus's daughter, the bier of
the widow's son, and the grave of Lazarus, to shew that he came
to alter the property of death, and to take off the terror of it, by
breaking the power of it. Now that it cannot destroy, it does not
defile. 3. He must not go out of the sanctuary, (v. 12.) that is,
whenever he was attending or officiating in the sanctuary, where
usually he tarried in his own apartment all day, he must not go
out upon any occasion whatsoever, nor cut short his attendance on
the living God, no, not to pay his last respects to a dying relation.
It was a profanation of the sanctuary to leave it while his pre-
sence was requisite there, upon any such occasion, for thereby he
preferred some other business before the service of God and the
business of his profession, to which he ought to make every thing
else give place. Thus our Lord Jesus would not leave off preach
ing, to speak with his mother and brethren, Matth. 12. 48.
||
II. He might not marry a widow, (as other priests might,) much
less one divorced, or a harlot, v. 13, 14. The reason of this was,
to put a difference between him and other priests in this matter,
and (as some suggest) that he might be a type of Christ, to whom
the church was to be presented a chaste virgin, 2 Cor. 11. 2. see
Ezek. 44.22. Christ must have our first love, our pure love, our
entire love; thus the virgins love thee, (Cant. 1.3.) and such only
are fit to follow the Lamb, Rev. 14. 4.
III. He might not profane his seed among his people, v. 15.
Some understand it as forbidding him to marry any of an inferior
rank, which would be a disparagement to his family. Jehoiada,
indeed, married out of his own tribe, but then it was into the royal
family, 2 Chron. 22.11. This was not to teach him to be proud,
but to teach him to be pure, and to do nothing unbecoming his
office and that worthy name by which he was called. Or it may be
a caution to him in disposing of his children: he must not profane
his seed, by marrying them unsuitably. Ministers' children are
profaned, if they be unequally yoked with unbeli
ཟ
•
The priesthood being confined to one particular family, and
entailed upon all the issue-male of that family throughout their
generations, it was very likely that some or other in after-ages, that
were born to the priesthood, would have natural blemishes and
deformities: the honour of the priesthood would not secure them
from any of those calamities which are common to men. Divers
blemishes are here specified; some that were, ordinarily, for life,
as blindness; others that might be for a time, as a scurf or scab,
and, when they were gone, the disability ceased.
Now, the law concerning priests that had blemishes was,
1. That they might live upon the altar; (v.22.) He shall cat of
the sacrifices with the other priests, even the most holy things,
such as the titles and first-fruits, and the priests' share of the
peace-offerings. The blemishes were such as they could not help,
and, therefore, though they might not work, yet they must not
starve. Note, None must be abused for their natural infirmities.
|| Even the deformed child in the family must have its child's part.
2. Yet they must not serve at the altar, at either of the altars,
nor be admitted to attend or assist the other priests in offering
sacrifice or burning incense, v. 17, 21, 23. Great men choose to
have such servants about them as are sightly, and it was fit that
the great God should have such in his house, then when he was
pleased to manifest his glory in external indications of it. But it
was especially requisite that comely men should be chosen to
minister about holy things, for the sake of the people, who were apt
to judge according to outward appearance, and to think meanly
of the service, how honourable soever it was made by the divine
institution, if those that performed it looked despicably, or went
about it awkwardly. This provision God made for the preserving
of the reputation of his altar, that it might not at any time fall
under contempt. It was for the credit of the sanctuary that none
should appear there that were any way disfigured, either by nature
or accident.
I
Now, under the gospel, (1.) Those that labour under any such
blemishes as these have reason to thank God that they are not
thereby excluded from offering spiritual sacrifices to God, nor, if
otherwise qualified for it, from the office of the ministry. There is
many a healthful beautiful soul lodged in a crazy deformed body.
(2.) We ought to infer from hence how incapable these are to
serve God acceptably whose minds are blemished and deformed
by any reigning vice. Those are unworthy to be called Christians,
1
Before Christ 1490.
Laws concerning the Priests.
LEVITICUS, XXI, XXII.
•
}
and unfit to be employed as ministers, that are spiritually blind,
and lame, and crooked; whose sins render them scandalous and
deformed, so as that the offerings of the Lord are abhorred for
their sakes. The deformities of Hophni and Phinehas were worse
than any of the blemishes here mentioned. Let such, therefore,
as are openly vicious be put out of the priesthood, as polluted
persons; and let all that are made to our God spiritual priests, be
before him holy and without blemish, and comfort themselves with
this, that though, in this imperfect state, they have spots that are
the spots of God's children, yet they shall shortly appear before
the throne of God without spot or wrinkle, or any such thing.
CHAP. XXII.
In this chapter, we have divers laws concerning the priests and sacrifices, all for
the preserving of the honour of the sanctuary. I. That the priests should not
eat of the holy things in their uncleanness, v.1..9. II. That no stranger,
who did not belong to some family of the priests, should eat of the holy things,
(v.10..13.) and if he did it unwittingly, he must more restitution, v. 14..16.
III. That the sacrifices which were offered must be without blemish, v. 17..25.
IV. That they must be more than eight days old, (v. 26. .28.) and that the
sacrifices of thanksgiving must be eaten the same day they were offered
v. 29..33.
1.
1. Some pollutions were permanent, as a leprosy or a running
issue, v. 4. These separated the people from the sanctuary, and
God would shew that they were so far from being less objection-
able, that really they were more so, in a priest.
2. Others were more transient, as the touching of a dead body,
or any thing else that was unclean, from which, after a certain
time, a man was cleansed by bathing his flesh in water, v.6. But
whoever was thus defiled might not eat of the holy things, under
pain of God's highest displeasure, who said it, and ratified the
saying, That soul shall be cut off from my presence, v.3. Our
being in the presence of God, and attending upon him, will be so
far from securing us, that it will but the more expose us to God's
wrath, if we dare to draw nigh to him in our uncleanness. The
destruction shall come from the presence of the Lord, (2 Thess. 1. 9.)
as the fire by which Nadab and Abihu died came from before the
Lord. Thus they who profane the holy word of God will be cut
off by that word which they make so light of; it shall condemn
them. They are again warned of their danger, if they eat the
holy thing in their uncleanness, (v. 9.) lest they bear sin, and die
therefore. Note, (1.) Those contract great guilt who profane
sacred things, by touching them with unhallowed hands. Eating
the holy things signified an interest in the atonement; but if they
ate of them in their uncleanness, they were so far from lessening
their guilt, that they increased it; they shall bear sin. (2.) Sin
is a burthen which, if infinite mercy prevent not, will certainl
sink those that bear it; they shall die therefore. Even priests
may be ruined by their pollutions and presumptions.
Now, [1.] This obliged the priests carefully to preserve their
purity, and to dread every thing that would defile them. The
holy things were their livelihood; if they might not eat of them,
how must they subsist? The more we have to lose of comfort
to preserve our purity. [2.] This possessed the people with a
and honour by our defilement, the more careful we should be
reverence for the holy things, when they saw the priests themselves
separated from them, (as the expression is, v. 2.) so long as they
were in their uncleanness. He is, doubtless, a God of infinite
cipline. [3] This teaches us carefully to watch against all moral
purity who kept his immediate attendants under so strict a dis-
pollutions, because by them we are unfilted to receive the comfort
of God's sanctuary Though we labour not under habitual
deformities, yet actual defilements deprive us of the pleasure of
to wash his feet; (John 13.10.) to wash his hands, and so to
God; and therefore he that is washed needeth
compass the altar, Ps. 26. 6. Herein we have need to be jealous
over ourselves, lest (as it is observably expressed here) we profane
God's holy name in those things which we hallow unto him, v.2.
If we affront God in those very performances wherein we pretend
to honour him, and provoke him instead of pleasing him, we shall
make up but a bad account shortly; yet thus we do, if we profans
God's name, by doing that in our uncleanness which pretends to
be hallowed to him.
AND the LORD spake unto Moses,
ND the LORD spake unto Moses, saying,
2. Speak unto Aaron and to his sons, that
they separate themselves from the holy things of
the children of Israel, and that they profane not
my holy name in those things which they hallow
unto me: I am the Lord. 3. Say unto them,
Whosoever he be of all your seed among your
generations, that goeth unto the holy things, which
the children of Israel hallow unto the LORD, having
his uncleanness upon him, that soul shall be cut off
from my presence: I am the LORD. 4. What man
soever of the seed of Aaron is a leper, or hath a
running issue, he shall not eat of the holy things,
until he be clean. And whoso toucheth any thing
that is unclean by the dead, or a man whose seed
goeth from him; 5. Or whosoever toucheth any
creeping thing, whereby he may be made unclean,
or a man of whom he may take uncleanness, what-
soever uncleanness he hath; 6. The soul which
hath touched any such shall be unclean until even,
and shall not eat of the holy things, unless he wash
his flesh with water. 7. And when the sun is down,
7. And when the sun is down,
he shall be clean, and shall afterward eat of the
holy things; because it is his food. 8. That which 10. There shall no stranger eat of the holy thing:
dieth of itself, or is torn with beasts, he shall not a sojourner of the priest, or an hired servant, shall
eat to defile himself therewith: I am the LORD.not eat of the holy thing. 11. But if the priest buy
9. They shall therefore keep mine ordinance, lest any soul with his money, he shall eat of it, and he
they bear sin for it, and die therefore, if they that is born in his house: they shall eat of his meat.
profane it: I the LORD do sanctify them.
12. if the priest's daughter also be married unto
a stranger, she may not eat of an offering of the
holy things. 13. But if the priest's daughter be
a widow, or divorced, and have no child, and is
returned unto her father's house, as in her youth,
she shall eat of her father's meat: but there shall
no stranger eat thereof.
the holy thing unwittingly, then he shall put the
14. And if a man eat of
fifth part thereof unto it, and shall give it unto the
Those that had a natural blemish, though were
Those that had a natural blemish, though they were forbidden
to do the priests' work, yet they were allowed to eat of the holy
things; and the Jewish writers say, that, "to keep them from
idleness, they were employed in the wood-room, to pick out that
which was worm-eaten, that it might not be used in the fire upon
the altar; they might also be employed in the judgment of leprosy:"
but those that were under any ceremonial uncleanness, which
possibly they contracted by their own fault, might not so much as
eat of the holy things while they continued in their pollutions.
Before Christ 1490.
Laws concerning Sacrifices.
LEVITICUS, XXII.
priest, with the holy thing. 15. And they shall sity, as it was when David and his men ate of the shew-bread,
not profane the holy things of the children of Israel,1 Sam. 21.6. And our Saviour justifies them, and gives a reason
for it, which furnishes us with a lasting rule in all such cases, that
which they offer unto the LORD: 16. Or suffer God will have mercy, and not sacrifice, Matth. 12.3, 4,7. Rituals
them to bear the iniquity of trespass, when they must give way to morals.
eat their holy things: for I the LORD do sanctify
them.
[2.] It is an instruction to gospel-ministers, who are stewards
of the mysteries of God, not to admit all, without distinction, to
eat of the holy things, but to take out the precious from the vile.
Those that are scandalously ignorant or profane are strangers and
aliens to the family of the Lord's priests; and it is not meet to
take the children's bread and to cast it to such. Holy things are
for holy persons, for those who are holy, at least, in profession,
Matth. 7.6.
The holy things were to be eaten by the priests and their fa-
milies. Now,
1. Here is a law that no stranger should eat of them, that is,
no person whatsoever but the priests only, and those that pertained
to them, v. 10. The priests are charged with this care, not to
profane the holy things, by permitting the strangers to eat of them,
(v. 15.) or suffer them to bear the iniquity of trespass; (v. 16.) that
is, suffer them to bring guilt upon themselves, by meddling with
that which they have no right to do. Thus it is commonly under-
stood. Note, We must not only be careful that we do not bear
iniquity ourselves, but we must do what we can to prevent others
bearing it. We must not only not suffer sin to lie upon our brother,
but, if we can help it, we must not suffer it to come upon him. But
perhaps there is another meaning of those words: the priests' eat-
ing of the sin-offerings is said to signify their bearing the iniquity
of the congregation, to make an atonement for them, ch. 10. 17.
Let not a stranger, therefore, eat of that holy thing particularly,
and so pretend to bear the iniquity of trespass; for it is daring
presumption for any to do that but such as are appointed to do it.
Those that set up other mediators beside Christ our Priest, to bear
the iniquity of trespass, sacrilegiously rob Christ of his honour,
and invade his rights. When we warn people not to trust to
their own righteousness, nor dare to appear before God in it, but
to rely on Christ's righteousness only for peace and pardon, it is
because we dare not suffer them to bear the iniquity of trespass,
for we know it is too heavy for them.
2. Here is an explanation of the law, shewing who were to
be looked upon as belonging to the priest's family, and who not.
(1.) Sojourners and hired servants abode not in the house for ever;
they were in the family, but not of it; and therefore they might
not eat of the holy things; (v. 10.) but the servant that was born
in the house, or bought with money, being an heir-loom to the
family, though a servant, yet might eat of the holy things, v.11.
Note, Those only are entitled to the comforts of God's house who
make it their rest for ever, and resolve to dwell in it all the days
of their life. As for those who for a time only believe, to serve a
present turn, they are looked upon but as sojourners and mer-
cenaries, and have no part nor lot in the matter. (2.) As to the
children of the family, concerning the sons there could be no dis-
pute, they were themselves priests, but concerning the daughters
there was a distinction. While they continued in their father's
house, they might eat of the holy things; but if they married such
as were not priests, they lost their right, (v. 12.) for now they were
cut off from the family of the priests. Yet, if a priest's daughter
became a widow, and had no children in whom she might preserve
a distinct family, and returned to her father's house again, being
neither wife nor mother, she shall again be looked upon as a
daughter, and shall eat of the holy things. If those whom Provi-
has made sorrowful
who are
the rest they had in the house of a husband, yet find it again in
a father's house, they have reason to be thankful to the widows
God, who does not leave them comfortless. (3.) Here is a demand
of restitution to be made by him that had no right to the holy
things, and yet should eat of them unwittingly, v. 14. If he did
it presumptuously, and in contempt of the divine institution, he
was liable to be cut off by the hand of God, and to be beaten by
the magistrate; but if he did it through weakness and incon-
sideration, he was to restore the value, adding a fifth part to it;
beside which, he was to bring an offering to atone for the trespass:
see ch. 5. 15, 16.
0
17. And the LORD spake unto Moses, saying,
18. Speak unto Aaron, and to his sons, and unto
all the children of Israel, and say unto them,
Whatsoever he be of the house of Israel, or of the
strangers in Israel, that will offer his oblation for
all his vows, and for all his free-will offerings,
which they will offer unto the LORD for a burnt-
offering; 19. Ye shall offer at your own will a
male without blemish of the beeves, of the sheep,
or of the goats. 20.(But whatsoever hath a
blemish, that shall ye not offer: for it shall not be
acceptable for you. 21. And whosoever offereth
a sacrifice of peace-offerings unto the LORD to
accomplish his vow, or a free-will offering in beeves
or sheep, it shall be perfect to be accepted: there
shall be no blemish therein. 22. Blind, or brokeu,
or maimed, or having a wen, or scurvy, or scabbed,
ye shall not offer these unto the LORD, nor make
an offering by fire of them upon the altar unto the
LORD. 23. Either a bullock or a lamb that hath
any thing superfluous or lacking in his parts, that
mayest thou offer for a free-will offering; but for
a vow it shall not be accepted. 24. Ye shall not
offer unto the LORD that which is bruised, or
crushed, or broken, or cut; neither shall ye make
any offering thereof in your land. 25. Neither
from a stranger's hand shall ye offer the bread of
your God of any of these; because their
tion is in them, and blemishes be in them: they
shall not be accepted for you. 26. And the
LORD spake unto Moses, saying, 27. When a
bullock, or a sheep, or a goat, is brought forth,
then it shall be seven days under the dam; and
from the eighth day and thenceforth, it shall be
accepted for an offering made by fire unto the
LORD. 28. And whether it be cow or ewe, ye
shall not kill it and her young both in one day.
29. And when ye will offer a sacrifice of thanks-
giving unto the LORD, offer it at your own will.
30. On the same day it shall be eaten up, ye shall
leave none of it until the morrow: I am the Lord.
31. Therefore shall ye keep my commandments,
and do them: I am the LORD. 32. Neither shall
ye profane my holy name; but I will be hallowed
Now, [1.] This law might be dispensed with in a case of ueces-among the children of Israel: I am the LORD
corrup-
30
Before Christ 1490.
Laws concerning Sacrifices.
LEVITICUS,
XII, XXIII.
which hallow you, 33. That brought you out of the
land of Egypt, to be your God: I am the LORD.
Here are four laws concerning sacrifices,
I. That whatever was offered in sacrifice to God should be
without blemish, otherwise it should not be accepted. This had
often been mentioned in the particular institutions of the several
sorts of offering. Now here, 1. They are told what was to be
accounted a blemish which rendered a beast unfit for sacrifice; if
it was blind, or lame, had a wen, or the mange; (v. 22.) if it was
bruised, or crushed, or broken, or cut; (v. 24.) that is, as the
Jewish writers understand it, if it was, any of these ways, castrated:
if bulls and rams were made into oxen and wethers, they might
not be offered. 2. A difference is made between what was brought
as a free-will offering, and what was brought as a vow, v. 23.
And though none that had any of the forementioned blemishes
might be brought for either, yet if a beast had any thing super-
fluous or lacking, that is, as the Jews understand it, if there was
a disproportion or inequality between those parts that are pairs,
when one eye, or ear, or leg, is bigger than it should be, or less
than it should be; if there was no other blemish than this, it
might be accepted for a free-will offering, which a man had not
before laid himself, nor had the divine law laid him, under any
particular obligation to; but for a vow it might not be accepted.
Thus God would teach us to make conscience of performing our
promises to him very exactly, and not afterward to abate in
quantity or value of what we had solemnly engaged to devote to
him. What was, before the vow, in our own power, as in the
of a free-will offering, afterward is not, Acts, 5.4. 3. It is again
and again declared, that no sacrifice should be accepted, if it was
thus blemished, v. 20, 21. According to this law great care was
taken to search all the beasts that were brought to be sacrificed,
that there might, to a certainty, be no blemish in them. A
blemished sacrifice might not be accepted even from the hand of
a stranger, though to such all possible encouragement should be
given to do honour to the God of Israel, v. 25. By this it appears
that strangers were expected to come to the house of God from a
fer country, (1 Kings, 8. 41, 42.) and that they should be welcome,
and their offerings accepted, as those of Darius, Ezra, 6.9, 10.
Isa. 56. 6,7. The heathen priests were many of them not so strict
in this matter, but would receive sacrifices for their gods that were
never so scandalous; but let strangers know, that the God of
Israel would not be so served.
•
so such a Sacrifice, became us, who was harmless and undefiled.
Now, (1.) This law was then necessary for the preserving of
the honour of the sanctuary, and of the God that was there
worshipped. It was fit that every thing that was employed for
his honour should be the best of the kind; for as he is the
greatest and brightest, so he is the best of Beings; and he
that is the best, must have the best. See how greatly and
justly displeasing the breach of this law was to the holy God,
Mal. 1. 8, 13, 14. (2.) This law made all the legal sacrifices the
fitter to be types of Christ, the great Sacrifice, from which all those
derived their virtue. In allusion to this law, he is said to be a Lamb
without blemish, and without spot, 1 Pet. 1.19. As such a Priest,
When Pilate declared, I find no fault in this man, he did thereby
in effect pronounce the sacrifice without blemish. The Jews say,
it was the work of the sagan, or suffragan high priest, to view the
sacrifices, and see whether they were without blemish or no:
when Christ suffered, Annas was in that office; but little did they
who brought Christ to Annas first, by whom he was sent bound
to Caiaphas, as a Sacrifice fit to be offered, (John, 18.13,24.)
think that they were answering the type of this law. (3.) It is
an instruction to us to offer to God the best we have in our
spiritual sacrifices. If our devotions are ignorant, and cold, and
trifling, and full of distractions, we offer the blind, and the lame,
and the sick, for sacrifice; but cursed be the deceiver that
does so, for, while he thinks to put a cheat upon God, he puts a
damning cheat upon his own soul.
soul.
HI. That no beast should be offered in sacrifice before it was
eight days old, v. 26, 27. It was provided before, that the first-
lings of their cattle, which were to be dedicated to God, should
not be brought him till after the eighth day, Exod. 22. 30. Here
it is provided, that no creature should be offered in sacrifice till
it was eight days old complete. Sooner than that, it was not fit
to be used at men's tables, and therefore not at God's altar. The
Jews say, "It was because the sabbath sanctifies all things, and
nothing should be offered to God till at least one sabbath had
passed over it." It was in conformity to the law of circumcision,
which children were to receive on the eighth day. Christ was
sacrificed for us, not in his infancy, though then Herod sought to
slay him, but in the prime of his time.
III. That the dam and her young should not both be killed in
one day, whether in sacrifice, or for common use, v. 28.
There
is such a law as this concerning birds, Deut. 22.6.
This was
forbidden, not as evil in itself, but because it looked barbarous
and cruel to the brute creatures; like the tyranny of the king of
Babylon, that slew Zedekiah's sons before his eyes, and then put
out his eyes. It looked ill-natured toward the species to kill two
generations at once, as if one designed the ruin of the kind.
||
IV. That the flesh of their thank-offerings should be eaten on
the same day that they were sacrificed, v. 29, 30. This is a
repetition of what we had before, ch. 7. 15.—19. 6, 7. The chapter
concludes with such a general charge as we have often met with,
to keep God's commandments, and not to profane his holy name,
v.31.32. Those that profess God's name, if they do not make
con cience of keeping his commandments, do bat profane his
n e. The general reasons are added: God's authority over them,
I the Lord: His interest in them, I am your God: The titl
he had to them by redemption, "I brought you out of the land of
Egypt, on purpose that I might be your God:
his grace concerning them, I am the Lord that hallow you: And
The designs of
the resolutions of his justice, if he had not honour from them, to
get him honour upon them, I will be hallowed among the children
of Israel. God will be a Loser in his glory by no man at last;
but sooner or later will recover his right, either in the repentance
of sinners, or in their ruin.
">
CHAP. XXIII.
Hitherto the levitical law has been chiefly conversant about holy persons, holy
things, and holy places; in this chapter we have the institution of holy times;
many of which had been mentioned occasionally before, but here they are all
put together: only the new moons are not mentioned: all the rest of the feasts
of the Lord are; I. The weekly feast of the sabbath, v. 3. II. The yearly
feasts. 1. The passover, and the feast of unleavened bread, (v. 4..8.) to
which was annexed the offering of the sheaf of first-fruits, v. 9..14. 2. Pen-
tecost, v. 15..22. 3. The solemnities of the seventh month. The feast of
trumpets on the first day; (v.23..25.) the day of atonement on the tenth
day; (v.25..32.) and the feast of tabernacles on the fifteenth, 0.23..44.
1.
ND the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, and
say unto them, Concerning the feasts of the LORD.
which ye shall proclaim to be holy convocations,
even these are my feasts. 3. Six days shall work
be done: but the seventh day is the sabbath of
rest, an holy convocation; ye shall do no work
therein: it is the sabbath of the LORD in all your
dwellings.
Here is,
1. A general account of the holy times which God appointed,
(v.2.) (and it is only his appointment that can make time holy for
he is the Lord of time; and as soon as ever he had set its wheels
a-going, it was he that sanctified and blessed one day above the
rest, Gen. 2.3. Man may by his appointment make a good day,
(Esth.9.19.) but it is God's prerogative to make a holy day; nor is
Before Christ 1490.
Sundry Feasts,
LEVITICUS, XXIII.
any thing sanctified but by the stamp of his institution. As all in the seventh day is an holy convocation: ye shall
inherent holiness comes from his special grace, so all adherent do no servile work therein. 9. And the LORD
holiness from his special appointment. Now, concerning the
holy times here ordained, observe, (1.) They are called feasts. spake unto Moses, saying, 10. Speak unto the
The day of atonement, which was one of them, was a fast; yet, children of Israel, and say unto them, When ye bhe
because most of them were appointed for joy and rejoicing, they come into the land which I give unto you, and
are in the general called feasts. Some read it, These are my shall reap the harvest thereof, then ye shall bring
assemblies, but that is co-incident with convocations; I would
rather read it, These are my solemnities; so the word here used a sheaf of the first-fruits of your harvest unto the
is translated, (Isa. 33. 20.) where Zion is called the city of our priest: 11. And he shall wave the sheaf before the
solemnities: and. reading it so here, the day of atonement was as LORD, to be accepted for you: on the morrow
great a solemnity as any of them. (2.) They are the feasts of the after the sabbath the priest shall wave it. 12. And
Lord; (my feasts;) observed to the honour of his name, and in
obedience to his command. (3.) They were proclaimed; for they ye shall offer that day when ye wave the sheaf an
were not to be observed by the priests only that attended the he-lamb without blemish, of the first year, for a
sanctuary, but by all the people. And this proclamation was the burnt-offering unto the LORD. 13. And the meat-
joyful sound, concerning which we read, Blessed are the people offering thereof shall be two tenth-deals of fine
that know it, Ps. 89.15. (4.) They were to be sanctified and flour mingled with oil, an offering made by fire
unto the LORD for a sweet savour: and the drink-
offering thereof shall be of wine, the fourth part of
an hiu. 14. And ye shall eat neither bread, nor
day that ye have brought an offering unto your
parched corn, nor green ears, until the self-same
God: It shall be a statute for ever throughout your
generations in all your dwellings.
solemnized with holy convocations, that the services of these feasts
might appear the more honourable and august, and the people
more unanimous in the performance of them. It was for the
honor of God, and his institutions, which sought not corners, and
the parity of which would be best preserved by the public admi-
nistration of them, it was also for the edification of the people in
nistration of them, it was also for the edification of the people in
love, that the feasts were to be observed as holy convocations.
Here again the feasts are called the feasts of the Lord, because
he appointed them. Jeroboam's feast, which he devised of his own
heart, (1 Kings, 12.33.) was an affront to God, and a reproach
upon the people. These feasts were to be proclaimed in
their seasons; (v.4.) and the seasons God chose for them
were in March, May, and September, (according to our present
computation,) not in winter, because travelling would then be
uncomfortable, when the days were short and the ways foul; not in
the middle of summer, because then in those countries they were
2. A repetition of the law of the sabbath in the first place.
Though the annual feasts were made more remarkable by their
genera, attendance at the sanctuary, yet these must not eclipse the
brightness of the sabbath, v. 3. They are here told, (1.) That on
that day they must withdraw themselves from all the affairs and
business of the world. It is a sabbath of rest, typifying our
piritual rest from sin, and in God; Ye shall do no work therein.
On other holy days they were forbidden to do any servile work,
(v. 7.) but on the sabbath, and the day of atonement, (which is
also called a sabbath,) they were to do no work at all, no, not the
dressing of meat. (2.) On that day they must employ themselves
in the service of God. [1.] It is a holy convocation; that is, "If
it lie within your reach, you shall sanctify it in a religious assem-gathering in their harvest and vintage, and could be ill-spared
bly: let as many as can come to the door of the tabernacle, and from their country-business. Thus graciously does God consult
let others meet elsewhere for prayer, and praise, and the reading our comfort in his appointments, obliging us thereby religiously
of the law;" as in the schools of the prophets, while prophecy to regard his glory in our observance of them, and not to com-
continued, and afterward in the synagogues. Christ appointed plain of them as a burthen. The solemnities appointed them were,
the New-Testament sabbath to be a holy convocation, by meeting 1. Many, and returned frequently; which was intended to preserve
his disciples once and again, (and perhaps oftener,) on the first in them a deep sense of God and religion, and to prevent their
day of the week. [2.] Whether you have opportunity of sancti- inclining to the superstitions of the heathen. God kept them fully
fying it in a holy convocation or not, yet let it be the sabbath of employed in his service, that they might not have time to hearken
the Lord in all your dwellings. Put a difference between that day to the temptations of the idolatrous neighbourhood they lived in.
and other days in your families. It is the sabbath of the Lord, the 2. They were most of them times of joy and rejoicing. The weekly
day on which he rested from the work of creation, and on which sabbath is so, and all their yearly solemnities, except the day of
he has appointed us to rest: let it be observed in all your atonement. God would thus teach them that wisdom's ways are
dwellings, even now that you dwell in tents." Note, God's pleasantness, and engage them to his service, by encouraging
sabbaths are to be religiously observed in every private house, by them to be cheerful in it, and to sing at their work. Seven days
every family apart, as well as by many families together, in holy were days of strict rest and holy convocations: The first day and
The sabbath of the Lord in our dwellings will be the seventh of the feast of unleavened bread; the day of Pente-
their beauty, strength, and safety; it will sanctify, edify, and cost; the day of the feast of trumpets; the first day and the
glorify them.
eighth of the feast of tabernacles; and the day of atonement. Here
were six for holy joy, and one only for holy mourning. We are
"C
convocations.
commanded to rejoice evermore, but not to be evermore weeping.
Here is,
4
4. These are the feasts of the LORD, even holy
convocations, which ye shall proclaim in their
seasons. 5. In the fourteenth day of the first
month at even is the LORD's passover. 6. And on
the fifteenth day of the same month is the feast of
unleavened bread unto the LORD: seve days ye
must eat unleavened bread. 7. In the first day ye
shall have an holy convocation: ye shall do no
servile work therein. 8. But ye shall offer an
8. But ye shall offer an
offering made by fire unto the LORD seven days:
ܝ
(1.) A repetition of the law of the passover, which was to be
observed on the fourteenth day of the first month, in remembrance
of their deliverance out of Egypt, and the distinguishing preserva-
tion of their first-born; mercies never to be forgotten. This feast
was to begin with the killing of the paschal lamb, v. 5. It was to
continue seven days, during all which time they were to eat sad
bread, that was unleavened, (v. 6.) and the first and last day of the
They were not idle days, spent in sport and recreation, (as many
seven were to be days of holy rest, and holy convocations, v. 7, 8.
that are called Christians spend their holy days,) but offerings were
made by fire unto the Lord at his altar; and we have reason to
:
Before Christ 1490.
LEVITICUS. XXIII.
Sundry Feasts
think that the people were taught to employ their time in prayer,
and praise, and godly meditation.
19. Then ye
fire of sweet savour unto the LORD.
shall sacrifice one kid of the goats for a sin-offering,
and two lambs of the first year for a sacrifice of
20. And the priest shall wave
peace-offerings.
them with the bread of the first-fruits for a wave-
offering before the LORD, with the two lambs:
they shall be holy to the LORD for the priest.
21. And ye shall proclaim on the self-same day, that
(2.) An order for the offering of a sheaf of the first-fruits, upon
the second day of the feast of unleavened bread: the first is called
the sabbath, because it was observed as a sabbath, (v. 11.) and on
the morrow after, they had this solemnity. A sheaf or handful
of new corn was brought to the priest, who was to heave it up, in
token of his presenting it to the God of Heaven, and to wave it to
and fro before the Lord, as the Lord of the whole earth, and this
should be accepted for them as a thankful acknowledgment of
God's mercy to them in clothing their fields with corn, and of it may be an holy convocation unto you: ye shall
their dependence upon God, and desire toward him, for the do no servile work therein: It shall be a statute
preserving of it to their use. For it was the expression both of
prayer and praise, v. 11. A lamb for a burnt-offering was to be for ever in all your dwellings throughout your
offered with it, v. 12. As the sacrifice of animals was generally generations. 22. And when ye reap the harvest
attended with meat-offerings, so this sacrifice of corn was attended of your land, thou shalt not make clean riddance
with a burnt-offering, that bread and flesh might be set together of the corners of thy field when thou reapest,
on God's table. They are forbidden to eat of their new corn, till
this handful was offered to God; for it was fit, if God and Israel neither shalt thou gather any gleaning of thy
poor, and
feast together, that he should be served first. And the offering harvest: thou shalt leave them unto the
of this sheaf of first-fruits in the name of the whole congregation, to the stranger: I am the LORD your God.
did, as it were, sanctify to them their whole harvest, and give
them a comfortable use of all the rest; for then we may eat our
bread with joy, when we have, in some measure, performed our
duty to God, and God has accepted our works, for thus all our
enjoyments become clean to us.
no
Now, [1.] This law was given now, though there was
occasion for putting it in execution till they came to Canaan: in
the wilderness they sowed no corn; but God's feeding them there
with bread from heaven obliged them hereafter not to grudge him
his share of their bread out of the earth. We find that when they
came into Canaan, the manna ceased upon the very day that the
sheaf of first-fruits was offered; they had eaten of the old corn
the day before, (Josh.5.11.) and then on this day they offered the
first-fruits, by which they became entitled to the new corn too,
(v. 12.) so that there was no more occasion for manna. [2.] This
sheaf of first-fruits was typical of our Lord Jesus, who is risen
from the dead as the First-fruits of them that slept, 1 Cor. 15.20.
That branch of the Lord (Isa. 4.2.) was then presented to him, in
the virtue of the sacrifice of himself the Lamb of God, and it was
accepted for us. It is very observable, that our Lord Jesus rose
from the dead on the very day that the first-fruits were offered,
to shew that he was the Substance of this shadow. [3.] We are
taught by this law to honour the Lord with our substance, and
with the first-fruits of all our increase, Prov. 3. 9. They were
not to eat of their new corn, till God's part was offered to him out
of it, (v. 14.) for we must always begin with God; begin our lives
with him, begin every day with him, begin every meal with him,
begin every affair and business with him; seek first the kingdom
of God.
Here is the institution of the feast of pentecost, or weeks, as it
is called, (Deut. 16.9.) because it was observed fifty days, or seven
weeks, after the passover. It is also called the feast of harvest,
Exod. 23.16. For as the presenting of the sheaf of first-fruits
was an introduction to the harvest, and gave them liberty to put
in the sickle, so they solemnized the finishing of their corn-harvest
at this feast. Then they offered a handful of ears of barley, now
This was
they offered two loaves of wheaten bread, v. 17.
leavened. At the passover they ate unleavened bread, because it
was in remembrance of the bread they ate when they came out of
Egypt, which was unleavened; but now at pentecost it was
leavened, because it was an acknowledgment of God's goodness
2. With
to them in their ordinary food, which was leavened.
that sheaf of first-fruits they only offered one lamb for a burnt-
offering, but with these loaves of first-fruits they offered seven
lambs, two rams, and one bullock, all for a burnt-offering; so
giving glory to God, as the Lord of their land, and the Lord of
their harvest, by whose favour they lived, and to whose praise they
ought to live. They offered likewise a kid for a sin-offering, so
taking shame to themselves, as unworthy of the bread they ate,
and imploring pardon for their sins, by which they had forfeited
their harvest-mercies, and which they had been guilty of in the
receiving of them. And lastly, two lambs for a sacrifice of peace-
offerings, to beg a blessing upon the corn they had gathered in,
which would be neither sure nor sweet to them without that
blessing, Hag. 1.9. These were the only peace-offerings that were
offered on the behalf of the whole congregation, and they were
reckoned most holy offerings, whereas other peace-offerings were
but holy.
All these offerings are here appointed, v. 18..20.
3. That one day was to be kept with a holy convocation, v. 21.
It was one of the days on which all Israel was to meet God_and
one another, at the place which the Lord should choose. Some
suggest, that whereas seven days were to make up the feast of
unleavened bread, there was only one day appointed for the feast
of pentecost, because this was a busy time of the year with them,
and God allowed them speedily to return to their work in the
country. This annual feast was instituted in remembrance of the
giving of the law upon mount Sinai, the fiftieth day after they came
out of Egypt. That was the feast which, they were told in Egypt,
must be observed to God in the wilderness, as a memorial of which
ever after they kept this feast. But the period and perfection of this
feast was the pouring out of the Spirit upon the apostles on the
day of this feast, (Acts, 2.1.) in which the law of faith was given,
fifty days after Christ our Passover was sacrificed for us. And on
that day (as Bishop Patrick well expresses it) the apostles, having
themselves received the first-fruits of the Spirit, begat three
thousand souls, through the word of truth, and presented them, a
the first-fruits of the Christian church, to God and the Lamb.
15. And ye shall count unto you from the
morrow after the sabbath, from the day that ye
brought the sheaf of the wave-offering; seven
sabbaths shall be complete: 16. Even unto the
morrow after the seventh sabbath shall ye number
fifty days, and ye shall offer a new meat-offering
unto the LORD. 17. Ye shall bring out of your
habitations two wave-loaves, of two-tenth deals:
they shall be of fine flour; they shall be baken
with leaven; they are the first fruits unto the LORD.
18. And ye shall offer with the bread seven lambs
without blemish of the first year, and one young
bullock, and two rams; they shall be for a burnt-
offering unto the LORD, with their meat-offering,
and their drink-offerings, even an offering made by
Before Christ 1490.
Sundry Feasts.
LEVITICUS, XXIII.
To the institution of the feast of Pentecost is annexed a repeti- || were fastened, all the sons of God shouted for joy, Job, 38. €, 7.
tion of that law, which we had before, (ch. 19.9.) by which they (2.) The Jewish writers suppose it to have a spiritual signification.
were required to leave the gleanings of their fields, and the corn Now, at the beginning of the year, they were called by this scand
that grew on the ends of the butts, for the poor, v. 22. Probably, of trumpet to shake off their spiritual drowsiness; to search and
it comes in here as a thing which the priests must take occasion try their ways, and to amend them; the day of atonement was the
to remind the people of, when they brought their first-fruits, ninth day after this; and thus they were awakened to prepare for
intimating to them, That to obey, even in this small matter, was that day, by sincere and serious repentance, that it might be indeed
better than sacrifice; and that, unless they were obedient, their to them a day of atonement. And they say, "The devout Jews
offerings should not be accepted. It also taught them that the exercised themselves more in good works between the feast of
joy of harvest should express itself in charity to the poor, who trumpets and the day of expiation than at any other time of the
must have have their due out of what we have, as well as God year." (3.) It was typical of the preaching of the gospel, by which
his.
They that are truly sensible of the mercy they receive from joyful sound souls were called in to serve God, and keep a
God, will without grudging shew mercy to the poor.
spiritual feast to him. The conversion of the nations to the faith
of Christ is said to be by the blowing of a great trumpet,
Isa. 27. 13.
23. And the LORD spake unto Moses, saying,
24. Speak unto the children of Israel, saying, In
the seventh month, in the first day of the month,
shall ye have a sabbath, a memorial of blowing of
trumpets, an holy convocation. 25. Ye shall do
no servile work therein: but ye shall offer an
offering made by fire unto the LORD. 26. And the
LORD spake unto Moses, saying, 27. Also on the
tenth day of this seventh month there shall be a day
of atonement: it shall be an holy convocation unto
you; and ye shall afflict your souls, and offer an
offering made by fire unto the LORD. 28. And ye
shall do no work in that same day: for it is a day
of atonement, to make an atonement for you before
the LORD your God. 29. For whatsoever soul it
be that shall not be afflicted in that same day, he
shall be cut off from among his people. 30. And
whatsoever soul it be that doeth any work in that
same day, the same soul will I destroy from among
his people. 31. Ye shall do no manner of work:
It shall be a statute for ever throughout your
generations in all your dwellings. 32. It shall be
unto you a sabbath of rest, and ye shall afflict your
souls: in the ninth day of the month at even, from
even unto even, shall ye celebrate your sabbath.
Here is,
1. The institution of the feast of trumpets, on the first day of
the seventh month, v. 24, 25. That which was now the seventh
month had been reckoned the first month, and the year of
jubilee was still to begin with this month, (ch. 25. 8.) so that this
was their new-year's day. It was to be as their other yearly
sabbaths, a day of holy rest, Ye shall do no servile work therein;
and a day of holy work, Ye shall offer an offering to the Lord;
concerning which particular directions were afterward given,
Numb. 29.1. That which is here made peculiar to this festival,
is, that it was a memorial of blowing of trumpets. They blew
the trumpet every new moon, (Ps. 81.3.) but in the new moon of
the seventh month it was to be done with more than ordinary
solemnity; for they began to blow at sun-rise, and continued till
sun-set. Now, (1.) This is here said to be a memorial, perhaps,
of the sound of the trumpet upon mount Sinai when the law was
given, which must never be forgotten. Some think that it was a
memorial of the creation of the world, which is supposed to have
been in autumn; for which reason this was, till now, the first
month. The mighty word by which God made the world is
called the voice of his thunder; (Ps. 104.7.) fitly therefore was
it
commemorated by blowing of trumpets; or a memorial of shouting,
as the Chaldee renders it; for when the foundations of the earth
2. A repetition of the law of the day of atonement, that is, so
much of it as concerned the people. (1.) They must on this day
rest from all manner of work; and not only from servile works,
as on other annual festivals; it must be as strict a rest as that of
the weekly sabbath, v. 28. 30, 31. The reason is, For it is a day
of atonement. Note, The humbling of our souls for sin, and the
making of our peace with God, is work that requires the whole
man, and the closest application of mind imaginable, and all little
enough. He that would do the work of a day of atonement in its
every thing else. On that day, God spake peace unto his people,
day, as it should be done, had needs lay aside the thoughts of
and unto his saints; and therefore they must lay aside all their
worldly business, that they might the more clearly and the more
be days of rest. (2.) They must afflict their souls, and this upon
reverently hear that voice of joy and gladness. Fasting days should
pain of being cut off by the hand of God, v. 27, 29, 32. They
must mortify the body, and deny the appetites of it, in token of
their sorrow for the sins they had committed, and the mortifying
of their in-dwelling corruptions. Every soul must be afflicted,
because every was polluted, and before God: while
none have fulfilled the laws of innocency, none are exempt from
soul guilty
the law of repentance. Beside that, every man must sigh and
cry for the abominations of the land. (3.) This day must be
that is, "Ye shall begin your fast, and the expressions of your
even to even.; (v.32.) ye shall afflict your souls,
humiliation, in the ninth day of the month at even." They were to
leave off all their worldly labour, and compose themselves to the
work of the day approaching, some time before sun-set on the
ninth day, and not to take any food, (except children and sick
people,) till after sun-set on the tenth day. Note, The eves of
solemn days ought to be employed in solemn preparation. When
work for God and our souls is to be done, we should not straiten
ourselves in time for the doing of it; for how can we spend our
time better? Of this sabbath the rule here is to be understood,
From even unto even shall ye celebrate your sabbath.
33. And the LORD, spake unto Moses, saying,
34. Speak unto the children of Israel, saying, The
fifteenth day of this seventh month shall be the
feast of tabernacles for seven days unto the LORD.
35. On the first day shall be an holy convocation:
ye shall do no servile work therein. 36. Seven days
ye shall offer an offering made by fire unto the
LORD: on the eighth day shall be an holy convo-
cation unto you; and ye shall offer an offering made
by fire unto the LORD: it is a solemn assembly;
and ye shall do no servile work therein. 37. These
are the feasts of the LORD, which ye shall pro-
claim to be holy convocations, to offer an offering
made by fire unto the LORD, a burnt-offering, and
a meat-offering, a sacrifice, and drink-offerings
Before Christ 1490.
Sundry Feasts.
LEVITICUS, XXIII.
service.
every thing upon his day: 38. Beside the sab-to God, with musical instruments: and not the common peo-
baths of the LORD, and beside your gifts, and ple only, but the wise men of Israel, and their elders, were tc
do it in the court of the sanctuary; for (say they) the joy with
beside all your vows, and beside all your free-will which a man rejoices in doing a commandment, is really a great
39. Also
offerings, which ye give unto the LORD.
in the fifteenth day of the seventh month, when Now, 1. This feast was to be kept in remembrance of their
ye have gathered in the fruit of the land, ye shall dwelling in tents in the wilderness. Thus is it expounded here,
(v. 43.) That your generations may know, not only by the written
keep a feast unto the LORD seven days: on history, but by this ocular tradition, that I made the children of
the first day shall be a sabbath, and on the eighth Israel to dwell in booths. Thus it kept in perpetual remem-
day shall be a sabbath. 40. And ye shall take brance, (1.) The meanness of their beginning, and the low and
desolate state out of which God advanced that people. Note,
you on the first day the boughs of goodly trees, Those that are comfortably fixed, ought often to call to mind their
branches of palm-trees, and the boughs of thick former unsettled state, when they were but little in their own eyes.
trees, and willows of the brook; and ye shall (2.) The mercy of God to them, that, when they dwelt in taber-
rejoice before the LORD your God seven days.nacles, God not only set up a tabernacle for himself among them,
41. And ye shall keep it a feast unto the LORD but, with the utmost care and tenderness imaginable, hung a
seven days in the year: It shall be a statute for canopy over them, even the cloud that sheltered them from the
heat of the sun. God's former mercies to us and our fathers
ever in your generations: ye shall celebrate it in ought to be kept in everlasting remembrance. The eighth day
the seventh month. 42. Ye shall dwell in booths was the great day of this feast, because then they were returned
seven days; all that are Israelites born shall dwell to their own houses again; and remembered how, after they had
in booths: 43. That your generations may know long dwelt in tents in the wilderness, at length they came to a
happy settlement in the land of promise, dwelt in
that I made the children of Israel to dwell in goodly houses. And they would the more sensibly value and be
booths, when I brought them out of the land of thankful for the comforts and conveniencies of their houses, when
Egypt: I am the LORD your God. 44. And Moses they had been seven days dwelling in booths. It is good for those
declared unto the children of Israel the feasts of that have ease and plenty, sometimes to learn what it is to
the LORD.
endure hardness.
We have here the institution of the feast of tabernacles, which
was one of the three great feasts at which all the males were
bound to attend, and celebrated with more expressions of joy
than any of them.
2. It was a feast of in-gathering, so it is called, Exod. 23.16.
When they had gathered in the fruit of their land, (v. 39.) the
vintage as well as the harvest, then they were to keep this feast in
thankfulness to God for all the increase of the year; and some
think that the eighth day of the feast had special reference to this
ground of the institution. Note, The joy of harvest ought to be
improved for the furtherance of our joy in God. The earth is the
Lord's, and the fulness thereof, and therefore whatever we have
the comfort of, he must have the glory of, especially when any
mercy is perfected.
||
I. It was to be observed on the fifteenth day of the seventh month, |
(v. 34.) but five days after the day of atonement.
We may
suppose, though they were not all bound to attend on the day of
atonement, as on the three great festivals, yet that many of the 3. It was a typical feast. It is supposed by many that our
devout Jews came up so many days before the feast of taber-blessed Saviour was born much about the time of this feast; then
nacles, as to enjoy the opportunity of attending on the day of he left his mansions of light above to tabernacle among us,
atonement. Now, 1. The afflicting of their souls on the day of (John, 1. 14.) and he dwelt in booths. And the worship of God
atonement prepared them for the joy of the feast of tabernacles. under the New Testament is prophesied of under the notion of
The more we are grieved and humbled for sin, the better qualified keeping the feast of tabernacles, Zech. 14. 16. For, (1.) The gospel
we are for the comforts of the Holy Ghost.) 2. The joy of this of Christ teaches us to dwell in tabernacles, to sit loose in this
feast recompensed them for the sorrow of that fast; for they that world, as those that have here no continuing city, but, by faith and
sow in tears shall reap in joy.
hope, and a holy contempt of present things, to go out to Christ
without the camp, Heb. 13. 13, 14. (2.) It teaches us to rejoice
before the Lord our God. Those are the circumcision, Israelites
And the
indeed, that always rejoice in Christ Jesus, Phil. 3. 3.
more we are taken off from this world, the less liable we are to
the interruption of our joys.
II. It was to continue eight days, the first and last of which
were to be observed as sabbaths, days of holy rest, and holy
convocations, v. 35, 36, 39. The sacrifices to be offered on
these eight days, we have a very large appointment of, Numb.
29, 12, &c.
|
Lastly, We have here the summary and conclusion of these
institutions. 1. God appointed these feasts, (v. 37, 38.) Beside
the sabbaths and your free-will offerings. This teaches us, (1
That calls to extraordinary services will not excuse us from our
constant stated performances. Within the days of the feast of
tabernacles there must fall at least one sabbath, which must be as
strictly observed as any other. (2.) That God's institutions leave
room for free-will offerings. Not that we may invent what he
never instituted, but we may repeat what he has instituted,
ordinarily, the oftener the better. God is well pleased with a
willing people. 2. Moses declared them to the children of Israel,
v. 44. He let them know what God appointed, and neither more
nor less. Thus St. Paul delivered to the churches what ne had
received from the Lord. We have reason to be thankful that the
feasts of the Lord, declared unto us, are not so numerous, nor the
observance of them so burthensome and costly, as their's then were.
but more spiritual and significant, and surer, sweeter, earnests of
III. During the first seven days of this feast, all the people
were to leave their houses, and the women and children in them,
and to dwell in booths made of the boughs of thick trees, par-
ticularly palm-trees, v. 40, 42. The Jews make the taking of the
branches to be a distinct ceremony from the making of the booths.
It is said, indeed, (Neh. 8. 15.) that they made their booths of
the branches of trees, which they might do, and yet use that
further expression of joy, the carrying of palm branches in their
hands, which appears to have been a token of triumph upon
other occasions, (John, 12. 13.) and is alluded to, Rev. 7. 9. The
eighth day some make a distinct feast of itself, but it is called
(John, 7.37.) that great day of the feast; it was the day on
which they returned from their booths, to settle again in their own
houses.
-
IV. They were to rejoice before the Lord God during all the
time of this feast, v. 40. The tradition of the Jews is, that they
were to express their joy by dancing, and singing hymns of praise
Before Christ 1490.
LEVITICUS, XXIII, XXIV. The Blasphemy of Shelomith's Son,
the everlasting feast, at the last in-gathering, which we hope to be||
celebrating to eternity.
a
2. The table must always be kept spread. This was appointed
before, Exod. 25. 30. And here also, (1.) The table was fur
nished with bread; not dainties or varieties to gratify a luxurious
palate, but twelve loaves, or cakes, of bread, v. 5, 6. Where thera
is plenty of bread, there is no famine; and where bread is not,
there is no feast. There was a loaf for every tribe, for in our
Father's house there is bread enough. They were all provided for
by the divine bounty, and were all welcome to the divine grace,
Even after the revolt of the ten tribes, this number of loaves was
continued, (2 Chron. 13. 11.) for the sake of those few of each
tribe that retained their affection to the temple, and continued
in a gold saucer, upon or by each row, v.7. When the bread was
their attendance on it. (2.) A handful of frankincense was put
removed, and given to the priests, this frankincense was burnt
upon the golden altar, (I suppose,) over and above the daily incense:
and this was for a memorial instead of the bread, an offering
burnt upon the altar, is called the memorial thereof, ch. 2. 2. Thus
made by fire. As the handful of the meat-offering, which was
little was accepted as an humble acknowledgment, and all the
loaves were consigned to the priests. All God's spiritual Israel,
typified by the twelve loaves, are made through Christ a sweet
for a memorial, Acts, 10. 4. The word is borrowed from the cere-
savour to him, and their prayers are said to come up before God
monial law. (3.) Every sabbath it was renewed. When the loaves
had stood there a week, the priests had them to eat with other holy
things that were to be eaten in the holy place, (v. 9.) and new ones
were provided at the public charge, and put in the room of them,
v. 8. The Jews say, "The hands of those priests that put on, were
mixed with their's that took off, that the table might be never
empty, but the bread might be before the Lord continually."
God is never unprovided for the entertainment of those that visit
him, as men often are, Luke, 11. 5. Every one of those cakes
contained two tenth deals, that is, two omers of fine flour; just so
much manua every Israelite gathered on the sixth day for the
sabbath, Exod. 16. 22. Whence some infer that this shew-bread,
which was set on the table on the sabbath, was intended as a
Christ's ministers should provide new bread for his house every
memorial of the manna wherewith they were fed in the wilderness.
sabbath-day, the production of their fresh studies in the scripture,
that their proficiency may appear to all, 1 Tim. 4. 1, 5.
CHAP. XXIV.
||
In this chapter we have, I. A repetition of the laws concerning the lamps and the
shew-bread, v. 1..9. II. A violation of the law against blasphemy, with the
imprisonment, trial, condemnation, and execution of the blasphemer, v. 10..14,
with v. 23. III. The law against blasphemy reinforced, (v. 15, 16.) with
sundry other laws, v. 17..22.
1.
ND the LORD spake unto Moses, saying,
2. Command the children of Israel, that
they bring unto thee pure oil-olive beaten for the
light, to cause the lamps to burn continually.
3. Without the vail of the testimony, in the taber-
nacle of the congregation, shall Aaron order it
from the evening unto the morning before the LORD
continually: It shall be a statute for ever in your
generations. 4. He shall order the lamps upon
the pure candlestick before the LORD continually.
5. And thou shalt take fine flour, and bake twelve
cakes thereof: two tenth-deals shall be in one
cake. 6. And thou shalt set them in two rows, six
on a row, upon the pure table before the LORD.
7. And thou shalt put pure frankincense upon
each row, that it may be on the bread for a
memorial, even an offering made by fire unto the
LORD. 8.
8. Every sabbath he shall set it in order
Every sabbath he shall set it in order
before the LORD continually, being taken from the
children of Israel by an everlasting covenant.
9. And it shall be Aaron's and his sons; and they
shall eat it in the holy place: for it is most holy
unto him of the offerings of the LORD made by fire
by a perpetual statute.
Care is here taken, and orders given, for the decent furnishing
of the candlestick and table in God's house.
1. The lamps must always be kept burning. The law for this
we had before, Exod. 27. 20, 21. It is here repeated, probably,
because it now began to be put in execution, when other things
were settled. (1.) The people were to provide oil, (v. 2.) and this,
as every thing else that was to be used in God's service, must be
of the best pure oil-olive beaten, probably it was double-strained.
This was to cause the lamps to burn; all our English copies read
it lamps, but in the original it is singular, (v. 2.) to cause the lamp
to burn; but plural, (v. 4.) He shall order the lamps. The seven
lamps made all one lamp; in allusion to which, the blessed Spirit
of grace is represented by seven lamps of fire before the throne,
(Rev. 4.5.) for there are diversities of gifts, but one Spirit,
1 Cor. 12. 4. Ministers are as burning and shining lights in Christ's
church, but it is the duty of people to provide comfortably for
them, as Israel for the lamps. Scandalous maintenance makes a
scandalous ministry. (2.) The priests were to tend the lamps;
they must snuff them, clean the candlestick, and supply them with
oil, morning and evening, v. 3, 4. Thus, it is the work of the
ministers of the gospel to hold forth that word of life, not to set
up new light, but, by expounding and preaching the word, to make
the light of it more clear and extensive. This was the ordinary
way of keeping the lamps burning; but when the church was
poor, and in distress, we find its lamps fed constantly with oil from
the good olives immediately without the ministry of priest or
people; (Zech. 4.2, 3.) for, though God has tied us to means, he
has not tied himself to them, but will take effectual care that his
lamp never go out in the world for want of oil.
oil.
*
camp.
10. And the son of an Israelitish woman, whose
father was an Egyptian, went out among the
children of Israel: and this son of the Israelitish
woman and a man of Israel strove together in the
11. And the Israelitish woman's son blas-
phemed the name of the LORD, and cursed. And
they brought him unto Moses: (and his mother's
name was Shelomith, the daughter of Dibri, of the
tribe of Dan: 12. And they put him in ward, that
the mind of the LORD might be shewed them.
13. And the LORD spake unto Moses, saying,
14. Bring forth him that hath cursed without the
camp, and let all that heard him lay their hands
upon his head, and let all the congregation stone
him. 15. And thou shalt speak unto the children
of Israel, saying, Whosoever curseth his God shall
bear his sin. 16. And he that blasphemeth the
name of the LORD, he shall surely be put to death,
and all the congregation shall certainly stone him:
as well the stranger, as he that is born in the land,
when he blasphemeth the name of the LORD, shall
be put to death. 17. And he that killeth any man
shall surely be put to death. 18 And he that killeth
Before Christ 1490.
The Punishment of Shelomith's Son.
LEVITICUS, XXIV,
a beast shall make it good; beast for beast. || set him at defiance. 2. He cursed either God himself, (and then
his cursing was the same with blaspheming,) or the person with
whom he strove; imprecations of mischief are the hellish
language of hasty passion, as well as of rooted malice: or perhaps
he cursed the judges that gave sentence against him; he flew in
the face of the court, and ridiculed the processes of it: thus he
added sin to sin.
19. And if a man cause a blemish in his neighbour,
as he hath done, so shall it be done unto him;
20. Breach for breach, eye for eye, tooth for
tooth: as he hath caused a blemish in a man, so
shall it be done to him again. 21. And he that
killeth a beast, he shall restore it: and he that
killeth a man, he shall be put to death. 22. Ye
shall have one manner of law, as well for the
stranger, as for one of your own country: for I
am the LORD your God. 23. And Moses spake
unto the children of Israel, that they should bring
forth him that had cursed out of the camp, and
stone him with stones. And the children of Israel
did as the LORD commanded Moses.
Note,
IV. The caution with which he was proceeded against for this
sin. The witnesses or inferior judges brought him and his case
(which was somewhat extraordinary) unto Moses, (v. 11.) accord-
ing to the order settled; (Exod. 28. 22.) and Moses himself would
not give judgment hastily, but committed the offender into
custody, till he had consulted the Oracle in this case.
judges must deliberate; both those that give the verdict, and those
that give the sentence, must consider diligently what they do, and
do nothing rashly, for the judgment is God's, (Deut. 1. 17.) and
before him there will be a re-hearing of the cause. They waited
to know what was the mind of the Lord, whether he was to be put
to death by the hand of the magistrate, or to be left to the judg-
ment of God; or rather, they wanted to know whether he should
be stoned, as those were to be that only cursed their parents,
(ch. 20.9.) or whether the crime, being so much greater, some sorer
punishment should be inflicted on him. Note, Those that sit in
judgment should sincerely desire, and by prayer and the use of
all good means should endeavour, to know the mind of the Lord,
because they judge for him, (2 Chron. 19. 6.) and to him they are
accountable.
||
Evil manners, we say, beget good laws. We have here an
account of the evil manners of a certain nameless mongrel Israelite,
and the good laws occasioned thereby.
I. The offender was the son of an Egyptian father, and an
Israelitish mother; (v.10.) his mother was of the tribe of Dan;
(v. 11.) neither he nor his father is named, but his mother only
who was an Israelite. This notice is taken of his parentage,
either, 1. To intimate what occasioned the quarrel he was engaged
in. The Jews. say,
He offered to set up his tent among the
Danites in the right of his mother, but was justly opposed by some
or other of that tribe, and informed, that, his father being an
Egyptian, he had no part nor lot in the matter, but must look
upon himself as a stranger." Or, 2. To shew the common ill
effect of such mixt marriages. When a daughter of Israel would
marry an idolatrous malignant Egyptian, what could be the pro-
duction of such a marriage but a blasphemer? For the children
will be apt to take after the worst side, whichsoever it is; and
is; and
will sooner learn of an Egyptian father to blaspheme, than of an
Israelitish mother to pray and praise.
II. The occasion of the offence was contention; he strove with
a man of Israel. The mixt multitude of Egyptians that came up
with Israel, (Exod. 12. 38.) were many ways hurtful to them, and
this was one, they were often the authors of strife. The way
to preserve the peace of the church, is to preserve the purity of
it. In this strife he broke out into ill language. Note, When
quarrels begin, we know not what mischief they will make before
they end, nor how great a matter a little fire may kindle. When
men's passion is up, they are apt to forget both their reason and
their religion; which is a good reason why we should not be apt
either to give or to resent provocation, but leave off strife before
it be meddled with, because the beginning of it is as the letting
forth of water.
t
+
III. The offence itself was blasphemy and cursing, v. 11. It is
supposed that his cause came to be heard before the judges, who
determined that he had no right to the privileges of an Israelite,
his father being an Egyptian; and that, being enraged at the
sentence, 1. He blasphemed the name of the Lord. He blasphemed
the name, that is, God; who is known by his name only, not by
his nature, or any similitude. Not as if God were a mere name,
but his is a name above every name. The translators add of the
Lord, which is implied, but not expressed. in the original, for the
greater reverence of the Divine Majesty: it is a shame that it
should he found on record, that the very name of Jehovah should
be blasphemed; tell it not in Gath. It is a fond conceit of the
superstitious Jews, that his blasphemy was in pronouncing the
name of Jehovah, which they call ineffable; he that made himself
known by that name never forbade the calling of him by that
name. It is probable, that, finding himself aggrieved by the divine ||
appointment, which separated between the Israelites and strangers,
he impudently reproached both the law and the Law-Maker, and
V. Sentence past upon this offender by the righteous Judge of
heaven and earth himself; (v. 14.) Let all the congregation stone
him. God could have cut him off by an immediate stroke from
heaven, but he would put this honour upon the institution of
magistracy, to make use of it for the supporting and vindicating of
his own glory in the world. Observe, 1. The place of execution
appointed, Bring him forth without the camp; to signify their
detestation of the crime, they must thus cast out the criminal
as an abominable branch, and separate him from them as
an unclean thing, and unworthy a place in the camp of Israel.
2. The executioners; Let all the congregation do it, to shew their
zeal for the honour of God's name. Every man should have a
stone to throw at him that blasphemes God, reckoning himself
nearly concerned in the reproaches cast on God, Ps. 69.9. Thus
also the greater terror would be cast upon the congregation; they
that once helped to stone a blasphemer would ever after dread
every thing that bordered upon blasphemy, that looked like it, or
looked towards it. 3. The solemnity of the execution; before the
congregation stoned him, the witnesses were to lay their hands
upon his head. The Jews say that this was used in the execution
of no criminals but blasphemers only; and that it was done with
words to this purport, Thy blood be upon thy own head, for thou thy-
self hast occasioned it. Let no blame be laid on the law, judges,
juries, or witnesses; if thou scornest, thou alone shalt bear it.
VI. A standing law made upon this occasion for the stoning of
blasphemers, v. 15, 16. Magistrates are the guardians of both
tables, and ought to be as jealous for the honour of God against
those that speak contemptuously of his being and government,
as for the public peace and safety against the disturbers of them.
1. A great stress is laid upon this law, as in no case to be dis-
pensed with. He shall surely be put to death; they shall certainly
stone him. They that lightly esteem God's honour might think
it hard to make a man an offender for a word; (words are but
wind;) but God would let them know that such words as these
were not to be made light of, which come from malice against
God in the heart of him that speaks, and must occasion either
great guilt or great grief to those that hear. 2. It is made to ex-
tend to the strangers that sojourned among them, as well as those
that were born in the land. God never made any law to compel
strangers to be circumcised, and embrace the Jewish religion,
(proselytes made by force would be no honour to the God of
Israel,) but he made a law to restrain strangers from speaking evil
of the God of Israel. 3. He that was put to death for blasphemy,
T
Before Christ 1490.
The Sabbatical Year.
LEVITICUS, XXIV, XXV.
1
is said to bear his sin, in the punishment of it; no sacrifice being |
appointed, on the head of which the sin might be transferred,
he himself was to bear it upon his own head, as a sacrifice to
divine justice. So his own tongue fell upon him, (Ps. 64, 8.) and
the tongue of a blasphemer will fall heavy.
the kind usage of poor debtors, v. 35..38. (2.) Then comes the law for the
discharge of all Israelites that were sold forservants, in the year of jubilee, if
they were not redeemed before. [1] If they were sold to the Israelites,
v. 39..46. And, [2.] If sold to proselytes, v.47..55. All these appointments
have something moral and of perpetual obligation in them, though in the letter
of them they were not only peculiar to the Jews, but to them only while they
were in Canaan.
VII. A repetition of some other laws annexed to this new law.
1. That murder should be punished with death, (v. 17. and again.
v. 21.) according to an ancient law in Noah's time, (Gen.. 9. 6.)·|| 1. ND the LORD spake unto Moses in mount
and the very law of nature, Gen. 4. 10. 2. That maimers should
Sinai, saying, 2. Speak unto the children
in like manner be punished by the law of retaliation, v. 19, 20. of Israel, and say unto them, When ye come into
Not that men might in these cases be their own avengers,
but they
might appeal to the civil magistrate, who should award suffering the land which I give you, then shall the land
to the injurious, and satisfaction to the injured, as should be keep a sabbath unto the LORD. 3. Six years thou
thought fit, in proportion to the hurt done. This law we had before, shalt sow thy field, and six years thou shalt prune
Exod. 22. 4, 5. And it was more agreeable to that dispensation
in which were revealed the rigour of the law, and what sin de- thy_vineyard, and gather in the fruit thereof;
served, than to the dispensation we are under, in which are revealed 4. But in the seventh year shall be a sabbath of
the grace of the gospel, and the remission of sins: and therefore rest unto the land, a sabbath for the LORD: thou
our Saviour has set aside this law, (Matth. 5. 38, 39.) not to re-shalt neither sow thy field, nor prune thy vineyard.
strain magistrates from executing public justice, but to restrain 5. That which groweth of its own accord of thy
all from returning personal injuries, and to oblige us to forgive,
as we are and hope to be forgiven. 3. That hurt done wilfully to harvest thou shalt not reap, neither gather the
a neighbour's cattle should be punished, by making good the grapes of thy vine undressed; for it is a year of
damage, v. 18, 21. Thus the divine law took not only their lives, rest unto the land. 6. And the sabbath of the
but their goods also, under its protection. Those beasts which land shall be meat for you; for thee, and for thy
belonged to no particular person, but were, as our law speaks,
feræ naturæ of a wild nature, it was lawful for them to kill servant, and for thy maid, and for thy hired
but not those which any man had a property in. Does God take servant, and for thy stranger that sojou"neth with
care for oxen? Yes; for our sakes he does. 4. That strangers, as thee, 7. And for thy cattle, and for the beast that
well as native Israelites, should be both entitled to the benefit of are in thy land, shall all the increase thereof be
meat.
this law, so as not to suffer wrong, and should be liable to the
penalty of this law, in case they did wrong. And it should seem
this is it that brings in these laws here, to shew how equitable it
was, that strangers as well as Israelites should be punished for
blasphemy, because strangers as well as Israelites were punishable
for other crimes. And there may be this further reason for the
recognition of these laws here; God would hereby shew what pro-
vision he had made for man's safety, in punishing those that were
injurious to him; which should be an argument with magistrates
to be jealous for his honour, and to punish those that blaspheme
his name. If God took care for their comfort, they ought to take
care for his glory.
VIII. The execution of the blasphemer; Moses did, as it were,
sign the warrant for it, he spake unto the children of Israel to do
it, and they did as the Lord commanded Moses, v. 23. This teaches
that death is the wages of sin; and that blasphemy in particular
is an iniquity to be punished by the judges. But if those who thus
profane the name of God escape punishment from men, yet the
Lord our God will not suffer them to escape his righteous judg-
ments. This blasphemer was the first that died by the law of
Moses. Stephen, the first that died for the gospel, died by the
abuse of this law; the martyr and the malefactor suffered the same
death; but how vast the difference between them! ·
CHAP. XXV.
The law of this chapter concerns the lands and estates of the Israelites in Canaan,
the occupying and transferring of which were to be under the divine direction,
as well as the management of religious worship; for as the tabernacle was a holy
house, so Canaan was a holy land; and upon that account, as much as any thing,
it was the glory of all lands. In token of a peculiar title which God had to
this land, and a right to dispose of it, he appointed, I. That every seventh year
should be a year of rest from occupying the land, a sabbatical year, v.1..7.
In this God expected from them extraordinary instances of faith and obedience,
and they might expect from God extraordinary instances of power and good-
ness in providing for them, v. 18..22. II. That every fiftich year should be
a year bilee, that is, 1. A year of release of debts and mortgages, and
return to the possession of their alienated lands, v.8.... Particular directions
are given, the sale and redemption of lands, v. 23..28.
houses in cities and villages, with a proviso for Levite-cities, v. 29..34. 2.
year of reicase of servants and bond slaves. (1.) Here is inserted a law for
"13
•
•
The law of Moses laid a great deal of stress upon the sabbath,
the sanctification of which was the earliest and most ancient of all
divine institutions, designed for the keeping up of the knowledge
the observance of sabbath-days every week, but, for the further
and worship of the Creator among men; that law not only revived
advancement of the honour of them, added the institution of a
sabbatical year; (v. 4.) In the seventh year shall be a sabbath of
rest unto the land. And hence the Jews collect that vulgar tradi-
tion, that after the world has stood six thousand years, (a thousand
years being to God as one day,) it shall cease, and the eternal
A weak foundation on which to build the
sabbath shall succeed.
fixing of that day and hour which it is God's prerogative to know.
This sabbatical year began in September, at the end of harvest,
the seventh month of their ecclesiastical year: and the law was,
1. That at the seed-time, which immediately followed the end of
their in-gathering, they should sow no corn in their land, and that
they should not in the spring dress their vineyard, and consequently
that they should not expect either harvest or vintage the next year.
2. That what their ground did produce of itself, they should not
claim any property or use in, otherwise than from hand to mouth,
but leave it for the poor servants, strangers, and cattle, v. 5. . 7.
It must be a sabbath of rest to the land; they must neither do any
work about it, nor expect any fruit from it; all annual labours
must be intermitted in the seventh year, as much as daily labours
on the seventh day. The Jews say, "They began not to reckon
for the sabbatical year till they had completed the conquest of
Canaan, which was in the eighth year of Joshua; the seventh year
after that was the first sabbatical year, and so the fiftieth year was
the jubilee." This year there was to be a general release of debts,
(Deut. 15.1, 2.) and a public reading of the law in the feast,
(Deut. 31. 10, 11.) to make it the more solemn.
Now, (1.) God would hereby shew them that he was their Land-
lord, and that they were tenants at will under him. Landlords are
wont to stipulate with their tenants, when they shall break up their
ground, how long they shall till it, and when they shall let it rest:
God would thus give, grant, and convey, that good land to them,
under such provisos and limitations, as should let them know that
Before Christ 1490.
The Year of Jubilee.
LEVITICUS, XXV.
they were not proprietors, but dependants on their Lord. (2.) It and according to the fewness of years thou shalt
was a kindness to their land to let it rest sometimes, and would diminish the price of it: for according to the
keep it in heart (as our husbandmen express it) for posterity, number of the years of the fruits doth he sell unto
whose satisfaction God would have them to
not
17. Ye shall not therefore oppress one
use the ground as if it were designed for one age only. (3.) When thee.
they were thus for a whole year taken off from all country-business, another: but thou shalt fear thy God: for I am
they would have the more leisure to attend the exercises of religion, the LORD your God. 18. Wherefore ye shall do
and to get the knowledge of God and his law. (4.) They were
hereby taught to be charitable and generous, and not to engross my statutes, and keep my judgments, and do them;
all to themselves, but to be willing that others should share with and ye shall dwell in the land in safety. 19. And
them in the gifts of God's bounty, which the earth brought forth the land shall yield her fruit, and ye shall eat your
of itself. (5.) They were brought to live in a constant dependence fill, and dwell therein in safety. 20. And if ye shall
the Divine Providence, finding that as man lives not
bread alone, so he has bread, not by his own industry alone, but, say, What shall we eat the seventh year? behold,
if God pleases, by the word of blessing from the mouth of God, we shall not sow, nor gather in our increase•
without any care or pains of man, Matth. 4.4. (6.) They were 21. Then I will command my blessing upon you
reminded of the easy life man lived in paradise, when he ate of in the sixth year, and it shall bring forth fruit for
every good thing, not, as since, in the sweat of his face. Labour
three years.
22. And ye shall sow the eighth
and toil came in with sin. (7.) They were taught to consider
how the poor lived, that did neither sow nor reap, even by the year, and eat yet of old fruit until the ninth year;
blessing of God upon a little. Lastly, This year of rest typified until her fruits come in, ye shall eat of the old
the spiritual rest which all believers enter into through Christ, store.
our true Noah, who giveth us comfort and rest concerning our
work, and the toil of our hands, because of the ground which the
Lord hath cursed, Gen. 5. 29. Through him we are eased of the
burthen of worldly care and labour, both being sanctified and
sweetened to us, and we are enabled and encouraged to live by
faith. And as the fruits of this sabbath of the land were enjoyed
in common, so the salvation wrought out by Christ is a common
salvation; and this sabbatical year seemed to have been revived
in the Christian church, when the believers had all things common.
Acts, 2. 44.
Here is,
I. The general institution of the jubilee, v.8, &c.
1. When it was to be observed; after seven sabbaths of years,
v.8. Whether the forty-ninth or fiftieth, is a great question
among learned men: that it should be the seventh sabbatical year,
that is, the forty-ninth," (which by a very common form of speech
is called the fiftieth,) seems to me most probable, and is, I think,
made pretty clear by that learned chronologer Calvisius, and the
objections removed; but this is not a place for the arguing of it.
Seven sabbaths of weeks were reckoned from the passover to the
feast of pentecost, (or fiftieh day, for so pentecost signifies,) and
so seven sabbaths of years from one jubilee to another, and the
seventh seventh is called the fiftieth; and all this honour is put
upon the sevenths, for the sake of God's resting the seventh day
from the work of creation.
of
8. And thou shalt number seven sabbaths
years unto thee, seven times seven years; and the
space of the seven sabbaths of years shall be unto
thee forty and nine years.
9. Then shalt thou
cause the trumpet of the jubilee to sound on the
tenth day of the seventh month; in the day of
atonement shall ye make the trumpet sound
throughout all your land. 10. And ye shall hallow
the fiftieth year, and proclaim liberty throughout
all the land unto all the inhabitants thereof: it shall
be a jubilee unto you; and ye shall return every
man unto his possession, and ye shall return every
man unto his family. 11. A jubilee shall that fiftieth
year be unto you: ye shall not sow, neither reap
that which groweth of itself in it, nor gather the
grapes in it of thy vine undressed. 12. For it is jubilee,
12. For it is
the jubilee; it shall be holy unto you: ye shall
eat the increase thereof out of the field. 13. In
the year of this jubilee ye shall return every man
unto his possession. 14. And if thou sell aught
unto thy neighbour, or buyest aught of thy neigh-
3. What was to be done in that year extraordinary; beside the
bour's hand, ye shall not oppress one another. common rest of the land, which was observed every sabbatical
15. According to the number of years after the year, (v. 11, 12.) and the release of personal debts, (Deut. 15. 2, 3.)
Jubilee thou shalt buy of thy neighbour, and there was to be the legal restoration of every Israelite to all the
according unto the number of years of the fruits be property, and all the liberty which had been alienated from him
shall sell unto thee: 16. According to the multi-their liberty and property (those glories of a people) as Israel was.
since the last jubilee; so that never was any people so secured in
tude of years thou shalt increase the price thereof, Effectual care was taken that, while they kept close to God, these
||
2. How it was to be proclaimed; with sound of trumpet in all
parts of the country, (v.5.) both to give notice to all persons of it,
and to express their joy and triumph in it; and the word jobel, or
jubilee, is supposed to signify some particular sound of the trumpet
distinguishable from any other; for the trumpet that gives an
uncertain sound is of little service, 1 Cor. 14. 8.
The trumpet
was sounded in the close of the day of atonement, thence the
jubilee commenced; and very fitly; when they had been humbling
and afflicting their souls for sin, then they were made to hear
made with God, then liberty was proclaimed: for the removal of
this voice of joy and gladness, Ps. 51.8. When their peace was
guilt is necessary to make way for the entrance of all true comfort,
Rom. 5.1,2. In allusion to this solemn proclamation of the
jubilce, it was foretold concerning our Lord Jesus, that he should
preach the acceptable year of the Lord, Isa. 61.2. He sent his
apostles to proclaim it with the trumpet of the everlasting gospel,
which they were to preach to every creature. And it stands still
foretold, that at the last day the trumpet shall sound, which shall
release the dead out of the bondage of the grave, and restore us to
our possessions.
• The reasoning of Mr Poole, in his Annotations on the passage, will, p:obably, induce the generality of readers to adopt a different opinion.- -Ex
41
VOL. I.
Before Christ 1490.
The Year of Jubilee.
LEVITICUS, XXV.
1
should not only not be taken from them by the violence of others, || one another, not take advantage of one another's ignorance or
but not thrown away by their own folly.
necessity, but thou shalt fear thy God. Note, The fear of God
(1.) The property which every man had in his dividend of the reigning in the heart would effectually restrain us from doing any
land of Canaan could not be alienated any longer than till the wrong to our neighbour in word or deed; for, though man be
year of jubilee, and then he or his should return to it, and have anot, God is, the Avenger of those that go beyond or defraud their
title to it as undisputed, and the possession of it as undisturbed, as brethren, 1 Thess. 4. 6. Perhaps Nehemiah refers to this very
ever; (v.10,13.) Ye shall return every man to his possession; so|| law, (ch. 5. 15.) where he tells us, that he did not oppress those he
that, if a man had sold or mortgaged his estate, or any part of it, had under his power, because of the fear of God.
it should then return to him or his heirs, free of all charge and
encumbrance. Now this was no wrong to the purchaser, because
the year of jubilee was fixed, and every man knew when it would
come, and made his bargain accordingly. By our law, indeed, if
lands be granted to a man and his heirs, upon condition that he
shall never sell or alienate them, the grant is good, but the con-
dition is void and repugnant; Iniquum est ingenuis hominibus (say
the lawyers) non esse liberam rerum suarum alienationem-It is
unjust to prevent free-men from alienating their own possessions.
Yet it is agreed in the books, that if the king grant lands to a man
in fee upon condition he shall not alienate, the condition is good.
Now God would shew his people Israel that their land was his,
and they were his tenants; and therefore he ties them up that
they shall not have power to sell, but only to make leases for any
term of years, not going beyond the next jubilee. By this means
it was provided, [1.] That their genealogies should be carefully
preserved, which would be of use for clearing our Saviour's
pedigree. [2.] That the distinction of tribes should be kept up;
for though a man might purchase lands in another tribe, yet he
could not retain them longer than till the year of jubilee, and
then they would revert of course. [3] That none should grow
exorbitantly rich, by laying house to house, and field to field,
(Isa. 5.8.) but should rather apply themselves to the cultivating of
what they had, than the enlarging of their possessions. The
wisdom of the Roman commonwealth sometimes provided that no
man should be master of above five hundred acres. [4.] That no
family should be sunk and ruined, and condemned to perpetual
poverty. This particular care God took for the support of the
honour of that people, and the preserving, not only of that good
land to the nation in general, but of every man's share to his
family in particular, for a perpetual inheritance; that it might the
better typify that good part which shall never be taken away from
III. Assurance given them that they should be no losers, but
great gainers, by observing these years of rest. It is promised,
1. That they should be safe; (v.18.) Ye shall dwell in the land in
safety. And again, (v. 19.) the word signifies both outward safety,
and inward security and confidence of spirit, that they should be
quiet both from evil, and from the fear of evil. 2. That they
should be rich; Ye shall eat your fill. Note, If we be careful to
do our duty, we may cheerfully trust God with our comfort.
3. That they should not want food convenient that year in which
they did neither sow nor reap; (v.21.) I will command my blessing
in the sixth year, and it shall bring forth fruit for three years
This was, (1.) A standing miracle, that whereas at other times
one year did but serve to bring in another, the productions of the
sixth year should serve to bring in the ninth. Note, The blessing
of God upon our provision will make a little go a great way, and
satisfy even the poor with bread, Ps. 132. 15. It was, (2.) A
lasting memorial of the manna, which was given double on the
sixth day for two days. And, (3.) It was intended for an encou-
ragement to all God's people, in all ages, to trust him in the way
of duty, and to cast their care upon him. There is nothing lost
by faith and self-denial in our obedience
those that have it.
(2.) The liberty which every man was born to, if it were sold
or forfeited, should likewise return at the year of jubilee; (v.13.)
Ye shali return every man to his family. Those that were sold
into other families, thereby became strangers to their own; but in
this year of redemption they were to return. This was typical of
our redemption by Christ from the slavery of sin and Satan, and
our restoration to the glorious liberty of the children of God.
Some compute that the very year in which Christ died was a year
of jubilee, and the last that ever was kept. But however that be,
we are sure it is the Son that makes us free, and then we are free
indeed.
II. A law upon this occasion against oppression in buying and
selling of land; neither the buyer nor the seller must over-reach,
v. 14..17. In short, the buyer must not give less, nor the seller
take more, than the just value of the thing, considered as neces-
sarily returning at the year of jubilee. It must be settled what
the clear yearly value of the land was, and then how many years
purchase it was worth till the year of jubilee. But they must
reckon only the years of the fruits, (v. 15.) and therefore must
discount for the sabbatical years. It is easy to observe, that the
nearer the jubilee was, the less must the value of the land be;
according to the fewness of the years thou shalt diminish the price.
But we do not find it so easy practically to infer from thence, that
the nearer the world comes to its period, the less value we should
put upon the things of it; because the time is short, and the
fashion of the world passeth away, let those that buy, be as though
they possessed not. One would put little value on an old house,
that is ready to drop down.
All bargains ought to be made by this rule, Ye shall not oppress
23. The land shall not be sold for ever: for the
land is mine; for ye are strangers and sojourners
with me. 24. And in all the land of your possession
ye shall grant a redemption for the land. 25. If thy
brother be waxen poor, and hath sold away some of
his possession, and if any of his kin come to redeem
it, then shall he redeem that which his brother
sold. 26. And if the man have none to redeem it,
and himself be able to redeem it; 27. Then let
him count the years of the sale thereof, and restore
the overplus unto the man to whom he sold it, that
he may return unto his possession. 28. But if he
be not able to restore it to him, then that which is
sold shall remain in the hand of him that hath
bought it until the year of jubilee: and in the
jubilee it shall go out, and he shall return unto his
possession. 29. And if a man sell a dwelling-house
in a walled city, then he may redeem it within a
whole year after it is sold; within a full year may
he redeem it. 30. And if it be not redeemed within
the space of a full year, then the house that is in
the walled city shall be established for ever to him
that bought it, throughout his generations: it shall
not go out in the jubilee. 31. But the houses of
the villages which have no walls round about them
shall be counted as the fields of the country: they
may be redeemed, and they shall go out in the
jubilee. 32. Notwithstanding, the cities of the
Levites, and the houses of the cities of their
posses-
sion, may the Levites redeem at any time. 33. And
if a man purchase of the Levites, then the house
that was sold, and the city of his possession, shall
•
Before Christ 1490.
The Year of Jubilee.
LEVITICUS, XXV.
*
go out in the year of jubilee: for the houses of the
cities of the Levites are their possession among the
children of Israel. 34. But the field of the suburbs
of their cities may not be sold; for it is their per-
petual possession. 35. And if thy brother be waxen
poor, and fallen in decay with thee, then thou shalt
relieve him: yea, though he be a stranger, or a
sojourner; that he may live with thee. 36. Take
thou no usury of him, or increase: but fear thy
God; that thy brother may live with thee.
37. Thou shalt not give him thy money upon
usury, nor lend him thy victuals for increase. 38. I
am the LORD your God, which brought you forth
out of the land of Egypt, to give you the land of
Canaan, and to be your God.
and therefore, if a man sold a house in a city, he might redeem it
any time within a year after the sale, but otherwise it was con-
firmed to the purchaser for ever, and should not return, no not
at the year of jubilee, v. 29, 30. This provision was made to
encourage strangers and proselytes to come and settle among them.
Though they could not purchase land in Canaan to them and
their heirs, yet they might purchase houses in walled cities, which
would be most convenient for them who were supposed to live by
trade. But country-houses could be disposed of no otherwise.
than as lands might.
of excep-
6. A clause is added in favour of the Levites, by way
tion from these rules. (1.) Dwelling-houses in the cities of the
Levites might be redeemed at any time, and, if not redeemed,
should revert in the year of jubilee, (v. 32, 33.) because the Levites
had no other possessions than cities and their suburbs, and God
would show that the Levites were his peculiar care; and it was
for the interest of the public that they should not be impoverished,
or wormed out of their inheritances. (2.) The fields adjoining
to their cities (Numb. 35.4, 5.) might not be sold at any time, for
they belonged not to particular Levites, but to the city of the
Levites, as a corporation, who could not alienate, without a wrong
to their tribe; therefore, if any of those fields were sold, the bargain
was void, v. 34. Even the Egyptians took care to preserve the
land of the priests, Gen. 47.22. And there is no less reason for
the taking of the maintenance of the gospel-ministry under the
special protection of Christian governments.
poor
II. A law for the relief of the poor, and the tender usage of
debtors; and these are of more general and perpetual obligation
than the former.
Here is,
I. A law concerning the real estates of the Israelites in the land
of Canaan, and the transferring of them.
1. That no land should be sold for ever from the family to whose
lot it fell in the division of the land. And the reason given is,
And the reason given is,
The land is mine, and ye are strangers and sojourners with me,
v. 23. (1.) God having a particular propriety in this land, he
would by this restraint keep them sensible of it. The possessions
of good people, who, having given up themselves to God, have
therewith given up all they have to him, are in a particular manner
at his disposal, and his disposal of them must be submitted to.
(2.) They being strangers and sojourners with him in that land,
and having his tabernacle among them, to alienate their part of that
land would be in effect to cut themselves off from their fellowship
and communion with God, which that was a token and symbol of.
For which reason, Naboth would rather incur the wrath of a king,
than part with the inheritance of his fathers, 1 Kings, 21.3.
1. The poor must be relieved, v. 35. Here is, (1.) Our brother's
poverty and distress supposed; If thy brother be waxen poor; not
only thy brother by nation as a Jew, but thy brother by nature
as a man, for it follows, though he be a stranger or a sojourner.
All men are to be looked upon and treated as brethren, for we have
all one Father, Mal. 2. 10. Though he is poor, yet still he is thy
brother, and is to be loved and owned as a brother. Poverty does
not destroy the relation. Though a son of Abraham, yet he may
wax poor and fall into decay. Note, Poverty and decay are great
grievances, and very common; The poor ye have always with you.
(2.) Our duty enjoined, Thou shalt relieve him. By sympathy,
pitying the poor; by service, doing for them; and by supply
giving to them according to their necessity and thine ability.
2. That if a man was constrained through poverty to sell his
land for the subsistence of his family, yet, if afterward he was able,
he might redeem it before the year of jubilee, (v. 24, 26, 27.) and
the price must be settled according to the number of years since
the sale, and before the jubilee.
3. That if the person himself was not able to redeem it, his next 2. Poor debtors must not be oppressed. If thy brother be waxen
kinsman might, v. 25. The redeemer thereof, he that is near unto poor, and have occasion to borrow money of thee for the necessary
him shall come and shall redeem, so it might be read. The kins-support of his family, Take thou no usury of him, either for money
man is called Goel, the redeemer, (Numb. 5. 8. Ruth, 3.9.) to or victuals, v. 36, 37. And thus far this law binds still, but could
whom belonged the right of redeeming the land. And this never be thought binding where money is borrowed for purchase
typified Christ, who assumed our nature, that he might be our of lands, trade, or other improvements; for there it is reasonable
Kinsman, bone of our bone, and flesh of our flesh, and being the that the lender share with the borrower in the profit. The law
only Kinsman we have that is able to do it, to him belonged the|| here is plainly intended for the relief of the poor, to whom it
right of redemption. As for all our other kinsmen, their shoe sometimes as great a charity to lend freely as to give. Observe
niust be plucked off, (Ruth, 4.6,7.) they cannot redeem; but the arguments here used against extortion. (1.) God patronises
Christ can, and hath redeemed the inheritance which we by sin the poor; "Fear thy God, who will reckon with thee for all
had forfeited and alienated, and made a new settlement of it upon injuries done to the poor: thou fearest not them, but fear him.”
all that by faith become allied to him. We know that this (2.) Relieve the poor, that they may live with thee, and some way
Redeemer liveth, Job, 19.25. And some make this duty of the or other they may be serviceable to thee.
The rich can as ill
kinsman to signify the brotherly love that should be among spare the hands of the poor, as the poor can the purses of the rich.
Christians, inclining them to recover those that are fallen, and to || (3.) The same argument is used to enforce this precept that.
restore them with the spirit of meekness.
prefaces all the ten commandments; (v.38.) I am the Lord your
God, which brought you out of Egypt. Note, It becomes those
that have received mercy to shew mercy. If God has b、 n
gracious to us, we ought not to be rigorous with
our brethren.
4. That if the land was not redeemed before the year of jubilee,
then it should return of course to him that had sold or mortgaged
it; (v.28.) In the jubilee it shall go out. This was a figure of the
free grace of God towards us in Christ, by which, and not by any
price or merit of our own, we are restored to the favour of God,
and become entitled to paradise, from which our first parents, and
we in them, are expelled for disobedience.
5. A difference was made between houses in walled cities and
lands in the country, or houses in country-villages.
walled cities were more the fruits of their own industry than land
in the country, which was the immediate gift of God's bounty;
39. And if thy brother that dwelleth by thee be
waxen poor, and be sold unto thee; thou shalt not
compel him to serve as a bond-servant: 40. But
as an hired servant, and as a sojourner, he shall be
with thee, and shall serve thee unto the year of
Before Christ 1490.
Leviticus, XXV. The Oppression of Brethren forbidden.
*
jubilee. 41. And then shall he depart from thee,
both he and his children with him, and shall return
unto his own family, and unto the possession of his
fathers shall he return. 42. For they are my servants,
which I brought forth out of the land of Egypt:
they shall not be sold as bondmen. 43. Thou shalt
not rule over him with rigour; but shalt fear thy
God. 44. Both thy bondmen and thy bondmaids,
which thou shalt have, shall be of the heathen that
are round about you; of them shall ye buy bond-not
men and bondmaids. 45. Moreover, of the chil-
dren of the strangers that do sojourn among you,
of them shall ye buy, and of their families that are
with you, which they begat in your land: and they
shall be your possession. 46. And ye shall take
them as an inheritance for your children after you,
to inherit them for a possession; they shall be your
bondmen for ever: but over your brethren the
children of Israel, ye shall not rule one over
another with rigour. 47. And if a sojourner or
stranger wax rich by thee, and thy brother that
dwelleth by him wax poor, and sell himself unto
the stranger or sojourner by thee, or to the stock of
the stranger's family: 48. After that he is sold, he
may be redeemed again: one of his brethren may
redeem him. 49. Either his uncle, or his uncle's
son, may redeem him, or any that is nigh of kin
unto him of his family may redeem him; or if he
be able, he may redeem himself. 50. And he shall
reckon with him that bought him from the year
that he was sold to him unto the year of jubilee;
and the price of his sale shall be according unto
the number of years, according to the time of an
hired servant shall it be with him. 51. If there be
yet many years behind, according unto them he
shall give again the price of his redemption, out of
the money that he was bought for. 52. And if
there remain but few years unto the year of jubilee,
then ye shall count with him, and according unto
his years shall he give him again the price of his
redemption. 53. And as a yearly hired servant
shall he be with him: and the other shall not rule
with rigour over him in thy sight. 54. And if he
be not redeemed in these years, then he shall go
out in the year of jubilee, both he and his children
with him. 55. For unto me the children of Israel
are servants, they are my servants whom I brought
forth out of the land of Egypt: I am the LORD
Jur God.)
not.
seventh; that was appointed, Exod. 21. 2. But if he sold himself,
through extreme poverty, having nothing at all left him to preserve
his life, and if it was to one of his own nation that he sold himself,
in such a case it is here provided, 1. That he should not serve as a
bond servant, (v. 39.) nor be sold with the sale of a bondman,
(v.42.) that is, "It must not be looked upon that his master that
bought him had as absolute a property in him as in a captive taken
much as a man's cattle; no, he shall serve thee as a hired servant,
in war, that might be used, sold, and bequeathed, at pleasure, as
whom the master has the use of only, but not a despotic power
over." And the reason is, They are my servants, v. 42. God does
make his servants slaves, and therefore their brethren must
must never be exposed to sale as bondmen. The apostle applies
God had redeemed them out of Egypt, and therefore they
this spiritually, (1 Cor. 7.23.) Ye are bought with a price, be not
ye the servants of men, that is, "of the lusts of men; no, nor of
your own lusts; for, being become the servants of God, we must
not let sin reign in our mortal bodies, Rom. 6. 12, 22. 2. That, while
he did serve, he should not be ruled with rigour, as the Israelites
were in Egypt, v. 43. Both his work and his usage must be such
as were fitting for a son of Abraham. Masters are still required to
give to their servants that which is just and equal, Col. 4.1. They
always hectoring and domineering over their servants, taunting
be but must not be abused. Those masters that are
them, and trampling upon them, that are unreasonable in exacting
work, and giving rebukes, and that rule them with a high hand,
forget that their Master is in heaven; and what will they do when
he rises up? as holy Job reasons with himself, Job, 31.13, 14.
3. That at the year of jubilee he should go out free, he and his
children, and should return to his own family, v.41. This typified
our redemption, from the service of sin and Satan, by the grace of
God in Christ, whose truth makes us free, John, 8. 32. The Jewish
writers say, that for ten days before the jubilee-trumpet sounded,
the servants that were to be discharged by it did express their
great joy by feasting, and wearing garlands on their heads: it is
therefore called the joyful sound, Ps. 89.15. And we are thus to
rejoice in the liberty we have by Christ.
that were round about them, or of those strangers that sojourned
II. That they might purchase bondmen of the heathen nations
among them, (except of those, seven nations that were to be
destroyed,) and might claim a dominion over them, and entail
them upon their families, as an inheritance, for the year of jubilee
should give no discharge to them, v. 44. .46. Thus, in our English
plantations, the negroes only are used as slaves; how much to the
credit of Christianity, I shall not say. Now, 1. This authority,
which they had over the bondmen they purchased from the neigh-
bouring nations, was in pursuance of the blessing of Jacob,
(Gen. 27.29.) Let people serve thee. 2. It figured the bringing in
of the Gentiles to the service of Christ and his church. Ask o
me, and I will give thee the heathen for thine inheritance, Ps. 2. 9.
And it is promised, (Isa. 61.5.) Strangers shall stand and feed
your flocks, and the sons of the alien be your vinc-dressers; see
Rev. 2. 26, 27. The upright shall have the dominion in the
morning, Ps. 49. 14. 3. It intimates, that none shall have the
benefit of the gospel-jubilee, but those only that are Israelites
indeed, and the children of Abraham by faith: as for those that
continue heathenish, they continue bondmen. See this turned
upon the unbelieving Jews themselves, (Gal. 4.25.) where Jeru-
salem, when she had rejected Christ, is said to be in bondage
with her children. Let me only add here, that, though they are
not forbidden to rule their bondmen with rigour, yet the Jewish
doctors say, "It is the property of mercy, and way of wisdom,
that a man should be compassionate, and not make his yoke
pre-heavy upon any servant that he has."
III. That if an Israelite sold himself for a servant to a wealthy
proselyte that sojourned among them, care should be taken that he
should have the same advantages as if he had sold himself to an
Israelite, and in some respects greater. 1. That he should have
the same advantages, for instance, not to serve as a bondman, but
as a hired servant, and not to be ruled with rigour, (v.53.) in thy
1
We have here the laws concerning servitude, designed to
serve the honour of the Jewish nation as a free people, and rescued,
by a divine power, out of the house of bondage, into the glorious
liberty of God's sons, his first-born. Now the law is,
I. That a native Israelite should never be made a bondman for
perpetuity. If he was sold for debt, or for a crime, by the house
of judgment, he was to serve but six years, and to go out the
Before Christ 1490.
Promises.
LEVITICUS, XXV, XXVI.
*
sight; which intimated that the Jewish magistrates should pari-sand to flight and your enemies shall fall before
cularly have an to if he were abused, should take
cognizance of it, and redress his grievances, though the injured ser-
vaut did not himself complain. Also he was to go free at the year
of jubilee, v. 54. Though the sons of strangers might serve them
for ever, yet the sons of Israel might not serve strangers for ever;
yet the servant here, having made himself a slave by his own act
and deed, should not go out in the seventh year of release, but in
the jubilee only. 2. That he should have this further advantage,
that he might be redeemed again before the year of jubilee, v. 48, 49.
He that had sold himself to an Israelite, might, if ever he were able,
redeem himself, but his relations had no right to redeem him:
"But if a man sold himself to a stranger," the Jews say, "his
relations were urged to redeem him; if they did not, it was fit
that he should be redeemed at the public charge," which we find
done, Neh. 5. 8. The price of his ransom was to be computed
according to the prospect of the year of jubilee, (v. 50..52.) as
in the redemption of land, v. 15, 16. The learned Bishop Patrick
quotes one of the Jewish rabbins for an evangelical exposition of
that appointment, (v. 48.) One of his brethren shall redeem him;
"This Redeemer," says the Rabbi, “is the Messiah, the son of
David." They expected this Messiah to be their Redeemer out
of their captivity, and to restore them to their own land again;
but we welcome him as the Redeemer who shall come to Zion,
and shall turn away ungodliness from Jacob, for he shall save his
people from their sins; and under this notion there were those
that looked for redemption in Jerusalem.
you by the sword. 9. For I will have respect unto
you, and make you fruitful, and multiply you, and
establish my covenant with you. 10. And ye shall
eat old store, and bring forth the old because of the
new. 11. And I will set my tabernacle among
12. And
you: and my soul shall not abhor you.
I will walk among you, and will be your God, and
ye shall be my people. 13. I am the LORD your
God, which brought you forth out of the land of
Egypt, that ye should not be their bondmen; and
I have broken the bands of your yoke, and made
you go upright.
Here is,
I. The inculcating of those precepts of the law which were of
the greatest consequence, and by which especially their obedience
would be tried, v.1, 2. They are the abstract of the second and
fourth commandments; which, as they are by much the largest
in the decalogue, so they are most frequently insisted on in other
parts of the law. As, when a master has given many things in
charge to his servant, he concludes with the repetition of those
things which were of the greatest importance, and which the
servant was most in danger of neglecting, biddmg him, whatever
he did, be sure to remember those; so here, God by Moses,
after many precepts, closes all with a special charge to observe
these two great commandments. 1. Be sure you never worship
images, nor ever make any sort of images or pictures for a religious
use," v. 1. No sin was more provoking to God than this, and
yet there was none that they were more addicted to, and which
afterward proved of more pernicious consequence to them. Next
to God's being, unity, and universal influence, it is necessary that
we know and believe that he is an infinite Spirit; and therefore
to represent him by an image in the making of it, to confine him
to an image in the consecrating of it, and to worship him by an
image in bowing down to it, changes his truth into a lie, and his
glory into shame, as much as any thing. 2. "Be sure you keep
||
up a great veneration for sabbaths and religious assemblies," v. 2.
As nothing tends more to corrupt religion than the use of images
in devotion, so nothing contributes more to the support of it than
keeping the sabbaths, and reverencing the sanctuary. These make
up very much of the instrumental part of religion, by which the
essentials of it are kept up. Therefore we find in the prophets,
that, next to the sin of idolatry, there is no sin for which the Jews
of the sabbath-day.
are more frequently reproved and threatened, than the profanation
CHAP. XXVI.
This chapter is a solemn conclusion of the main body of the levitical law. The
precepts that follow in this and the following book, either relate to some par-
ticular matters, or are repetitions and explications of the foregoing institu-
tions. Now this chapter contains a general enforcement of all these laws, by
promises of reward in case of obedience on the one hand, and threatenings of
punishment for disobedience on the other hand; the former to work upon
hope, the latter on fear, those two handles of the soul, by which it is taken
hold of and managed. Here is, 1. A repetition of two or three of the principal
of the commandments, v. 1,2. II. An inviting promise of all good things, if
they would but keep God's commandments, v. 3..13. III. A terrible threaten-
ing of ruining judgments which would be brought upon them, if they were
refractory and disobedient, v. 14..39. IV. A gracious promise of the return
of mercy to those of them that would repent and reform, v. 40, &c. Deut. 28.
is parallel to this.
1.
YES
II. Great encouragements given them to live in constant obe-
dience to all God's commandments, largely and strongly assuring
be blessed with all the good things they could desire. Human
them, that, if they did so, they should be a happy people, and should
governments enforce their laws with penalties to be inflicted for
the breach of them; but God will be known also as the Rewarder
of those that seek and serve him.
E shall make you no idols nor graven image,
neither rear you up a standing image, nei-
ther shall ye set up any image of stone in your land,
to bow down unto it: for I am the LORD your God.
2. Ye shall keep my sabbaths, and reverence my
sanctuary: I am the LORD. 3. If ye walk in my
statutes, and keep my commandments, and do
them; 4. Then I will give you rain in due season,
and the land shall yield her increase, and the trees
of the field shall yield their fruit. 5. And your though they relate chiefly to the life which now is, and to the
Let us take a view of these great and precious promises, which,
threshing shall reach unto the vintage, and the vint-public national concerns of that people, were typical of the spiritual
relate to the life which now is, and to the
age shall reach unto the sowing time: and ye shall blessings entailed by the covenant of grace upon all believers
eat your bread to the full, and dwell in your land through Christ.
safely. 6. And I will give peace in the land, and ye should have seasonable rain, neither too little nor too much, but
1. Plenty and abundance of the fruits of the earth. They
shall lie down, and none shall make you afraid: and what was requisite for their land, which was watered with the
I will rid evil beasts out of the land, neither shall dew of heaven, (Deut. 11. 10, 11.) that it might yield its increase,
the sword go through your land. 7. And ye shall v.4. The dependence which the fruitfulness of the earth beneath
chase your enemies, and they shall fall before you has upon the influences of heaven above, is a sensible intimation
by the sword. 8. And five of you shall chase an above, from the Father of lights. It is promised that the earth
to us, that every good and perfect gift must be expected from
hundred, and an hundred of you shall put ten thou- should produce its fruits in such great abundance, that they would
觑
​Before Christ 1490.
Promises and Threatenings,
LEVITICUS, XXVI.
be kept in full employment, during both the harvest and the | the sweetness and security, of all these blessings; I will establish
vintage, to gather it in, v. 5. Before they had reaped their corn, my covenant with you, v. 9. Let them perform their part of the
and threshed it, the vintage would be ready; and before they had covenant, and God would not fail to perform his. All covenant-
finished their vintage, it would be high time to begin their sowing. blessings are summed up in the covenant-relation, (v. 12.) I will
Long harvests are often with us the consequences of bad weather, be your God, and ye shall be my people; and they are all grounded
but with them they should be the effects of a great increase. This upon their redemption, (v. 13.) I am your God, because I brought
signified the plenty of grace which should be poured out in gospel-you forth out of the land of Egypt. Having purchased them,
times, when the ploughman should overtake the reaper, (Amos, 9.18.) he would own them, and never cast them off till they cast him
and a great harvest of souls should be gathered in to Christ. off. He broke their yoke, and made them go upright; that is, Their
The plenty should be so great, that they should bring forth the deliverance out of Egypt put them in a state both of ease and
old to be given away to the poor, because of the new, to make honour, that, being delivered out of the hands of their enemies,
room for it in their barns, which yet they would not pull down to they might serve God without fear, each one walking in his upright-
build greater, as that rich fool, (Luke, 12. 18.) for God gave them ness. When Israel rejected Christ, and was therefore rejected by
this abundance to be laid out, not to be hoarded up from one year him, their back is said to be bowed down always under the burthen
to another. He that withholdeth corn, the people shall curse him, of their guilt, which was heavier than that of their bondage in
Prov. 11. 26. That promise, (Mal. 3. 10.) I will pour you out Egypt, Rom. 11. 10.
a blessing, that there shall not be room enough to receive it,
explains this here, v. 10. And that which crowns this blessing
of plenty, is, that (v. 5.) You shall eat your bread to the full;
which intimates that they should have, not only abundance, but
content and satisfaction in it. They should have enough, and
should know when they had enough. Thus the meek shall eat and
be satisfied, Ps. 22. 26.
2. Peace under the divine protection, v. 5.
"Ye shall dwell in
your land safely; both really safe, and safe in your own apprehen-
sions; ye shall lie down to rest in the power and promise of God,
and not only none shall hurt you, but none shall so much as make
you afraid," v. 6. See Ps. 4. 8. They should not be infested
with wild beasts, those should be rid out of the land, or, as it is
promised, (Job, 5. 23.) should be at peace with them; nor should
they be terrified with the alarms of war, neither shall the sword go
through your land. This holy security is promised to all the
|
faithful, Ps. 91. 1, &c. Those must needs dwell in safety that
dwell in God, Job, 9. 18, 19.
3. Victory and success in their wars abroad, while they had
peace and tranquillity at home, v. 7, 8. They are also assured
that the hand of God should so signally appear with them in their
conquests, that no disproportion of numbers should make against
them: Five of you shall have courage to attack, and strength to
chase and defeat, a hundred, as Jonathan did, (1 Sam. 14. 12.)
experiencing the truth of his own maxim, (v. 6.) that it is all one
with the Lord to save by many or by few.
4. The increase of their people. I will make you fruitful and
multiply you, v. 9. Thus the promise made to Abraham must be
fulfilled, that his seed should be as the dust of the earth; and much
more numerous they would have been, if they had not by their sin
cut themselves short. It is promised to the gospel-church, that it
shall be fruitful, John, 15. 16.
5. The favour of God, which is the fountain of all good. I will
have respect unto you, v. 9. If the eye of our faith be unto God,
the eye of his favour will be unto us. More is implied than is
expressed in that promise, My soul shall not abhor you, (v. 11.) as
there is in that threatening, My soul shall have no pleasure in him,
there is in that threatening, My soul shall have no pleasure in him,
Heb. 10.38. Though there was that among them which might
justly have alienated him from them, yet, if they would closely
adhere to his institutions, he would not abhor them.
6. Tokens of his presence in and by his ordinances; I will set
my tabernacle among you, v. 11. It was their honour and advan-
tage, that God's tabernacle was lately erected among them; but
here he lets them know that the continuance and establishment of
it depended upon their good behaviour. The tabernacle that was
now set should be settled, if they would be obedient, else not.
Note, The way to have God's ordinances fix among us, as a nail
in a sure place, is to cleave closely to the institution of them. It is
added, (v. 12.) "I will walk among you, with delight and satisfac-
tion, as a man in his garden; I will keep up communion with you,
as a man walking with his friend." This seems to be alluded to,
(Pev. 2. 1.) where Christ is said to walk in the midst of the golden
condlesticks.
7. The grace of the covenant, as the fourth and foundation,
14. But if ye will not hearken unto me, and will
not do all these commandments;
15. And if ye
shall despise my statutes, or if your soul abhor my
judgments, so that ye will not do all my command-
ments, but that ye break my covenant: 16. I also
will do this unto you; I will even appoint over
you terror, consumption, and the burning ague,
that shall consume the eyes, and cause sorrow
of heart: and ye shall sow your seed in vain,
for your enemies shall eat it. 17. And I will
set my face against you, and ye shall be slain
before your enemies: they that hate you shall
reign over you; and ye shall flee when none pur-
sueth you.
hearken unto me, then I will punish you seven times
18. And if ye will not yet for all this
more for your sins. 19. And I will break the pride
of your power; and I will make your heaven as
iron, and your earth as brass: 20. And your strength
shall be spent in vain: for your land shall not yield
her increase, neither shall the trees of the land yield
their fruits. 21. And if ye walk contrary unto me,
and will not hearken unto me, I will bring seven
times more plagues upon you, according to your
sins. 22. I will also send wild beasts among you,
which shall rob you of your children, and destroy
your cattle, and make you few in number; and your
high-ways shall be desolate. 23. And if ye will not
be reformed by me by these things, but will walk
contrary unto me; 24. Then will I also walk con..
trary unto you, and will punish you yet seven times
for your sins. 25. And I will bring a sword upon
you, that shall avenge the quarrel of my covenant;
and when ye are gathered together within your
cities, I will send the pestilence among you; and
ye shall be delivered into the hand of the enemy.
26. And when I have broken the staff of your
bread, ten women shall bake your bread in
one oven, and they shall deliver you your bread
again by weight: and ye shall eat, and not be
satisfied. 27. And if ye will not for all this
Thearken unto me, but walk contrary unto me; 28
¡
Before Christ 1490. ·
•
LEVITICUS, XXVI
Threatenings,
?
1
Then I will walk contrary unto you also in fury;
and I, even I, will chastise you seven times for your
sins. 29. And ye shall eat the flesh of your sons,
and the flesh of your daughters shall ye eat. 30.
And I will destroy your high places, and cut down
your images, and cast your carcases upon the
carcases of your idols, and my soul shall abhor you.
31. And I will make your cities waste, and bring
your sanctuaries unto desolation; and I will not
smell the savour of your sweet odours. 32. And
I will bring the land into desolation: and your
enemies which dwell therein shall be astonished at
2. A contempt of his corrections. Even their disobedience would
it. 33. And I will scatter you among the heathen, not have been their destruction, if they had not been obstinate and
and will draw out a sword after you and your impenitent in it, notwithstanding the methods God took to reclaim
them. Their contempt of God's word would not have brought
land shall be desolate, and your cities waste. 34. them to ruin, if they had not added to that a contempt of his rod,
Then shall the land enjoy her sabbaths, as long as which would have brought them to repentance. Three ways this
it lieth desolate, and ye be in your enemies' land; is expressed. (1.) "If ye will not for all this hearken to me,
even then shall the land rest, and enjoy her sabbaths. v. 18, 21, 27. If ye will not learn obedience by the things which
35. As long as it lieth desolate it shall rest; be-ye suffer, but be as deaf to the loud alarms of God's judgments
as ye have been to the close reasonings of his word, and the secret
whispers of your own consciences, ye are obstinate indeed."
(2.) If ye will walk contrary to me, v. 21, 23, 27. All sinners
walk contrary to God, to his truths, laws, and counsels; but those
especially that are incorrigible under his judgments. The design
of the rod is to humble them, and soften them, and bring them to
repentance; but, instead of this, their hearts are more hardened
and exasperated against God, and in their distress they trespass yet
This is walking contrary to
more against him, 2 Chron. 28. 22.
God. Some read it, "If ye walk at all adventures with me, care-
lessly and presumptuously, as if ye heeded not either what ye do,
whether it be right or wrong, or what God does with you, whether
it be for you or against you, blundering on in wilful ignorance.
(3.) If ye will not be reformed by these things. God's design in
evil of sin, and obliging them to seek unto him for relief: this is
punishing is to reform, by giving men sensible convictions of the
the primary intention; but those that will not be reformed by the
judgments of God must expect to be ruined by them. Those have
a great deal to answer for, that have been long and often under
God's correcting hand, and yet go on frowardly in a sinful way;
sick and in pain, and yet not reformed; crossed and impoverished,
and yet not reformed; broken with breach upon breach, yet not
returning to the Lord, Amos, 4. 6, &c.
cause it did not rest in your sabbaths, when ye
dwelt upon it. 36. And upon them that are left
alive of you I will send a faintness into their hearts
in the lands of their enemies; and the sound
of a shaken leaf shall chase them; and they shall
flee, as fleeing from a sword; and they shall fall
when none pursueth. 37. And they shall fall one
upon another, as it were before a sword,
none pursueth: and ye shall have no power
to stand before your enemies. 38. And ye shall
perish among the heathen, and the land of your
enemies shall eat you up. 39. And they that are
left of you shall pine away in their iniquity in your
enemies' lands; and also in the iniquities of their
fathers shall they pine away with them.
when
"9
II. How the misery is described, which their sin would bring
upon them, under two heads.
||
After God had set the blessing before them, (the life and good
which would make them a happy people if they would be obe-
dient,) he here sets the curse before them, the death and evil which
would make them as miserable, if they were disobedient. Let
them not think themselves so deeply rooted as that God's power
could not ruin them, or so highly favoured as that his justice would
not ruin them, if they revolted from him, and rebelled against him;
no, You only have I known, therefore I will punish you soonest ||
and sorest, Amos, 3.2.
Observe.
I. How their sin is described, which would bring all this misery
upon them. Not sins of ignorance and infirmity, God had pro-
vided sacrifices for those; not the sins they repented of and forsook;
but the sins that were presumptuously committed, and obstinately
persisted in.
souls abhorring them. Note, They that begin to despise religion,
will come by degrees to loathe it; and mean thoughts of it will
ripen into ill thoughts of it; they that turn from it will turn against
it, and their hearts rise at it. (3.) Breaking his covenant. Though
every breach of the commandment does not amount to a breach
of the covenant, we are undone if it did,) yet, when men are come
to such a pitch of impiety as to despise and abhor the command-
ment, the next step will be to disown God, and all relation to
him. They that reject the precept will come at last to renounce
the covenant. Observe, It is God's covenant which they break:
he made it, but they break it. Note, If a covenant be made and
kept between God and man, God must have all the honour: but
if ever it be broken, man must bear all the blame; on him shall
this breach be.
*
Two things would certainly bring this ruin upon them.
1. A contempt of God's commandments; (v. 14.) "If ye will
Bot hearken to me speaking to you by the law, nor do all these com-
mandments, that is, desire and endeavour to do them, and, wherein
you miss it, make use of the prescribed remedies." Thus their
ain is supposed to begin in mere carelessness, and neglect, and
omission. These are bad enough, but they make way for worse;
for the people are brought in, (v. 15.) as (1.) Despising God's
statutes, both the duties enjoined, and the authority enjoining them,
thinking meanly of the law and the Law-Maker. Note, Those are
Lastening apace to their own ruin, who begin to think it below
them to be religious. (2.) Abhorring his judgments, their very
·
""
1. God himself would be against them; and this is the root and
cause of all their misery. (1.) I will set my face against you;
(v. 17.) that is, "I will set my face against you, set myself to ruin
you." These proud sinners God will resist, and face those down
that confront his authority. Or, the face is put for the anger; "I
will shew myself highly displeased at you." (2.) I will walk con-
trary to you; (v. 24, 28.) with the froward he will wrestle, Ps. 28. 26,
[marginal reading.] When God in his providence thwarts the
designs of a people, which they thought well-laid, crosses their
purposes, breaks their measures, blasts their endeavours, and dis-
appoints their expectations, then he walks contrary to them.
Note, There is nothing got by striving with God Almighty, for he
will break either the heart or the neck of those that contend with
him; will bring them either to repentance or ruin. "I will walk
at all adventures with you," so some read; "all covenant loving-
kindness shall be forgotten, and I will leave you to common pro-
vidence." Note, Those that cast God off, deserve that he should
cast them off. (3.) As they continued obstinate, the judgments
should increase yet more upon them. If the first sensible tokens
of God's displeasure do not attain their end, to humble and reform
them, then (v. 18.) I will punish you seven times more, and again,
|(v. 21.) I will bring seven times more plagues, and (v. 24.) i will
..
Before Christ 1490.
Threatenings
LEVITICUS, XXVI.
17
unish you yet seven times, and (v. 28.) I, even I, will chastise you|| over you, 2 Chron. 12. 8. Miserable is that people whose ens.
seven times for your sirs. Note, If lesser judgments do not do mies are their rulers, and have got dominion over them; or whose
their work, God will send greater; for when he judges, he will rulers are become their enemies, and under-hand seek thé ruin of
overcome. If true repentance do not stay process, it will go on till their interests. Thus God would break the pride of their power,
execution be taken out. Those that are obstinate and incorrigi' le, v. 19. God had given them power over the nations.; but when
when they have weathered one storm, must expect another more they, instead of being thankful for that power, and improving it for
violent; and how severely soever they are punished, till they are the service of God's kingdom, grew proud of it, and perverted the
in hell, they must still say, "There is worse behind," unless they intentions of it, it was just with God to break it. Thus God would
repent. If the founder have hitherto melted in vain, (Jer. 6. 29.) bring a sword upon them to avenge the quarrel of his covenant, v. 25.
the furnace will be heated seven times hotter, (a proverbial expres-Note, God has a just quarrel with those that break covenant with
sion, used Dan. 3. 19.) and again and again seven times hotter; him, for he will not be mocked by the treachery of perfidious men;
and who among us can dwell with such devouring fire? God does and one way or other he will avenge this quarrel upon those that
not begin with the sorest judgments, to shew that he is patient, and play at fast and loose with him.
delights not in the death of sinners; but, if they repent not, he
will proceed to the sorest, to shew that he is righteous, and that he
will not be mocked or set at defiance. (4.) Their misery is com-
pleted in that threatening, (v. 30.) My soul shall abhor you. That
man is as miserable as he can be, whom God abhors; for his re-
entments are just and effective. Thus, if any man draw back, as
these are supposed to do, God's soul shall have no pleasure in him,
(Heb. 10. 38.) and he will spue them out of his mouth, Rev. 3. 16.||
It is spoken of as strange, and yet too true, Hath thy soul loathed
Zion? Jer. 14. 19.
[4.] Wild beasts, lions, and bears, and wolves, which should in-
crease upon them, and tear in picces all that came in their way,
(v. 22.) as we read of two bears that in an instant killed forty-two
children, 2 Kings, 2. 24. This is one of the four sore judgments
threatened, (Ezek. 14. 21.) which plainly refers to this chapter.
Man was made to have dominion over the creatures, and though
many of them are stronger than he, yet none of them could have
hurt him, nay all of them should have served him, if he had not
first shaken off God's dominion, and so lost his own; and now the
creaturcs are in rebellion against him that is in rebellion against his
Maker, and, when the Lord of those hosts pleases, they are the
executioners of his wrath, and ministers of his justice.
[5.] Captivity, or dispersion; I will scatter you among the hea-
then, (v. 33.) in your enemies' land, v. 34. Never were more people
so incorporated and united among themselves as they were; but for
their sin God would scatter them, so that they should be lost among
the heathen from whom God had graciously distinguished them;
but with whom they had wickedly mingled themselves. Yet, when
they were scattered, Divine Justice had not done with them, but
would draw out a sword after them, which would find them out, and
follow them wherever they were. God's judgments, as they can-
not be outfaced, so they cannot be outrun.
[6.] The utter ruin and desolation of their land; which should
be so remarkable, that their very enemies themselves, who had
helped it forward, should in the review be astonished at it, v. 32.
First, Their cities should be waste, forsaker, uninhabited, and all
the buildings destroyed; those that escaped the desolations of war,
should fall to decay of themselves. Secondly, Their sanctuaries
should be a desolation, that is, their synagogues, where they met
for religious worship every sabbath, as well as their tabernacle,
where they met thrice a year. Thirdly, The country itself should be
desolate, not tilled or husbanded, (v. 34, 35.) then the land should
enjoy its sabbaths, because they had not religiously observed the
[2.] Famine and scarcity of bread, which should be brought upon sabbatical years which God appointed them. They tilled their
them several ways; as, First, By plunder, v. 16. Your enemies ground when God would have them let it rest, justly therefore were
shall eat it up, and carry it off, as the Midianites did, Judg. 6.5, 6. they driven out of it: and the expression intimates that the ground.
Secondly, By unseasonable weather, especially the want of rain; itself was pleased and easy, when it was rid of the burthen of such
þv. 19.) I will make your heaven as iron, letting fall no rain, but sinners, under which it had groaned, Rom. 8. 20, &c.
The cap-
reflecting heat, and then the earth would of course be as dry and tivity in Babylon lasted seventy years, and so long the land enjoyed her
hard as brass; and their labour in ploughing and sowing would be sabbaths, as is said (2 Chron. 36.21.) with reference to this here.
in vain, v.20. For the increase of the earth depends upon God's
[7.] The destruction of their idols, though rather a mercy than
good providence more than upon man's good husbandry. This judgment, yet being a necessary piece of justice, is here men-
should be the breaking of the staff of bread, (v. 26.) which life tioned, to shew what would be the sin that would bring all these
leans upon, and is supported by, on which perhaps they had leaned miseries upon them; (v. 30.) I will destroy your high-places.
more than upoa God's blessing. There should be so great a dearth Those that will not be parted from their sins by the commands of
of corn, that, whereas every family used to fill an oven of their own God, shall be parted from them by his judgments; since they would
with household-bread, now ten families should have to fill but one not destroy their high-places, God would. And, to upbraid them
oven; which would bring themselves, and their children, and ser-with the unreasonable fondness they had shewed for their idols, it is
vants, to short allowance, so that they should cat and not be satis- || foretold that their carcases should be cast upon the carcases of their
fied. The less they had, the more craving should their appetites idols. They that are wedded to their lusts, sooner or later will
be. Thirdly, By the besieging of their cities; for that certainly have enough of them. Their idols would not be able to help either
would reduce them to such an extremity, that they should eat the themselves or their worshippers; but, they that made them being
flesh of their sons and daughters, v. 29.
like unto them, both should perish alike, and fall together as blind
into the ditch.
[3.] War,and the prevalency of their enemies over them; "Ye
shall be slain before your enemies, v. 17. Your choice men shall die
in battle, and they that hate you shall reign over you, and justly,
since you are not willing that the God that loved you should reign
2. The whole creation would be at war with them. All God's
Bore judgments would be sent against them; for he hath many
arrows in his quiver. The threatenings here are very particular,
because really they were prophecies; and he, that foresaw all their
rebellions, knew they would prove so; see Deut. 31. 16, 29. This
long roll of threatening shews that evil pursues sinners.
We have here, (1.) Temporal judgments threatened.
[1.] Diseases of body, which should be epidemical; (v. 16.) I
will appoint over you, as task-masters to rule you with rigour,
terror, consumption, and the burning ague. What we translate
terror, some think, signifies a particular disease, probably, (says
the learned Bishop Patrick,) the falling sickness, which is terror
indeed: all chronical diseases are included in the consumption, and
All acute diseases in the burning ague or fever. These consume
the eyes, and cause sorrow both to those that are visited with them,
and to their friends and relations. Note, All diseases are God's
ervants, and do what he appoints them, and are often used as
Scourges wherewith he chastises a provoking people. The pesti-
lence is threatened (v. 25.) to meet them, when they are gathered
ogether in their cities for fear of the sword. And the greater the
concourse of people is, the greater desolation does the pestilence
make; and when it gets among the soldiers, that should defend a
place, it is of most fatal consequence.
(2.) Spiritual judgments are here threatened, which should seize
the mind; for he that made that, can, when he pleases, make his
approach to it.
Before Christ 1490.
Threatenings and Promisea
LEVITICUS, XXVI.
It is here threatened, [1.] That they should find no acceptance fession, by which they must give glory to God, and take shame to
with God; (».31.) I will not smell the savour of your sweet odours. themselves. There must be a confession of sin; their own, and
Though the judgments of God upon them did not part between their fathers', which they must lament the guilt of, because they
them and their sins, yet they extorted incense from them; but in feel the smart of it; that thus they may cut off the entail of wrath:
vain, even their incense was an abomination, Isa. 1. 13.
they must in their confession put sin under its worst character, as
[2.] That they should have no courage in their wars, but should walking contrary to God; that is the sinfulness of sin, the worst
be quite dispirited and disheartened. "They should not only fear thing in it, and which in our repentance we should especially
and flee, (v. 17.), but fear and full, when none pursued, v. 36. A bewail. There must also be a confession of wrath; they must over-
guilty conscience would be their continual terror, so that not only look the instruments of their trouble and the second causes, and
the sound of a trumpet, but the very sound of a leaf, should chase confess that God has walked contrary to them, and so dealt with
them. Note Those that cast off the fear of God expose them them according to their sins. Such a confession as this we find
selves to the rear of every thing else, Prov. 28. 1. Their very made by Daniel just before the dawning of the day of their deliver-
fears should dash them one against another, v.37, 38. And theyance, (ch.9.) and the like, Ezra, 9. and Neh. 9. 2. Remorse and
that had increased one another's guilt, would now increase one godly sorrow for sin; If their uncircumcised heart be humbled.
another's fears.
An impenitent, unbelieving, unhumbled, heart, is called an
uncircumcised heart, the heart of a Gentile, that is a stranger to
God, rather than the heart of an Israelite in covenant with him.
True circumcision is of the heart, (Rom. 2. 29.) without which the
circumcision of the flesh availeth nothing, Jer. 9. 26. Now in
repentance this uncircumcised heart was humbled, that is, it was
truly broken and contrite for sin. Note, An humble heart under
humbling providences prepares for deliverance and true comfort.
3. Submission to the justice of God in all his dealings; if they
then accept of the punishment of their iniquity, (v. 41. and
again, v. 43.) that is, if they justify God and condemn themselves,
patiently bear the punishment as that which they have well-
deserved, and carefully answer the ends of it as that which God
has well-designed, accept it as a kindness, take it as physic, and
40. If they shall confess their iniquity, and the
iniquity of their fathers, with their trespass which
they trespassed against me, and that also they have
walked contrary unto me; 41. And that I also have
walked contrary unto them, and have brought them
into the land of their enemies; if then their uncir-improve it, then they are penitents indeed.
cumcised hearts be humbled, and they then accept
of the punishment of their iniquity: 42. Then will
I remember my covenant with Jacob, and also my
covenant with Isaac, and also my covenant with
Abraham will I remember; and I will remember
the land. 43. The land also shall be left of them,
and shall enjoy her sabbaths, while she lieth
desolate without them: and they shall accept of
the punishment of their iniquity: because, even
because they despised my judgments, and because
their soul abhorred my statutes. 44. And yet for
all that, when they be in the land of their enemies,
I will not cast them away, neither will I abhor them,
to destroy them utterly, and to break my covenant
with them: for I am the LORD their God. 45. But
I will for their sakes remember the covenant of
their ancestors, whom I brought forth out of the
land of Egypt, in the sight of the heathen, that
might be their God: I am the LORD. 46. These
are the statutes, and judgments, and laws, which
the LORD made between him and the children of
Israel in mount Sinai, by the hand of Moses.
I
[3.] That they should have no hope of the forgiveness of their
sins; (v.39.) They shall pine away in their iniquity, and how
should they then live? Ezek. 33. 10. Note, It is a righteous thing
with God to leave those to despair of pardon that have presumed
to sin; and it is owing to free grace, if we are not abandoned to||
pine away in the iniquity we were borr in, and have lived in.
Here the chapter concludes with gracious promises of the return
of God's favour to them upon their repentance, that they might
not (unless it were their own fault) pine away in their iniquity.
Behold, with wonder, the riches of God's mercy to a people that
had obstinately stood it out against the judgments of God, and
would never think of surrendering till they were reduced to the
last extremity. Yet turn you to the strong-hold, ye prisoners of
hope, Zech. 9. 12. As bad as things are, they may be mended.
Yet there is hope in Israel
Observe,
I. How the repentance is described which would qualify them
for this mercy, v.40, 41. The instances of it are three. 1. Con-
I do it? Hos. 11.8.9. Till he had laid the foundations of a church
repeated, v. 45. God is said to remember the covenant, when he
their repentance. 1. They should not be abandoned; Though they
II. How the mercy is described, which they should obtain upon
have despised my judgments, yet for all that I will not cast them
away, v. 43, 44. He speaks as a tender Father that cannot find in
his heart to disinherit a son that has been very provoking, How shall
for himself in the Gentile world, the Jewish church was not quite
forsaken, nor cast away. 2. They should be remembered: I will
remember the land with favour, which is grounded upon the
promise before; I will remember my covenant, (v. 42.) which is
performs the promises of it, purely for his faithfulness' sake; not
because there is any thing in us to recommend us to his favour,
but because he will be as good as his word. This is the church's
plea; (Ps. 74. 20.) Have respect unto the covenant. He will
room for repentance, and promises pardon upon repentance; and
remember the constitution of the covenant, which is such as leaves
the Mediator of the covenant, who was promised to Abraham,
Isaac, and Jacob, and was sent, when the fulness of time came,
in remembrance of that holy covenant. The word covenant is
thrice repeated, to intimate that God is ever mindful of it, and
covenant was made are mentioned in an unusual manner, per
The persons also with whom the
modum ascensus-in the ascending line, beginning with Jacob, to
lead them gradually to the most ancient promise, which was made
perform the truth to Jacob, and the mercy to Abraham. He will
to the father of the thus (Mic. he is said to
for their sakes, (v.45.) not their merit's sake, but their benefit's
sake, remember the covenant of their ancestors, and upon that score
shew kindness to them, though most unworthy; they are therefore
said to be, as touching the election, beloved for the fathers' sakes,
Rom. 11. 28. Note, When those that have walked contrary to God
in a way of sin, return to him by sincere repentance, though he was
walked contrary to them in a way of judgment, he will return to
them in a way of special mercy, pursuant to the covenant of redemp
tion and grace. None are so ready to repent as God is to forgive
upon repentance, through Christ, who is given for a Covenant.
would have us to be so.
Lastly, These are said to be the laws which the Lord made
between him and the children of Israel, v.46. His communion with
his church is kept up by his law. He manifests not only bis domi
nion over them, but his favour to them, by giving them his law
•
Before Christ 1490.
The Law concerning Vows.
LEVITICUS, XXVI, XXVII.
and they manifest not only their holy fear, but their holy love, by || of God? As the liberal devises liberal things, (Isa.32.8.) so the
the observance of it; and thus it is made between them, rather as pious devises pious things, and the enlarged heart would willingly
2 covenant than a law; for he draws with the cords of a man. do something extraordinary in the service of so good a Master as
God is. When we receive or expect some singular mercy, it is
good to honour God with some singular vow.
V
I. The case is here put of persons vowed to God by a singular
vow, v.2. If a man consecrated himself, or a child, to the service
of the tabernacle, to be employed there in some inferior office,
as sweeping the floor, carrying out ashes, running of errands, or
the like, the person so conscorated shall be for the Lord, that is,
well that it was in thine heart, (2 Chron. 6. 8.) but, forasmuch as
"God will graciously accept the good-will;" that is, Thou didst
he had no occasion to use their service about the tabernacle, a
whole tribe being appropriated to the use of it, those that were
thus vowed were to be redeemed, and the money paid for their
redemption was employed for the repair of the sanctuary, or other
uses of it; as appears by 2 Kings, 12. 4. where it is called, in the
margin, the money of the souls of his estimation.
11
ND the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, and
say unto them, When a man shall make a singular
vow, the persons shall be for the LORD by thy
estimation. 3. And thy estimation shall be of the
male from twenty years old even unto sixty years
old, even thy estimation shall be fifty shekels of
silver, after the shekel of the sanctuary. 4. And
if it be a female, then thy estimation shall be thirty
shekels. 5. And if it be from five years old even
unto twenty years old, then thy estimation sha
be of the male twenty shekels, and for the female
ten shekels. 6. And if it be from a month old
even unto five years old, then thy estimation shall
be of the male five shekels of silver, and for the
female thy estimation shall be three shekels of
silver. 7. And if it be from sixty years old and
above; if it be a male, then thy estimation shall
be fifteen shekels, and for the female ten shekels.
8. But if he be poorer than thy estimation, then
he shall present himself before the priest, and the
priest shall value him; according to his ability that
vowed shall the priest value him. 9. And if it be
a beast, whereof men bring an offering unto the
LORD, all that any man giveth of such unto the
LORD shall be holy. 10. He shall not alter it, nor
change it, a good for a bad, or a bad for a good:
and if he shall at all change beast for beast, then it
and the exchange thereof shall be holy. 11. And II. The case is put of beasts vowed to God. 1. If it was a
if it be any unclean beast, of which they do not clean beast, such as was offered in sacrifice, it must not be re-
offer a sacrifice unto the LORD, then he shall pre-after it was vowed, it was not to be put to any common use, nor
deemed, nor any equivalent given for it; it shall be holy; (v.9,10.)
sent the beast before the priest: 12. And the priest changed upon second thoughts; but it must be either offered upon
shall value it, whether it be good or bad: as thou the altar, or, if through any blemish it was not meet to be offered,
valuest it, who art the priest, so shall it be. he that vowed it should not take advantage of that, but the priests
13. But if he will at all redeem it, then he shall should have it for their own use, (for they were God's receivers,)
or it should be sold for the service of the sanctuary. This teaches
add a fifth part thereof unto thy estimation.
caution in making vows, and constancy in keeping them when
they are made; for it is a snare to a man to devour that which is
holy, and after vows to make inquiry, Prov. 20. 25. And to this
that rule of charity seems to allude, (2 Cor. 9.7.) Every man
according as he purposes in his heart, so let him give. 2. If it was
an unclean beast, it should go to the use of the priest at such c
value; but he that vowed it, upon paying that value in money
A book of rates is accordingly provided here, by which the
priests were to go in their estimation. Here is, 1. The rate of
the middle-aged between twenty and threescore, these were valued
highest, because most serviceable; a male fifty shekels, and the
female thirty, v.3, 4. The females were then less esteemed,
but not so in Christ; for in Christ Jesus there is neither male nor
female, Gal. 3. 28. Note, Those that are in the prime of theit
service of God and their generation, than can be expected either
must look upon themselves as obliged to do more in the
from minors that are not yet arrived to their usefulness, or from
the aged that have survived it. 2. The rate of the youth between
five years old and twenty, was less, because they were then less
capable of doing service, v.5. 3. Infants under five years old
were capable of being vowed to God by their parents, even before
they were as Samuel was, not to be presented and
redeemed till a month old; that, as one sabbath passed over them
before they were circumcised, so one new moon might pass over
them before they were estimated; and their valuation was but
redeemed, because he was a Levite, and a particular favourite, and
small, v.6. Samuel, who was thus vowed to God, was not
therefore was employed in his childhood in the service of the
tabernacle. 4. The aged are valued less than youth, but more
than children, v.7. And the Hebrews observe, that the rate of an
in that age the female came nearest to the value of a male, which
aged woman is two parts of three to that of an aged man, so that
occasioned (as Bishop Patrick quotes it here) this saying among
them, That an old woman in a house is a treasure in a house.
St. Paul sets a great value upon the aged woman, when he makes
valued according to their ability, v.8. Something they must pay,
Tit. 2. 3. 5. The shall be
that they might learn not to be rash in vowing to God, for he hath
no pleasure in fools, Eccl. 5. 4. Yet not more than their ability,
but secundum tenementum-according to their possessions, that
they might not ruin themselves and their families by their zeal.
Note. God expects and requires from men according to what they
have, and not according to what they have not, Luke, 21. 4.
CHAP. XXVII.
The last verse of the foregoing chapter seemed to close up this statute-book; yet
this chapter is added as an appendix: having given laws concerning instituted
services, here he directs concerning vows and voluntary services, the freewill-
offerings of their mouth. Perhaps some devout serious people among them might
be so affected with what Moses had delivered to them in the foregoing chapter,
as in a pang of zeal to consecrate themselves or their children or estates to him:
this, because honestly meant, God would accept of; but, because men are apt to
repent of such vows, he leaves room for the redemption of what had been so
consecrated, at a certain rate. Here is, I. The law concerning what was
sanctified to God; persons, v.2..8. Cattle, clean or unclean, v.9..13.
Houses and lands, v. 14..25. With an exception of firstlings, v. 26, 27.
II. Concerning what was devoted, v. 28, 29. III. Concerning tithes,
v.30..34.
1.
This is part of the law concerning singular vows, extraordinary
cues, which though God did not expressly insist on, yet if they
were consistent with, and conformable to, the general precepts,
be would be well-pleased with. Note, We should not only ask
What must we do, but, What may we do, for the glory and honour
Before Christ 1490.
LEVITICUS, XXVII.
Concerning Things sanctified
and adding a fifth part more to it, might redeem it, if he pleased,
v. 11..13. It was fit that men should smart for their inconstancy.
God has let us know his mind concerning his service, and he is
not pleased, if we do not know our own. God expects that those
that deal with him should be at a point, and say what they will
stand to.
either selling them, or buying them. If we and our houses serve
the Lord, if religion rule in them, and we put away iniquity far
from them, and have a church in our house, holiness to the Lord
is written upon it, it is his, and he will dwell with us in it.
II. Suppose a man sanctify some part of his land to the Lord,
giving it to pious uses, then a difference must be made between
land that came to the donor by descent, and that which came by
purchase, and accordingly the case altered.
tion.
14. And when a man shall sanctify his house to
1. If it was the inheritance of his fathers, here called the field
be holy unto the LORD, then the priest shall esti-
mate it, whether it be good or bad: as the priest division of Canaan, he might not give it all, no not to the sanctuary;
which pertained to his family from the first
shall estimate it, so shall it stand. 15. And if he God would not admit such a degree of zeal as ruined a man's
that sanctified it will redeem his house, then he family. But he might sanctify or dedicate only some part of it,
shall add the fifth part of the money of thy estima-v. 16. And in that case, (1.) The land was to be valued (as our
by so many measures' sow-
tion unto it, and it shall be his. 16. And if a man ing of barley. So much land as would take a homer, or chomer, of
shall sanctify unto the LORD some part of a field barley, which contained ten ephahs, Ezek. 45. 11. (not, as some
of his possession, then thy estimation shall be have here mistaken it, an omer, which was but a tenth part of an
according to the seed thereof: an homer of barley- ephah, Exod. 16.36.) was valued at fifty shekels, a moderate
seed shall be valued at fifty shekels of silver. 17. If price, (v. 16.) and that, if it were sanctified immediately from
the year of jubilee, v. 17. But if some years after, there was
he sanctify his field from the year of jubilee, to be a discount accordingly, even of that price, v. 18. And,
according to thy estimation it shall stand. 18. But (2.) When the value was fixed, the donor might, if he pleased,
if he sanctify his field after the jubilee, then the redeem it for sixty shekels, the homer's sowing, which was with
the addition of a fifth part: the money then went to the sanctuary,
priest shall reckon unto him the money according and the land reverted to him that had sanctified it, v. 19. But
to the years that remain, even unto the year of if he would not redeem it, and the priest sold it to another, then
the jubilee, and it shall be abated from thy estima- at the year of jubilee, beyond which the sale could not go, the
19. And if he that sanctified the field will land came to the priests, and was their's for ever, v. 20, 21.
in any wise redeem it, then he shall add the fifth Note, What is given to the Lord ought not to be given with a
part of the money of thy estimation unto it, and power of revocation: what is devoted to the Lord must be his for
ever by a perpetual covenant.
it shall be assured to him. 20. And if he will not
redeem the field, or if he have sold the field to
another man, it shall not be redeemed any more.
21. But the field, when it goeth out in the jubilee,
shall be holy unto the LORD, as a field devoted;
the possession thereof shall be the priest's. 22. And
if a man sanctify unto the LORD a field which he
hath bought, which is not of the fields of his
possession; 23. Then the priest shall reckon unto
him the worth of thy estimation, even unto the
year of the jubilee: and he shall give thine estima-
tion in that day, as a holy thing unto the LORD.
24. In the year of the jubilee the field shall return
unto him of whom it was bought, even to him
to whom the possession of the land did belong
25. And all thy estimations shall be according to
the shekel of the sanctuary: twenty gerahs shall
be the shekel.
2. If the land was his own purchase, and came not to him from
his ancestors, then not the land itself, but the value of it, was to
that those who, by the blessing of God, were grown so rich as to
be given to the priests for pious uses, v.22..24. It was supposed
become purchasers, would think themselves obliged in gratitude to
sanctify some part of the purchase, at least, (and here they are
not limited, but they might, if they pleased, sanctify the whole,)
to the service of God. For we ought to give as God prospers us,
1 Cor. 16. 2. Purchasers are in a special manner bound to be
charitable. Now, forasmuch as purchased lands were by a former
law to return at the year of jubilee to the family from which they
were purchased, God would not have that law and the intentions
of it defeated, by making the lands Corban, a gift, Mark, 7. 11.
But it was to be computed how much the land was worth for so
many years as were from the vow to the jubilee, for only so
long it was his own; and God hates robbery for burnt-offerings,
and we can never acceptably serve God with that which we have
for the present, and keep the land in his own hands till the year of
wronged our neighbour of. And so much money he was to give
jubilee, when it was to return free of all encumbrances, even that
of its being dedicated to him of whom it was bought. The value
of the shekel, by which all these estimations were to be made, is
here ascertained, (v. 25.) it shall be twenty gerahs, and every
gerah was sixteen barley-corns. This was fixed before,
(Exod. 30. 13.) and whereas there had been some alterations,
it is again fixed in the laws of Ezekiel's visionary temple,
(Ezek. 45. 12.) to denote that the gospel should reduce things
to their ancient standard.
•
Here is the law concerning real estates dedicated to the service
of God by a singular vow.
I. Suppose a man, in his zeal for the honour of God, sanctify
his house to God, (v. 14.) the house must be valued by the priest,
and the money got by the sale of it was to be converted to the use
of the sanctuary, which by degrees came to be greatly enriched
with dedicated things, 1 Kings, 15. 15. But, if the owner be
minded to redeem it himself, he must not have it so cheap as
another, but must add a fifth part to the price, for he should have
considered before he had vowed it, v. 15. To him that was
necessitous, God would abate of the estimation of himself; (v. 8.)
but to him that was fickle and humoursome, and whose second
thoughts inclined more to the world and his secular interest than
his first, God would rise in the price. Blessed be God, there is a
way of sanctifying our houses to be holy unto the Lord, without
•
26. Only the firstling of the beasts, which should
be the LORD's firstling, no man shall sanctify it;
whether it be ox or sheep: it is the LORD'S.
27. And if it be of an unclean beast, then he shall
redeem it according to thine estimation, and shall
add a fifth part of it thereto or if it be not
redeemed, then it shall be sold according to thy
Before Christ 490.
Concerning Things sanctified.
LEVITICUS, XXVII.
estimation. 28. Notwithstanding, no devoted thing,
III. A law concerning tithes, which were paid for the service of
that a man shall devote unto the LORD, of all that God before the law; as appears by Abraham's payment of them,
he hath, both of man and beast, and of the field of here appointed, 1. That they should pay tithe of all their increase,
(Gen. 14. 19.) and Jacob's promise of them, Gen. 28. 22. It is
his possession, shall be sold or redeemed: every their corn, trees, and cattle, v. 30, 32. Whatsoever productions
devoted thing is most holy unto the LORD. they had the benefit of, God must be honoured with the tithe of, if
29. None devoted, which shall be devoted of men, their land, the Giver of its fruits, and themselves to be his tenants,
it were titheable. Thus they acknowledge God to be the Owner of
shall be redeemed; but shall surely be put to and dependents upon him. Thus they gave him thanks for the
death. 30. And all the tithe of the land, whether plenty they enjoyed, and supplicated his favour in the continuance
of the seed of the land, or of the fruit of the tree, is of it. And we are taught in general to honour the Lord with our
the LORD'S: it is holy unto the LORD. 31. And if substance, (Prov. 3. 9.) and in particular to support and maintain
a man will at all redeem aught of his tithes, he shall 1 Cor. 9.11. And how this may be done in a fitter and more
his ministers, and to be ready to communicate to them, Gal. 6. 6.-
add thereto the fifth part thereof. 32. And con-equal proportion than that of the tenth, which God himself
cerning the tithe of the herd, or of the flock, even appointed of old, I cannot see. 2. That which was once narked
of whatsoever passeth under the rod, the tenth for tithe should not be altered, no not for a better, (v.33.) for
shall be holy unto the LORD. 33. He shall not accept it though it were not the best, and they must not grudge it
search whether it be good or bad, neither shall he though it was, for it was what passed under the rod.
change it and if he change it at all, then both it should not be redeemed, unless the owner would give a fifth part
and the change thereof shall be holy; it shall not more for its ransom, v.31. If men had the curiosity to prefer what
was marked for tithe before any other part of their increase, it
be redeemed. 34. These are the commandments was fit that they should pay for their curiosity.
which the LORD commanded Moses, for the
children of Israel, in mount Sinai.
Providence directed the rod that marked them. God would
3. That it
Here is,
I. A caution given that no man should make such a jest of
sanctifying things to the Lord, as to sanctify any firstling to him,
for that was his already by the law, v. 26. Though the matter of
a general vow be that which we were before obliged to, as of our
sacramental covenant; yet a singular vow should be of that which ||
we were not, in such circumstances and proportions, antecedently
bound to. The law concerning the firstlings of unclean beasts
(v.27.) is the same with that before, v. 11, 12.
The last verse seems to have reference to this whole book,
which it is the conclusion of; These are the commandments which
the Lord commanded Moses, for the children of Israel. Many of
these commandments are moral, and of perpetual obligation;
others of them ceremonial, and peculiar to the Jewish economy,
which yet have a spiritual significancy, and are instructive to us
who are furnished with a key to let us into the mysteries contained
in them; for unto us, by those institutions, is the gospel preached
as well as unto them, Heb. 4.2. And, upon the whole matter, we
may see cause to bless God that we are not to come to mount Sinai,
Heb. 12. 18. (1.) That we are not under the dark shadows of the
law, but enjoy the clear light of the gospel, which shews us Christ
II. Things or persons devoted are here distinguished from things the end of the law for righteousness, Rom. 10.4. The doctrine of
or persons that were only sanctified. 1. Devoted things were most our reconciliation to God by a Mediator is not clouded with the
holy to the Lord, and could neither revert, nor be alienated, v.28. smoke of burning sacrifices, but cleared by the knowledge of Christ
They were of the same nature with those sacrifices which were and him crucified. (2.) That we are not under the heavy yoke of
called most holy, which none might touch but only the priests them-the law, and the carnal ordinances of it, (as the apostle calls them,
seives. The difference between these and other sanctified things Heb.9.10.) imposed till the time of reformation, a yoke which
arose from the different expression of the vow. If a man dedicated neither they nor their fathers were able to bear, (Acts, 15. 10.)
any thing to God, binding himself with a solemn curse never to but under the sweet and easy institutions of the gospel, which
alienate it to any other purpose, then it was a thing devoted. pronounces those the true worshippers that worship the Father in
2. Devoted persons were to be put to death, v.29. Not that it spirit and truth, by Christ only, and in his name, who is our
was in the power of any parent or master thus to devote a child or Priest, Temple, Altar, Sacrifice, Purification, and All. Let us not
a servant to death; but it must be meant of the public enemies of therefore think, that, because we are not tied to the ceremonial
Israel, who, either by the appointment of God, or by the sentence cleanings, feasts, and oblations, a little care, time, and expence,
of the congregation, were devoted, as the seven nations with which will serve to honour God with. No, but rather have our hearts
they must make no league. The city of Jericho in particular was more enlarged with freewill-offerings to his praise, more inflamed
thus devoted, Josh. 6. 17. The inhabitants of Jabesh-Gilead were with holy love and joy, and more engaged in seriousness of
put to death for violating the curse pronounced upon those that thought, and sincerity of intention; having boldness to enter into
came not up to Mizpeh, Judg. 21.9, 10. Some think it was for the holiest by the blood of Jesus, let us draw near with a true heart,
want of being rightly informed of the true intent and meaning of and in full assurance of faith, worshipping God with so much the
this law, that Jephula sacrificed his daughter as one devoted, more cheerfulness and humble confidence, still saying, Blessed be
which might not be redeemed.
God for Jesus Christ.
Mardi 20-1880
▸
1
AN
EXPOSITION.
WITH
Before Christ 1490.
Practical Observations,
OF THE FOURTH BOOK OF MOSES, CALLED
NUMBER S.
The titles of the five books of Moses, which we use in our Bibles, are all borrowed
use in our Bibles, are all borrowed from the Greek translation of the
Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into
English; in all the rest we retain the Greek word itself; for which difference I know no reason, but that the Latin trans-
lators have generally done the same. Otherwise, this book might as well have been called Arithmoi, the Greek title, as
the first Genesis, and the second Exodus; or these might as well have been translated and called, the first the Generation,
or Original, the second the Out-let, or Escape, as this Numbers. This book was thus entitled, because of the numbers ci
the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the re-
markable accomplishment of God's promise to Abraham, that his seed should be as the stars of heaven for multitude.
also relates to two numberings of them, one at mount Sinai, (ch. 1.) the other in the plains of Moab, thirty-nine year
after, ch. 26. And not three men the same in the last account that were in the first. The book is almost equali
divided between histories and laws, intermixed.
b
I. We have here the histories of the numbering and marshalling of the tribes; (ch. 1..4.) the dedication of the altar an
Levites; (ch. 7, 8.) their march; (ch. 9, 10.) their murmuring and unbelief, for which they were sentenced to wander forty
years in the wilderness; (ch. 11..14.) the rebellion of Korah; (ch. 16, 17.) the history of the last year of the forty;
(ch. 20..26.) the conquest of Midian, and the settlement of the two tribes; (ch. 31, 32.) with an account of their journies,
ch. 33.
II. We have divers laws, about the Nazarites, &c.; (ch. 5, 6.) and again, about the priests' charge, &c.; (ch. 18, 19.) feasts,
(ch. 28, 29.) and vows; (ch. 30.) and relating to their settlement in Canaan, ch. 27, 34, 35, 36. An abstract of much of this
book we have in a few words, (Ps. 95. 10.) Forty years long was I grieved with this generation; and an application of it to
ourselves, (Heb. 4. 1.) Let us fear lest we seem to come short. Many considerable nations there were now in being, that
dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history; but very exact
records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because
they were the children of covenant: For the Lord's portion is his people, Jacob is the lot of his inheritance.
CHAP. I.
tlement of this holy state, next to the institution of good laws, was necessary the
Israel was now to be formed into a commonwealth, or a kingdom rather; for the
Lord was their King, (1 Sam. 12.12.) their government a theocracy, and
Moses under him was King in Jeshurun, Deut. 33. 5. Now, for the right set
institution of good order; an account therefore must be taken of the subjects of
this kingdom, which is done in this chapter; where we have, 1. Orders given to
herein, v.5..16. III. The particular number of each tribe, as it was given in
to Moses, v. 17..43. IV. The sum total of all together, v. 44. .46. V. An
Moses to number the people, v. 1..4. II. Persons nominated to assist him
exception of the Levites, v. 47..54.
ND the LORD spake unto Moses, in the
wilderness of Sinai, in the tabernacle of the
Longregation, on the first day of the second month,
The Numbering of the Israelites.
in the second year, after they were come out of the
land of Egypt, saying, 2. Take ye the sum of all
the congregation of the children of Israel, after their
families, by the house of their fathers, with the
number of their names, every male by their polls;
3. From twenty years old and upward, all that are
able to go forth to war in Israel: thou and Aaron
shall number them by their armies. 4. And with
you there shall be a man of every tribe; every one
head of the house of his fathers. 5. And these are
the names of the men that shall stand with you
Of the tribe of Reubeu; Elizur the son of Shedeur.
6. Of Simeon; Shelumiel the son of Zurishaddai
Before Christ 1490.
The Numbering of the Israelites.
NUMBERS, I.
7. Of Judah; Nahshon the son of Amminadab. | should be as the dust of the earth; now it appears that there did not
8. Of Issachar; Nethaneel the son of Zuar. 9. Of fail one tittle of that good promise, which was an encouragement to
Zebulun; Eliab the son of Helon. 10. Of the inheritance should also be fulfilled in its season.
them to hope that the other promise of the land of Canaan for an
When the num-
children of Joseph: Of Ephraim; Elishama the ber of a body of men is only guessed at, upon the view, it is easy
son of Ammihud: Of Manasseh; Gamaliel the for one, that is disposed to cavil, to surmise that the conjecture is
son of Pedabzur. 11. Of Benjamin; Abidan mistaken, and that, if they were to be counted, they would not be
12. Of Dan; Ahiezer the that it might be upon record how vastly they were increased in a
found half so many; therefore God would have Israel numbered,
the son of Gideoni.
son of Ammishaddai. 13. Of Asher; Pagiel the little time; that the power of God's providence, and the truth of his
son of Ocran. 14. Of Gad; Eliasaph the son of promise, may be seen and acknowledged by all. It could not have
Deuel. 15. Of Naphtali; Ahirah the son of Enan.been expected, in any ordinary course of nature, that seventy-five
16. These were the renowned of the congregation, into Egypt) should in 215 years (and it was no longer) multiply
souls (which was the number of Jacob's family when he went down
princes of the tribes of their fathers, heads of into so many hundred thousands. It is therefore to be attributed
thousands in Israel.
to an extraordinary virtue in the divine promise and blessing. 2. It
was to intimate the particular care which God himself would take
of his Israel, and expected that Moses and the inferior rulers should
take of them. God is called the Shepherd of Israel: (Ps. 80.1.)
now the shepherds always kept count of their flocks, and delivered
them by number to their under-shepherds, that they might know
if any were missing: in like manner, God numbers his flock, that
of all which he took into his fold he might lose none, but upon a
valuable consideration, even those that were sacrificed to his
justice. 3. It was to put a difference between the true-born
Israelites and the mixed multitude that were among them; none
were numbered but Israelites; all the world is but lumber in com-
parison with those jewels. Little account is made of others, but
the saints God has a particular property in, and concern for:
The Lord knows them that are his, (2 Tim. 2. 19.) knows them by
name, Phil. 4. 3. The hairs of their head are numbered; but he
will say to others, “I never knew you, never made any account
of you.' 4. It was in order to their being marshalled into several
districts, for the more easy administration of justice, and their
more regular march through the wilderness. It is a rout and s
rabble, not an army, that is not mustered and put in order.
"1
Here is a commission issued out for the numbering of the people
of Israel; and David, long after, paid dear for doing it without a
commission. Here is,
I. The date of this commission, v. 1. 1. The place; it is given
at God's court, in the wilderness of Sinai; from his royal palace,
the tabernacle of the congregation. 2. The time; in the second
year after they came up out of Egypt; we may call it the second
year of that reign. The laws in Leviticus were given in the first
month of that year; these orders were given in the beginning of
the second month.
II. The directions given for the execution of it, v.2, 3. 1. None
were to be numbered but the males, and those only such as were
fit for war.
None under twenty years old; for though some such
might have bulk and strength enough for military service, yet, in
compassion to their tender years, God would not have them put
upon it to bear arms. 2. Nor were any to be numbered, who,
through age, or bodily infirmity, blindness, lameness, or chronical
diseases, were unfit for war. The church being militant, those
only are reputed the true members of it that have listed themselves
oldiers of Jesus Christ; for our life, our Christian life, is a warfare.
3. The account was to be taken according to their families, that it
might not only be known how many they were, and what were their
names, but of what tribe, and family, or clan; nay, of what par-
ticular house every person was; or, reckoning it the muster of an
army, to what regiment every man belonged, that he might know
his place himself, and the government might know where to find
him. They were numbered a little before this, when their poll-
money was paid for the service of the tabernacle, Exod. 38. 25, 26.
But it should seem they were not then registered by the house of their
fathers, as now they were. Their number was the same then that
it was now, Six hundred thousand and three thousand and five
hundred and fifty men, for as many as had died since then, and
were lost in the account, so many were arrived to be twenty years
old, and were added to the account. Note, As one generation
passeth away, another generation cometh. As vacancies are daily
made, so recruits are daily raised to fill up the vacancies, and
Providence takes care that, one time or other, in one place or
other, the births shall balance the burials, that the race of man-
kind and the holy seed may not be cut off and extinct.
III. Commissioners are named for the doing of this work. Moses
III. Commissioners are named for the doing of this work. Moses
and Aaron were to preside, (v.3.) and one man of every tribe, that
was renowned in his tribe, and was presumed to know it well, was
to assist in it: the princes of the tribe, v. 16. Note, Those that
are honourable should study to be serviceable; he that is great,
let him be your minister, and shew, by his knowing the public,
that he deserves to be publicly known. The
muster was committed to him who was the lord-lieutenant of
that tribe.
17. And Moses and Aaron took these men which
are expressed by their names: 18. And they as-
sembled all the congregation together on the first
day of the second month, and they declared their
pedigrees after their families, by the house of their
fathers, according to the number of the names,
from twenty years old and upward, by their polls.
19. As the LORD commanded Moses, so he num-
bered them in the wilderness of Sinai. 20. And the
children of Reuben, Israel's eldest sou, by their
generations, after their families, by the house of
their fathers, according to the number of the names,
by their polls, every male from twenty years old
and upward, all that were able to go forth to war;
21. Those that were numbered of them, even of the
tribe of Reuben, were forty and six thousand and
five hundred. 22. Of the children of Simeon, by
their generations, after their families, by the house
of their fathers, those that were numbered of them,
according to the number of the names, by their
polls, every male from twenty years old and upward,
23. Those
all that were able to go forth to war;
that were numbered of them, even of the tribe
Now, why was this account ordered to be taken and kept? For of Simeon, were fifty and nine thousand and
several reasons. 1. To prove the accomplishment of the promise
made to Abraham, that God would multiply his seed exceedingly; three hundred. 24. Of the children of Gad, by
which promise was renewed to Jacob, (Gen. 28.14.) that his seed their generations, after their families, by the house
+
Before Christ 1490.
The Numbering of the Israelites
NUMBERS, I.
of their fathers, according to the number of the and upward, all that were able to go forth to war
names, from twenty years old and upward, all that 41. Those that were numbered of them, even of the
were able to go forth to war; 25. Those that were tribe of Asher, were forty and one thousand and
numbered of them, even of the tribe of Gad, were five hundred. 42. Of the children of Naphtali,
forty and five thousand six hundred and fifty. throughout their generations, after their families,
26. Of the children of Judah, by their generations, by the house of their fathers, according to the
after their families, by the house of their fathers, number of the names, from twenty years old and
according to the number of the names, from twenty upward, all that were able to go forth to war;
years old and upward, all that were able to go forth 43. Those that were numbered of them, even of the
to war;
27. Those that were numbered of them, tribe of Naphtali, were fifty and three thousand
even of the tribe of Judah, were threescore and and four hundred.
fourteen thousand and six hundred. 28. Of the
children of Issachar, by their generations, after their
families, by the house of their fathers, according to
the number of the names, from twenty years old
and upward, all that were able to go forth to war;
29. Those that were numbered of them, even of the
tribe of Issachar, were fifty and four thousand and
four hundred. 30. Of the children of Zebulun, by
their generations, after their families, by the house
of their fathers, according to the number of the
names, from twenty years old and upward, all that
were able to go forth to war; 31. Those that were
numbered of them, even of the tribe of Zebulun,
were fifty and seven thousand and four hundred.
32. Of the children of Joseph, namely, of the chil-
dren of Ephraim, by their generations, after their
families, by the house of their fathers, according
to the number of the names, from twenty years old
and upward, all that were able to go forth to war;
33. Those that were numbered of them, even of
the tribe of Ephraim, were forty thousand and five
hundred. 34. Of the children of Manasseh, by
their generations, after their families, by the house
of their fathers, according to the number of the
names, from twenty years old and upward, all that
were able to go forth to war; 35. Those that were
numbered of them, even of the tribe of Manasseh,
were thirty and two thousand and two hundred.
36. Of the children of Benjamin, by their genera-
tions, after their families, by the house of their
fathers, according to the number of the names,
from twenty years old and upward, all that were
able to go forth to war; 37. Those that were
numbered of them, even of the tribe of Benjamin,
were thirty and five thousand and four hundred.
38, Of the children of Dan, by their generations,
after their families, by the house of their fathers,
according to the number of the names, from twenty
years old and upward, all that were able to go
forth to war; 39. Those that were numbered of
them, even of the tribe of Dan, were threescore and
two thousand and seven hundred. 40. Of the
children of Asher, by their generations, after their
families, by the house of their fathers, according
to the number of the names, from
rs old
:
>
We have here the speedy execution of the orders given for the
orders were given, The first day of the second month; compare
numbering of the people. It was begun the same day that the
v. 18. with v.1. Note, When any work is to be done for God, it
is good to set about it quickly, while the sense of duty is strong and
pressing. And, for aught that appears, it was but one day's work,
this month, when they removed their camp, ch. 10. 11. Joab
for many other things were done between this and the 20th day of
was almost ten months numbering the people in David's time,
(2 Sam. 24.8.) but then they were dispersed, now they lived
close together; then Satan moved the doing of it, now God did.
done but a little while ago, and they needed but review the old
It was the sooner and more easily done now, because it had been
books, with the alterations since made, which, probably, they
had kept an account of as they occurred.
In the particulars here left upon record, we may observe,
say,) and not in figures; to every one of the twelve tribes it is
1. That the numbers are registered in words at length, (as I may
repeated, for the greater ceremony and solemnity of the account,
that they were numbered by their generations, after their familier,
by the house of their fathers, according to the number of their
the same rule, and in the same method, though many hands
names; to shew that every tribe took and gave in the account by
were employed in it; setting down their genealogy first, to shew
that their family descended from Israel, then the families them-
selves in their order, then dividing each family into the houses
or subordinate families that branched from it, and under these.
the names of the particular persons, according to the rules ot
heraldry. Thus every man might know who were his relations or
next of kin, on which some laws we have already met with did
depend: besides that, the nearer any are to us in relation, the
more ready we should be to do them good.
2. That they all end with hundreds, only Gad with fifty, (v. 25.)
but none of the numbers descend to units or tens. Some think
was a special providence that ordered all the tribes just at this
time to be even numbers, and no odd or broken numbers among
them, to shew them that there was something more than ordinary
designed in their increase, there being this uncommon in the
circumstance of it. It is rather probable, that, Moses having some
time before appointed rulers of hundreds, and rulers of fifties,
(Exod. 18.25.) they numbered the people by their respective
rulers, which would bring the numbers to even hundreds or fifties.
double to Benjamin and Manasseh, and almost 12,000 more than
any other tribe, v. 27. It was Judah whom his brethren must
praise, because from him Messiah the Prince was to descend; but
that tribe in the meantime, particularly by the great increase of it,
because that was a thing at a distance, God did many ways honour
for His sake who was to spring out Judah (Heb. 7.14.) in the
fulness of time. Judah was to lead the van through the wilder
ness, and therefore was furnished accordingly with greater strength
than any other tribe..
3. That Judah is the most numerous of them all: more than
4. Ephraim and Manasseh, the sons of Joseph, are numbered
as distinct tribes, and both together made up almost as n any as
Judah; 6 was in purs.ance of Jacob's adoption of then., b ს
Before Christ 1490.
NUMBERS, 1.
The Numbering of the sraelites
•
which they were equalled with their uncles Reuben and Simeon, thou shalt not number the tribe of Levi, neither
Gen. 48. 5. It was also the effect of the blessing of Joseph, who take the sum of them among the children of
was to be a fruitful bough, Gen.49. 22. And Ephraim the younger
is put first, and is more numerous than Manasseh, for Jacob Israel: 50. But thou shalt appoint the Levites
had crossed hands, and foreseen ten thousands of Ephraim, and over the tabernacle of testimony, and over all the
thousands of Manasseh. The fulfilling of this confirms our faith vessels thereof, and over all things that belong
in the spirit of prophecy with which the patriarchs were endued. to it: they shall bear the tabernacle, and all the
5. When they came down into Egypt, Dan had but one son,
(Gen. 46. 23.) and so his tribe was but one family, ch. 26. 42. vessels thereof; and they shall minister unto it,
Benjamin had then ten sons, (Gen. 46.21.) yet now the tribe of and shall encamp round about the tabernacle.
Dan is almost double in number to that of Benjamin. Note, The 51. And when the tabernacle setteth forward, the
increasing and diminishing of families does not always go by pro- Levites shall take it down: and when the taber-
babilities. Some are multiplied greatly, and again are minished, nacle is to be pitched, the Levites shall set it up:
and the stranger that cometh nigh shall be put to
death. 52 And the children of Israel shall pitch
their tents, every man by his own camp, and every
man by his own standard, throughout their hosts.
53. But the Levites shall pitch round about the
tabernacle of testi ony; that there be ao wrath
upon the congregation of the children of Israel:
and the Levites shall keep the charge of the
tabernacle of testimony. 54. And the children
of Israel did according to all that the LORD com-
manded Moses, so did they.
while others, that were poor, have families made them like a
flock, Ps. 107. 38, 39, 41. and see Job, 12.23.
6. It is said of each of the tribes, that those were numbered
who were able to go forth to war, to remind them that they had
wars before them, though now they were in peace, and met with
no opposition. Let not him that gird the harness boast as
though he had put it off.
44. These are those that were numbered, which
Moses and Aaron numbered, and the princes of
Israel, being twelve men: each one was for the
house of his fathers. 45. So were all those that
were numbered of the children of Israel, by the
house of their fathers, from twenty years old and
upward, all that were able to go forth to war in
Israel; 46. Even all they that were numbered
were six hundred thousand and three thousand
and five hundred and fifty.
Care is here taken to distinguish, from the rest of the tribes,
the tribe of Levi, which, in the matter of the golden calf, had
distinguished itself, Exod. 32. 26. Note, Singular services shall
be recompensed with singular honours. Now, 1. It was the
honour of the Levites, that they were made guardians of the
spiritualities; to them was committed the care of the tabernacle
and the treasures thereof, both in their camps and in their
marches. (1.) When they moved, the Levites were to take down
the tabernacle, to carry it and all that belonged to it, and then to
set it up again in the place appointed, v. 50, 51. It was for the
honour of the holy things, that none should be permitted to sec
them, or touch them, but those only who were called of God to
the service. Thus we all are unfit and unworthy to have fellowship
with God, till we are first called by his grace into the fellowship
of his Son Jesus Christ our Lord, and so, being the spiritual
seed of that great High Priest, are made priests to our God; and
Now we see what a vast body of men they were. Let us con- it is promised that God would take Levites to himself, even from
sider, 1. How much went to maintain all these (beside twice as the Gentiles, Isa. 66. 21. (2.) When they rested, the Levites were
many more, no question, of women and children, sick and aged," to encamp round about the tabernacle, (v. 50, 53.) that they might
of the mixed multitude) for forty years together in the wilderness; be near their work, and resident upon their charge, always ready
and they were all at God's finding every day, having their food to attend; and that they might be a guard upon the tabernacle,
fron the dew of heaven, and not from the fatness of the earth. to preserve it from being either plundered or profaned. They
Oh what a great and good Housekeeper is our God, that has such must pitch round about the tabernacle, That there be no wrath
numbers depending on him, and receiving from him every day!" upon the congregation, as there would be, if the tabernacle and
2. Wark sin makes with a people; within forty years most of the charge of it were neglected, or those crowded upon it that
them would indeed have died of course for the common sin of were not allowed to come near. Note, Great are must be taken
mankind; for when sin entered into the world, death came with to prevent sin, because the preventing of sin is the preventing of
it, a how great are the desolations which it makes in the earth wrath. 2. It was their further honour, that as Israel, being a holy
But, the particular sin of unbelief and murmuring, all those people, was not reckoned among the nations, so they, being a holy
that were now numbered, except two, laid their bones under tribe, were not reckoned among other Israelites, but numbered
their quity, and perished in the wilderness. 3. What a great afterward by themselves, v. 49. The service which the Levites
multitude God's spiritual Israel will amount to at last; though at were to do about the sanctuary is called (as we render it in the
one time, and in one place, they seem to be but a little flock, ye margin) a warfare, ch. 4. 23. And, being engaged in that war
when they come all together, they shall be a great multitude, fare, they were discharged from military services, and therefore
innumerable, Rev. 7.9. And though the church's beginning be not numbered with those that were to go out to war. Note, They
emall, its latter end shall greatly increase. A little one shall that minister about holy things should neither entangle them
selves, nor be entangled, in secular affairs. The ministry is itseli
work enough for a whole man, and all little enough to be
It is an admonition to ministers, to distin·
employed in it.
Israelites, not affecting to seem greater, but aiming to be really
guish themselves by their exemplary conversation from common
|| better, every way better, than others.
become a thousand.
We have here the sum total at the foot of the account; they were
in all 600,000 fighting men, and 3,550 over. Some think, that,
when this was their number some months before, (Exod. 38. 26.)
the Levites were reckoned with them; but now that tribe was
separated for the service of God, yet had so many more by this
time attained to the age of twenty years, as that still they were the
same number; to shew, that, whatever we part with for the honour
and service of God, it shall certainly be made up to us one way
or other.
ܢ
47. But the Levites, after the tribe of their
fathers, were not numbered among them. 48. For
the LORD had spoken unto Moses, saying, 49. On!
Before C. rist 1490.
The Stations of the several Tribes.
NUMBERS, II.
•
✓
CHAP. II.
The thousands of Israel, having been mustered in ie former chapter. n this are
marshalled, and a regular disposition made of their camp, by a divine appoint-
ment. Here is, I. A general order concerning it, v. 1, 2. II. Particular
directions for the posting of each of the tribes, in four distinct squadrons, three
tribes in each squadron. 1. In the van-guard, on the east, were posted Judah,
Issachar, and Zebulun, v.3..9.
9. 2. In the right wing, southward, Reuben,
Simeon, and Gud, v. 10..16. 3. In the rear, westward, Ephraim, Manasseh,
and Benjamin, v. 18..24. 4. In the left wing, northward, Dan, Asher, and
Naphtali, p. 25..31.
31. 5. The tabernacle in the centre, v. 17. And, lastly,
the conclusion of this appointment, v. 32..34.
7.
5. They were to pitch about the tabernacle which was to be in
the midst of them, as the tent or pavilion of a general in the
centre of an army. They must encamp round the tabernacle,
(1.) That it might be equally a comfort and joy to them all, as i
was a token of God's gracious presence with them; (Ps. 46. 5.
God is in the midst of her, she shall not be moved. Their camp hal
reason to be hearty, when thus they had God in the heart of them
to have bread from heaven every day round about their camp, and
fire from heaven, with other tokens of God's favour, in the midst
Is the Lord among us, or is he not? Happy art thou, O Israel!
of their camp, was abundantly sufficient to answer that question,
at the tent-door.
ND the LORD spake unto Moses and unto
Aaron, saying, 2. Every man of the chil-It is probable that the doors of all their tents were made to look
dren of Israel shall pitch by his own standard, with toward the tabernacle from all sides; for every Israelite should
the ensign of their fathers' house: far off about have his eyes always toward the Lord; therefore they worshipped
the tabernacle of the congregation shall they that it might be near to them; for it is a very desirable thing to
The tabernacle was in the midst of the camp,
pitch.
have the solemn administrations of holy ordinances near us and
within our reach. The kingdom of God is among you. (2.) That
they might be a guard and defence upon the tabernacle and the
Levites on every side. No invader could come near God's taber-
nacle, without first penetrating the thickest of their squadrons.
Note, If-God undertake the protection of our comforts, we ought
in our places to undertake the protection of his institutions, and
stand up in defence of his honour, and interest, and ministers.
6. Yet they were to pitch afar off, in reverence to the sanctuary,
that it might not seem crowded and thrust up among them; and
that the common business of the camp might be no annoyance to
it. They were also taught to keep their distance, lest too much
familiarity should breed contempt. It is supposed (from Joshua,
3. 4.) that the distance between the nearest part of the camp and
the tabernacle (or perhaps between them and the camp of the
Levites, who pitched near the tabernacle) was 2000 cubits, that is,
1000 yards, little more than half a measured mile with us; but
the outer parts of the camp must needs be much further off.
Some compute that the extent of their camp could be no less than
12 miles square; for it was like a moveable city, with streets and
lanes, in which perhaps the manna fell, as well as on the outside
of the camp, that they might have it at their doors. In the
Christian church we read of a throne, (as in the tabernacle there
was a mercy-seat,) which is called a glorious high throne from the
beginning, (Jer. 17. 12.) and that throne surrounded by spiritual
Israelites, 24 elders, double to the number of the tribes, clothed
in white raiment, (Rev. 4. 4.) and the banner over them is Love;
but we are not ordered, as they were, to pitch afar off; no, we
are invited to draw near, and come boldly. The saints of the
Most High are said to be round about him, Ps. 76. 11. God by
his grace keep us close to him.
A
Here is the general appointment given both for their orderly
encampment where they rested, and their orderly march when they
moved. Some order, it is probable, they had observed hitherto;
they came out of Egypt in rank and file, (Exod. 13. 18.) but now
they were put into a better model.
1. They all dwelt in tents, and, when they marched, carried all
their tents along with them, for they found no city to dwell in,
Ps. 107. 4. This represents to us our state in this world; it is a
moveable state, (we are here to-day, and gone to-morrow,) and it
is a military state. Is not our life a warfare? We do but pitch
our tents in this world, and have in it no continuing city. Let
as, therefore, while we are pitching in this world, be pressing
through it.
||
2. Those of a tribe were to pitch together, every man by his
non standard. Note, It is the will of God that mutual love and
affection, converse and communion, should be kept up among
relations. Those that are of kin to each other, should, as much
they can, be acquainted with each other; and the bonds of
nature should be improved for the strengthening of the bonds of
Christian communion.
10
in Ezekiel's vision to allude to it. Others say, the name of each
tribe was written in its standard; whatever it was, no doubt, it
gavé a certain direction.
3. Every one must know his place, and keep in it; they were
bot allowed to fix where they pleased, nor to remove when they
pleased, but God quarters them, with a charge to abide in their
quarters. Note, It is God that appoints us the bounds of our
habitation, and to him we must refer ourselves. He shall choose
our inheritance for us, (Ps. 47.4.) and in his choice we must
acquiesce, and not love to flit, nor be as the bird that wanders
from her nest.
4. Every tribe had its standard, flag, or ensign, and it should
seem every family had some particular ensign of their fathers'
house, which was carried, as with us the colours of each troop or
company in a regiment are. These were of use for the distinction
of tribes and families, and the gathering and keeping of them to-
gether; in allusion to which the preaching of the gospel is said to
lift up an ensign, to which the Gentiles shall seek, and by which they
shall pitch, Isa. 11. 10, 12. Note, God is the God of order, and
not of confusion. These standards made this mighty army seem
more beautiful to its friends, and more formidable to its enemies.
The church of said to be as terrible as an army with fourteen thousand and six hundred.
Christ is
banners, Cant. 6. 10. It is uncertain how these standards were
distinguished: some conjecture that the standard of each tribe was
of the same colour with the precious stone in which the name of
that tribe was written in the high priest's ephod, and that that
was all the difference. Many of the modern Jews think there was his host, and those that were numbered thereof,
some coat of arms painted in each standard, which had reference were fifty and four thousand and four hundred.
to the blessing of that tribe by Jacob. Judah bore a lion, Dan a7. Then the tribe of Zebulun: and Eliab the son
serpent, Naphtali a hind, Benjamin a wolf, &c. Some of them
say, the four principal standards were Judah a lion, Reuben a
of Helon shall be captain of the children of Zebulun.
man, Joseph an ox, and Dan an eagle; making the appearances 8. And his host, and those that were numbered
that do pitch next unto him shall be the tribe of
Issachar: and Nathaneel the son of Zuar shall
be captain of the children of Issachar. 6. And
VOL I
42
3. And on the east side toward the rising of the
sun shall they of the standard of the camp of
Judah pitch throughout their armies; and Nah-
shon the son of Amminadab shall be captain of the
children of Judah. 4. And his host, and those
that were numbered of them, were threescore and
5. And thoSA
elore Christ 1490.
The Stations of the several Tribes.
NUMBERS, II.
thereof, were fifty and seven thousand and four that were numbered of them, were forty and one
hundred. 9. All that were numbered in the camp thousand and five hundred. 29. Then the tribe
of Judah were an hundred thousand and fourscore of Naphtali: and the captain of the children of
thousand and six thousand and four hundred, Naphtali shall be Ahira the son of Enan. 30. And
throughout their armies. These shall first set forth. his host, and those that were numbered of them,
10. On the south side shall be the standard of the were fifty and three thousand and four hundred.
camp of Reuben according to their armies: and 31. All they that were numbered in the camp of
the captain of the children of Reuben shall be Dan were an hundred thousand and fifty and seven
Elizur the son of Shedeur. 11. And his host, and thousand and six hundred. They shall go hind-
those that were numbered thereof, were forty and most with their standards. 32. These are those
six thousand and five hundred. 12. And those which were numbered of the children of Israel,
which pitch by him shall be the tribe of Simeon: by the house of their fathers: all those that were
and the captain of the children of Simeon shall be numbered of the camps throughout their hosts
Shelumiel the son of Zurishaddai. 13. And his were six hundred thousand and three thousand
host, and those that were numbered of them, were and five hundred and fifty. 33. But the Levites
fifty and nine thousand and three hundred. 14. Then were not numbered among the children of Israel;
the tribe of Gad: and the captain of the sons of as the LORD commanded Moses. 34. And the
Gad shall be Eliasaph the son of Reuel. 15. And children of Israel did according to all that the LORD
his host, and those that were numbered of them, commanded Moses: so they pitched by their stand-
were forty and five thousand and six hundred and ards, and so they set forward, every one after their
fifty. 16. All that were numbered in the camp of families, according to the house of their fathers.
Reuben were an hundred thousand and fifty and
one thousand and four hundred and fifty, through-into
out their armies. And they shall set forth in the
second rank. 17. Then the tabernacle of the
congregation shall set forward with the camp of
the Levites in the midst of the camp: as they
encamp, so shall they set forward, every man in
his place by their standards. 18. On the west
side shall be the standard of the camp of Ephraim,
according to their armies: and the captain of the
sons of Ephraim shall be Elishama the son of
Ammihud. 19. And his host, and those that were
numbered of them, were forty thousand and five
hundred. 20. And by him shall be the tribe of
Manasseh: and the captain of the children of
Manasseh shall be Gamaliel the son of Pedahzur.
21. And his host, and those that were numbered
of them, were thirty and two thousand and two
hundred. 22. Then the tribe of Benjamin: and
the captain of the sons of Benjamin shall be
Abidan the son of Gideoni. 23. And his host, and
those that were numbered of them, were thirty
and five thousand and four hundred. 24. All that
were numbered of the camp of Ephraim were an
hundred thousand and eight thousand and an
hundred, throughout their armies. And they
shall go forward in the third rank. 25. The
standard of the camp of Dan shall be on the
north side by their armies: and the captain of
the children of Dan shall be Ahiezur the son of
Ammishaddai. 26. And his host, and those that
26. And his host, and those that
were numbered of them, were threescore and two
thousand and seven hundred. 27. And those that
encamp by him shall be the tribe of Asher: and the
captain of the children of Asher shall be Pagiel
the son of Ocran. 28. And his host, and those
⇓
four squadrons, three tribes in a squadron, one of which was
We have here the particular distribution of the twelve tribes
to lead the other two.
•
Observe, 1. God himself appointed them their place, to prevent
strife and envy among them. Had they been left to determine
of quarrelling with one another, as the disciples, who strove
themselves, would have been in danger
which should be greatest; each would have had a pretence to be
first, or, at least, not to be last. Had it been left to Moses to
determine, they would have quarrelled with him, and charged
him with partiality; therefore God does it, who is himself the
Fountain and Judge of honour, and in his appointment all must
acquiesce. If God in his providence advance others above us.
and abase us, we ought to be as well satisfied in his doing it that
way, as if he did it, as this was done here, by a voice out of the
tabernacle; and this consideration, that it appears to be the will
it should be so, should
all envies and
discontents. And, as far as our place comes to be our choice, our
Saviour has given us a rule, (Luke, 14.8.) Sit not down in the
highest room; and another, (Matth. 20. 27.) He that will be chief,
let him be your servant. Those that are most humble and most
serviceable are really most honourable.
2. Every tribe had a captain, a prince, or commander in chief,
whom God himself nominated, the same that had been appointed
to number them, ch. 1.5. Our being all the children of one
Adam is so far from justifying the levellers, and taking away the
the same Abraham, the same Jacob, the same Judah, God himself
distinction of place and honour, that even among the children of
appointed that one should be captain of all the rest. There are
powers ordained of God, and those to whom honour and fear are
due, and must be paid. Some observe the significancy of the
names of these princes, at least, in general, how much God was in
the thoughts of those that gave them their names, for most of them
have El, God, at one end or other of their names. Nethaneel
the gift of God; Eliab, my God a father; Elizur, my God a rock;
Shelumiel, God my peace; Eliasaph, God has added; Elishuma,
met me. By which it appears that the Israelites in Egypt did not
my God has heard; Gamaliel, God my reward; Pagiel, God has
quite forget the name of their God, but, when they wanted other
memorials, preserved the remembrance of it in the names of their
children, and therefore comforted themselves in their affliction.
3. Those tribes were placed together, under the same stanciard,
that were nearest of kin to each other; Judah, Issacha., and
Zebulun, were the three youngest sons of Leah, and they were
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NUMBERS, II, III.
put together; and Issachar and Zebulun would not grudge to be first-born, and Abihu, Eleazar, and Ithamar.
under Judah, since they were founger brethren; Reuben and 3. These are the names of the sons of Aaron, the
Simeon would not have been content in their place. Therefore
Reuben, Jacob's eldest son, is made chief of the next squadron;
Simeon, no doubt, is willing to be under him, and Gad, the son of
Zilpah, Leah's handmaid, is filly added to them in Levi's room:
Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel.
Dan, the eldest son of Billah, is made a leading tribe, though
the son of a concubine, that more abundant honour might be
bestowed on that which lacked; and it was said, Dan should
judge his people, and to him were added the two younger sons
of the handmaids. Thus unexceptionable was the order in which
they were placed.
4. The tribe of Judah was in the first post of honour encamped
toward the rising sun, and in their marches led the van, not only
because it was the most numerous tribe, but chiefly because from
that tribe Christ was to come, who is the Lion of the tribe of Judah,
and was to descend from the loins of him who was now nominated
chief captain of that tribe. Nahshon is reckoned
ancestors of Christ, Matth. 1.4. So that when he went before
them, Christ himself went before them in effect, as their Leader.
Judah was the first of the twelve sons of Jacob that was blessed;
Reuben, Simeon, and Levi, were censured by their dying father:
he therefore being first in blessing, though not in birth, is put first,
to teach children how to value the smiles of their godly parents,
among the
and dread their frowns.
and then the rest of the tribes must defend them. Thus, in the
5. The tribe of Levi pitched close about the tabernacle, within
the rest of the tribes, v. 17. They must defend the sanctuary,
vision which John saw of the glory of heaven, between the elders
and the throne were four living creatures full of eyes, Rev. 4.6,10.
Civil powers should protect the religious interests of a nation, and
be a defence upon that glory.
6. The camp of Dan, (and so that tribe is called long after
their settlement in Canaan, Judg. 13.25. because celebrated for
their military prowess,) though posted in the left wing when they
encamped, was ordered in their march to bring up the rear, v.31.
They were the most numerous, next to Judah, and therefore were
ordered into a post, which, next to the front, required the most
ordered into a post, which, next to the front, required the most
strength, for as the strength is, so shall the day be.
Lastly, The children of Israel observed the orders given them,
and did as the Lord commanded Moses, v. 34. They put them-
selves in the posts assigned them, without murmuring or disputing,
and as it was their safety, so it was their beauty; Balaam was
charmed with the sight of it, (ch. 24.5.) How goodly are thy tents,
O Jacob! Thus the gospel-church, called the camp of saints,
ought to be compact according to the scripture-model, every one
knowing and keeping his place, and then all that wish well to the
church, rejoice, beholding their order, Col. 2.5.
+
CHAP. III.
This chapter and the next are concerning the tribe of Levi, which was to be
mustered and marshalled by itself, and not in common with the other tribes;
which signified the particular honour put upon them, and the particular duty
and service required from them. The Levites are in this chapter considered,
I. As attendants on, and assistants to, the priests in the temple-service. And
so we have an account, 1. Of the priests themselves, (v.1..4.) and their work,
v. 10. 2. Of the gift of the Levites to them, (v.5..9.) in order to which
they are mustered, (v.14..16.) and the sum of them taken, v. 39. Each
particular family of them is mustered, has its place assigned, and its charge;
the Gershonites, (v. 18..26.) the Kohathites, (v. 27..32.) the Merarites,
v. 33..39. II. As equivalents for the first-born, v. 11..13. 1. The first-
born are numbered, and the Levites taken instead of them, us far as the number
of the Levites went, v.40..45. 2. What first-born there were more than the
Levites were redeemed, v. 46..51.
1. THESE also are the generations of Aaron
THE
and Moses, in the day that the LORD
spake with Moses in mount Sinai. 2. And these
are the names of the sons of Aaron: Nadab the
priests which were anointed, whom he conse-
crated to minister in the priest's office. 4. And
Nadab and Abihu died before the LORD, when
they offered strange fire before the LORD, in the
wilderness of Sinai, and they had no children:
and Eleazar and Ithamar ministered in the priest's
office in the sight of Aaron their father. 5. And
the LORD spake unto Moses, saying, 6. Bring
the tribe of Levi near, and present them before
Aaron the priest, that they may minister unto
him. 7. And they shall keep his charge, and the
charge of the whole congregation, before the taber-
nacle of the congregation, to do the service of the
tabernacle. 8. And they shall keep all the instru-
ments of the tabernacle of the congregation, and
the charge of the children of Israel, to do the
service of the tabernacle.
service of the tabernacle. 9. And thou shalt give
the Levites unto Aaron, and to his sons; they are
wholly given unto him out of the children of Israel.
10. And thou shalt appoint Aaron and his sons,
and they shall wait on their priest's office and
the stranger that cometh nigh shall be put to death.
11. And the LORD spake unto Moses, saying,
12. And I, behold, I have taken the Levites from
among the children of Israel, instead of all the first-
born that openeth the matrix among the children
of Israel: therefore the Levites shall be mine;
13. Because all the first-born are mine; for on
the day that I smote all the first-born in the land
of Egypt I hallowed unto me all the first-born in
Israel, both man and beast; mine they shall be:
I am the LORD.
Here,
I. The family of Aaron is confirmed in the priest's office, v.10.
They had been called to it before, and consecrated; here they are
appointed to wait on their priest's office: the apostle uses this
phrase, (Rom. 12. 7.) Let us wait on our ministry. The work and
office of the ministry require a constant attendance and great
diligence so frequent are the returns of its work, and yet so
transient its favourable opportunities, that it must be waited on.
Here is repeated what is said before, (ch. 1.51.) The stranger that
cometh nigh shall be put to death; which forbids the invading
of the priest's office by any other person whatsoever; none must
come nigh to minister but Aaron and his sons only, all others are
strangers. It also lays a charge on the priests, as door-keepers in
God's house, to take care that none should come near who were
forbidden by the law; they must keep off all intruders, whose
approach would be to the profanation of the holy things, telling
them that if they came near, it was at their peril, they would dic
by the hand of God, as Uzza did. The Jews say, that afterward
there was hung over the door of the temple a golden sword,
(perhaps alluding to that flaming sword at the entrance of the
garden of Eden,) on which was engraven, The stranger that
cometh nigh shall be put to death.
II. A particular account is given of this family of Aaron:
what we have met with before concerning them, is here repeated.
1. The consecration of the sons of Aaron, v. 3. They were ail
anointed to minister before the Lord, though it appeared after-
ward, and God knew it, that two of them were wise, and te
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NUMBERS, III.
were foolish. 2. The fall of the two eldest; (v.4.) they offered
strange fire, and died for so doing, before the Lord. This is
mentioned here in the preamble to the law concerning the priest-
hood, for warning to all succeeding priests; let them know, by
this example, that God is a jealous God, and will not be mocked;
the holy anointing oil was an honour to the obedient, but not a
shelter to the disobedient. It is here said, They had no children,
Providence so ordering it, for their greater punishment, that none
of their descendants should remain to be priests, and to bear up
their name who had profaned God's name. 3. The continuance
of the two youngest; Eleazar and Ithamar ministered in the sight
of Aaron. It intimates, (1.) The care they took about their
ministration, not to make any blunders; they kept under their
father's eye, and took instruction from him in all they did, be-
tause, probably, Nadab and Abihu got out of their father's
sight when they offered strange fire. Note, It is good for young
people to act under the conduct and inspection of those that are
aged and experienced. (2.) The comfort Aaron took in it; it
pleased him to see his younger sons behave themselves prudently
and gravely, when his two elder had miscarried. Note, It is a
great satisfaction to parents to see their children walk in the truth,
3 John, v. 4. 4. A grant is made of the Levites to be assistants to
the priests in their work. Give the Levites to Aaron, v.9. Aaron
was to have a greater propriety in, and power over, the tribe of
Levi, than any other of the princes had in and over their respective
tribes. There was a great deal of work belonging to the priest's
office, and there were now only three pair of hands to do it all,
Aaron's and his two sons', for it does not appear that they had
either of them any children at this time, at least, not
not any
that
were of age to minister, therefore God appoints the Levites to
attend upon them Note Those whom God finds work for, he
will find help for.
14. And the LORD spake unto Moses in the
wilderness of Sinai, saying, 15. Number the
children of Levi after the house of their fathers.
by their families: every male, from a month old
and upward, shalt thou number them. 16. And
Moses numbered them according to the word of
the LORD, as he was commanded. 17. And these
were the sons of Levi by their names; Gershon,
and Kohath, and Merari.
and Kohath, and Merari. 18. And these are the
names of the sons of Gershon by their families
Libni, and Shimei. 19. And the sons of Kohath
by their families; Amram, and Izehar, Hebron,
and Uzziel. 20. And the sons of Merari by their
families; Mahli, and Mushi. These are the families
of the Levites according to the house of their
fathers. 21. Of Gershon was the family of the
Libnites, and the family of the Shimites: these
are the families of the Gershonites. 22. Those
that were numbered of them, according to the
number of all the males, from a month old and
upward, even those that were numbered of them,
were seven thousand and five hundred. 23. The
families of the Gershonites shall pitch behind the
tabernacle westward. 24. And the chief of the
house of the father of the Gershonites shall be
Here is, (1.) The service for which the Levites were designed; of the sons of Gershon in the tabernacle of the
Eliasaph the son of Lael. 25. And the charge
they were to minister to the priests in their ministration to the
Lord, (v. 6.) and to keep Aaron's charge, (v. 7.) as the deacons congregation shall be the tabernacle, and the
to the bishops in the evangelical constitutions, serving at tables, tent, the covering thereof, and the hanging for
while they waited on their ministry. The Levites killed the the door of the tabernacle of the congregation,
sacrifices, and then the priests needed only to sprinkle the blood 26. And the hangings of the court, and the cur-
and burn the fat: the Levites prepared the incense, the prieststain for the door of the court, which is by the
burnt it. They were to keep, not only Aaron's charge, but the
charge of the whole congregation. Note, It is a great trust that tabernacle, and by the altar round about, and the
is reposed in ministers, not only for the glory of Christ, but cords of it, for all the service thereof. 27. And
for the good of his church; so that they must not only keep of Kohath was the family of the Amramites, and
the charge of the great High Priest, but must also be faithful to the
souls of men, in trust for whom a dispensation is committed to the family of the Izeharites, and the family of the
them. (2.) The consideration upon which the Levites were de- Hebronites, and the family of the Uzzielites: these
manded; they were taken instead of the first-born. The preser- are the families of the Kohathites. 28. In the
vation of the first-born of Israel, when all the first-born of the number of all the males, from a month old and
Egyptians (with whom they were many of them mingled) were
destroyed, was looked upon by Him who never makes any unrea- upward, were eight thousand and six hundred,
sonable demands, as cause sufficient for the appropriating of all keeping the charge of the sanctuary. 29. The
the first-born from thenceforward to himself, (v. 13.) All the first- families of the sons of Kohath shall pitch on the
born are mine. That was sufficient to make them his, though he side of the tabernacle southward. 30. And the
had given no reason for it, for he is the sole Fountain and Lord of chief of the house of the father of the families
all beings and powers; but because all obedience must flow from
love, and acts of duty must be acts of gratitude, before they were of the Kohathites shall be Elizaphan the son of
challenged into peculiar services, they were crowned with peculiar Uzziel. 31. And their charge shall be the ark,
favours. Note, When he that made us saves us, we are thereby and the table, and the candlestick, and the altars,
laid under further obligations to serve him and live to him. God's
and the vessels of the sanctuary wherewith they
minister, and the hanging, and all the service.
thereof. 32. And Eleazar, the son of Aaron the
priest, shall be chief over the chief of the Levites,
and have the oversight of them that keep the
charge of the sanctuary. 33. Of Merari was the
family of the Mahlites, and the family of the.
Mushites: these are the families of Merari.
And those that were numbered of them, according
right to us by redemption, corroborates the right he has to us by
creation.
34.
Now, because the first-born of a family are generally the favour-
iles, and some would think it a disparagement to have their eldest
sons servants to the priests, and attending before the door of the
tabernacle, God took the tribe of Levi entire for his own, in lieu
of the first-born, v. 12. Note, God's institutions put no hardships
upon men in any of their just interests, or reasonable affections.
It was presumed that the Israelites would rather part with the
Levites than with the first-born, and therefore God graciously
ordered the exchange; yet for us he spared not his own Son.
•
1
Đăng
Before Christ 1490.
The Separation of the Levites.
NUMBERS, III.
1
to the number of all the males, ro a month 1
and upward, were six thousand and two hundred.
35. And the chief of the house of the father of the
families of Merari was Zuriel the son of Abihail:
these shall pitch on the side of the tabernacle
northward. 36. And under the custody and
charge of the sons of Merari shall be the boards of
the tabernacle, and the bars thereof, and the pillars
thereof, and the sockets thereof, and all the vessels
thereof, and all that serveth thereto, 37. And the
pillars of the court round about, and their sockets,
and their pins, and their cords. 38. But those
that encamp before the tabernacle toward the
east, even before the tabernacle of the congregation
eastward, shall be Moses, and Aaron and his sons,
keeping the charge of the sanctuary, for the charge
of the children of Israel; and the stranger that
cometh nigh shall be put to death. 39. All that
were numbered of the Levites, which Moses and
Aaron numbered at the commandment of the
LORD, throughout their families, all the males
from a month old and upward, were twenty and
two thousand.
:
The Levites being granted to Aaron to minister to him, they are
here delivered him by tale, that he might know what he had, and
employ them accordingly.
- Observe,
E
I. By what rule they were numbered, Every male from a month
old and upward, v. 15. The rest of the tribes were numbered
only from 20 years old and upward, and of them those only that
were able to go forth to war; but into the number of the Levites
they must take in both infants and infirm; being exempted from
the war, it was not insisted upon that they should be of age and
strength for the wars. Though it appears afterward that little
more than a third part of the Levites were fit to be employed
in the service of the tabernacle, (about 8,000 out of 22,000,)
ch. 4. 47, 48. yet God would have them all numbered as retainers
to his family; that none may think themselves disowned and
rejected of God, because they are not in a capacity of doing him
that service which they see others do him. The Levites of a month
old could not honour God and serve the tabernacle as those that
were grown up; yet out of the mouths of babes and sucklings the
Levites' praise was perfected. Let not little children be hindered
from being enrolled among the disciples of Christ, for such was
the tribe of Levi; of such is the kingdom of heaven, that kingdom
of priests. The redemption of the first-born was reckoned from
a month old ; (ch. 18. 15, 16.) therefore from that age the Levites
were numbered. They were numbered after the house of their
fathers, not their mothers, for if the daughter of a Levite married
one of another tribe, her son was not a Levite: but we read of a
spiritual priest to our God, who inherited the unfeigned faith.
which dwelt in his mother and grandmother, 2 Tim. 1. 5.
"
the
▾
+
II. How they were distributed into three classes, according to
the number of the sons of Levi, Gershon, Kohath, and Merari,
and these subdivided into several families, v. 17..20. Concerning
cach of these three classes we have an account. 1. Of their
number. The Gershonites were 7,500. The Kohathites were
8,600. The Merarites were 6,200. The rest of the tribes had
not their subordinate families numbered by themselves, as those of
Levi; this honour God put upon his own tribe. 2. Of their post
about the tabernacle, on which they were to attend.
Gershonites pitched behind the tabernacle, westward, v. 23. The
Kohathites on the right hand, southward, v. 29. The Merarites
The
on the left hand, northward, v. 35. And, to complete the square,
Moses and Aaron, with the priests, encamped in the front, east-
ward, v. 36. Thus was the tabernacle surrounded with its guards;
does the angel of the Lord encamp round about them that
fear him, those living temples, Ps. 34. 7. Every one knew his
place, and must therein abide with God. 3. Of their chief or head.
As each class had its own place, so each had its own prince. The
commander of the Gershonites, was Eliasaph, v.24. Of the
Kohathites, Elizaphan, (v. 30.) of whom we read, (Lev. 10. 4.)
that he was one of the bearers at the funeral of Nadab and Abihu.
Of the Merarites, Zuriel, v.35. 4. Of their charge when the
camp moved. Each class knew their own business; it was requisite
they should; for that which is every body's work, often proves
no body's work. The Gershonites were charged with the custody
and carriage of all the curtains and hangings and coverings of
the tabernacle and court, v. 25, 26. The Kohathites of all the
furniture of the tabernacle; the ark, altar, table, &c. v. 31, 32.
The Merarites of the heavy carriage, boards, bars, pillars, &c.
v. 36, 37.
Here we may observe, (1.) That the Kohathites, though they
were the second house, yet were preferred before the elder family
of the Gershonites. Beside that Aaron and the priests were of
that family, they were more numerous, and their post and charge
apon Moses, who was of that family. Yet, (2.) The posterity of
more honourable, which, probably, was ordered to put an honour
Moses were not at all dignified or privileged, but stood upon the
level with other Levites, that it might appear he did not seek the
advancement of his own family, nor to entail any honours upon it
either in church or state; he that had honour enough himself,
coveted not to have his name shine by that borrowed light, but
Let
rather to have the Levites borrow honour from his name.
none think contemptibly of the Levites, though inferior to the
priests, for Moses himself thought it preferment enough for his
sons to be Levites. Probably, it was because the family of Moses
were Levites only, that in the title of this chapter, which is
concerning that tribe, (v.1.) Aaron is put before Moses.
III. The sum total of the numbers of this tribe. They are
computed in all 22,000, v. 39. The sum of the particular families
amounts to 300 more; if this had been added to the sum total, the
Levites, instead of being 273 fewer than the first-born, as they
were, (v. 43.) would have been 27 more, and so the balance would
have fallen the other way; but it is supposed that the 300 which
were struck off from the account when the exchange was to be
made, were the first-born of the Levites themselves, born since
their coming out of Egypt; which could not be put into the
exchange, because they were already sanctified to God. But that
which is especially observable here is, that the tribe of Levi was
by much the least of all the tribes. Note, God's part in the world
is too often the smallest part. His chosen are but a little flock in
comparison.
40. And the LORD said unto Moses, Number all
the first-born of the males of the children of Israel
from a month old and upward, and take the num-
ber of their names. 41. And thou shalt take the
Levites for me (I am the LORD) instead of all the
rst-born among the children of Israel; and the
attle of the Levites instead of all the firstlings
among the cattle of the children of Israel. 42. And
Moses numbered, as the LORD commanded him,
all the first-born among the children of Israel.
43. And all the first-born males, by the number of
names, from a month old and upward, of those that
were numbered of them, were twenty and two
thousand two hundred and threescore and thirteen.
44. And the LORD spake unto Mcses, saying,
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NUMBERS, III. IV.
J
45. Take the Levites instead of all the first-born | justice of God, is ransomed with the precious blood of the San
among the children of Israel, and the cattle of the of God.
Levites instead of their cattle; and the Levites
shall be mine: I am the LORD.
46. And for those
CHAP. IV.
that are to be redeemed of the two hundred and In the former chapter an account was taken of the whole tribe of Levi, in this, of
threescore and thirteen of the first-born of the
children of Israel, which are more than the
Levites; 47. Thou shalt even take five shekels
apiece by the poll, after the shekel of the sanctuary
those of that tribe who were in the prime of their time for service, betwixt 30
and 50 years old. I. The serviceable men of the Kohathites are ordered to be
numbered, and their charges given them, v. 2..20. II. Of the Gershonites,
v.24..28. III. Of the Merarites, v.29..33. IV. The numbers of each,
and the sum total at last, are recorded, v. 34..49.
shalt thou take them: (the shekel is twenty gerahs. 1. AND the LORD spake unto Moses and unto
•
48. And thou shalt give money, wherewith
odd number of them is to be redeemed, unto Aaron of Kohath from among the sons of Levi, after their
saying, 2. the sum of the sons
and to his sons. 49. And Moses took the redemp-families, by the house of their fathers, 3. From
tion money of them that were over and above thirty years old and upward even until fifty years
them that were redeemed by the Levites: 50. Of old, all that enter into the host, to do the work in
the first-born of the children of Israel took he the the tabernacle of the congregation. 4. This shall
money; a thousand three hundred and threescore be the service of the sons of Kohath in the taber-
and five shekels, after the shekel of the sanctuary: nacle of the congregation, about the most holy
51. And Moses gave the money of them that were things. 5. And when the camp setteth forward,
redeemed unto Aaron and to his sons, according Aaron shall come, and his sons, and they shall
to the word of the LORD, as the LORD commanded take down the covering vail, and cover the ark of
Moses.
testimony with it: 6. And shall put thereon the
covering of badgers' skins, and shall spread over it
Here is the exchange made of the Levites for their first-born. a cloth wholly of blue, and shall put in the staves
1. The first-born were numbered from a month old, v. 42, 43. thereof. 7. And upon the table of shew-bread they
Those certainly were not reckoned, who, though first-born, were shall spread a cloth of blue, and put thereon the
of families
only were
under age; and the learned Bishop Patrick is decidedly of opinion dishes, and the spoons, and the bowls, and covers
that none were numbered but those only that were born since to cover withal; and the continual bread shall be
their coming out of Egypt, when the first-born were sanctified, thereon: 8. And they shall spread upon them a
Exod. 13. 2. If there were 22,000 first-born males, we may cloth of scarlet, and cover the same with a cover-
suppose as many females, and all these brought forth in the first
year after they came out of Egypt; we must infer from thence that ing of badgers' skins, and shall put in the staves
in the last year of their servitude, even then when it was in the thereof. 9. And they shall take a cloth of blue,
greatest extremity, there were abundance of marriages made and cover the candlestick of the light, and his
the Israelites; were not
distress, but married in faith, expecting that God would shortly lamps, and his tongs, and his snuff-dishes, and all
visit them with mercy, and that their children, though born in the oil vessels thereof, wherewith they minister
bondage, should live in liberty and honour. And it was a token unto it:
And it was a token unto it: 10. And they shall put it and all the
of good to them, an evidence that they were blessed of the Lord, vessels thereof within a covering of badgers' skins,
that they were not only kept alive, but greatly increased, in a and shall put it upon a bar.
and shall put it upon a bar. 11. And upon the
golden altar they shall spread a cloth of blue, and
cover it with a covering of badgers' skins, and
shall put to the staves thereof: 12. And they shall
take all the instruments of ministry, wherewith
they minister in the sanctuary, and put them in a
cloth of blue, and cover them with a covering
of badgers' skins, and shall put them on a bar:
13. And they shall take away the ashes from the
altar, and spread a purple cloth thereon: 14. And
they shall put upon it all the vessels thereof, where-
with they minister about it, even the censers, the
flesh-hooks, and the shovels, and the basins, all the
vessels of the altar; and they shall spread upon it a
covering of badgers' skins, and put to the staves of
it. 15. And when Aaron and his sons have made an
end of covering the sanctuary, and all the vessels
of the sanctuary, as the camp is to set forward;
after that, the sons of Kohath shall come to bear
barren wilderness.
a
2. The number of the first-born, and that of the Levites, by
special providence, came pretty near to each other; thus, when he
divided the nations, he set the bounds of the people according to the
number of the children of Israel, Deut. 32. 8. Known unto God
are all his works before-hand, and there is an exact proportion
between them, and so it will appear, when they come to be
compared. The Levites' cattle are said to be taken instead of the
firstlings of the cattle of the children of Israel, that is, The
Levites, with all their possessions, were devoted to God instead of
the first-born and all their's; for, when we give ourselves to God,
all we have passes as appurtenances with the premises.
3. The small number of first-born, which exceeded the number
of the Levites, (273 in all,) were to be redeemed, at five shekels
apiece, and the redemption-money given to Aaron; for it would
not do well to have them added to the Levites. It is probable,
that, in the exchange, they began with the eldest of the first-born,
and so downward, so that those were to be redeemed with money
who were the 273 youngest of the first-born; more likely so,
than either that it was determined by lot, or that the money
was paid out of the public stock. The church is called the
church of the first-born, which is redeemed, not as they
were, with silver and gold, but, being devoted by sin to th
Before Christ 1490.
NU
The Office of the Levites.
it: but they shall not touch any holy thing, lest the honour only, but to the labour, not to have the wages, but to
they die. These things are the burthen of the sons into the ministry must look upon themselves as entered into the
They
do the work. 2. A good warfare, 1 Tim. 1. 18. that enter
of Kohath in the tabernacle of the congregation.host, and approve themselves good soldiers, 2 Tim. 2. 3.
16. And to the office of Eleazar the son of Aaron
the priest pertaineth the oil for the light, and the
sweet incense, and the daily meat-offering, and the
anointing oil, and the oversight of all the tabernacle,
and of all that therein is, in the sanctuary, and
in the vessels thereof. 17. And the LORD spake
unto Moses and unto Aaron, saying, 18. Cut ye
not off the tribe of the families of the Kohathites
from among the Levites: 19. But thus do unto
them, that they may live, and not die, when they
approach unto the most holy things: Aaron and
his sons shall go in, and appoint them every one
to his service and to his burthen: 20. But they
shall not go in to see when the holy things are
covered, lest they die.
Now, as to the sons of Kohath in particular, here is,
(1.) Their service appointed them in the removes of the taber-
nacle. Afterward, when the tabernacle was fixed, they had other
work assigned them: but this was the work of the day, which was
to be done in its day. Observe, Wherever the camp of Israel
went, the tabernacle of the Lord went with them, and care must
be taken for the carriage of it. Note, Wherever we go, we must
that, or any part of it. Now, the Kohathites were to carry all the
see to it that we take our religion along with us, and not forget
holy things of the tabernacle. They were charged with those
things before, (ch. 3. 31.) but here they have more particular
instructions given them.
which the Kohathites were to carry, as here directed, v. 5, &c.
[1.] Aaron, and his sons the priests, must pack up the things
God had before appointed that none should come into the most
holy place, but only Aaron once a year with a cloud of incense;
(Lev. 16. 2.) and yet, the necessity of their unsettled state requiring
it, that law is here dispensed with; for, every time they removed,
Aaron and his sons went in to take down the ark, and make it up
for carriage; for (as the learned Bishop Patrick suggests) the
Shechinah, or display of the Divine Majesty, which was over
the mercy-seat, removed for the present in the pillar of cloud,
which was taken up, and then the ark was not dangerous to be
approached.
[2.] All the holy things must be covered; the ark and table with
three coverings, all the rest with two. Even the ashes of the altar,
in which the holy fire was carefully preserved and raked up, must
have a purple cloth spread over them, v. 13. Even the brazen
altar, though in the court of the sanctuary it stood open to the view
of all, yet was covered in the carriage of it. All these coverings
are designed, First, For safety, that these holy things might not
be ruffled with the wind, sullied with the rain, or tarnished with the
sun, but that they might be preserved in their beauty; for on all
the glory shall be a defence. The covering of badgers' skins, being
thick and strong, would keep out wet; and, while we are in our
passage through the wilderness of this world, it concerns us to be
fenced for all weathers, Isa. 4. 5, 6. Secondly, For decency and
ornament. Most of these things had a cloth of blue, or purple,
or scarlet, spread outmost; and the ark, was covered with a cloth
wholly of blue, v.6. An emblem (say some) of the azure skies,
which are spread like a curtain between us and the Majesty on
high, Job, 26. 9. Those that are faithful to God should endeavour
likewise to appear beautiful before men, that they may adorn the
doctrine of God our Saviour. Thirdly, For concealment. It
signified the darkness of that dispensation. That which is now
brought to light by the gospel, and revealed to babes, was then
hid from the wise and prudent. They saw only the coverings, not
the holy things themselves, (Heb. 10. 1.) but now Christ has
destroyed the face of the covering, Isa. 25. 7.
[3.] When all the holy things were covered, then the Kohathites
were to carry them on their shoulders. Those things that had
staves were carried by their staves, (v. 6, 8, 11, 14.) those that
had not were carried upon a bar, or bier, or bearing barrow,
v. 10, 12. See how the tokens of God's presence in this world are
moveable things; but we look for a kingdom that cannot be moved,
(2.) Eleazar, now the eldest son of Aaron, is appointed overseei
of the Kohathites in this service; (v. 16.) he must take care that
nothing was forgot, left behind, or displaced. As a priest, he had
more honour than the Levites, but then he had more care; and
that care was a heavier burthen, no doubt, upon his heart, than
all the burthens that were laid upon their shoulders. It is much
easier to do the work of the tabernacle than to discharge the trusts
of it, to obey than to rule.
We have here a second muster of the tribe of Levi. As that
tribe was taken out of all Israel to be God's peculiar, so the
middle-aged men of that tribe were taken from among the rest to be
actually employed in the service of the tabernacle. Now observe,
I. Who were to be taken into this number. All the males from
30 years old to 50. Of the other tribes, those that were numbered
o go forth to war, were from 20 years old and upward, but of the
Levites, only from 30 to 50 for the service of God requires the
best of our strength, and the prime of our time, which cannot be
better spent than to the honour of him who is the First and Best.
And a man may make a good soldier much sooner than a good
minister.
Now, 1. They were not to be employed till they were 30 years
old, because, till then, they were in danger of retaining something
childish and youthful, and had not gravity enough to do the service,
and wear the honour, of a Levite. They were entered as proba-
tioners, at 25 years old, (ch. 8. 24.) and in David's time, when
there was more work to be done, at 20, (1 Chron. 23. 24. and so,
Ezra, 3.8.) but they must be five years learning, and waiting, and
so fitting themselves for service; nay, in David's time, they were
10 years in preparation, from 20 to 30. John Baptist began his
public ministry, and Christ his, at 30 years old; it is not in the
letter of it obligatory on gospel-ministers now, as if they must either
not begin their work till 30 years old, or must leave it off at 50;
but it gives us two good rules, (1.) That ministers must not be
novices, 1 Tim. 3. 6. It is a work that requires ripeness of judgment,
and great steadiness, and therefore those are very unfit for it
who are but babes in knowledge, and have not put away childish
things. (2.) That they must learn before they teach, serve before
they rule, and must first be provel, 1 Tim. 3. 10. 2. They were
discharged at 50 years old from the toilsome part of the service,
particularly this of carrying the tabernacle; for that is the special
service to which they are here ordained, and which there was
most occasion for while they were in the wilderness. When they
began to enter upon old age they were dismissed; (1.) In favour
to them, that they might not be over-toiled, when their strength
began to decay. Twenty years' good service was thought pretty
well for one man. (2.) In honour to the work, that it might not
be done by those who, through the infirmities of age, were slow
and heavy. The service of God should be done when we are in
the most lively, active, frame. Those do not consider this, who
put off their repentance to old age, and so leave the best work to
be done in the worst time.
L
II.
How their work is described. They are said to enter into the
kost, or warfare, to do the work in the tabernacle. The ministry
18, 1 A good work, 1 Tim. 3. 1. Ministers are not ordained to
*
·
(3.) Great care must be taken to preserve the lives of these
Levites, by preventing their unseasonable irreverent approach to the
most holy things, (v. 18.) Cut ye not off the Kohathites. Note,
-
Before Christ 1490.
NUMBERS, IV.
The Office of the Levites.
Those who do not what they can to keep others from sin, do what
they can to cut them off. [1.] The Kohathites must not see the
holy things till the priests had covered them, v. 20. Even they that
bore the vessels of the Lord, saw not what they bore; so much
were even they in the dark concerning the gospel, whose office it
was to expound the law. And, [2.] When the holy things were
covered, they might not touch them, at least not the ark, called
here the holy thing, upon pain of death, v. 15. Uzza was struck
dead for the breach of this law. Thus were the Lord's ministers
themselves then kept in fear, and that was a dispensation of terror,
as well as darkness; but now, through Christ, the case is altered;
we have seen with our eyes, and our hands have handled the word
of life, (1 John, 1.1.) and we are encouraged to come boldly to
the throne of grace.
the congregation, under the hand of Ithamar the
son of Aaron the priest.
Thos
We have here the charge of the other two families of the
Levites, which, though not so honourable as the first, yet was
necessary, and was to be done regularly. 1. The Gershonites wer
charged with all the drapery of the tabernacle; the curtains, an
hangings, and the coverings of badgers' skins, v.22..26.
they were to take down, when the cloud removed, and the ars
and the rest of the holy things were carried away, to pack up an
bring with them, and then to set up again, where the cloud rested
Aaron and his sons allotted to them their respective charge, “You
shall take care of such a curtain, and you of such a hanging, that
every one may know his work, and there may be no confusion:
v.27.
Ithamar particularly was to take the oversight of them
v. 28. 2. The Merarites. were charged with the heavy carriage
the boards and bars, the pillars and sockets, the pins and cords,
and those were delivered them by name, v.31, 32. An inventory
and nothing to seek, when the tabernacle was to be set up again.
was given them of every particular, that it might be forthcoming,
Though these seemed of less importance than the other things
pertaining to the sanctuary, yet there was this care taken of them,
to teach us with the greatest exactness to preserve pure and
entire all divine institutions, and to take care that nothing be lost.
It also intimates care God takes of his church, and every
member of it; the good Shepherd calls his own sheep by name,
John, 10. 3.
Here were thousands of men employed about these services,
those burthens; but it was requisite that the tabernacle should be
though a much less number would have served for the bearing of
taken down and set up with great expedition, and many hands
would make quick work, especially when every one knew his
work. They had tents of their own to take care of, and to take
above 50, might serve for them; nor is there any mention of them,
along with them, but the young men under 30, and the old men
for God's house must always be preferred before our own. Their
care was preposterous, who built and ceiled their own houses,
while God's house lay waste, Hag. 1.4, 9.
tabernacle, (2 Cor. 5. 1.) and the putting of it off, 2 Pet. 1. 14.
The death of the saints is represented as the taking down of the
The immortal soul, like the most holy things, is first recovered and
taken away, carried by angels unseen, under the inspection of the
Lord Jesus, or Eleazar; and care is taken also of the body, the
skin and flesh which are as the curtains, the bones and sinews
which are as the bars and pillars; none of these shall be lost:
commandment is given concerning the bones, a covenant made
with the dust; these are in safe custody, and shall all be produced
in the great day, when this tabernacle shall be set up again, and
these vile bodies made like the glorious body of Jesus Christ.
:
21. And the LORD spake unto Moses, saying,
22. Take also the sum of the sons of Gershon,
throughout the houses of their fathers, by their
families; 23. From thirty years old and upward
until fifty years old shalt thou number them; all
that enter in to perform the service, to do the work
in the tabernacle of the congregation. 24. This is
the service of the families of the Gershonites, to
serve, and for burthens: 25. And they shall bear
the curtains of the tabernacle, and the tabernacle
of the congregation, his covering, and the covering
of the badgers' skins that is above upon it, and the
hanging for the door of the tabernacle of the con-
gregation. 26. And the hangings of the court, and
the hanging for the door of the gate of the court,
which is by the tabernacle, and by the altar round
about, and their cords, and all the instruments of
their service, and all that is made for them: so
shall they serve. 27. At the appointment of Aaron
and his sons shall be all the service of the sons of
the Gershonites, in all their burthens, and in all
their service and ye shall appoint unto them in
charge all their burthens. 28. This is the service of
the families of the sons of Gershon in the tabernacle
of the congregation and their charge shall be
under the hand of Ithamar the son of Aaron the
priest. 29. As for the sons of Merari, thou shalt
number them after their families, by the house of
their fathers; 30. From thirty years old and 34. And Moses and Aaron, and the chief of the
upward even unto fifty years old shalt thou number congregation, numbered the sons of the Kohathites,
them, every one that entereth in to the service, to after their families, and after the house of their
do the work of the tabernacle of the congregation. fathers, 35. From thirty years old and upward even
31. And this is the charge of their burthen, accord-unto fifty years old, every one that entereth into
ing to all their service in the tabernacle of the the service for the work in the tabernacle of the
congregation; the boards of the tabernacle, and congregation: 36. And those that were numbered
the bars thereof, and the pillars thereof, and sockets of them by their families were two thousand seven
thereof, 32. And the pillars of the court round hundred and fifty. 37. These were they that were
about, and their sockets, and their pins, and their numbered of the families of the Kohathites, all that
(ords, with all their instruments, and with all their might do service in the tabernacle of the con-
service and by name ye shall reckon the instru- gregation, which Moses and Aaron did number
ments of the charge of their burthen. 33. This is according to the commandment of the LORD by the
the service of the families of the sons of Merari, hand of Moses. 38. And those that were numbered
ccording to all their service, in the tabernacle of of the sons of Gershon, throughout their fami
:

/
3
I
Before Christ 1490.
The Unclean to be removed.
NUMBERS, IV, V.
1.
lies, and by the house of their fathers, 39. From
thirty years old and upward even unto fifty years
old, every one that entereth into the service, for
the work in the tabernacle of the congregation,
49. Even those that were numbered of them,
throughout their families, by the house of their
fathers, were two thousand and six hundred and
thirty. 41. These are they that were numbered
of the families of the sons of Gershon, of all that
might do service in the tabernacle of the con-
gregation, whom Moses and Aaron did number,
according to the commandment of the LORD.
42. And those that were numbered of the families
of the sons of Merari, throughout their families, by
the house of their fathers, *4ity From toldy years AND the LORD spake unto Moses, saying,
43. thirty
and even unto years
Command children of Israel, that
one that entereth into the service, for the work they put out of the camp every leper, and every
in the tabernacle of the congregation, 44. Even one that hath an issue, and whosoever is defiled
those that were numbered of them after their by the dead: 3. Both male and female shall ye
families, were three thousand and two hundred. put out, without the camp shall ye put them; that
45. These be those that were numbered of the they defile not their camps, in the midst whereof
families of the sons of Merari, whom Moses and I dwell. 4. And the children of Israel did so,
Aaron numbered, according to the word of the and put them out without the camp: as the LORD
LORD by the hand of Moses. 46. All those that spake unto Moses, so did the children of Israel.
were numbered of the Levites, whom Moses and 5. And the LORD spake unto Moses, saying,
Aaron, and the chief of Israel, numbered after 6. Speak unto the children of Israel, When a man
their families, and after the house of their fathers, or woman shall commit any sin that men commit,
47. From thirty years old and upward even unto to do a trespass against the LORD, and that person
fifty years old, every one that came to do the be guilty; 7. Then they shall confess their sin
service of the ministry, and the service of the which they have done: and he shall recompense
burthen in the tabernacle of the congregation, his trespass with the principal thereof, and add
48. Even those that were numbered of them were unto it the fifth part thereof, and give it unto him
eight thousand and five hundred and fourscore. against whom he hath trespassed. 8. But if the
49. According to the commandment of the LORD, man have no kinsman to recompense the trespass
they were numbered by the hand of Moses, every unto, let the trespass be recompensed unto the
one according to his service, and according to his LORD, even to the priest; beside the ram of the
burthen: thus were they numbered of him, as the atonement, whereby an atonement shall be made
LORD commanded Moses.
for him. 9. And every offering of all the holy
things of the children of Israel, which they bring
unto the priest, shall be his.
10. And every
man's hallowed things shall be his: whatsoever
any man giveth the priest, it shall be his.
7
•
host of Israel to war their warfare, were many more. The least of
and some of them more than eight times as many: for those that
the tribes had almost tour times as many able men as the Levites,
are engaged in the service of this world, and war after the flesh,
are many more than those that are devoted to the service of God,
and fight the good fight of faith.
CHAP. V.
ì
In this chapter, we have, I. An order, pursuant to the laws already made, for the
removing of the unclean out of the camp, v.1..4. II. A repetition of the laws
concerning restitution, in case of wrong done to a neighbour, (v.5..8.) and
concerning the appropriating of the hallowed things to the priests, v.9, 10.
III. A new law made concerning the trial of a wife suspected of adultery, by
the waters of jealousy, v. 11..31.
We have here a particular account of the numbers of the three
families of the Levites respectively, that is, of the effective men,
between 30 years old and 50.
Observe, 1. That the Kohathites were, in all, 8,600, from a
month old and upward; but of those there were but 2,750
serviceable men, not a third part. The Gershonites, in all, 7,500,
and of them but 2,630 serviceable men, little more than a third
part. Note, Of the many that add to the numbers of the church,
there are comparatively but few that contribute to the service of it.
So it has been, and so it is; many have a place in the tabernacle
that do but little of the work of the tabernacle, Phil. 2. 20, 21.
2. That the Merarites were but 6,200 in all, and yet of these
there were 3,200 serviceable men, that is, several more than half.
The greatest burthen lay upon that family, the boards, and pillars,
and sockets; and God so ordered it, that, though they were the
lewest in number, yet they should have the most able men among
Chem; for, whatever service God calls men to, he will furnish them
for it, and give strength in proportion to the work, grace sufficient.
3. The whole number of the able men of the tribe of Levi,
which entered into God's host to war his warfare, was but 8,580,
whereas the able men of the other tribes, that entered into the
#
>
Here is,
I. A command for the purifying of the camp, by turning
out from within its lines all those that were ceremonially unclean,
by issues, leprosies, or the touch of dead bodies, until they were
cleansed according to the law, v.2, 3. These orders are executed
immediately, v.4. 1. The camp was now newly-modelled and
put in order, and therefore, to complete the reformation of it, it
is next to be cleansed. Note, The purity of the church must be
as carefully consulted and preserved as the peace and order of it.
It is requisite, not only that every Israelite be confined to his own
standard, but that every polluted Israelite be separated from it.
The wisdom from above is first pure, then peaceable. 2. God's
tabernacle was now fixed in the midst of their camp, and therefore
they must be careful to keep it clean. Note, The greater profes
sion of religion any house or family makes, the more they are
obliged to put away iniquity far from the tabernacle, Job, 22. 23.
Before Christ 1490.
The bitter Water of Jealousy.
NUMBERS, V.
13
}
The person, the place, in the midst of which God dwells, must
not be defiled; for, if it be, he is affronted, offended, and provoked
to withdraw, 1 Cor. 3. 16, 17.
This expulsion of the unclean out of the camp was to signify,
(1.) What the governors of the church ought to do; they must
separate between the precious and the vile, and purge out scan-
dalous persons as old leaven, (1 Cor. 5.8, 13.) lest others be
infected and defiled, Heb. 12.15. It is for the glory of Christ,
and the edification of his church, that those who are openly and
incorrigibly profane and vicious should be put out and kept from
Christian communion till they repent. (2.) What God himself
will do in the great day; he will thoroughly purge his floor, and
gather out of his kingdom all things that offend. As here the
unclean were shut out of the camp, so into the new Jerusalem no
unclean thing shall enter, Rev. 21. 27.
II. A law concerning restitution, in case of wrong done to a
neighbour. It is called a sin that men commit, (v. 6.) because it is
common among men; a sin of man, that is, a sin against man,
so it is thought that it should be translated and understood. If a
v. 8.
man over-reach or defraud his brother in any matter, it is to be
coked upon as a trespass against the Lord, who is the Protector
of right, the Punisher of wrong, and who strictly charges and
commands us to do justly. Now, what is to be done when a man's
awakened conscience charges him with guilt of this kind, and
brings it to his remembrance, though done long ago? 1. He must
confess his sin, confess it to God, confess it to his neighbour, and
so take shame to himself. If he have denied it before, though it
go against the grain to own himself in a lie, yet he must do it;
because his heart was hardened, he denied it, therefore he has no
other way of making it appear that his heart is now softened, but
by.confessing it. 2. He must bring a sacrifice, a ram of atonement,
Satisfaction must be made for the offence done to God,
whose law is broken, as well as for the loss sustained by our
neighbour; restitution in that case is not sufficient without faith
and repentance. 3. Yet the sacrifices would not be accepted till
full amends was made to the party wronged, not only the principal,
but a fifth part added to it, v.7. It is certain, that, while that
which is got by injustice is knowingly retained in the hands, the
guilt of the injustice remains upon the conscience, and is not
purged by sacrifice or offering, prayers or tears, for it is one and
the same continued act of sin persisted in. This law we had be-
fore, (Lev. 6.4.) and it is here added, that, if the party wronged
were dead, and he had no near kinsman who was entitled to the
debt, or it were any way uncertain to whom the restitution should
be made, that should not serve for an excuse to detain what was
unjustly gotten; to whomsoever it pertained, it was certainly none
of his that got it by sin, and therefore it must be given to the
priest, v.8. If there were that could make out a title to
it must not be given to the priest; (God hates robbery for burnt
offerings;) but if there were not, then it lapsed to the great
Lord, ob defectum sanguinis-for want of issue,) and the priests
were his receivers. Note, Some work of piety or charity is a
piece of necessary justice to be done by those who are conscious
to themselves that they have done wrong, but know not how other-
wise to make restitution; what is not our property will never be
our profit..
water:
12. Speak unto the children of Israel, and say unto
them, If any man's wife go aside, and commit a
trespass against him, 13. And a man lie with her
carnally, and it be hid from the eyes of her hus-
band, and be kept close, and she be defiled, and
there be no witness against her, neither she be
taken with the manner;
taken with the manner; 14. And the spirit of
jealousy come upon him, and ne be jealous of his
wife, and she be defiled: or if the spirit of jealousy
come upon him, and he be jealous of his wife, and
she be not defiled: 15. Then shall the man bring
his wife unto the priest, and he shall bring her
offering for her, the tenth part of an ephah of
barley-meal; he shall pour no oil upon it, nor put
frankincense thereon, for it is an offering of jea-
lousy, an offering of memorial, bringing iniquity
to remembrance. 16. And the priest shall bring
her near, and set her before the LORD: 17. And
the priest shall take holy water in an earthen
vessel; and of the dust that is in the floor of the
tabernacle the priest shall take, and put it into the
before the LORD, and uncover the woman's head,
18. And the priest shall set the woman
and put the offering of memorial in her hands,
which is the jealousy-offering: and the priest shall
have in his hand the bitter water that causeth the
curse: 19. And the priest shall charge her by an
oath, and say unto the woman, If no man have
lain with thee, and if thou hast not gone aside to
uncleanness with another instead of thy husband,
be thou free from this bitter water that causeth the
Curse: 20. But if thou hast gone aside to another
instead of thy husband, and if thou be defiled, and
some man hath lain with thee beside thine husband:
21. Then the priest shall charge the woman with
an oath of cursing, and the priest shall say unto
the woman, The LORD make thee a curse and an
oath among thy people, when the LORD doth make
thy thigh to rot and thy belly to swell; 22. And
this water that causeth the curse shall go into thy
bowels, to make thy belly to swell, and thy thigh
to rot: And the woman shall say, Amen, amen.
23. And the priest shall write these curses in a
book, and he shall blot them out with the bitter
water: 24. And he shall cause the woman to
drink the bitter water that causeth the curse: and
the water that causeth the curse shall enter into
her, and become bitter. 25. Then the priest shall
take the jealousy-offering out of the woman's hand,
and shall wave the offering before the LORD, and
offer it upon the altar: 26. And the priest shall
take an handful of the offering, even the memorial
thereof, and burn it upon the altar, and afterward
shall cause the woman to
to drink the water.
27. And when he hath made her to drink the water,
11. And the LORD spake unto Moses. saying, then it shall come to pass, that, if she be defiled,
III. A general rule concerning hallowed things give pon this
occasion, that, whatever was given to the priest, his it shall be,
v. 9, 10. 1. He that gave it shall not receive his gift again, upon
any pretence whatsoever. This law ratifies and confirms all
grants for pious uses, that people might not give things to the
priests in a fit of zeal, and then recall them in a fit of vexation.
2. The other priests shall not come in sharers with that priest who
then officiated, and to whom the hallowed thing, whatever it was,
was given. Let him that was most ready and diligent in attending
fare the better for it; if he do the work, let him have the pay,
and much good may it do him.
•
3
4
I
1
Before Christ 1490.
The bitter Water of Jealousy.
NUMBERS, V.
and have done trespass against her husband; that
the water that causeth the curse shall enter into
her, and become bitter, and her belly shall swell,
and her thigh shall rot: and the woman shall be a
curse among her people. 28. And if the woman
be not defiled, but be clean; then she shall be
ree, and shall conceive seed. 29. This is the law
of jealousies, when a wife goeth aside to another
instead of her husband, and is defiled; 30. Or (2.) He must bring a coarse offering of barley-meal, without
when the spirit of jealousy cometh upon him, and oil or frankincense, agreeably to the present afflicted state of his
he be jealous over his wife, and shall set the woman family; for a great affliction it was, either to have cause to be
jealous, or to be jealous without cause. It is an offering of
before the LORD, and the priest shall execute upon memorial, to signify that what was to be done was intended as
her all this law. 31. Then shall the man be guilt-religious appeal to the omniscience and justice of God.
less from iniquity, and this woman shall bear her
iniquity.
that she might be put upon her trial. The Jews say that the
priest was first to endeavour to persuade her to confess the truth,
saying to this purport, "Dear daughter, perhaps thou wast over-
taken by drinking wine, or wast carried away by the heat of youth
or the examples of bad neighbours; come, confess the truth, for
the sake of his great name which is described in the most sacred
ceremony, and do not let it be blotted out with the bitter water."
If she confessed, saying, "I am defiled," she was not put to death,
but was divorced, and lost her dowry; if she said, “I am pure,
then they proceeded.
1
water out of the laver, at which the priests were to wash when
(3.) The was to the water of jealousy; the holy
they ministered; this must be brought in an earthen vessel, con-
taining (they say) about a pint; and it must be an earthen vessel,
because the coarser and plainer every thing was, the more agreeable
it was to the occasion. Dust must be put into the water, to signify
the reproach she lay under, and the shame she ought to take to
herself, putting her mouth in the dust; but dust from the floor of
the tabernacle, to put an honour upon every thing that pertained
to the place God had chosen to put his name there, and to keep
up in the people a reverence for it: see John, 8. 6.
(4.) The woman was to be set before the Lord, at the east
gate of the temple-court, (say the Jews,) and her head was to be
uncovered, in token of her sorrowful condition, and there she stood
for a spectacle to the world, that other women might learn not to
"Her
do after her lewdness, Ezek. 23. 48. Only the Jews say,
own servants were not to be present, that she might not seem vile
in their sight, who were to give honour to her; her husband also
must be dismissed."
We have here the law concerning the solemn trial of a wife
whose husband was jealous of her. Observe,
I. What was the case supposed, That a man had some reason
to suspect his wife to have committed adultery, v. 12..14. Here,
1. The sin of adultery is justly represented as an exceeding sinful
sin; it is going aside from God and virtue, and the good way,
Prov. 2. 17. It is committing a trespass against the husband,
robbing him of his honour, alienating his right, introducing a
spurious brood into his family, to share with his children in his
estate, and violating her covenant with him. It is being defiled,
or nothing pollutes the mind and conscience more than this sin
does. 2. It is supposed to be a sin which great care is taken by
the sinners to conceal; which there is no witness of; the eye
of the adulterer waits for the twilight, Job, 24. 15. And the
adulteress takes her opportunity when the good man is not at
home, Prov. 7. 19. It would not covet to be secret, if it were not
shameful; and the Devil, who draws sinners to this sin, teaches
them how to cover it. 3. The spirit of jealousy is supposed to
come upon the husband, of which Solomon says, It is the rage of
a man, (Prov. 6.34.) and that it is cruel as the grave, Cant. 8. 6.
4." Yet" (say the Jewish writers) "he must make it appear that
he has some just cause for the suspicion." The rule they give is,
"If the husband have said unto his wife, before witnesses, 'Be
not thou in secret with such a man,' and, notwithstanding that
admonition, it is afterward proved that she was in secret with that
man, though her father or her brother, then he may compel her
to drink the bitter water." But the law here does not tie him to
that particular method of proving the just cause of his suspicion;
it might be otherwise proved. In case it could be proved that she
had committed adultery, she was to be put to death, (Lev. 20.10.)
but if it was uncertain, then this law took place. From hence,
(1.) Let all wives be admonished not to give any the least occasion
for the suspicion of their chastity; it is not enough that they
abstain from the evil of uncleanness, but they must abstain from
all appearance of it, from every thing that looks like it, or leads
to it, or may give the least umbrage to jealousy; for how great
a matter may a little fire kindle! (2.) Let all husbands be
admonished not to entertain any causeless or unjust suspicions of
their wives. Charity in general, much more, conjugal affection,
teaches to think no evil, 1 Cor.13. 5. It is the happiness of the
virtuous woman that the heart of her husband doth safely trust in
her, Prov. 31.11.
||
(5.) The priest was to adjure her to tell the truth, and to
denounce the curse of God against her if she were guilty, and to
declare what would be the effect of her drinking the water of
jealousy, v.19..22. He must assure her, that, if she was inno-
cent, the water would do her no harm, v.19. None need fear
the curse of the law, if they have not broken the commands of the
law. But, if she was guilty, this water would be poison to her, it
would make her belly to swell, and her thigh to rot, and she should
be a curse or abomination among her people, v. 21, 22. To this
she must say, Amen, as Israel must do to the curses pronounced on
mount Ebal, Deut. 27. 26. Some think the Amen, being doubled,
respects both parts of the adjuration, both that which freed her if
innocent, and that which condemned her if guilty. No woman,
if she was guilty, could say Amen to this adjuration, and drink
the water upon it, unless she disbelieved the truth of God, or
defied his justice, and was come to such a pitch of impudence and
hard-heartedness in sin, as to challenge God Almighty to do his
worst, and choose rather to venture upon his curse than to give
him glory by making confession; thus has whoredom taken away
the heart.
(6.) The priest was to write this curse in a scrip or scroll of
parchment, verbatim-word for word, as he had expressed it,
and then to wipe or scrape out what he had written into the water,
(v. 23.) to signify that it was that curse which impregnated the
water, and gave it its strength to effect what was intended. It
signified, that, if she was innocent, the curse should be blotted
out, and never appear against her, as it is written, (Isa. 48.25.)
I am he that blotteth out thy transgression; and (Ps. 51.9.) Blot
out mine iniquities. But that, if she was guilty, the curse, as it
was written, being infused into the water, it would enter into her
bowels with the water, even like oil into her bones, (Ps.109.18.)
as we read of a curse entering into a house, Zech. 5. 4.
II. What was the course prescribed in this case; 1. That, if the
suspected wife was innocent, she might not continue under the
reproach and uneasiness of her husband's jealousy. 2. That, if
she was guilty, her sin might find her out, and others might hear,
and fear, and take warning. Now, the process of the trial must
be thus:
(7.) The woman must then drink the water; (v.24.) it is called
(1.) Her husband must bring her to the priest, with the wit-the bitter water, some think, because they put wormwood in it to
nesses that could prove the ground of his suspicion, and desire || make it bitter, or rather, because it caused the curse. Thus, sin
}
Before Christ 1490.
The Law concerning Nazarites.
NUMBERS, V, VI.
•
||
any
||
is called an evil thing and a bitter, for the same reason, because | gospel, Rom. 2.16. (2.) That, in particular, Whoremongers and
it causeth the curse, Jer. 2. 19. If she had been guilty, (and adulterers God will judge. The violation of conjugal faith and
otherwise it did not cause the curse,) she was made to know, that, chastity is highly provoking to the God of heaven, and sooner or
though her stolen waters had been sweet, and her bread eaten in later it will be reckoned for. Though we have not now the waters
secret pleasant, yet the end was bitter as wormwood, Prov. 9.17. of jealousy to be a sensible terror to the unclean, yet we have a
and ch.5.4. Let all that meddle with forbidden pleasures know word from God, which ought to be as great a terror, that, if
that they will be bitterness in the latter end. The Jews say, that man defile the temple of God, him shall God destroy, 1 Cor. 3. 17.
if, upon denouncing the curses, the woman was so terrified that (3.) That God will find out some way or other to clear the iuno-
she durst not drink the water, but confessed she was defiled, the cency of the innocent, and to bring forth their righteousness as the
priest flung down the water, and cast her offering among the light. (4.) That to the pure all things are pure, but to the defiled
ashes, and she was divorced without dowry: if she confessed not, nothing is so, Tit. 1.15. The same word is to some a savour of
and yet would not drink, they forced her to it; and if she was life unto life, to others a savour of death unto death, like those
ready to throw it up again, they hastened her away, that she waters of jealousy, according as they receive it; the same provi-
might not pollute the holy place.
dence is for good to some, and for hurt to others, Jer. 24. 5, 8, 9.
And, whatsoever it is intended for, it shall not return void.
(8.) Before she drank the water, the jealousy-offering was
waved and offered upon the altar; (v. 25, 26.) a handful of it was
burnt for a memorial, and the remainder of it eaten by the priest,
unless the husband was a priest, and then it was scattered among
the ashes. This offering, in the midst of the transaction, signified
that the whole was an appeal to God, as a God that knows all
things, and from whom no secret is hid.
Lastly, All things being thus performed according to the law,
they were to wait the issue. The water, with a little dust put into
it, and the scrapings of a written parchment, had no natural
tendency at all to do either good or hurt; but, if God was thus
appealed to in the way of an instituted ordinance, though otherwise
the innocent might have continued under suspicion, and the guilty
undiscovered, yet God would so far own his institution, as that,
in a little time, by the miraculous operation of Providence, the
innocency of the innocent should be cleared, and the sin of the
guilty should find them out.
1. If the suspected woman was really guilty, the water she
1. If the woman was
the
drank would be poison to her, (v. 37.) her belly would swell, and
her thigh rot by a vile disease for vile deserts, and she would mourn
at the last, when her flesh and body are consumed, Prov. 5.11.
Bishop Patrick says, from some of the Jewish writers, that the
effect of these waters appeared immediately; she grew pale, and
her eyes ready to start out of her head. Dr. Lightfoot says, that
sometimes it appeared not for two or three years, but she bare no
children, was sickly, languished, and rotted at last; it is probable
that some indications appeared immediately. The rabbins say,
that the adulterer also died in the same day and hour that the
adulteress did, and in the same manner too; that his belly swelled,
and his secret parts rotted: a disease, perhaps, not much unlike
that which, in these latter ages, the avenging hand of a righteous
God has made the scourge of uncleanness, and in which whores
and whoremongers infect, and plague, and ruin, one another, since
they escape punishment from men. The Jewish doctors add, that
the waters had this effect upon the adulteress only in case the
husband had never offended in the same kind; but that, if he had
at any time defiled the marriage-bed, God did not thus right him
against his injurious wife; and that, therefore, in the latter and
degenerate ages of the Jewish church, when uncleanness did
abound, this way of trial was generally disused and laid aside:
men, knowing their own crimes, were content not to know their
wives' crimes. And to this, perhaps, may refer the threatening,
(Hos.4.14.) I will not punish your spouses when they commit
adultery, for yourselves are separated with whores.
2. If she was innocent, the water she drank would be physic tion; then he shall shave his head in the day of
to her; (v. 28.) She shall be free, and shall conceive seed. The his cleansing, on the seventh day shall he shave
Jewish writers magnify the good effects of this water to the inno-it. 10. And on the eighth day he shall bring two
rent woman; that, to recompense for her the wrong done to her turtles, or two young pigeons, to the priest, to the
by the suspicion, she should, after the drinking of these waters, door of the tabernacle of the congregation: 11. And
be stronger, and look better, than ever; if she was
should become healthful, should bear a man-child, and have easy the priest shall offer the one for a sin-offering,
and the other for a burnt-offering, and make an
atonement for him, for that he sinned by the dead,
and shall hallow his head that same day. 12. And
he shall consecrate unto the LORD the days
ND the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, and
say unto them, When either a man or woman shall
separate themselves to vow a vow of a Nazarite,
to separate themselves unto the LORD: 3. He
shall separate himself from wine and strong drink,
and shall drink no vinegar of wine, or vinegar
of strong drink, neither shall he drink any
liquor of grapes, nor eat moist grapes, or dried.
4. All the days of his separation shall he eat
nothing that is made of the vine-tree, from the
kernels even to the husk. 5. All the days of the
vow of his separation there shall no razor come
upon his head: until the days be fulfilled, in the
which he separateth himself unto the LORD, he
shall be holy, and shall let the locks of the hair
of his head grow. 6. All the days that he sepa-
rateth himself unto the LORD he shall come at
no dead body. 7. He shall not make himself
unclean for his father, or for his mother, for his
brother, or for his sister, when they die: because
the consecration of his God is upon his head.
8. All the days of his separation he is holy unto the
LORD. 9. And if any man die very suddenly by
him, and he hath defiled the head of his consecra-
labour.
From the whole we may learn, (1.) That secret sins are known
to God, and sometimes are strangely brought to light in this life;
however, there is a day coming when God will, by Jesus Christ,
us here by the priest, judge the secrets of men according to the
CHAP. VI.
In this chapter, we have, I. The law concerning Nazarites. 1. What it was which
the vow of a Nazarite obliged him to, v.1..8. 2. A remedial law, in case
a Nazarite happened to be polluted by the touch of a dead body, v.9..12.
3. The solemnity of his discharge when his time was up, v. 13..21. II. In-
structions given to the priests how they should bless the people, v. 22..27.
1.
Before Christ 1490.
MBERS. VI.
The Law concerning Nazarites
Some
of his separation, and shall bring a lamb of the concerning them rules are given by this law. A woman migh
bind herself with the vow of a Nazarite, under the limitations we
first year for a trespass-offering: but the days that find, ch. 30. 3. where the vow which the woman is supposed to
were before shall be lost, because his separation vow unto the Lord seems to be meant especially of this vow. The
was defiled. 13. And this is the law of the Nazarites were, 1. Devoted to the Lord during the time of their
Nazarite, when the days of his separation are the study of the law, in acts of devotion, and instructing others.
Nazariteship, 2nd, it is probable, spent much of their time in
fulfilled: He shall be brought unto the door of the An air of piety was therefore put upon them, and upon their
tabernacle of the congregation: 14. And he shall whole conversation. 2. They were separated from common per-
offer his offering unto the LORD, one he-lamb of sons and common things. Those that are consecrated to Ciod
must not be conformed to this world. They distinguished them-
the first year without blemish for a burnt-offering, selves, not only from others, but from what they themselves were
and one ewe-lamb of the first year without blemish before and after. 3. They separated themselves by vowing a vow;
for a sin-offering, and one ram without blemish for every Israelite was bound by the divine law to love God with all
peace-offerings, 15. And a basket of unleavened his heart, but the Nazarites by their own act and deed bound
bread, cakes of fine flour mingled with oil, and themselves to some religious observances, as fruits and expressions
that love, which Israelites were not bound to.
wafers of unleavened bread anointed with oil. such there were whose spirits God stirred up to be in their day
and their meat-offering, and their drink-offerings. the ornaments of the church, the standard-bearers of religion, and
16. And the priest shall bring them before the patterns of piety. It is spoken of as a great favour to their nation,
LORD, and shall offer his sin-offering, and his The Nazarites were known in the streets, and respected as pures
that God raised up their young men for Nazarites, Amos, 2. 11.
burnt-offering: 17. And he shall offer the ram for than snow, whiter than milk, Lam. 4. 7. Christ was called ir
a sacrifice of peace-offerings unto the LORD, with reproach a Nazarene, so were his followers, but he was no Nazarite
the basket of unleavened bread: the priest shall according to this law, he drank wine, and touched dead bodies,
offer also his meat-offering, and his drink-offering. and perfection met; and every true Christian is a spiritual Naza
yet in him this type had its accomplishment, for in him all purity
18. And the Nazarite shall shave the head of his rite separated by vow unto the Lord. We find St. Paul, by the
separation at the door of the tabernacle of the persuasion of his friends, in complaisance to the Jews, submitting
congregation, and shall take the hair of the head to this law of the Nazarites; but, at the same time, it is declares
of his separation, and put it in the fire which is that the Gentiles should observe no such thing, Acts, 21. 24, 25,
It was looked upon as a great honour to a man to be a Nazarite,
under the sacrifice of the peace-offerings. 19. And and therefore, if a man speak of it as a punishment, saying, for
the priest shall take the sodden shoulder of the instance," I will be a Nazarite rather than do so or so," he is
ram, and one unleavened cake out of the basket, (say the Jews) a wicked man; but he that vows unto the Lord in
and one unleavened wafer, and shall put them upon upon his head.
the way of holiness to be a Nazarite, lo, the crown of his God
the hands of the Nazarite, after the hair of his
separation is shaven: 20. And the priest shall
wave them for a wave-offering before the LORD:
this is holy for the priest, with the wave-breast
and heave shoulder: and after that the Nazaritev. 3, 4. They must drink no wine nor strong drink, nor eat
1. They must have nothing to do with the fruit of the vine,
may drink wine. 21. This is the law of the grapes, not the kernel of the husk; they might not so much
Nazarite who hath vowed, and of his offering as eat a raisin. The learned Dr. Lightfoot has a conjecture,
unto the LORD for his separation, beside that (Hor. Heb. in Luc. 1. 15.) that, as the ceremonial pollutions, by
leprosy and otherwise, represented the sinful state of fallen man,
that his hand shall get: according to the vow so the institution of the order of Nazarites was designed to repre-
which he vowed, so he must do after the law of sent the pure and perfect state of man in innocency; and that the
his separation.
tree of knowledge, forbidden to Adam, was the vine, and for that
reason it was forbidden to the Nazarites, and all the produce of
After the law for the discovery and shame of those that by sin it. They who gave the Nazarites wine to drink did the tempter's
had made themselves vile, fitly follows this for the direction and work, (Amos, 2. 12.) persuading them to that forbidden fruit. That
encouragement of those that by their eminent piety and devotion it was reckoned a perfection and praise not to drink wine, appears
had made themselves honourable, and distinguished themselves from the instance of the Rechabites, Jer. 35. 6. They were to drink
from their neighbours. It is very probable that there were those,
no wine; (1.) That they might be examples of temperance and
before the making of this law, who went under the character of mortification. Those that separate themselves to God and to his
Nazarites, and were celebrated by that title as persons professing honour must not gratify the desires of the body, but keep that
greater strictness and zeal in religion than other people; for the under and bring it into subjection. Drinking a little wine for the
But drinking
wow of a Nazarite is spoken of here as a thing already well-stomach's sake is allowed, to help that, 1 Tim. 5.23.
known, but the obligation of it is reduced to a greater certainty become those who profess to walk not after the flesh, but after the
much wine for the palate's sake, to please that, does by no means
than hitherto it had been. Joseph is called a Nazarite among Spirit. (2.) That they might be qualified to employ themselves
his brethren, (Gen. 49. 26.) not only because separate from them, in the service of God. They must not drink, lest they forget the
but because eminent among them. Observe,
1. The general character of a Nazarite; it is a person separated Let all Christians oblige themselves to be very moderate in the
31. lest they should err through wine, Isa. 28 7.
unto the Lord, v.2. Some were Nazarites for life, either by use of wine and strong drink; for if the love of these once get
divine designation, as Samson, (Judg. 13.5.) and John Baptist, the mastery of a man, he becomes a very easy prey to Satan. It
(Luke, 1. 15.) or by their parents' vow concerning them, as Samuel, is observable, that, because they were to drink no wine, (which
Sam. 1. 11. Of these this law speaks not. Others were so for
certain time, and by their own voluntary engagement, and
is
II. The particular obligations that the Nazarites lay under; that
the families of superstitious men might not multiply their restraints
endlessly, (od himself lays down the law for them, and gives
them the rule of their profession.
1
was the thing mainly intended,) they were to eat nothing that came
Before Christ 1490.
The Law concerning Nazarites
NUMBERS, VI.
•
of the vine, to teach us with the utmost care and caution to avoid day, 1 John, 2.1, 2. It teaches us also, that, if those who make
[
sin, and every thing that borders upon it and leads to it, or may an eminent profession of religion do any thing to sully the repu-
be a temptation to us. Abstain from all appearance of evil, tation of their profession, more is expected from them than others,
1 Thess. 5. 22.
for the retrieving both of their peace and of their credit. 2. He
must begin the days of his separation again; for all that were
past before his pollution, though coming ever so near the period
of his time set, were lost, and not reckoned to him, v. 12.
obliged them to be very careful not to defile themselves by the
dead, for that was the only thing that made them lose their time,
and it teaches us, that if a righteous man turn away from his
righteousness, and defile himself with dead works, all his righte-
ousness that he has done shall be lost to him, Ezek. 33. 13. It
is all lost, all in vain, if he do not persevere, Gal.3.4.
He must
begin again, and do his first works.
This
IV. The law for the solemn discharge of a Nazarite from his
vow, when he had completed the time he fixed to himself; before
the expiration of that term he could not be discharged; before he
vowed, it was in his own power, but it was too late after the vow
to make inquiry; the Jews say, that the time of a Nazarite's vow
could not be less than thirty days; and if a man said, "I will be
a Nazarite but for two days," yet he was bound for thirty; but it
should seem Paul's vow was for only seven days, Acts, 21.27. Or
rather, then he observed the ceremony of finishing that vow of
Nazariteship, from which, being at a distance from the temple, he
had discharged himself some years before at Cenchrea, only by the
ceremony of cutting his hair, Acts, 18. 18.
When the time of the vowed separation was out, he was to be
made free, 1. Publicly at the door of the tabernacle, (v. 13.) that
all might take notice of the finishing of his vow, and none might
be offended, if they saw him now drink wine, who had so lately
refused. 2. It was to be done with sacrifices, v. 14. Lest he should
think that by this eminent piece of devotion he had made God a
Debtor to him, he is appointed, even when he had finished his
vow, to bring an offering to God; for when we have done our
utmost in duty to God, still we must own ourselves behind-hand
with him. He must bring one of each sort of the instituted
offerings. (1.) A burnt-offering, as an acknowledgment of
God's sovereign dominion over him and all he had, still, not-
withstanding his discharge from this particular vow. (2.) A sin-
offering. This, though mentioned second, (v.14.) yet seems to
have been offered first, (v.16.) for atonement must be made for
our sins, before any of our sacrifices can be accepted. And it is
very observable, that even the Nazarite, that in the eve of men
was purer than snow, and whiter than milk, yet durst not appear
before the holy God without a sin-offering. Though he had ful-
III. The provision that was made for the cleansing of a Nazarite, filled the vow of his separation without any pollution, yet he must
if he happened unavoidably to contract a ceremonial pollution by bring a sacrifice for sin; for there is guilt insensibly contracted by
the touch of a dead body. No penalty is ordered by this law for the best of men, even in their best works; some good omitted,
the wilful breach of the foregoing laws, for it was not supposed some ill admitted, which, if we were dealt with in strict justice.
that a man, who had so much religion as to make that vow, could would be our ruin; and in consequence of which it is necessary
have so little as to break it presumptuously; nor could it be for us to receive the atonement, and plead it as our righteousness
eupposed that he should drink wine, or have his hair cut, but by before God. (3.) A peace-offering, in thankfulness to God, who
his own fault; but purely by the providence of God, without any had enabled him to fulfil his vow, and in supplication to God for
fault of his own, he might be near a dead body, and that is the grace to preserve him from ever doing any thing unbecoming one
case put, (v.9.) If a man die very suddenly by him, he has defiled that had been once a Nazarite; remembering, that, though he was
the head of his consecration. Note, Death sometimes takes men now freed from the bonds of his vow, he still remained under
away very suddenly, and without any previous warning. A man the bonds of the divine law.
the bonds of the divine law. (4.) To those were added the meat-
might be well and dead in so little a time, that the most careful offerings, and drink-offerings, according to the manner, (v.15,17.)
Nazarite could not avoid being polluted by the dead body; so short for these always accompanied the burnt-offerings and peace-offer-
a step is it sometimes, and so soon taken, from time to eternity.ings: and, beside those, a basket of unleavened cakes and wafers.
God prepare us for sudden death!
(5.) Part of the peace-offering, with a cake and wafer, was to be
waved for a wave-offering: (v. 19, 20.) and this was a gratuity
to the priest, who had it for his pains, after it had been first
presented to God. (6.) Beside all this, he might bring his free-
will-offerings, such as his hand shall get, v.21. More than this
he might bring, but not less. And, to grace the solemnity, it was
common upon this occasion to have their friends to be at charges
with them, Acts, 21, 24 Lastly, One ceremony more was ap-
pointed, which was like the cancelling of the bond when the con-
|dition is performed, and that was the cutting off his hair; which
2. They must not cut their hair, v. 5. They must neither poll
their heads, nor shave their beards; this was that mark of Sam-
son's Nazariteship, which we often read of in his story. Now,
(1.) This signified a noble neglect of the body and the case and
ornament of it, which became those who, being separated to God,
ought to be wholly taken up with their souls, to secure their peace
and beauty. It signified that they had, for the present, renounced
all sorts of sensual pleasures and delights, and resolved to live a life
of self-denial and mortification. Mephibosheth in sorrow trimmed
not his beard, 2 Sam. 19.24. (2.) Some observe, that long hair
is spoken of as a badge of subjection, 1 Cor. 11.5, &c. So that the
long hair of the Nazarites denoted their subjection to God, and
their putting themselves under his dominion. (3.) By this they
were known to all that met them to be Nazarites, and so it com-
manded respect. It made them look great without art; it was
nature's crown to the head, and a testimony for them, that they
had preserved their purity. For, if they had been defiled, their
hair must have been cut, v.9. See Jer. 7.29.
3. They must not come near any dead body, v. 6, 7. Others
might touch dead bodies, and contracted only a ceremonial pollu- |
tion by it for some time; some must do it, else the dead must be
unburied, but the Nazarites must not do it, upon pain of forfeiting
all the honour of their Nazariteship. They must not attend the
funeral of any relation, no not father or mother, any more than
the high priest himself, because the consecration of his God is
upon his head. Those that separate themselves to God must learn,
(1.) To distinguish themselves, and do more than others. (2.) To
keep their consciences pure from dead works, and not to touch
the unclean thing. The greater profession of religion we make,
and the more eminent we appear, the greater care we must take to
avoid all sin, for we have so much the more honour to lose by it.
(3.) To moderate their affections even to their near relations, so
as not to let their sorrow for the loss of them break in upon their
joy in God, and submission to his will. See Matth. 8. 21, 22.
|
v.8.
4. All the days of their separation they must be holy to the Lord,
This was the meaning of those external observances, and
without this they were of no account. The Nazarites must be
devoted to God, employed for him, and their minds intent upon
him; they must keep themselves pure in heart and life, and be in
every thing conformable to the divine image and will; this is to
be holy, this is to be a Nazarite indeed.
In this case, 1. He must be purified from the ceremonial pollu-
tion he had contracted, as others must, upon the seventh day,
v.9. Nay, more was required for the purifying of the Nazarite,
than of any other person that had touched a dead body; he must
bring a sin-offering and a burnt-offering, and an atonement must
be made for him, v. 10,11. This teaches us, that sins of infirmity,
and the faults we are overtaken in by surprise, must be seriously
repented of, and that an application must be made of the virtue
f Christ's sacrifice to our souls for the forgiveness of them every
I
*
re Christ 1490.
NUMBERS, VI, VII.
A Form of Benediction appointed.
2.
us; those whom he blesses are blessed indeed. [2.] The Lord
make his face shine upon thee! Alluding to the shining of the sun
upon the earth, to enlighten and comfort it, and to renew the face
of it. "The Lord love thee, and make thee to know that he loves
thee." We cannot but be happy if we have God's love; and we
cannot but be easy, if we know that we have it. [3.] The Lord lift
up his countenance upon thee! This is to the sanie purport with the
former, and it seems to allude to the smiles of a father upon his
child, or of a man upon his friend, whom he takes pleasure in. If
of us, that will put gladness into the heart, Ps. 4.7,8. (4.) That the
God give us the assurances of his special favour and his acceptance
fruits of this favour, conveyed by this blessing, are, protection,
pardon, and peace. [1.] Protection from evil, v. 24. The Lord
keep thee, for it is he that keeps Israel, and neither slumbers nor
sleeps, Ps. 121. 4. And all believers are kept by the power of God.
[2.] Pardon of sin, v. 25. The Lord be gracious, or merciful, unto
thee. [3.] Peace, (v. 26.) including all that good which goes to
make up a complete happiness.
3. God here promises to ratify and confirm the blessing, (v. 27.)
They shall put my name upon the children of Israel. God gives
them leave to make use of his name in blessing the people, and to
bless them as his people, called by his name.
This included all
the blessings they could pronounce upon them, to mark them for
God's peculiar, the people of his choice and love. God's name
upon them was their honour, their comfort, their safety, their
It is added, and
plea; We are called by thy name, leave us not.
I will bless them. Note, A divine blessing goes along with divine
What Christ
institutions, and puts virtue and efficacy into them.
says of the peace, is true of the blessing; when God's ministers
pronounce the blessing, "Peace be to this congregation," if the
sons of peace and heirs of blessing be there, the peace, the bless-
ing, shall rest upon them, Luke, 10.5, 6. For in every place where
God records his name, he will meet his people and bless them.
r
ad been suffered to grow all the time of his being a Nazarite,
and burning it in the fire over which the peace-offerings were
boiling, v. 18. This intimated that his full performance of his
wow was acceptable to God in Christ the great Sacrifice, and not
otherwise. Learn hence to vow and pay to the Lord our God,
for he has no pleasure in fools,
22. And the LORD spake unto Moses, saying,
23. Speak unto Aaron and unto his sons, saying,
On this wise ye shall bless the children of Israel,
saying unto them, 24. The LORD bless thee, and
keep thee: 25. The LORD make his face shine
upon thee, and be gracious unto thee: 26. The
LORD lift up his countenance upon thee, and give
thee peace. 27. And they shall put my name upon
the children of Israel; and I will bless them.
Here,
1. The priests, among other good offices which they were to do,
are appointed solemnly to bless the people in the name of the Lord,
v. 23. It was part of their work, Deut.21.5. Hereby God put
an honour upon the priests, for the less is blessed of the better; and
hereby he gave great comfort and satisfaction to the people, who
looked
upon the priest as God's mouth to them. Though the priest
of himself could do no more than beg a blessing, yet being an in-
tercessor by office, and doing that in His name who commands the
blessing, the prayer carried with it a promise, and he pronounced
it as one having authority, with his hands lifted up, and his face
toward the people. Now, (1.) This was a type of Christ's errand
into the world, which was to bless us, (Acts, 3.26.) as the High
Priest of our profession. The last thing he did on earth was, with
up-lifted hand, to bless his disciples, Luke, 21. 50, 51. The learned
Bishop Pierson observes it as a tradition of the Jews, that the priests
blessed the people only at the close of the morning-sacrifice, not of
the evening-sacrifice, to shew (says he) that in the last days, the
days of the Messiah, which are (as it were) the evening of the world,
the benediction of the law should cease, and the blessing of Christ
should take place. (2.) It was a pattern to gospel-ministers, the
masters of assemblies, who are in like manner to dismiss their
solemn assemblies with a blessing. The same that are God's
mouth to his people, to teach and command them, are his mouth
Likewise to bless them; and they that receive the law shall receive
he blessing. The Hebrew doctors warn the people that they say
not, "What availeth the blessing of this poor simple priest?"
"For," say they, "the receiving of the blessing depends, not on
the priest, but on the holy blessed God.”
1.
• •
•
2. A form of blessing is here prescribed them in their other
devotions; but this being God's command concerning benediction,
that it might not look like any thing of their own, he puts the very
words in their mouths, Where That
the blessing is commanded upon each particular person, The Lord
bless thee. They must each of them prepare themselves to receive
the blessing, and then they should find enough in it to make them
every man happy; Blessed shalt thou be, Deut. 28.3. If we take
the law to ourselves, we may take the blessing to ourselves, as if
our names were inserted. (2.) That the name Jehovah is three
times repeated in it, and (as the critics observe) each with a dif-
ferent accent, in the original; the Jews themselves think there is
some mystery, and we know what it is, the New Testament having
explained it, which directs us to expect the blessing from the grace
of our Lord Jesus Christ, the love of the Father, and the commu-
nion of the Holy Ghost, each of which persons is Jehovah, and yet
they are "not three Lords, but one Lord," 2 Cor. 13. 14. (3.) That
the favour of God is all in all in this blessing, for that is the
fountain of all good. [1] The Lord bless thee! Our blessing God
is only our speaking well of him, his blessing us is doing well for
CHAP. VII.
God having set up house (as it were) in the midst of the camp of Israel, ti
princes of Isruel here come a visiting with their presents, as tenants to the
Landlord, in the name of their respective tribes. They brought presents,
1. Upon the dedication of the tabernacle, for the service of that, v.1..9.
II. Upon the dedication of the altar, for the use of that, v. 19..88. And,
III. God graciously signified his acceptance of what was done, v.89. The
two foregoing chapters were the records of additional laws which God •
guce to israel, this is the history of the additional services which Israel
performed to God.
•
ND it came to pass on the day that Moses
had fully set up the tabernacle, and had
anointed it, and sanctified it, and all the instru-
ments thereof, both the altar and all the vessels
thereof, and had anointed them, and sanctified
them; 2. That the princes of Israel, heads of the
house of their fathers, who were the princes of the
tribes, and were over them that were numbered,
offered: 3. And they brought their offering before
the LORD, six covered waggons, and twelve oxen;
a waggon for two of the princes, and for each one
an ox: and they brought them before the taber-
nacle. 4. And the LORD spake unto Moses, saying,
5. Take it of them, that they may be to do the
service of the tabernacle of the congregation; and
thou shalt give them unto the Levites, to every
man according to his service. 6. And Moses took
the waggons and the oxen, and gave them unto the
Levites. 7. Two waggons and four oxen he gave
Before Christ 1490.
The Offerings of the Pr
NUMBERS, VII.
unto the sons of Gershon, according to their ser-
vice: 8. And four waggons and eight oxen he
gave unto the sons of Merari, according unto
their service, under the hand of Ithamar the son
of Aaron the priest. 9. But unto the sons of
9. But unto the sons of
Kohath he gave none: because the service of the
sanctuary belonging unto them was that they
should bear upon their shoulders.
Here is the offering of the princes to the service of the taber-
nacle. Observe,
1. When it was; not till it was fully set up, v.1. When all
things were done, both about the tabernacle itself, and the camp of
Israel which surrounded it, according to the directions given, then
they began their presents; probably, about the eighth day of the
second month. Note, Necessary observances must always take
place of freewill-offerings: first those, and then these.
2. Who they were that offered; The princes of Israel, heads of
the house of their fathers, v.2. Note, Those that are above
others in power and dignity, ought to go before others, and
endeavour to go beyond them, in every thing that is good. The
more any are advanced, the more is expected from them, for the
greater opportunity they have of serving God and their generation.
What are wealth and authority good for, but as they enable a
man to do so much the more good in the world?
3. What they offered; six waggons, with each of them a yoke of
oxen to draw them, v.3. Doubtless, these waggons were agreeable
to the rest of the furniture of the tabernacle and its appurtenances,
the best of the kind, like the carriages which great princes use,
when they go in procession. Some think that God, by Moses,
intimated to them what they should bring; or their own consider
ation perhaps suggested to them to make this present. Though
God's wisdom had ordained all the essentials of the tabernacle,
yet it seems these accidental conveniencies were left to be pro-
vided by their own discretion, which was to set in order that
which was wanting, (Tit. 1. 5.) and these waggons were not refused,
though no pattern of them was shewn to Moses in the mount.
Note, It must not be expected that the divine institution of ordi-
nances should descend to all those circumstances which are deter-
minable, and are fit to be left alterable, by human prudence, that
wisdom which is profitable to direct.
profitable to direct. Observe, No sooner is the
tabernacle fully set up, than this provision is made for the removal
of it. Note, Even when we are but just settled in the world, and
think we are beginning to take root, we must be preparing for
changes and removes, especially for the great change. When
we are here in this world, every thing must be accommodated to
a militant and moveable state. While the tabernacle was framing,
the princes were very generous in their offerings, for then they
brought precious stones, and stones to be set, (Exod. 35.27.) yet
now they bring more presents. Note, Those that have done good
should study to abound therein yet more and more, and not be
weary of well-doing.
4. How their offering was disposed of, and what use was made
of it; the waggons and oxen were given to the Levites, to be used
in carrying the tabernacle; both for their ease, (for God would not
have any of his servants over-burthened with work,) and for the
more safe and right conveyance of the several parts of the taber-
nacle, which would be best kept together, and sheltered from the
weather, in waggons. (1.) The Gershonites, that had the light car-
riage, the curtains and hangings, had but two waggons, and two
yoke of oxen; (v.7.) when they had loaded those, they must carry
the rest, if any remained, upon their shoulders. (2.)The Merarites,
that had the heavy carriage, and that which was most unwieldy,
the boards, pillars, sockets, &c. had four waggons, and four yoke
of oxen allotted them; (v.8.) and yet, if they had not more waggons
of their own, they would be obliged to carry a great deal upon
their backs too, for the silver sockets alone weighed a hundred
talents, which was above four ton, and that was enough to load
·
four waggons that were drawn but by one yoke of oxen apiece.
But each socket being a talent weight, which is about a man
those on their backs, and put the boards and pillars into the
burthen, (as appears, 2 Kings, 5. 23.) probably they carried
waggons. Observe here, how God wisely and graciously ordered
the most strength to those that had the most work. Each had
waggons according to their service. Whatever barthen God in
portion the strength to it, 1 Cor. 10. 13. (3.) The Kohathites,
his providence lays upon us, he will, by his sufficient grace, pro-
that had the most sacred carriage, had no waggons at all, because
they were to carry their charge upon their shoulders, (v. 9.) with
a particular care and veneration. When in David's time they
carried the ark in a cart; God made them to know, to their terror,
by the death of Uzza, that they did not seek him in the due order:
See 1 Chron. 15. 13.
10. And the princes offered for dedicating of
the altar in the day that it was anointed, even the
princes offered their offering before the altar.
11. And the LORD said unto Moses, They shall
offer their offering, each prince on his day, for the
dedicating of the altar. 12. And he that offered
his offering the first day was Nashson the son of
Amminadab, of the tribe of Judah: 13. And his
offering was one silver charger, the weight thereof
was an hundred and thirty shekels, one silver bowl
of seventy shekels, after the shekel of the sanc-
tuary; both of them were full of fine flour mingled
with oil for a meat-offering: 14. One spoon of ten
shekels of gold, full of incense:
15. One young
bullock, one ram, one lamb of the first year, for a
burnt-offering: 16. One kid of the goats for a sin-
offering: 17. And for a sacrifice of peace-offerings,
two oxen, five rams, five he-goats, five lambs of the
first year: this was the offering of Nahshon the son
of Amminadab. 18. On the second day Nethaneel
the son of Zuar, prince of Issachar, did offer: 19. He
offered for his offering one silver charger, the
weight whereof was an hundred and thirty she-
kels, one silver bowl of seventy shekels, after the
shekel of the sanctuary; both of them full of
fine flour mingled with oil for a meat-offering:
20. One spoon of gold of ten shekels, full of incense:
21. One young bullock, one ram, one lamb of the
first year, for a burnt-offering: 22. One kid of the
goats for a sin-offering:
goats for a sin-offering: 23. And for a sacrifice of
peace-offerings, two oxen, five rams, five he-goats,
five lambs of the first year: this was the offering of
Nethaneel the son of Zuar. 24. On the third day
Eliab the son of Helon, prince of the children of
Zebulun, did offer: 25. His offering was one silver
the weight whereof was an hundred and
thirty shekels, one silver bowl of seventy shekels,
after the shekel of the sanctuary; both of them full
of fine flour mingled with oil for a meat-offering:
26. One golden spoon of ten shekels, full of incense
27. One young bullock, one ram, one lamb of the
first year, for a burnt-offering: 28. One kid of the
goats for a sin-offering: 29. And for a sacrifice of
peace-offerings, two oxen, five rams, five he-goats
!
}
Before Christ 1490.
The Offerings of the Princes
NUMBERS. VII.
live lambs of the first year: this was the offering of the children of Manasseh: 55. His offering was
of Eliab the son of Helon. 30. On the fourth day one silver charger of the weight of an hundred
Elizur the son of Shedeur, prince of the children and thirty shekels, one silver bowl of seventy shekels,
of Reuben, did offer: 31. His offering was one after the shekel of the sanctuary; both of them
silver charger of the weight of an hundred and full of fine flour mingled with oil for a meat-
thirty shekels, one silver bowl of seventy shekels, offering: 56. One golden spoon of ten shekels, full
after the shekel of the sanctuary; both of them full of incense:
both of them full of incense: 57. One young bullock, one ram, one
of fine flour mingled with oil for a meat-offering: lamb of the first year, for a burnt-offering: 58. One
32. One golden spoon of ten shekels, full of incense: kid of the goats for a sin-offering: 59. And for a
33. One young bullock, one ram, one lamb of the sacrifice of peace-offerings, two oxen, five rams,
first year, for a burnt-offering: 34. One kid of the five he-goats, five lambs of the first year: this was
goats for a sin-offering: 35. And for a sacrifice of the offering of Gamaliel the son of Pedahzur.
peace-offerings, two oxen, five rams, five he-goats, 60. On the ninth day Abidan the son of Gideoni,
five lambs of the first year: this was the offering prince of the children of Benjamin, offered:
of Elizur the son of Shedeur. 36. On the fifth day 61. His offering was one silver charger, the weight
Shelumiel the son of Zurishaddai, prince of the whereof was an hundred and thirty shekels, one
children of Simeon, did offer: 37. His offering silver bowl of seventy shekels, after the shekel of
was one silver charger, the weight whereof was an the sanctuary; both of them full, of fine flour
hundred and thirty shekels, one silver bowl of mingled with oil for a meat-offering: 62. One
seventy shekels, after the shekel of the sanctuary; golden spoon of ten shekels, full of incense:
both of them full of fine flour mingled with oil for a 63. One young bullock, one ram, one lamb of the
meat-offering: 38. One golden spoon of ten shekels, first year, for a burnt-offering: 64. One kid of the
full of incense: 39. One young bullock, one ram, one goats for a sin-offering: 65. And for a sacrifice of
lamb of the first year, for a burnt-offering: 40. One peace-offerings, two oxen, five rams, five he-goats,
kid of the goats for a sin-offering: 41. And for a five lambs of the first year: this was the offering
sacrifice of peace-offerings, two oxen, five rams, of Abidan the son of Gideoni. 66. On the tenth
five he-goats, five lambs of the first year: this was day Ahiezer the son of Ammishaddai, prince of
the offering of Shelumiel the son of Zurishaddai. the children of Dan, offered: 67. His offering was
42. On the sixth day Eliasaph the son of Deuel, one silver charger, the weight whereof was an hun-
prince of the children of Gad, offered: 43. His dred and thirty shekels, one silver bowl of seventy
offering was one silver charger of the weight of an shekels, after the shekel of the sanctuary; both of
hundred and thirty shekels, a silver bowl of seventy them full of fine flour mingled with oil for a meat-
shekels, after the shekel of the sanctuary; both of offering: 68. One golden spoon of ten shekels, full
them full of fine flour mingled with oil for a meat- of incense: 69. One young bullock, one ram, one
offering: 44. One golden spoon of ten shekels, lamb of the first year, for a burnt-offering: 70. One
full of incense: 45. One young bullock, one ram, kid of the goats for a sin-offering: 71. And for a
one lamb of the first year, for a burnt-offering: sacrifice of peace-offerings, two oxen, five rams,
46. One kid of the goats for a sin-offering: 47. And five he-goats, five lambs of the first year: this was
for a sacrifice of peace-offerings, two oxen, five the offering of Ahiezer the son of Ammishaddai.
rams, five he-goats, five lambs of the first year: 72. On the eleventh day Pagiel the son of Ocran,
this was the offering of Eliasaph the son of Deuel. prince of the children of Asher, offered: 73. His
48. On the seventh day Elishama the son of Am-offering was one silver charger, the weight where-
mihud, prince of the children of Ephraim, offered: of was an hundred and thirty shekels, one silver
49. His offering was one silver charger, the weight bowl of seventy shekels, after the shekel of the
whereof was an hundred and thirty shekels, one sanctuary; both of them full of fine flour mingled
silver bowl of seventy shekels, after the shekel of with oil for a meat-offering: 74. One golden
the sanctuary; both of them full of fine flour min-spoon of ten shekels, full of ince: se : 75. One
gled with oil for a meat-offering: 50. One golden young bullock, one ram, one lamb of the first year,
spoon of ten shekels, full of incense: 51. One for a burnt-offering: 76. One kid of the goats for
young bullock, one ram, oue lamb of the first year, a sin-offering: 77. And for a sacrifice of peace
for a
sering: 52. One kid of the goats for offerings, two oxen, five rams, five he-goats, live
a sin-offering: 53. And for a sacrifice of peace-
offerings, two oxen, five rams, five he-goats, five
lambs of the first year: this was the offering of
Elishama the son of Ammihud. 54. On the eighth
day offered Gamaliel the son of Pedahzur, prince
VOL. I.
43
lambs of the first year: this was the offering of
Pagiel the son of Ocran. 78. On the twelfth day
Ahira the son of Enan, prince of the children of
Naphtali, offered: 79. His offering was one silver
chaiger, the weight whereof was an hundred and
Before Christ 1490.
·
NUMBERS, VII.
The Offerings of the Princes,
God; nor are the meanest services of religion any disparagement
to those that make the greatest figure in the world.
thirty shekels, one silver bowl of seventy shekels,
after the shekel of the sanctuary; both of them full
II. The offerings they brought were very rich and valuable; &
of fine flour mingled with oil for a meat-offering: rich, that some think there was not so great a difference in estate
80. One golden spoon of ten shekels, full of incense: between them and others, as that they were able to bear the
81. One young bullock, one ram, one lamb of the expence of them themselves, but that the heads of each tribe
first year, for a burnt-offering: 82. One kid of the contributed to the offering which their prince brought.
1. They brought some things to remain for standing service:
goats for a sin-offering: 83. And for a sacrifice of twelve large silver dishes, each about sixty ounces weight; as
peace-offerings, two oxen, five rams, five he-goats, many large silver cups, or bowls, of about thirty-five ounces; the
five lambs of the first year: this was the offering former to be used for the meat-offerings, the latter for the drink-
of Ahira the son of Enan. 84. This was the dedi- offerings; the former for the flesh of the sacrifices, the latter for
the blood. The latter was God's table, (as it were,) and it was
cation of the altar, in the day when it was anointed fit that so great a King should be served in plate. The golden
by the princes of Israel: twelve chargers of silver, spoons, being filled with incense, were intended, it is probable, for
twelve silver bowls, twelve spoons of gold: the service of the golden altar, for both the altars were anointed
85. Each charger of silver weighing an hundred and at the same time. Note, In works of piety and charity, we ought
thirty shekels, each bowl seventy: all the silver to be generous according as our ability is. The Israelites indeed
might well afford to part with their gold and silver in abundance
vessels weighed two thousand and four hundred to the service of the sanctuary, for they needed it not to buy meat,
shekels, after the shekel of the sanctuary: 86. The | and victual their camp, who were daily fed with bread from heaven;
golden spoons were twelve, full of incense, weighing nor did they need it to buy bread, or pay their army, who were
put in
of
ten shekels apiece, after the shekel of the sanctuary: 2. They brought some things to be used immediately, offerings
all the gold of the spoons was an hundred and of each sort, burnt-offerings, sin-offerings, and a great many peace-
twenty shekels. 87. All the oxen for the burnt-offerings, (on part of which they were to feast with their friends,)
offering were twelve bullocks, the rams twelve, the and the meat-offerings that were to be annexed to them. Hereby
they signified their thankful acceptance of, and cheerful submission
lambs of the first year twelve, with their meat-to, all those laws concerning the sacrifices which God had lately
offering: and the kids of the goats for sin-offering by Moses delivered to them. And though it was a time of joy
twelve. 88. And all the oxen for the sacrifice of and rejoicing, yet it is observable that still in the midst of their
the peace-offerings were twenty and four bullocks, sacrifices we find a sin-offering; since in our best services we are
the rams sixty, the he-goats sixty, the lambs of the conscious to ourselves that there is a mixture of sin, it is fit that there
should be even in our most joyful services a mixture of repentance.
first year sixty. This was the dedication of the In all our approaches to God, we must by faith have an eye to
altar, after that it was anointed. 89. And when Christ as the great Sin-offering, and make mention of him.
Moses was gone into the tabernacle of the congre-
gation to speak with him, then he heard the voice
of one speaking unto him from off the mercy-seat
that was upon the ark of testimony, from between
the two cherubims: and he spake unto him.
1
3. They brought their offerings each on a several day, in the
order that they had been lately put into, so that the solemnity lasted
twelve days. So God appointed, (v.11.) They shall bring their
offering, each prince on his day, and so they did. One sabbath
must needs fall within the twelve days, if not two, but it should
seem they did not intermit on the sabbath, for it was holy work,
proper enough for a holy day. God appointed that it should thus
be done on several days; (1.) That the solemnity might be pro-
longed, and so might be universally taken notice of by all Israel,
and the remembrance of it more effectually preserved. (2.) That
an equal honour might thereby be put upon each several tribe; in
Aaron's breast-plate each had his precious stone, so in this offering
each had his day. (3.) Thus it would be done more decently and
in order; God's work should not be done confusedly, and in a
hurry; take time, and we shall have done the sooner; or, at least,
we shall have done the better. (4.) God hereby signified how
much pleased he is, and how much pleased we should be, with the
exercises of piety and devotion. The repetition of them should be
a continual pleasure to us, and we must not be weary of well-
doing. If extraordinary services come to be done for twelve days
together. we must not shrink from it, nor call it a task and a
burthen. (5.) The priests and Levites, having this occasion to
offer the same sacrifices, and those some of every sort, every day,
for so many days together, would have their hands well set in,
and would be well versed in the laws concerning them. (6.) The
peace-offerings were all to be eaten the same day they were offered,
and two oxen, five rams, five he-goals, and five lambs, were enough
for one day's festival; had there been more, especially if all had
been brought on a day, there might have been danger of excess.
The virtue of temperance must not be left, under pretence of the
religion of feasting.
4. All their offerings were exactly the same, without varia
any
tion, though it is probable that neither the princes nor the tribes
were all alike rich; but thus it was intimated that all the tribes ol
We have here an account of the great solemnity of dedicating
the altars, both that of burnt-offerings, and that of incense: they
had been sanctified before, when they were anointed, (Lev.8.10,11.)
but now they were handselled, as it were, by the princes, with
their freewill-offerings. They began the use of them with rich
presents, great expressions of joy and gladness, and extraordinary
respect to those tokens of God's presence with them. Now observe
here,
I. That the princes and great men were first and forwardest in
the service of God. Those that are entitled to precedency should
Here is an
go before in good works, and that is true honour.
example to the nobility and gentry, those that are in authority, and
of the first rank in their country; they ought to improve their
honour and power, their estate and interest, for the promoting of
religion, and the service of God, in the places where they live. It
is justly expected, that they who have more than others should
do more good than others with what they have, else they are
unfaithful stewards, and will not make up their account with joy.
Nay, great men must not only with their wealth and power assist
and protect those that serve God, but they must make conscience
of being devout and religious themselves, and employing themselves
in the exercises of piety, which will greatly redound to the honour |
of God, (Ps.138.4, 5.) and have a good influence upon others,
who will be the more easily persuaded to the acts of devotion,
when they see them thus brought into reputation. It is certain
that the greatest of men is less than the least of the ordinances of
1
Before Christ 1490.
The Light of the Sanctuary
NUMBERS, VII, VIII.
Israel had an equal share in the altar, and an equal interest in the || man is by his Son, by whom he made the world, and rules the
sacrifices that were offered upon it. Though one tribe was posted church, and who is the same yesterday, to-day, and for ever.
more honourably in the camp than another, yet they and their
Bervices were all alike acceptable to God. Nor must we have the
faith of our Lord Jesus Christ with respect to persons, Jam. 2.1.
CHAP. VIII.
. Nahshon, the prince of the tribe of Judah, offered first, because This chapter is concerning the lamps or lights of the sanctuary. I. The burning
God had given that tribe the first post of honour in the camp; and
the rest of the tribes acquiesced, and offered in the same order
in which God had appointed them to encamp. Judah, of which
tribe Christ came, first, and then the rest; thus, in the dedication
of souls to God, every man is presented in his own order, Christ
the First Fruits, 1 Cor. 15.23. Some observe that Nahshon is
the only one that is not expressly called a prince, (v.12.) which
the Jews give this account of; he is not called a prince, that he
might not be puffed up because he offered first; and all the others.
are called princes, because they (though some of them of the elder
house) submitted, and offered after him. Or, because the title of
Prince of Judah did more properly belong to Christ, for unto him
shall the gathering of the people be.
lamps in the candlestick, which the priests were charged to tend, v. 1..1.
II. The living lamps, (if I may so call them,) the Levites, who, as ministers,
were burning and shining liglits. The ordination of the priests we had an
account of, Lev. 8. Here we have an account of the ordination of the Leviies,
the inferior clergy. 1. How they were purified, v.5..8. 2. How they were
parted with by the people, v. 9, 10. 3. How they were presented to God in
lieu of the first-born, v. 11..18. 4. How they were consigned to Aaron and
his sons, to be ministers to them, v. 19. 5. How all these orders were daily
executed, v. 20..22. And, lastly, The age appointed for their ministration,
v.23..26.
1.
•
6. Though the offerings were all the same, yet the account of
them is repeated at large for each tribe, in the same words. We
are sure there are no vain repetitions in scripture; what then shaii
we make of these repetitions? Might it not have served, to say
of this noble jury, that the same offering which their foreman
brought, each on his day brought likewise? No, God would have
it specified for each tribe: and so? It was for the
encouragement of these princes, and of their respective tribes, that,
each of their offerings being recorded at large, no slight might
seem to be put upon them; for rich and poor meet together before
God. (2.) It was for the encouragement of all generous acts of
piety and charity, by letting us know that what is given is lent to
the Lord, and he carefully records it, with every one's name pre-
fixed to his gift, because what is so given he will pay again, and
even a cup of cold water shall have its reward. He is not unrighte-
ous, to forget either the cost or the labour of love, Heb. 6. 10. We
find Christ taking particular notice of what was cast into the
treasury, Mark, 12.41. Though what is offered be but little,
while it is according to our ability, though it be a contribution
mixed with the charity of others, yet it shall be recorded, that it
may he recompensed in the resurrection of the just.
7. The sum total is added at the foot of the account, (v. 84..88.)
to shew how much God was pleased with the mention of his free-
will-offerings; and what a great deal it amounted to in the whole,
when every prince brought in his quota! How greatly would the
sanctuary of God be enriched and beautified, if all would in their
places do their part towards it, by exemplary purity and devotion,
xtensive charity, and universal usefulness!
?
|
Directions were given long before this for the making of the
golden candlestick, (Exod. 25. 31.) and it was made according to
the pattern shewed to Moses in the mount, Exod. 37. 17. But now
it was that the lamps were first ordered to be lighted, when other
things began to be used. Observe, 1. Who must light the lamps;
Aaron himself, he lighted the lamps, v.3. As the people's repre-
sentative to God, he thus did the office of a servant in God's house,
lighting his Master's candle; as the representative of God to the
people, he thus gave them the significations of God's will and
favour, thus expressed, (Ps. 18. 28.) Thou wilt light my candle;
and thus Aaron himself was now lately directed to bless the people,
The com-
The Lord make his face to shine upon thee, ch. 6. 25.
mandment is a lamp, Prov. 6. 23. The scripture is a light shining
in a dark place, 2 Pet. 1.19. And a dark place indeed even the
church would be without it, as the tabernacle (which had no
window in it) without the lamps. Now the work of ministers is to
light these lamps, by expounding and applying the word of God.
8. God signified his gracious acceptance of these presents that The priest lighted the middle lamp from the fire of the altar, and
were brought him, by speaking familiarly to Moses, as a man speaks the rest of the lamps he lighted one from another, which (says Mr.
to his friend, from off the mercy-seat; (v.89. ch. 12.8.) and in Ainsworth) signifies that the fountain of all light and knowledge
speaking to him, he did in effect speak to all Israel, shewing them is in Christ, who has the seven spirits of God figured by the seven
this token for good, Ps. 103.7. Note, By this we may know that lamps of fire, (Rev. 4. 5.) but that, in the expounding of scripture,
God hears and accepts our prayers, if he gives us grace to hear and one passage must borrow light from another.
He also supposes
receive his word, for thus our communion with him is maintained that seven being a number of perfection, by the seven branches of
and kept up. I know not why we may not suppose, that, upon each the candlestick is shewed the full perfection of the scriptures,
of the days on which these offerings were brought, (probably, which are able to make us wise to salvation. 2. To what end the
while the priests and offerers were feasting upon the peace-offer- lamps were lighted; that they might give light over against the
ings,) Moses was in the tabernacle, receiving some of these laws candlestick, that is, to that part of the tabernacle where the table
and orders which we have already met with in this and the fore-stood, with the shew-bread upon it, over against the candlestick.
going book. And here the excellent Bishop Patrick observes, that They were not lighted like tapers in an urn, to burn to themselves,
God's speaking to Moses thus by an audible articulate voice, as if but to give light to the other side of the tabernacle, for therefore
he had been clothed with a body, might be looked upon as an candles are lighted, Matth. 5. 15. Note, The Eghts of the world,
Earnest of the incarnation of the Son of God in the fulness of time, the lights of the church, must shine as lights. Therefore we have
when the Word should be made flesh, and speak in the language of light, that we may give light.
the sons of men. For however God at sundry times and in divers
manners spake unto the fathers, he has in these last days spoken
unto us by his Son. And that He who now spake to Moses, as the
Skechiach or Divine Majesty, from between the cherubims, was the
Eternal Word, the second Person in the Trinity, was the pious
conjecture of many of the ancients; for all God's communion with
►
ND the LORD spake unto Moses, saying,
2. Speak unto Aaron, and say unto him,
When thou lightest the lamps, the seven lamps
shall give light over against the candlestick.
3. And Aaron did so; he lighted the lamps thereof
over against the candlestick, as the LORD com-
manded Moses. 4. And this work of the candle-
stick was of beaten gold, unto the shaft thereof,
unto the flowers thereof, was beaten work: accord-
ing unto the pattern which the LORD had shewed
Moses, so he made the candlestick.
་
5. And the LORD spake unto Moses, saying,
6. Take the Levites from among the children of
Israel, and cleanse them. 7. And thus shalt thou
do unto them, to cleanse them: Sprinkle water of
↓
Before Christ 1490.
The Consecration of the Levites.
NUMBERS, VIII.
!
purifying upon them, and let them shave all their the Levites: from twenty and five years old and
flesh, and let them wash their clothes, and so make upward they shall go in to wait upon the service of
themselves clean. 8. Then let them take a young the tabernacle of the congregation: 25. And from
bullock with his meat-offering, even fine flour min- the age of fifty years they shall cease waiting upon
gled with oil, and another young bullock shalt thou the service thereof, and shall serve no more:
take for a sin-offering. 9. And thou shalt bring 26. But shall minister with their brethren in the
the Levites before the tabernacle of the congrega- tabernacle of the congregation, to keep the charge,
tion: and thou shalt gather the whole assembly and shall do no service. Thus shalt thou do unto
of the children of Israel together: 10. And thou the Levites touching their charge.
shalt bring the Levites before the LORD: and the
children of Israel shall put their hands upon the
Levites: 11. And Aaron shall offer the Levites
before the LORD for an offering of the children of
Israel, that they may execute the service of the
LORD. 12. And the Levites shall lay their hands
upon the heads of the bullocks: and thou shalt
offer the one for a sin-offering, and the other for a
burnt-offering, unto the LORD, to make an atone-
ment for the Levites. 13. And thou shalt set the
Levites before Aaron, and before his sons, and offer
them for an offering unto the LORD. 14. Thus shalt
thou separate the Levites from among the children
of Israel: and the Levites shall be mine. 15. And
after that shall the Levites go in to do the service
of the tabernacle of the congregation: and thou
shalt cleanse them, and offer them for an offering.
16. For they are wholly given unto me from among
the children of Israel: instead of such as open every
womb, even instead of the first-born of all the
dren of Israel, have Ï taken them unto me 17. For
all the first-born of the children of Israel are mine,
both man and beast: on the day that I smote every
first-born in the land of Egypt, I sanctified them
for myself. 18. And I have taken the Levites for
all the first-born of the children of Israel. 19. And
I have given the Levites as a gift to Aaron and to
his sons from among the children of Israel, to do
the service of the children of Israel in the tabernacle
of the congregation, and to make an atonement
for the children of Israel: that there be no plague
among the children of Israel, when the children
of Israel come nigh unto the sanctuary. 20. And
Moses, and Aaron, and all the congregation of the
children of Israel, did to the Levites according
unto all that the LORD commanded Moses con-
cerning the Levites, so did the children of Israel
unto them. 21. And the Levites were purified,
and they washed their clothes; and Aaron offered
them as an offering before the LORD; and Aaron
made an atonement for them to cleanse them.
22. And after that went the Levites in to do their
service in the tabernacle of the congregation before
Aaron, and before his sons: as the LORD had
commanded Moses concerning the Levites, so did
they unto them. 23. And the LORD spake unto
Moses, saying, 24. This is it that belongeth unto
›
We read before of the separating of the Levites from among the
children of Israel when they were numbered, and the numbering
of them by themselves, (ch. 3. 6, 15.) that they might be employed
in the service of the tabernacle. Now here we have directions
given for their solemn ordination, (v.6.) and the performance of
it, v. 20. All Israel must know that they took not this honour to
themselves, but were called of God to it; nor was it enough that
they were distinguished from their neighbours, but they must be
solemnly devoted to God. Note, All that are employed for God
edicated to him, according as the degree of the employ-
ment is. Christians must be baptized, ministers must be ordained;
we must first give ourselves unto the Lord, and then our services.
Observe in what method this was done.
I. The Levites must be cleansed, and were so. The rites and
ceremonies of their cleansing were to be performed, 1. By them-
selves. They must wash their clothes, and not only but
shave all their flesh, as the leper was to do when he was cleansed,
Lev. 14.8. They must cause a razor to pass over all their flesh,
to clear themselves from that defilement which would not wash off.
Jacob, whom God loved, was a smooth man; it was Esau that was
hairy. The great pains they were to take with themselves, to make
themselves clean, teaches all Christians, and ministers particularly,
by repentance and mortification, to cleanse themselves from all
chil-filthiness of flesh and spirit, that they may perfect holiness. They
2. By Moses.
must be clean that bear the vessels of the Lord.
He must sprinkle the water of purifying upon them, which was
prepared by divine direction. This signified the application of
the blood of Christ to our souls by faith, to purify us from an evil
conscience, that we may be fit to serve the living God. It is our
duty to cleanse ourselves, and God's promise that he will cleanse
us.
II. The Levites, being thus prepared, must be brought before
the Lord in a solemn assembly of all Israel, and the children of
Israel must put their hands upon them; (v. 10.) so transferring their
interest in them and in their service (to which, as a part, the whole
body of the people was entitled) to God and to his sanctuary.
They presented them to God as living sacrifices, holy and accept-
able, to perform a reasonable service; and therefore, as the offerers
in all other cases did, they laid their hands upon them, desiring
that their service might be accepted in lieu of the attendance of
the whole congregation, particularly the first-born, which they
acknowledge God might have insisted on. This will not serve to
prove a power in the people to ordain ministers; for this imposi-
tion of hands by the children of Israel upon the Levites did not
make them ministers of the sanctuary, but only signified the
people's parting with that tribe out of their militia, and civil
incorporations, in order to their being made ministers by Aaron,
who was to offer them before the Lord. All the congregation of
the children of Israel could not lay hands on them, but it is
probable that the rulers and elders did it, as the representative body
of the people. Some think that the first-born did it; because in
their stead the Levites were consecrated to God. Whatever God
calls for from us to serve his own glory by, we must cheerfully
resign it; lay our hands upon it, not to detain it, but to surrender
it, and let it go to Him that is entitled to it.
III. Sacrifices were to be offered for them; a sin-offering first,
(v.12.) and then a burnt-offering, to make an atonement for the
Levites, who, as the parties concerned, were to lay their hands upon
Before Christ 1490.
NUMBERS, VIII, 1X.
The Separation of the Levites.

I
the head of the sacrifices. See here 1. That we are all utterly
unworthy, and unfit to be admitted into, and employed in, the
service of God, till' atonement be made for sin, and thereby our
peace made with God. That interposing cloud must be scattered,
before there can be any comfortable communion settled between
God and our souls. 2. That it is by sacrifice, by Christ the
great Sacrifice, that we are reconciled to God, and made fit to be
offered to him. It is by him that Christians are sanctified to the
work of their Christianity, and ministers to the work of their
ministry. The learned Bishop Patrick's notion of the sacrifice
offered by the Levites, is, that the Levites were themselves con-
sidered as an expiatory sacrifice, for they were given to make
atonement for the children of Israel, (v. 19.) and yet not being
devoted to death, any more than the first-born were, these two
sacrifices were substituted in their stead, upon which therefore they
were to lay their hands, that their sin, which the children of Israel
laid upon them, (v. 10.) might be transferred to these beasts.
IV. The Levites themselves were offered before the Lord for an
offering of the children of Israel, v. 11. Aaron gave them up to
God, as being first given up by themselves, and by the children of
Israel. The original word signifies a wave-offering, not that they
were actually waved, but they were presented to God, as the God
of heaven and the Lord of the whole earth, as the wave-offerings
were. And, in calling them wave-offerings, it was intimated to
them that they must continually lift up themselves toward God in
his service, lift up their eyes, lift up their hearts, and must move
to and fro with readiness in the business of their profession. They
were not ordained to be idle, but to be active and stirring.
V. God here declares his acceptance of them, (v. 14.) The
Levites shall be mine. God took them instead of the first-born,
(v. 16..18.) of which before, ch. 3. 41. Note, What is in sincerity
offered to God shall be graciously owned and accepted by him.
And his ministers, who have obtained mercy of him to be faithful,
have particular marks of favour and honour put upon them; they
shall be mine, and then (v. 15.) they shall go in to do the service
of the tabernacle. God takes them for his own, that they may
serve him. All that expect to share in the privileges of the
tabernacle must resolve to do the service of the tabernacle. As, on
the one hand, none of God's creatures are his necessary servants,
(he needs not the service of any of them,) so, on the other hand,
none are taken merely as honorary servants, to do nothing. All
whom God owns he employs, angels themselves have their services
VI. They are then given as a gift to Aaron and his sons,
(v. 19.) yet so that as the benefit accrued to the children of Israel.
1. The Levites must act under the priests, as attendants on them,
and assistants to them, in the service of the sanctuary. Aaron
offers them to God, (v.11.) and then God gives them back to
Aaron, v. 19. Note, Whatever we give up to God he will give
back to us, unspeakably to our advantage. Our hearts, our
children, our estates, are never more our's, more truly, more
comfortably our's, than when we have offered them up to God.
2. They must act for the people. They were taken to do the service
of the children of Israel, that is, not only to do the service which
they should do, but to serve their interests, and do that
trained up to it, nor so constantly used to it, as the Levites were;
and this would bring a plague among the children of Israel;
meaning, perhaps, the death of the first-born themselves, which
was the last and greatest of the plagues of Egypt. To prevent
this, and to preserve the atonement, the Levites were appointed
to do this service, who should be bred up to it under their parents
from their infancy, and therefore would be well-versed in it; and
so the children of Israel, that is, the first-born, should not need to
come nigh to the sanctuary; or, when any Israelites had occasion,
the Levites would be ready to instruct them, and introduce them,
and so prevent any fatal miscarriage or mistake. Note, It is a
very great kindness to the church, that ministers are appointed to
go before them in the things of God, as guides, overseers,
and rulers, in religious worship, and to make that their busi-
ness. When Christ ascended on high, he gave these gifts,
Eph. 4. 8, 11, 12.
VII. The time of their ministration is fixed. 1. They were to
enter upon the service at 25 years old, v. 24. They were not
charged with the carrying of the tabernacle, and the utensils of it,
till they were thirty years old, ch. 4. 3. But they were entered to
be otherwise servicable at 25 years old; a very good age for
ministers to begin their public work at. The work then required
that strength of body, and the work now requires that maturity
of judgment and steadiness of behaviour, which men rarely arrive
at till about that age: and novices are in danger of being lifted
up with pride. 2. They were to have a writ of ease at 50 years
old; then they were to return from the warfare, as the phrase is,
(v. 25.) not cashiered with disgrace, but preferred rather to the
rest which their age required, to be loaded with the honours of
their office, as hitherto they had been with the burthens of it.
They shall minister with their brethren in the tabernacle, to
direct the junior Levites, and set them in; and they shall keep
the charge, as guards upon the avenues of the tabernacle, to see
that no stranger intruded, nor any person in his uncleanness, but
they shall not be put upon any service which may be a fatigue to
them. If God's grace provide that men shall have ability
according to their work, man's prudence should take care that
men have work only according to their ability. The aged are
most fit for trusts, and to keep the charge, the younger are most
fit for work, and to do the service. Those that have used the
office of a servant well, purchase to themselves a good degree,
1 Tim.3.13. Yet indeed gifts are not tied to ages, (Job, 32. 9.)
but all these worketh that one and the self-same Spirit. Thus
was the affair of the Levites settled.
་
1
would really redound to the honour, safety, and prosperich
of 1.
the whole nation. Note, They that faithfully perform the service.
of God do one of the best services that can be done to the public;
God's ministers, while they keep within the sphere of their office,
and conscientiously discharge the duty of it, must be looked upon
as some of the most useful servants of their country. The children
of Israel can as ill spare the tribe of Levi as any of their tribes.
But what is the service they do the children of Israel? It follows,
it is to make an "atonement for them, that there be no plague
among them. It was the priests' work to make atonement by
sacrifice, but the Levites made atonement by attendance, and
reserved the peace with heaven, which was made by sacrifice.
If the service of the priests in the tabernacle had been left to all
the first-born of Israel promiscuously, it would have been either
neglected, or done unskilfully and irreverently, being done by
that were neither so closely tied to it, nor so diligently
tho
CHAP. IX.
<
This chapter is, I. Concerning the great ordinance of the passover ; 1. Orders are
given for the observance of it, at the return of the year, v. 1..5. 2. Provisoes
added for the case of such as should be ceremonially unclean, or otherwise
disabled, at the time when the passover was to be kept, v. 6..14. II. Con-
cerning the great favour of the pillar of loud, which was a guide to Israel
through the wilderness, v. 15..23.
ND the LORD spake unto Moses in the
the second year after they were come out of the
wilderness of Sinai, in the first month of
land of Egypt, saying, 2. Let the children of
Israel also keep the passover at his appointed
at even, ye shall keep it in his appointed season:
season. 3. In the fourteenth day of this month,
according to all the rites of it, and according to all
the ceremonies thereof, shall ye keep it. 4. And
Moses spake unto the children of Israel, that
they should keep the passover. 5. And they kept
the passover on the fourteenth day of the first
month at even in the wilderness of Sinai: ac-
:
Before Christ 1490.
NUMBERS, IX.
The Law of the Passover
with the divine law, they should observe it again, that their
children might more distinctly understand the solemnity, and the
obliged to keep it now, and notes it as an instance of their
better remember it hereafter. Calvin supposes that they were
carelessness, that they had need to be reminded of an institution
which they so lately received. 2. Moses faithfully transmitted to
the people the orders given him, v.4. Thus St. Paul delivered
gospel-passover, 1 Cor. 11. 23. Note, Magistrates must be monitors,
to the churches what he received of the Lord concerning the
and ministers must stir up men's minds by way of remembrance
to that which is good. 3. The people observed the orders given
them, v.5. Though they had lately kept the feast of dedication,
from keeping this feast. Note, Extraordinary performances must
(ch.7.) yet they did not desire to excuse themselves with that
not supersede or jostle out our stated services. They kept the
passover even in the wilderness: though our condition be solitary
and unsettled, yet we must keep up our attendance on God by holy
the best conversation, and the best repose. Thus is God's Israel
ordinances as we have opportunity, for in them we may find
provided for in a desert.
II. Instructions given concerning those that were ceremonially
unclean, when they were to eat the passover. The law of the
passover required every Israelite to eat of it; some subsequent
laws had that had contracted any ceremonial
pollution to eat of the holy things; those whose minds and con-
sciences are defiled by sin are utterly unfit for communion with
God, and cannot partake, with any true comfort, of the gospel-
passover, till they are cleanse y true repentance and faith: and
a sad dilemma they are in; if they come not to holy ordinances,
they are guilty of a contempt of them; if they do come in their
pollution, they are guilty of a profanation of them. They must
therefore wash, and then compass God's altar.
passover was to be kept. Certain men were defiled by the dead
Now, 1. Here is the case that happened in Israel when this
body of a man, (v. 6.) and they lay under that defilement sever
days, (ch. 19.11.) and in that time might not eat of the holy
things, Lev. 7.20. This was not their iniquity, but their infeli
sight, and therefore they could, with the better grace, bring their
some persons must touch dead bodies, to bury them out of
complaint to Moses.
Here we have,
2. The application made to Moses by the persons concerned,
v. 7. Note, It is people's wisdom, in difficult cases concerning sin
and duty, to consult with their ministers whom God has set over
them, and to ask the law at their mouth, Mal.2.7. These means
I. An order given for the solemnization of the passover, the we must use in pursuance of our prayers to God to lead us in a
day twelvemonth after they came out of Egypt, on the four-plain path. Observe with what trouble and concern these men
teenth day of the first month of the second year, some days complain that they were kept back from offering to the Lord.
before they were numbered, for that was done in the beginning of They did not complain of the law as unjust, but lamented thei
the second month, Observe, 1. God gave particular orders for unhappiness, that they fell under the restraint of it at this time,
the keeping of this passover, otherwise (it should seem) they had and desired some expedient might be found out for their relief.
not kept it, for, in the first institution of this ordinance, it was Note, It is a blessed sight to see people hungering and thirsting
appointed to be kept when they should come into the land of after God's ordinances, and to hear them complaining of that
promise, Exod. 12. 25. And, for aught that appears, after this, which prevents their enjoyment of them. It should be a trouble.
they kept no passover till they came to Canaan, Josh. 5. 10. This to us, when by any occasion we are kept back from bringing our
was an early indication of the abolishing of the ceremonial offering in the solemnities of a sabbath or a sacrament, as it was
institutions at last, that, so soon after they were first appointed, to David, when he was banished from the altar, Ps. 42. 1, 2.
some of them were suffered to lie asleep for so many years. The 3. The deliberation of Moses in resolving this case: here
ordinance of the Lord's supper (which came in the room of the seemed to be law against law; and though it a rule that the
passover) was not thus intermitted or set aside, in the first days latter law must explain the former, yet he pitied these Israelites,
of the Christian church, though those were days of greater diffi- that were thus debarred the privilege of the passover, and there-
culty and distress than Israel knew in the wilderness; nay, in the fore took time to consult the oracles, and to know what was the
times of persecution, the Lord's supper was celebrated more mind of God in this case; (v.8.) I will hear what the Lord
frequently than afterward. The Israelites in the wilderness could will command concerning you. Ministers must take example
not forget their deliverance out of Egypt, their present state was from thence in resolving cases of conscience. (1.) They must not
a constant memorandum of it to them; all the danger was when determine rashly, but take time to consider, that every circum-
they came to Canaan, there therefore they had need to be reminded stance may be duly weighed, the case viewed in a true light, and
of the rock out of which they were hewn. However, because the first spiritual things compared with spiritual. (2.) They must ask
passover was celebrated in a hurry, and was rather the substance counsel of God's mouth, and not determine according to the bias
itself than the sign, it was the will of God that at the return of of their own fancy or affection, but impartially, according to the
year, when they were more composed, and better acquainted | mind of God, to the best of their knowledge. We have no such
the
cording to all that the LORD commanded Moses,
so did the children of Israel. 6. And there were
certain men who were defiled by the dead body of
a man, that they could not keep the passover on
that day: and they came before Moses and before
Aaron on that day: 7. And those men said unto
him, We are defiled by the dead body of a man:
wherefore are we kept back that we may not
offer an offering of the LORD in his appointed
season among the children of Israel? 8. And
Moses said unto them, Stand still, and I will hear
what the LORD will command concerning you.
9. And the LORD spake unto Moses, saying,
10. Speak unto the children of Israel, saying, If
any man of you or of your posterity shall be
unclean by reason of a dead body, or be in a
journey afar off, yet he shall keep the passover
unto the LORD. 11. The fourteenth day of the
second month at even they shal! keep it, and eat it
with unleavened bread and bitter herbs. 12. They
shall leave none of it unto the morning, nor break
any bone of it: according to all the ordinances of
the passover they shall keep it. 13(But the man
that is clean, and is not in a journey, and for-
beareth to keep the passover, even the same soul
shall be cut off from liis people: because he brought
not the offering of the LORD in his appointed
season, that man shall bear his sin. 14. And if a
stranger shall sojourn among you, and will keep
the passover unto the LORD; according to the
ordinance of the passover, and according to the
manner thereof, so shall he do: ye shall have one
ordinance, both for the stranger, and for him that
was born in the land.
Before Christ 1490.
The Pillar of Cloud and Fire.
NUMBERS, K.
oracle to consult as Moses had, but we must have recourse to the appearance of fire by night. 17. And when the
law and the testimony, and speak according to that rule; and if, cloud was taken up from the tabernacle, then after
in difficult cases, we take time to spread the matter in particular that the children of Israel journeyed: and in the
before God by a humble believing prayer, we have reason to hope
that the Spirit which is promised, to lead us into all truth, will place where the cloud abode, there the children
enable us to direct others in the good and right way.
of Israel pitched their tents. 18 At the com-
mandment of the LORD the children of Israel
be reconciled to his brother; but, when he has done his part
towards it, whether it be effected or no, he must come again, and
offer his gift, Matth. 5. 23, 24. This secondary passover was to
be kept on the same day of the month with the first, because the
ordinance was a memorial of their deliverance on that day of the
month. Once we find the whole congregation keeping the pass-
over, on this fourteenth day of the second month, in Hezekiah's
time, (2 Chron. 30. 15.) which perhaps might help to account for
the admission of some that were not clean to the eating of it; had
the general passover been kept in the first month, the unclean
might have been put off till the second; but that being kept in
the second month, they had no warrant to eat it in the third
month; and therefore, rather than not eat of it at all, they were
admitted, though not cleansed according to the purification of the
sanctuary, v. 19, 20. (2.) When the passover was observed in the
second month, all the rites and ceremonies of it must strictly
4. The directions which God gave in this case, and in other
similar cases, explanatory of the law of the passover. This
disagreeable accident produced good laws. (1.) Those that journeyed, and at the commandment of the LORD
happened to be ceremonially unclean at the time when the pass-they pitched as long as the cloud abode upon
over should be eaten, were allowed to eat it that day month, when the tabernacle they rested in their tents. 19. And
they were clean; so were those that happened to be in a journey when the cloud tarried long upon the tabernacle
afar off, v. 10, 11. See here, [1.]That when we are to attend
upon God in solemn ordinances, it is very necessary both that we many days, then the children of Israel kept the
be clean, and that we be composed. [2.] That that may excuse charge of the LORD, and journeyed not. 20. And
the deferring of a duty for a time, which yet will not justify us in so it was, when the cloud was a few days upon
the total neglect and omission of it. He that is at variance with the tabernacle; according to the commandment
his brother may leave his gift before the altar, while he goes to of the LORD they abode in their tents, and
according to the commandment of the LORD they
journeyed. 21. And so it was, when the cloud
abode from even unto the morning, and that the
cloud was taken up in the morning, then they
journeyed: whether it was by day or by night
that the cloud was taken up, they journeyed.
22. Or whether it were two days, or a month, or
a year, that the cloud tarried upon the tabernacle,
remaining thereon, the children of Israel abode
in their tents, and journeyed not: but when it
was taken up, they journeyed. 23. At the com-
mandment of the LORD they rested in their tents,
observed, v.12. They must not think, that, because the time and at the commandment of the LORD they
was dispensed with, any part of the solemnity of it might be journeyed: they kept the charge of the LORD, at
abated; no, when we cannot do as we would, we must do the the commandment of the LORD by the hand of
utmost we can, in the service of God. (3.) This allowance in
in a
case of necessity should by no means countenance or indulge any
in their neglect to keep the passover at the time appointed, when
they were not under the necessity, v. 13.
When a person is
under no incapacity to eat the passover in the appointed time, if
he neglects it then, upon the presumption of the liberty granted by
this law, he puts an affront upon God, impiously abuses his kind-
ness, and he shall certainly bear his sin, and be cut off from his
people. Note, As those who against their minds are forced to
absent themselves from God's ordinances, may comfortably expect
the favours of God's grace under their affliction; so those who
of choice absent themselves, may justly expect the tokens of
God's wrath for their sin. Be not deceived, God is not mocked.
(4.) Here is a clause added in favour of strangers, v. 14. Though
it was requisite that the stranger, who would join with them in
eating the passover, should be circumcised as a proselyte to their
religion, (Exod. 12. 48, 49.) yet this kind admission of those that
were not native Israelites to eat the passover, was an intimation
of the favour designed for the poor Gentiles by Christ. As then
there was one law, so in the days of the Messiah there should be
one gospel, for the stranger, and for him that was born in the
land; for, in every nation, he that fears God, and works righteous-
ness, is accepted of him, and this was a truth before Peter
perceived it, Acts, 10. 34, 35.
Moses.
||
15. And on the day that the tabernacle was
reared up the cloud covered the tabernacle,
namely, the tent of the testimony: and at even
there was upon the tabernacle as it were the
appearance of fire until the morning. 16. So it
was alway: the cloud covered it by day, and the
*
-
We have here the history of the cloud; not a natural history,
who knows the balancings of the clouds? but a divine history of a
cloud that was appointed to be the visible sign and symbol of
God's presence with Israel.
I. When the tabernacle was finished, this cloud, which before
had hung on high over their camp, settled upon the tabernacle,
and covered it, to shew that God manifests his presence with his
people in and by his ordinances; there he makes himself known,
and to them we must look, if we would see the beauty of the
Lord, Ps. 27.4. Ezek. 37.26,27. Thus God glorified his can
appointments, and signified his acceptance of his people's love
and obedience.
II. That which appeared as a cloud by day, appeared as a fine
all night: had it been a cloud only, it had not been visible by
night; and had it been a fire only, it would have been scarcely
discernible by day; but God would give them sensible demon-
strations of the constancy of his presence with them, and his ca.c
of them, and that he kept them night and day, Isa. 27.3. Ps.121..
And thus we are taught to set God always before us, and to ree
him near us both night and day. Something of the nature of that
divine revelation which the Old-Testament church was governed
the cloud denoting the darkness, and the fire the terror, of that
by, might also be signified by these visible signs of God's presence,
dispensation, in comparison with the more clear and comfort-
able discoveries God has made of his glory in the face of Jess
Christ.
motions, marches, and encampments, of Israel in the wilderness.
III. This pillar of cloud and fire directed and determined all the
J. As long as the cloud rested upon the tabernacle, so long they
Before Christ 1490.
The Siver rainpets
NUMBERS, IX, X
:
1.
continued in the same place, and never stirred; though, no doubt,
they were very desirous to be pressing forward in their journey
toward Canaan, where they longed to be, and hoped to be quickly,
yet as long as the cloud rested, if it were a month, or a year, so
long they rested, v. 22. Note, He that believeth doth not make
haste. There is no time lost, while we are waiting God's
time. It is as acceptable a piece of submission to the will of
God to sit still contentedly when our lot requires it, as to work
for him when we are called to it. 2. When the cloud was taken
up, they removed, however comfortably soever they were en-
camped, v. 17. Whether it moved by day or night, they delayed
not to attend its motions, (v. 21.) and, probably, there were some
appointed to stand centinel day and night within sight of it, to
give timely notice to the camp of its beginning to stir, and this is
called keeping the charge of the Lord. The people being thus
kept at a constant uncertanty, and having no time fixed for
stopping or removing, were obliged to hold themselves in constant
readiness to march upon very short warning. And for the same
reason we are kept at uncertainty concerning the time of our putting
off the earthly house of this tabernacle, that we may be always
ready to remove at the commandment of the Lord. 3. As long
and as far as the cloud moved, so long and so far they marched,
and just there where it abode they pitched their tents about it,
and God's tent under it, v. 17. Note, It is uncomfortable staying
when God is departed, but very safe and pleasant going when we
see God go before us, and resting where he appoints us to rest.
This is repeated again and again in these verses, because it was a
constant miracle, and often repeated, and what never failed in all
their travels, and because it is a matter which we should take
particular notice of, as very significant and instructive. It is men-
tioned long after by David, (Ps. 105.39.) and by the people of
God after their captivity, Neh. 9. 19. And the conduct of this
cloud is spoken of as signifying the guidance of the blessed Spirit;
(isa. 63. 14.) The Spirit of the Lord caused him to rest, and so
didst thou lead thy people.
-
a
This teaches us, (1.) The particular care God takes of his
people. Nothing could be more expressive and significant of
God's tenderness of Israel, than the conduct of this cloud was; it
led them by the right way, (Ps. 107. 7.) went on their pace; God
We are not
did by it, as it were, cover them with his feathers.
now to expect such sensible tokens of the divine presence and
guidance as this was, but the promise is sure to all God's spiritual
Israel, That he will guide them by his counsel, (Ps. 73.24.) even
unto death, Ps. 48. 14. That all the children of God shall be led
by the Spirit of God, Rom.8. 14. That he will direct their paths
who in all their ways acknowledge him, Prov. 3.6. There is
particular providence conversant about all their affairs, to direct
and over-rule them for the best. The steps of a good man are
ordered by the Lord, Ps. 37. 23. (2.) The particular regard we
ought to have to God in all our ways. In our affections and
actions we must follow the direction of his word and Spirit; all
the motions of our souls must be guided by the divine will; at the
commandment of the Lord, our hearts should always move and
rest; in all our affairs, we must follow Providence, reconciling
ourselves to all its disposals, and bringing our mind to our con-
dition, whatever it is. The people of Israel, having the cloud for
their guide, were eased of the trouble of holding councils of war,
to consider when and whither they should march, which might
have occasioned strifes and debates among them: nor needed
they to send spies before to inform them of the posture of the
country, or pioneers to clear the way, or officers to mark out
their camp; the pillar of cloud did all this for them: and those
that by faith commit their works to the Lord, though they are
bound to the prudent use of means, yet may in like manner be
easy in the expectations of the event; "Father, thy will be
done; dispose of me and mine as thou pleasest; here I am,
desirous to be found waiting on my God continually, to journey
and rest at the commandment of the Lord. What thou wilt, and
where thou wilt, only let me be thine, and always in the way of
my duty."
CHAP. X.
In this chapter we have, 1. Orders given about the making and using of silve
trumpets, which seems to have been the last of all the commandments God gav
upon mount Sinai, and one of the least, yet not without its significancy,
v. 1..10. II. The history of the removal of Israel's camp from mount Sinai,
and their orderly march into the wilderness of Paran, v. 11..28. III. Moses's
treaty with Hobab, his brother-in-law, v. 29..32. IV. Moses's prayer at the
removing and resting of the ark, v. 33..36.
AND the LORD spake
ND the LORD spake unto Moses, saying,
2. Make thee two trumpets of silver; of
a whole piece shalt thou make them: that thou
mayest use them for the calling of the assembly,
and for the journeying of the camps. 3. And
when they shall blow with them, all the assembly
shall assemble themselves to thee at the door of
the tabernacle of the congregation. 4. And if they
blow but with one trumpet, then the princes, which
are heads of the thousands of Israel, shall gather
themselves unto thee. 5. When ye blow an alarm,
then the camps that lie on the east parts shall go
forward. 6. When ye blow an alarm the second
time, then the camps that lie on the south side
shall take their journey: they shall blow an alarm
for their journies. 7. But when the congregation
is to be gathered together, ye shall blow, but ye
shall not sound an alarm. 8. And the sons of
Aaron, the priests, shall blow with the trumpets;
and they shall be to you for an ordinance for ever
throughout your generations. 9. And if ye go to
war in your land against the enemy that oppresseth
you, then ye shall blow an alarm with the trumpets;
and ye shall be remembered before the LORD your
God, and ye shall be saved from your enemies.
10. Also in the day of your gladness, and in your
solemn days, and in the beginnings of your mouths,
ye shall blow with the trumpets over your burnt-
offerings, and over the sacrifices of your peace-
offerings; that they may be to you for a memorial
before your God: I am the LORD your God.

We have here directions concerning the public notices that
were to be given to the people upon several occasions by sound of
trumpet. In a thing of this nature, one would think, Moses
needed not to have been taught of God, his own reason might
teach him the conveniency of trumpets; but their constitution was
to be in every thing divine, and therefore, even in this matter,
small as it seems. Moses is here directed,
1
1. About the making of them. They must be made of silver,
not cast, but of beaten work, (as some read it,) the matter and
shape, no doubt, very fit for the purpose. He was now ordered to
make but two, because there were but two priests to use them.
But in Solomon's time we read of a hundred and twenty priests
sounding with trumpets, 2 Chron. 5. 12. The form of these
trumpets is supposed to be much like our's at this day.
{
2. Who were to make use of them; not any inferior person,
but the priests themselves, the sons of Aaron, v.8. As great as
they were, they must not think it a disparagement to them to be
trumpeters in the house of God; the meanest office there was
honourable. This signified that the Lord's ministers should lift u
Before Christ ·
The moving of the Camp.
1490.
NUMBERS, X.
12. And the children of Israel took
their voice like a trumpet, to shew people their sins, (Isa. 58. 1.) || testimony.
to call them to Christ, Isa. 27. 13.
3. Upon what occasions the trumpets were to be sounded. their journies out of the wilderness of Sinai;
(1.) For the calling of assemblies, v. 2. Thus they are bid to blow and the cloud rested in the wilderness of Paran.
the trumpet in Zion, for the calling of a solemn assembly together, 13. And they first took their journey according to
to sanctify a fast, Joel, 2.15. Public notice ought to be given of the commandment of the LORD by the hand of
the time and place of religious assemblies; for the invitation to the Moses. 14. In the first place went the standard of
benefit of ordinances is general, whoever will, let him come. Wis- the camp of the children of Judah according to their
dom cries in the chief concourse. that the trumpet
places of
But,
might not give an uncertain sound, they are directed, if only the armies: and over his host was Nahshon the son of
princes and elders were to meet, to blow but one of the trumpets; Amminadab. 15. And over the host of the tribe
less should serve to call them together, who ought to be examples of the children of Issachar was Nethaneel the son
of forwardness in any thing that is good: but, if the body of the of Zuar. 16. And over the host of the tribe of the
people were to be called together, both the trumpets must be
sounded, that they might be heard at the greater distance. In children of Zebulun was Eliab the son of Helon.
allusion to this, they are said to be blessed that hear the joyful 17. And the tabernacle was taken down; and the
sound, (Ps. 89. 15.) that is, that are invited and called upon to sons of Gershon and the sons of Merari set forward,
wait upon God in public ordinances, Ps. 122. 1. And the general
18. And the standard of
assembly at the great day will be summoned by the sound of the bearing the tabernacle.
archangel's trumpet, Matth. 24.31. (2.) For the journeying of the camp of Reuben set forward according to their
the camps; to give notice when each squadron must move, for no armies: and over his host was Elizur the son of
man's voice could reach to give the word of command: soldiers Shedeur.
with us, that are well disciplined, may be exercised by beat of the children of Simeon was Shelumiel the son of
19. And over the host of the tribe of
drum. When the trumpets were for this purpose, they
must sound an alarm, (v. 5.) a broken, quavering, interrupted Zurishaddai. 20. And over the host of the tribe of
sound, which was proper to excite and encourage the minds of the children of Gad was Eliasaph the son of Deuel,
people in their marches against their enemies; whereas a con- 21. And the Kohathites set forward, bearing the
tinued equal sound was more proper for the calling of the assembly sanctuary: and the other did set up the tabernacle
together; (v.7.) yet, when people were together
deprecate God's judgments, we find an alarm sounded, Joel, 2. 1. against they came. 22. And the standard of the
At the first sounding, Judah's squadron marched, at the second camp of the children of Ephraim set forward accord.
Reuben's, at the third Ephraim's, at the fourth Dan's, v. 5, 6. ing to their armies: and over his host was Elishama
And some think that this was intended to sanctify their marches; the son of Ammihud. 23. And over the host of
for thus were proclaimed by the priests, who were God's mouth to
the people, not only the divine orders given them to move, but the tribe of the children of Manasseh was Gamaliel
the divine blessing upon them in all their motions. He that hath the son of Pedahzur. 24. And over the host of
ears, let him hear, that God is with them of a truth. King Abijah the tribe of the children of Benjamin was Abidan
valued himself and his army very much upon this, (2 Chron. 13.12.) the son of Gideoni. 25. And the standard of the
God himself is with us for our Captain, and his priests with sound-
ing trumpets. (3.) For the animating and encouraging of their camp of the children of Dan set forward, which
armies, when they went out to battle, v. 9. "If ye go to war, was the rereward of all the camps throughout their
blow with the trumpets, signifying thereby your appeal to Heaven hosts: and over his host was Ahiezer the son of
for the decision of the controversy, and your prayer to God to Ammishaddai. 26. And over the host of the tribe of
give you victory, and God will own this his own institution, and
ye shall be remembered before the Lord your God." God will take the children of Asher was Pagiel the son of Ocran.
notice of this sound of the trumpet, and be engaged to fight their 27. And over the host of the tribe of the children of
battles; let all the people take notice of it, and be encouraged to Naphtali was Ahira the son of Enan.
fight his, as David, when he heard a sound of a going upon the
28. Thus
tops of the mulberry trees. Not that God needed to be awaked
by sound of trumpet, any more than Christ needed to be awaked
by his disciples in the storm, Matth. 8. 25. But, where he intends
mercy, it is his will that we should solicit for it; ministers must
stir up the good soldiers of Jesus Christ, to fight manfully against
sin, the world, and the Devil, by assuring them that Christ is the
Captain of their salvation, and will tread Satan under their feet.
(4.) For the solemnizing of their sacred feast, v. 10. One of
their feasts was called the blowing of trumpets, Lev. 23. 23, &c.
And it should seem they were thus to grace the solemnity of all
their feasts (Ps. 81.3.) and their sacrifices, (2 Chron. 29.27.) to
intimate with what joy and delight they performed their duty to
God, and to raise the minds of those that attended the services
to a holy triumph in the God they worshipped. And then their
performances were for a memorial before God; for then he takes
pleasure in our religious exercises, when we take pleasure in
them. Holy work should be done with holy joy.
were the journeyings of the children of Israel ac-
cording to their armies, when they set forward.
典
​:
+
•
11. And it came to pass on the twentieth day of
the second month, in the second year, that the
cloud was taken up from off the tabernacle of the
Here is,
I. A general account of the removal of the camp of Israel from
mount Sinai, before which mountain it had lain now about a year,
in which time, and place, a great deal of memorable business was
done. Of this removal, it should seen, God gave them notice
some time before, (Deut. 1. 6, 7.) Ye have dwelt long enough in
this mountain, turn you, and take your journey toward the land
of promise. The apostle tells us that mount Sinai genders to
bondage, (Gal.4.24.) and signifies the law there given, which is
of use indeed as a schoolmaster to bring us to Christ, yet we must
not rest in it, but advance toward the joys and liberties of the
children of God, for our happiness is conferred not by the law,
but by promise.
Observe, 1. The signal given, v. 11. The cloud was taken up,
and we may suppose it stood for some time, till they were ready
to march; and a great deal of work it was to take down all those
family being employed about its own, and all at the same time,
tents, and pack up all those goods, that they had there; but, every
many hands made quick work of it 2. The march hegun:
Before Christ 1490.
Moses's Request to Hobab.
NUMBERS. X.
They took their journey according to the commandment of the
Lord, and just as the cloud led them, v.13. Some think that
mention is thus frequently made in this and the foregoing chapter
of the commandment of the Lord, guiding and governing them in
all their travels, to obviate the calumny and reproach which were
afterward thrown upon Israel, that they tarried so long in the
wilderness, because they had lost themselves there, and could not
find the way out. No, the matter was not so; in every stage, in
every step, they were under divine directions; and if they knew
not where they were, yet he that led them did. Note Those that
have given up themselves to the direction of God's word and Spirit,
steer a steady course, even when they seem to be bewildered.
While they are sure they cannot lose their God and Guide, they
need not fear losing their way. 3. The place they rested in, after
three days' march. They went out of the wilderness of Sinai, and
rested in the wilderness of Paran. Note all our removes in this
world are but from one wilderness to another. The changes which
we think will be for the better do not always prove so; while we
carry about with us, wherever we go, the common infirmities of
human nature, we must expect, wherever we go, to meet with its
common calamities; we should never be at rest never at home,
till we come to heaven, and all will be well there.
II. A particular draught of the order of their march, according
to the late model. 1. Judah's squadron marched first, v.14. ..16.
The leading standard, now lodged with that tribe, was an earnest
of the sceptre, which in David's time should be committed to it,
and looked further to the Captain of our salvation, of whom it
was likewise foretold, that unto him should the gathering of the
people be. 2. Then came those two families of the Levites which
were intrusted to carry the tabernacle. As soon as ever the cloud
was taken up, the tabernacle was taken down, and packed up for
removing, v. 17. And here the six waggons came laden with the
more bulky part of the tabernacle. This frequent removing of the
tabernacle in all their journies signified the moveableness of that
ceremonial dispensation. That which was so often shifted would
at length vanish away, Heb. 8. 13. 3. Reuben's squadron marched
forward next, taking place after Judah, according to the com-
mandment of the Lord, v. 18 . . 20. 4. Then the Kohathites
followed with their charge, the sacred furniture of the tabernacle,
in the midst of the camp, the safest and most honourable place,
v. 21. And they, that is, (says the margin,) the Gershonites,
and Merarites, did set up the tabernacle against they came; and
perhaps it is expressed thus generally, because, if there was
occasion, not those Levites only, but the other Israelites that were
in the first squadron, lent a hand to the tabernacle to hasten
the rearing of it up, even before they set up their own tents.
5. Ephraim's squadron followed next after the ark, (v. 22..24.)
to which, some think, the Psalmist alludes, when he prays, ||
(Ps. 80.2.) Before Ephraim, Benjamin, and Manasseh, the three
tribes that composed this squadron, stir up thy strength; (and
the ark is called his strength, Ps. 78.61.) and come and save us.
6. Dan's squadron followed last, v.25..27. It is called the
rereward, or gathering host, of all the camps, because it gathered
up all that were left behind; not the women and children, those
we may suppose were taken care of by the heads of their families,
in their respective tribes; but all the unclean, the mixed multi-
tude, and all that were weak and feeble, and cast behind in their
march. Note, He that leadeth Joseph like a flock, has a tender
regard to the hindmost, (John, 17. 12.) that cannot keep pace
with the rest, and of all that are given him, he will lose none.
See Ezek. 34.16.
29. And Moses said unto Hobab, the son of
Rague the Midianite, Moses' father-in-law, We
are journeying unto the place of which the LORD
said, I will give it you: come thou with us, and
we will do thee good: for the LORD hath spoken
good concerning Israel. 30. And he said unto
him, I will not go; but I will depart to mine own
land, and to iny kindred. 31. And he said, Leave
us not, I pray thee; forasmuch as thou knowest
how we are to encamp in the wilderness, and thou
mayest be to us instead of
be, if thou go with us, yea, it shall be, that what
eyes. 32. And it shall
goodness the LORD shall do unto us, the same will
we do unto thee 33. And they departed from the
mount of the LORD three days' journey: and the
ark of the covenant of the LORD went before them
in the three days journey, to search out a resting
place for them. 34. And the cloud of the LORD
was upon them by day, when they went out of the
camp. 35. And it came to pass, when the ark set
forward, that Moses said, Rise up, LORD, and let
thine enemies be scattered; and let them that
hate thee flee before thee. 36. And when it rested,
of Israel.
he said, Return, O LORD, unto the many thousands
Here is,
I. An account of what passed between Moses and Hobab, now
upon this advance which the camp of Israel made toward Canaan.
Some think that Hobab was the same with Jethro, Moses's father-
in-law, and that the story, Exod. 18. should come in here; it
seems more probable that Hobab was the son of Jethro, alias
Reuel, or Rague!, (Exod. 2. 18.) and that when the father, being
aged, went to his own land, (Exod. 18. 27.) he left his son Hobab
with Moses, as Barzillai left Chimham with David; and the same
word signifies both a father-in-law, and a brother-in-law. Now
this Hobab stopped contentedly with Israel while they encamped
at mount Sinai, near his own country; but now that they were
removing, he was for going back to his own country and kindred,
and his father's house.
Here is, 1. The kind invitation Moses gives him to go forward
with them to Canaan, v.29. He tempts him with a promise that
they would certainly be kind to him, and puts God's word in for
security, The Lord hath spoken good concerning Israel. As if he
had said, "Come, cast in thy lot among us, and thou shalt fare
as we fare; and we have the promise of God for it, that we shall
fare well." Note, Those that are bound for the heavenly Canaan
should invite and encourage all their friends to go along with them,
for we shall have never the less of the treasures of the covenant,
and the joys of heaven, for others coming in to share with us.
And what argument can be more powerful with us to take God's
people for our people, than this, that God hath spoken good
concerning them. It is good having fellowship with those that
have fellowship with God, (1 John, 1. 3.) and going with those
with whom God is, Zech.8.23.
||
2. Hobab's inclination, and present resolution, to go back to
his own country, v. 30. One would have thought that he who had
seen so much of the special presence of God with Israel, and such
surprising tokens of his favour to them, should not have needed
much invitation to embark with them. But his refusal must be
imputed to the affection he had for his native air and soil, which
was not overpowered, as it ought to have been, by a believing
regard to the promise of God, and a value for covenant-blessings.
He was indeed a son of Abraham's loins, (for the Midianites de-
scended from Abraham by Keturah,) but not an heir of Abraham's
faith, (Heb. 11.8.) else he had not given Moses this answer,
Note, The things of this world which are seen, draw strongly from
the pursuit of the things of the other world, which are not seen.
The magnetic virtue of this earth prevails with most people abov
the attractives of heaven itself.
3. The great importunity Moses used with him to alter his re
*
Before Christ 1490.
Moses's Prayer for Israel
NUMBERS, X, XI.
solution, v. 31, 32. He urges, (1.) That he might be serviceable 2. By it they did in all their ways acknowledge God, looking
to them, "We are to encamp in the wilderness," (a country well-upon it as a token of God's presence; when that moved, or rested
known to Hobab,) "and thou mayest be to us instead of eyes, not they had their eye up unto God. Moses, as the mouth of the con-
to shew us where we must encamp, nor what way we must gregation, lifted up a prayer, both at the removing and the resting
march," (the cloud was to direct that,)" but to shew us the con- of the ark; thus their going out and coming in were sanctified by
veniencies and inconveniencies of the place we march through, and prayer, and it is an example to us to begin and end every day's
encamp in, that we may make the best use we can of the con- journey, and every day's work, with prayer.
veniencies, and the best fence we can against the inconveniencies."
Note, It will very well consist with our trust in God's providence,
to make use of the help of our friends in those things wherein
they are capable of being serviceable to us. Even they that were
led by miracle must not slight the ordinary means of direction.
Some think that Moses suggests this to Hobab, not because he
expected much benefit from his information, but to please him
with the thought of being some way useful to so great a body,
and so to draw him on with them, by inspiring him with an
ambition to obtain that honour. Calvin gives quite another sense
of this place, very agreeably with the original, which yet I do not
find taken notice of by any since. "Leave us not, I pray thee,||
but come along, to share with us in the promised land, for there
fore hast thou known our encampment in the wilderness, and hast
been to us instead of eyes; and we cannot make thee amends
for sharing with us in our hardships, and doing us so many good
offices, unless thou go with us to Canaan. Surely, for this reason,
thou didst set out with us, that thou mightest go on with us."
Note, Those that have begun well should use that as a reason for
their persevering, because otherwise they lose the benefit and
recompence of all they have done and suffered. (2.) That they
would be kind to him, (v. 32.) What goodness the Lord shall do
to us, the same will we do to thee. Note, [1.] We can give only
what we receive. We can do no more service and kindness to our
friends, than God is pleased to put it into the power of our hand
to do. This is all we dare promise, to do good, as God shall ||
enable us. [2.] Those that share with God's Israel in their ||
labours and hardships, shall share with them in their comforts
and honours. Those that are willing to take their lot with them
in the wilderness, shall have their lot with them in Canaan;
if we suffer with them, we shall reign with them, 2 Tim. 2. 12.
Luke, 22. 28, 29.
(1.) Here is his prayer when the ark set forward, (v. 35.) Rise
up, Lord, and let thine enemies be scattered. They were now in
a desolate country, but they were marching towards an enemy's
country, and their dependence was upon God for success and
victory in their wars, as well as for direction and supply in the
wilderness.
wilderness. David used this prayer long after, (Ps. 68. 1.) for he
also fought the Lord's battles. Note, [1.] There are those in the
world that are enemies to God, and haters of him: secret and
open enemies; enemies to his truths, his laws, his ordinances, his
people. [2.] The scattering and defeating of God's enemies is a
thing to be earnestly desired, and believingly expected, by all the
Lord's people. This prayer is a prophecy. Those that persist
in rebellion against God are hasting toward their own ruin.
[3.] For the scattering and defeating of God's enemies, there
needs no more but God's arising. When God arose to judgment,
the work was soon done, Ps. 76. 8, 9. "Rise, Lord, as the sun
riseth, to scatter the shadows of the night." Christ's rising from
the dead scattered his enemies, Ps. 68.18.
We do not find any reply that Hobab here made to Moses, and
therefore we hope that his silence gave consent, and he did not
leave them, but that, when he perceived he might be useful, he
preferred that before the gratifying of his own inclination; in
this case he left us a good example. And we find (Judg. 1. 16.
1 Sam. 15. 6.) that his family was no loser by it.
II. An account of the communion between God and Israel in
this remove. They left the mount of the Lord, (v.33.) that mount
Sinai, where they had seen his glory and heard his voice, and had
been taken into covenant with him; (they must not expect that
such appearances of God to them, as they had there been blessed
with, should be constant;) they departed from that celebrated
mountain, which we never read of in scripture any more, unless
with reference to these past stories; now farewell, Sinai, Zion is
the mountain of which God has said, This is my rest for ever,
(Ps. 132. 14.) and of which we must say so. But, when they left
the mount of the Lord, they took with them the ark of the cove-
nant of the Lord, by which their stated communion with God was
to be kept up. For,
1
1. By it God did direct their paths. The ark of the covenant
went before them, some think, in place, at least, in this remove;
others think, only in influence; though it was carried in the
midst of the camp, yet the cloud that hovered over it directed
all their motions. The ark, that is, the God of the ark, is
said to search out a resting-place for them; not that God's
mfinite wisdom and knowledge need to make searches, but
every place they were directed to was as convenient for
them, as if the wisest man they had among them had been
employed to go before them, and mark out the camp to the
:
best advantage. Thus Canaan is said to be a land which God
pied out, Ezek. 20: 6.
(2.) His prayer when the ark rested, v.36. [1.] That God
would cause his people to rest. So some read it, Return, O
Lord, the many thousands of Israel, return them to their rest again,
after-this fatigue." Thus it is said, (Isa. 63. 14.) The Spirit of
the Lord caused him to rest. Thus he prays that God would give
Israel success and victory abroad, and peace and tranquillity at
home. [2.] That God himself would take up his rest among
them. So we read it, Return to the thousands of Israel, the ten
thousand thousand. So the word is. Note, First, The church of
God is a great body; there are many thousands belonging to
God's Israel. Secondly, We ought in our prayers to concern
ourselves for this body. Thirdly, The welfare and happiness of
the Israel of God consist in the continual presence of God among
them. Their safety consists not in their numbers, though they
are thousands, many thousands, but in the favour of God and his
gracious return to them, and residence with them. These thou-
sands are ciphers, he is the figure, and upon this account, Happy
art thou, O Israel, who is like unto thee, O people!
CHAP. XI.
Hitherto things had gone pretty well in Israel, little interruption had been given
to the methods of God's favour to them since the matter of the golden calf;
the people seemed teachable in marshalling and purifying the camp, the princes
devout and generous in dedicating the altur, and there was good hope that they
would be in Canaan presently. But at this chapter begins a melancholy scene,
the measures are all broken, God is turned to be their Enemy, and fights
against them—and it is sin, sin, that makes all this mischief. I. Their mur-
murings kindled a fire among them, which yet was soon quenched by the prayer
of Moses, v.1..3. II. No sooner was the fire of judgment quenched, than
the fire of sin breaks out again, and God takes occasion from it to magnify
both his mercy and his justice. 1. The people fret for want of flesh, v. 4..9.
2. Moses frets for want of help, v. 10..15. Now, (1.) God promises to
gratify them both; to appoint help for Moses, (v. 16, 17.) and to give the
people flesh, v.18..23. And, (2.) He presently makes good both these
promises. For, [1.] The Spirit of God qualifies the seventy elders for the
government, v. 24..30. [2.] The power of God brings quails to feast the
people, v. 31, 32. Yet, [8] The justice of God plagued them for their mur
murings, v. 33..35.
A
ND when the people complained, it dis-
pleased the LORD and the LORD heard
it; and his anger was kindled; and the fire of the
LORD burnt among them, and consumed them
that were in the uttermost parts of the camp.
2. And the people cried unto Moses; and when
1.
Before Christ 1490.
The Murmurings of the Israelites.
NUMBERS, XI.
Moses prayed unto the LORD, the fire was
quenched. 3. And he called the name of the
place Taberah: because the fire of the LORD
burnt among them.
1
Here is,
1. The people's sin. They complained, v.1.__ They were, as
it were, complainers. So it is in the margin. There were some
secret grudgings and discontents among them, which as yet did
not break out in an open mutiny. But how great a matter did
this little fire kindle! They had received from God excellent
laws and ordinances, and yet no sooner were they departed from
the mount of the Lord, than they began to quarrel with God him-
self. See in this, (1.) The sinfulness of sin, which takes occasion
From the commandment to be the more provoking. (2.) The
weakness of the law through the flesh, Rom. 8.3. The law dis-
covered sin, but could not destroy it; checked it, but could not
conquer it.
did
They complained. Interpreters inquire what they complained
of; and truly, when they were furnished with so much matter for
thanksgiving, one may justly wonder where they found any matter
or complaint; we may conclude, that those who
ot all agree in the cause. Some, perhaps, complained that they
were removed from mount Sinai, where they had been at rest so
ong, others that they did not remove sooner: some complained
of the weather, others of the ways: some, perhaps, thought three
days' journey was too long a march, others though it not long
enough, because it did not bring them into Canaan. When we
consider how their camp was guided, guarded, graced, what good
victuals they had, and good company, and what care was taken
of them in their marches, that their feet should not swell, nor
their clothes wear, (Deut. 8.4.) we may ask, "What could have
been done more for a people to make them easy?" And yet they
complained. Note Those that are of a fretful discontented spirit
will always find something or other to quarrel with, though the
circumstances of their outward condition be ever so favourable
2. God's just resentment of the affront given to him by this sin.vant? and wherefore have I not found favour in
The Lord heard it, though it does not appear that
Note, God is acquainted with the secret frettings and murmurings
of the heart, though they are industriously concealed from men.
What he took notice of, he was much displeased with, and his
anger was kindled. Note, Though God graciously gives us leave
to complain to him when there is cause, (Ps. 142, 2.) yet he is
justly provoked, and takes it very ill, if we complain of him when
there is no cause; such conduct in our inferiors provokes us.
4. And the mixt multitude that was among them
fell a lusting: and the children of Israel also wept
again, and said, Who shall give us flesh to eat?
5. We remember the fish, which we did eat in
Egypt freely; the cucumbers, and the melons, and
the leeks, and the onions, and the garlick: 6. But
now our soul is dried away there is nothing at all,
beside this manna, before our eyes. 7. And the
manna was as coriander-seed, and the colour there of
as the colour of bdellium. 8. And the people went
about, and gathered it, and ground it in mills, or
beat it in a mortar, and baked it in pans, and made
cakes of it: and the taste of it was as the taste of
fresh oil. 9. And when the dew fell upon the camp
in the night, the manna fell upon it. 10. Then
Moses heard the people weep throughout their
families, every man in the door of his tent: and
the anger of the LORD was kindled greatly; Moses
also was displeased. 11. And Moses said unto
the LORD, Wherefore hast thou afflicted thy ser-
thy sight, that thou layest the burthen of all this
people upon me? 12. Have I conceived all this
people? have I begotten them, that thou shouldest
say unto me, Carry them in thy bosom, as a
nursing-father beareth the sucking child, unto
the land which thou swarest unto their fathers?
13. Whence should I have flesh to give unto all
this people? for they weep unto me, saying, Give
us flesh, that we may eat. 14 I am not able to
bear all this people alone, because it is too heavy
for me. 15. And if thou deal thus with me, kill
me, I pray thee, out of hand, if I have found
favour in thy sight; and let me not see my wretch-
edness.
3. The judgment wherewith God chastised them for this sin.
The fire of the Lord burnt among them, such flashes of fire from
wrath against God burned in their minds, (Ps. 39. 3.) and justly
does the fire of God's wrath fasten upon their bodies. We read
of their murmurings several times, when they came first out of
Egypt, Exod. 15, and 16, and 17. But we do not read of any
plagues inflicted on them for their murmurings, as these were
now; for now they had had great experience of God's care of
them, and therefore now to distrust them was so much the more
inexcusable. Now a fire was kindled against Jacob, (Ps. 78.21.)
but, to shew how unwilling God was to contend with them, it
fastened on those only that were in the uttermost parts of the
camp. Thus God's judgments came upon them gradually, that
they might take warning.
the cloud as had consumed Nadab and Abihu. The fire of their
These verses represent things sadly unhinged, and out of order
in Israel: both the people and the prince uneasy.
I. Here is the people fretting and speaking against God himself,
4. Their cry to Moses, who was their tried intercessor, v. 2. (as it is interpreted, Ps. 78.19.) notwithstanding his glorious
When he slew them, then they sought him, and made their applica-appearances both to them, and for them.
tion to Moses to stand their friend. Note, (1.) When we complain
without cause, it is just with God to give us cause to complain.
(2.) Those that slight God's friends when they are in prosperity,
would be glad to make them their friends when they are in dis-
tress: Father Abraham, send Lazarus.
Observe, 1. Who were the criminals. (1.) The mixt multitud
began, they fell a lusting, v. 4. The rabble that came with
them out of Egypt, expecting only the land of promise, but not
a state of probation in the way to it. They were hangers on
who took hold of the skirts of the Jews, and would not go with
them, only because they knew not how to live at home, and wer
minded to seek their fortunes (as we say) abroad. These we
*
the gap to turn away the wrath of God,) God had respect to him
and his offering, and the fire was quenched. By this it appears
controversy, he is soon prevailed with to let it fall. Moses was
that God delights not in punishing, for when he has begun his
one of those worthies who by faith quenched the violence of fire.
5. The prevalency of Moses's intercession for them; when
"Hoses prayed unto the Lord, (he was always ready to stand in
6. A new name given hereupon to the place, to perpetuate the
shame of a murmuring people, and the honour of a righteous
God; the place was called Taberah, a burning, (v. 3.) that
others might hear and fear, and take warning not to sin as they
did, lest they should smart as they did, 1 Cor. 10. 10.
Before Christ 1490.
NUMBERS, XI.
The Murmurings of the Israelites.
(3.) They could not be satisfied unless they had flesh to eat.
They brought flocks and herds with them in great abundance ou
of Egypt; but either they were covetous, and could not find in
their hearts to kill them, lest they should lessen their flocks;
(they must have flesh as cheap as they had bread, or they would
not be pleased;) or else they were curious, beef and mutton would
not please them, they must have something more nice and delicate,
like the fish they did eat in Egypt. Food would not serve, they
must be feasted; they had feasted with God upon the peace-
offerings, which they have their share of; but it seems God did
not keep a table good enough for them, they must have daintier
bits than any that came to his altar. Note, It is an evidence of
the dominion of the carnal mind, when we are solicitous to have
all the delights and satisfactions of sense wound up to the height
Be not desirous of dainties, Prov. 23.1..3.
of pleasureableness.
If God give us food convenient, we ought to be thankful, though
we do not eat the fat and drink the sweet.
||
||
the disordered sheep that infected the flock, the leaven that
leavened the whole lump. Note, A few factious, discontented,
ill-natured, people, may do a great deal of mischief in the best
societies, if great care be not taken to discountenance them.
Such as these are an untoward generation, from which it is our
wisdom to save ourselves, Acts, 2. 40. (2.) Even the children of
Israel took the infection, as we are informed, v. 4. The holy seed
joined themselves to the people of these abominations. The mixed
multitude here spoken of were not numbered with the children of
Israel, but were set aside as a people God made no account of,
and yet the children of Israel, forgetting their own character and
distinction, herded themselves with them, and learned their way;
as if the scum and outcasts of the camp were to be the privy-
counsellors of it. The children of Israel, a people near to God,
and highly privileged, yet drawn into rebellion against him! Oh
how little honour has God in the world, when even the people
which he formed for himself, to shew forth his praise, were so
much a dishonour to him! Therefore let none think that their
external professions and privileges will be their security, either
against Satan's temptations to sin, or God's judgments for sin:
see 1 Cor. 10.1,2, 12.
!
2. What was the crime; they lusted and murmured. Though
they had been lately corrected for this sin, and many of them
overthrown for it, as God overthrew Sodom and Gomorrah, and
the smell of the fire was still in their nostrils, yet they returned
to it: see Prov. 27. 22.
(1.) They magnified the plenty and dainties they had had in
Egypt, (v. 5.) as if God had done them a great deal of wrong in
taking them thence. While they were in Egypt, they sighed by
reason of their burthens, for their lives were made bitter to them
with hard bondage; and yet now they talk of Egypt as if they
had all lived like princes there, when this serves as a colour for
their present discontent. But, with what face can they talk of
eating fish in Egypt freely, or for nought, as if it cost them
nothing, when they paid so dear for it with their hard service?
They remember the cucumbers, and the melons, and the leeks, and
the onions, and the garlick, (precious stuff indeed to be fond of!)
but they do not remember the brick-kilns, and the task-masters,
the voice of the oppressor, and the smart of the whip. No, these
are forgotten by these ungrateful people.
"
(2.) They were sick of the good provision God had made for
them, v. 6. It was bread from heaven, angels' food; to shew how
unreasonable their complaint was, it is here described, v.7..9.
It was good for food, and pleasant to the eye, every grain like an
orient pearl; it was wholesome food, and nourishing; it was not
to be called dry bread, for it tasted like fresh oil; it was agreeable
(the Jews say, Wisd. 16. 20.) to every man's palate; and tasted as
he would have it; and though it was still the same, yet, by the
different ways of dressing it, it yielded them a grateful variety: it
cost them no money nor care, for it fell in the night while they
slept; and the labour of gathering it was not worth speaking of;
they lived upon free quarter, and yet could talk of Egypt's cheap-
ness, and the fish they ate there freely. Nay, which was much
more valuable than all this, the manna came from the immediate
power and bounty of God, not from common providence, but
from special favour. It was, as God's compassion, new every
morning, always fresh, not as their food who live on ship-board.
While they lived on manna, they seemed to have been exempted
from the curse which sun has brought on man, that in the sweat of
his face should he eat bread. And yet they speak of the manna
with such scorn as if it were not good enough to be meat for
swine. Our soul is dried away. They speak as if God dealt
hardly with them, in allowing them no better food; at first they
admired it, Exod. 16. 15. What is this? "What a curious pre-
cious thing is this!" But now they despised it. Note, Peevish
discontented minds will find fault with that which has no fault in
it, but that it is too good for them. It is very provoking to God
to undervalue his favours, and to put a but upon our common
mercies. Nothing but manna. Those that might be very happy
often make themselves very miserable by their discontents.
•
*
(4.) They distrusted the power and goodness of God, as insuf-
ficient for their supply; Who will give us flesh to eat? taking it
for granted that God could not. Thus this question is commented
upon, (Ps. 78. 19, 20.) Can he give flesh also? Though he had given
them flesh with their bread once, when he saw fit, (Exod. 16.13.)
they might have expected that he would have done it again, and
in mercy, if, instead of murmuring, they had prayed. Note It is
an offence to God to let our desires go beyond our faith.
(5.) They were eager and importunate in their destres: they
lusted a lust, (so the word is,) lusted greatly and greedily, till they
So childish were the children of Israel,
wept again for vexation.
and so humoursome, they cried, because they had not what they
would have, and when they would have it. They did not offer up
this desire to God, but would rather be beholden to any one else
than to him. We should not indulge ourselves in any desire
which we cannot in faith turn into prayer, as we cannot when we
For this sin, the anger of the
ask meat for our lust, Ps. 78.18.
Lord was kindled greatly against them, which is written for our
admonition, that we should not lust after evil things, as they lusted,
1 Cor. 10. 6.
(6.) Flesh is good food, and may lawfully be eaten, yet they
are said to lust after evil things; what is lawful of itself becomes
evil to us, when it is what God does not allot to us, and yet we
eagerly desire it.
II. Moses himself, though so meek and good a man, is uneasy
upon this occasion. Moses also was displeased. Now,
1. It must be confessed that the provocation was very great.
These murmurings of their's reflected great dishonour upon God,
and Moses laid to heart the reproaches cast on him. They also
created great vexation to himself; they knew that he did his
utmost for their good, and that he did nothing, nor could, without
a divine appointment; and yet, to be thus continually teased and
clamoured against by an unreasonable ungrateful people, would
God considered
break in upon the temper even of Moses himself.
this, and therefore we do not find that he chid him for his uneasi-
ness.
2. Yet Moses expressed himself otherwise than became him
upon this provocation, and came short of his duty both to God and
Israel in these expostulations. (1.) He undervalues the honour
God had put upon him, in making him the illustrious minister of
his power and grace, in the deliverance and conduct of that
peculiar people, which might have been sufficient to balance the
burthen. (2.) He complains to much of a sensible grievance,
and lays too near his heart a little noise and fatigue. If he could
running with
not bear the toil of government, which was but "
the footman," how would he bear the terrors of war, which was
contending with horses?" He might easily have furnished
himself with considerations enough to enable him to light their
clamours, and make nothing of them. (3.) He magnifies his owa
performances, that all the burthen of the people lay upon him;
whereas God himself did, in effect, ease him of all the burthen.
Moses needed not to be in care to provide quarters for them, or
victuals; God did all. And if an difficult case happened, ka
"
Y
Before Christ 1490.
The Murmurings of the Israelites.
NUMBERS, XI.
needed not to be in any perplexity while he had the oracle to consult,
and, in it, the divine wisdom to direct him, the divine authority
to back him and bear him out, and almighty power itself to dispense
rewards and punishments. (4.) He is not so sensible as he ought
to be of the obligation he lay under, by virtue of the divine com-
mission and command, to do the utmost he could for his people,
when he suggests, that, because they were not the children of his
body, therefore he was not concerned to take a fatherly care of
them, though God himself, who might employ him as he pleased,
had appointed him to be a father to them. (5.) He takes too
much to himself when he asks, Whence should I have flesh to give
them? (v.13.) as if he were the housekeeper, and not God.
Moses gave them not the bread, John, 6. 32. Nor was it expected
that he should give them the flesh, but as an instrument in God's
hand; and if he meant, "Whence should God have it for them?"
he too much limited the power of the Holy One of Israel.
(6.) He speaks distrustfully of the divine grace, when he despairs
of being able to bear all this people, v. 14. Had the work been
much less, he could not have gone through it in his own strength;
but, had it been much greater, through God strengthening him,
he might have done it. (7.) It was worst of all passionately
wish for death, and desire to be killed out of hand, because just at
this time his life was made a little uneas, o him, v. 15. Is this
Moses? is this the meekest of all the men on the earth? The best
have their infirmities, and fail sometimes in the exercise of that
grace which they are most eminent for. But God graciously
overlooked Moses's passion at this time, and therefore we must
not be severe in our animadversions upon it, but pray, Lord, lead
us nut into temptation.
to
Is this
·
We have here God's gracious answer to both the foregoing
complaints, wherein his goodness takes occasion, from man's
badness, to appear so much the more illustrious.
I. Provision is made for the redress of the grievances Moşcs
complains of. If he find the weight of government lie too heavy
upon him, though he was a little too passionate in his remonstrance,
yet he shall be eased, not by being discarded from the government
himself, as he justly might have been, if God had been extreme
to mark what he said amiss, but by having assistants appointed
him, who should be, as the apostle speaks, (1 Cor. 12. 28.) helps,
governments, that is, helps in government, not at all to lessen or
eclipse his honour, but to make the work more easy to him, and to
bear the burthen of the people with him, And, that this provision
might be both agreeable and really serviceable,
1. Moses is directed to nominate the persons, v. 16. The people.
were too hot, and heady, and tumultuous, to be intrusted with the
election; Moses must please himself in the choice, that he may
not afterward complain. The number he is to choose is seventy
men, according to the number of the souls that went down into
Egypt. He must choose such as he knew to be elders, that is,
wise and experienced men. Those that had acquitted themselves
best as rulers of thousands and hundreds, (Exod. 18. 25.) purchase
to themselves now this good degree. "Choose such as thou
knowest to be elders indeed, and not in name only, officers that
execute their office." We read of the same number of elders
(Exod. 24. 1.) that went up with Moses to mount Sinai, but they
were distinguished only for that occasion, these for a perpetuity;
and, according to this constitution, the Sanhedrim, or great council
of the Jews, which in after-ages sat at Jerusalem, and was the
highest court of judgment among them, consisted of seventy men.
Our Saviour seems to have had an eye to it in the choice of seventy
disciples, who were to be assistants to the apostles, Luke, 10.
for the employ, they should be made fit, else they might prove
2. God promises to qualify them. If they were not found fit
more a hinderance than a help to Moses, v. 17. Though Moses
had talked too boldly with God, yet God does not therefore break
must with one another; I will come down (said God) and talk
off communion with him; he bears a great deal with us, and we
with thee when thou art more calm and composed; and I will take
of the same spirit of wisdom, and piety, and courage, that is upon
thee, and put it upon them. Not that Moses had the less of the
Spirit for their sharing, nor that they were hereby made equal
Moses was still
but
were clothed with a spirit of government proportionable to their
place, and with a spirit of prophecy to prove their divine call to
it, the government being a theocracy. Note, (1.) Those whom
not in some measure qualified, cannot think themselves duly called.
God employs in any service, he qualifies for it, and those that are
(2.) All good qualifications are from God; every perfect gift is
from the Father of lights.
II. Even the humour of the discontented people shall be gra-
tified too, that every mouth may be stopped. They are bid to
sanctify themselves, (v.18.) that is, to put themselves into a posture
to receive such a proof of God's power as should be a token both
of mercy and judgment. Prepare to meet thy God, O Israel,
Amos, 4. 12.
should have their fill of flesh; that, for a month together, they
1. God promises, (shall I say?) he threatens rather, that they
should not only be fed, but feasted, with flesh, beside their daily
manna; and, if they had not a better government of their appetites
than now it appeared they had, they should be surfeited with it,
(". 19, 20.) Ye shall eat till it come out at your nostrils, and
delights of sense; they will cloy but not satisfy: spiritual pleasures
become loathsome to you. See here, (1.) The vanity of all the
are the contrary. As the world passes away, so do the lusts of it,
1 John, 2. 17. What was greedily coveted, in a little time comes
gluttony and drunkenness are: they put a force upon nature, and
to be nauseated. (2.) What brutish sins (and worse than brutish)
make that the sickness of the body which should be its health;
they are sins that are their own punishments, and yet not the worst
16. And the LORD said unto Moses, Gather
unto me seventy men of the elders of Israel, whom
thou knowest to be the elders of the people, and
officers over them; and bring them unto the
tabernacle of the congregation, that they may stand
there with thee. 17. And I will come down and
talk with thee there: and I will take of the spirit
which is upon thee, and will put it upon them;
and they shall bear the burthen of the people
with thee, that thou bear it not thyself alone.
18. And say thou unto the people, Sanctify your-
selves against to-morrow, and ye shall eat flesh:
for ye have wept in the ears of the LORD, saying,
Who shall give us flesh to eat? for it was well with
us in Egypt: therefore the LORD will give you
flesh, and ye shall eat. 19. Ye shall not eat one
day, nor two days, nor five days, neither ten days,
nor twenty days; 20. But even a whole month,
until it come out at your nostrils, and it be loath-
some unto you: because that ye have despised
the LORD which is among you, and have wept
before him, saying, Why came we forth out of
Egypt? 21. And Moses said, The people, among
whom I am, are six hundred thousand footmen;
and thou hast said, I will give them flesh, that
they may eat a whole month. 22. Shall the flocks
and the herds be slain for them, to suffice them?
or shall all the fish of the sea be gathered together
for them, to suffice them? 23.And the LORD
said unto Moses, Is the LORD's hand waxed short?
thou shalt see now whether my word shall come
pass unto thee or not
•
Before Christ 1490.
NUMBERS, XI. The Spirit rests upon Eldad and Medad.
that attend them. (3.) What a righteous thing it is with God to of his young men, answered and said, My lord
make that loathsome to men which they have inordinately lusted Moses, forbid them. 29. And Moses said unto
after. God could make them despise flesh as much as they had him, Enviest thou for my sake? Would God that
despised manna.
he should have help in the government of Israel.
We have here the performance of God's word to Moses, that
2. Moses objects the improbability of making good this word, all the LORD's people were prophets, and that the
v. 21, 22. It is an objection like that which the disciples made, LORD would put his spirit upon them! 30. And
(Mark, 8.4.) Whence can a man satisfy these men? Some excuse Moses gat him into the camp, he and the elders
Moses here, and construe what he says as only a modest inquiry of Israel.
which way the supply must be expected; but it savours too much
of diffidence and distrust of God to be justified. He objects the
number of the people, as if He, that provided bread for them all,
could not, by the same unlimited power, provide flesh too. He
reckons it must be the flesh either of beasts or fishes, because they
are the most bulky animals, little thinking that the flesh of birds,
little birds, should serve the purpose. God sees not as man sees,
but his thoughts are above our's. He objects the greediness of
the people's desires, in that word, to suffice them. Note, Even
true and great believers sometimes find it hard to trust God under
the discouragements of second causes, and against hope to believe
in hope. Moses himself can scarcely forbear saying, Can God
furnish a table in the wilderness? when this was become the
common cry. No doubt this was his infirmity.
Moses though a little disturbed by the tumult of the people, yet
I. Here is the case of the seventy privy-counsellors in general.
was thoroughly composed by the communion with God, and soon
came to himself again. And according
came to himself again. And according as the matter was concerted,
1. He did his part, he presented the seventy elders before the
Lord, round the tabernacle, (v. 24.) that they might there stand
ready to receive the grace of God, in the place where he manifested
himself, and that the people also might be witnesses of their solemn
call. Note, Those that expect favour from God must humbly offer
themselves and their service to him. 2. God was not wanting to
3. God gives a short but sufficient answer to the objection, it
do his part. He gave of his Spirit to the seventy elders, (v. 25.)
that question, Is the Lord's hand waxed short? v. 23. If Moses
which enabled them whose capacities and education set them but
had remembered the years of the right hand of the Most High, he
on a level with their neighbours, of a sudden to say and do that
had not started all these difficulties, therefore God reminds him which was extraordinary, and which proved them to be under
had not started all these difficulties, therefore God reminds him divine inspiration; they prophesied, and did not cease
of them, intimating that this objection reflected upon the divine divine inspiration; they prophesied, and did not cease all that
power, which he himself had been so oft n, not only the witness day, and (some think) only that day. They discoursed to the
but the instrument of. Had he forgotten what wonders the divine people of the things of God, and perhaps commented upon the
power had wrought for that people, when it inflicted the plagues and readiness, and aptness of expression, so that all who heard
law they had lately received, with admirable clearness, and fulness,
of Egypt, divided the sea, broached the rock, and rained bread
from heaven? Was that power abated? Was God weaker than thern might see and say, that God was with them of a truth:
he used to be? Or, was he tired with what he had done? see 1 Cor. 14. 24, 25. Thus, long afterward, Saul was marked
Whatever our unbelieving hearts may suggest to the contrary,
for the government by the gift of prophecy, which came upon
When Moses was to
is certain, (1.) That God's hand is not short, his power cannot be him for a day and a night, 1 Sam. 10. 6, 11.
restrained in the exerting of itself by any thing but his own will; fetch Israel out of Egypt, Aaron was appointed to be his prophet;
with him nothing is impossible. That hand is not short which (Exod. 7. 1.) but, now that God had called him to other work, in
measures the waters, metes out the heavens, (Isa. 40. 12.) and his room Moses has seventy prophets to attend him. Note, Those
grasps the winds, Prov. 30. 4. (2.) That it is not waxed short. are fittest to rule in God's Israel that are well acquainted with
He is as strong as ever he was, fainteth not, neither is weary.divine things, and are apt to teach to edification.
And this is sufficient to silence all our distrusts, when means fail
us, Is any thing too hard for the Lord? God here brings Moses
to this first principle, sets him back in his lesson, to learn the 1. They were nominated by Moses to be assistants in the
ancient name of God, The Lord God Almighty, and puts the government, but they went not out unto the tabernacle as the rest
proof upon the issue, Thou shalt see whether my word shall come||did, v. 26. Calvin conjectures that the summons was sent them,
to pass or not.
This magnifies God's word above all his name, but that it did not find them, they being somewhere out of the
that his works never come short of it. If he speaks, it is done. way, so that, though they were written, yet they were not called.
Most think that they declined coming to the tabernacle, out of
an excess of modesty and humility; being sensible of their own
24. And Moses went out, and told the people weakness and unworthiness, they desired to be excused from
the words of the LORD, and gathered the seventy but their practice, in not obeying order, was their fault.
coming into the government. Their principle was their praise;
men of the elders of the people, and set them round 2. The Spirit of God found them out in the camp, where they
about the tabernacle. 25. And the LORD came were hid among the stuff, and there they prophesied, that is, they
down in a cloud, and spake unto him, and took of exercised their gift of praying, preaching, and praising God, in
the spirit that was upon him, and gave it unto the some private tent. Note, The Spirit of God is not tied to the
tabernacle, but, like the wind, blows where he listeth, John, 3. 8.
seventy elders and it came to pass, that, when Whither can we go from that Spirit? There was a special pro-
the spirit rested upon them, they prophesied, and vidence in it that these two should be absent, for thus it appeared
did not cease. 26. But there remained two of the that it was indeed a divine Spirit which the elders were actuated
men in the camp, the name of the one was Eldad, They modestly declined preferment, but God forces it upon them;
by, and that Moses gave them not that Spirit, but God himself.
and the name of the other Medad; and the spirit nay, they have the honour of being named, which the rest have
rested upon them; and they were of them that were not: for they that humbled themselves shall be exalted; and
written, but went not out unto the tabernacle: and those are most fit for government who are least ambitious of it.
they prophesied in the camp.
3. Information of this is given to Moses, (v.27.) “ Eldad and
27. And there ran Medad do prophesy in the camp; there is a conventicle in such a
a young man, and told Moses, and said. Eldadent, and Eldad and Medad are holding forth there, from under
and Medad do prophesy in the camp. 28. And the inspection and presidency of Moses, and out of the commn-
Joshua the son of Nun, the servant of Moses, one nion of the rest of the elders." Whoever the person was that
II. Here is the particular case of two of them, Eldad and Medad,
probably two brothers.
✓
▸
·
•
Before Christ 1490.
NUMBERS, XI.
:
The Quails.
brought the tidings, he seems to have looked upon it as an
irregularity.
4. Joshua moves to have them silenced, (v. 28.) My lord Moses,
forbid them; it is probable that Joshua hiniself was one of the
seventy, which made him the more jealous for the honour of their
order. He takes it for granted that they were not under any
necessitating impulse, for the spirit of the prophets is subject to the
prophets, and therefore he would have them either not to prophesy
at or to come to the tabernacle, and prophesy in
the rest. He does not desire that they should be punished for what
they had done, but only restrained for the future. This motion
he made from a good principle, not out of any personal dislike to
Eldad and Medad, but out of an honest zeal for that which he
apprehended to be the unity of the church, and in concern for the
honour of God and Moses.
by the camp, as it were a day's journey on this
side, and as it were a day's journey on the other
side, round about the camp, and as it were twa
cubits high upon the face of the earth. 32. And
the people stood up all that day, and all that night,
and all the next day, and they gathered the quails.
he, that gathered least gathered ten homers: and
they spread them all abroad for themselves round
about the camp. 33. And while the flesh was yet
between their teeth, ere it was chewed, the wrath
of the LORD was kindled against the people, and
the LORD smote the people with a very great
plague. 34. And he called the name of that place
5. Moses rejects the motion, and reproves him that made it,
(v. 29.) Enviest thou for my sake? Thou knowest not what Kibroth-hattaavah: because there they buried the
manner of spirit thou art of." Though Joshua was Moses's par-
ticular friend and confidant, though he said this out of a respect to people that lusted. 35. And the people journeyed
Moses, whose honour he was very loath to see lessened by the call from Kibroth-hattaavah unto Hazeroth; and abode
of those elders, yet Moses reproves him, and in him all that shewat Hazeroth.
·
such a spirit. (1.) We must not secretly grieve at the gifts, graces,
and usefulness of others. It was the fault of John's disciples,
that they envied Christ's honour, because it shaded their Master's,
John, 3. 26, &c. (2.) We must not be transported into heats
against the weaknesses and infirmities of others. Granting that
Eldad and Medad were guilty of an irregularity, yet Joshua was
too quick and too warm upon them. Our zeal must always be
tempered with the meekness of wisdom; the righteousness of
God needs not the wrath of man, Jam. 1. 20. (3.) We must
not make the best and most useful men beads of a party. Paul
would not have his name made use of to patronise a faction,
1 Cor. 1. 12, 13. (4.) We must not be forward to condemn and
silence those that differ from us, as if they did not follow Christ,
because they do not follow him with us, Mark, 9. 38. Shall we
reject those whom Christ has owned? or restrain any from doing
good, because they are not in every thing of our mind? Moses
was of another spirit; so far from silencing these two, and quench-
ing the Spirit in them, that he wishes all the Lord's people were
prophets, that is, that he would put his Spirit upon them. Not
that he would have any set up for prophets that were not duly
qualified, or that he expected that the Spirit of prophecy should
be made thus common; but thus he expresses the love and esteem
he had for all the Lord's people, the complacency he took in the
gifts of others, and how far he was from being displeased at Eldad's
and Medad's prophesying from under his eye. Such an excellent
spirit as this blessed Paul was of, rejoicing that Christ was preached,
though it was by those who therein intended to add affliction to his
bonds, Phil. 1. 16. We ought to be pleased that God is served and
glorified, and good done, though to the lessening of our credit,
and the credit of our way.
6. The elders, now newly ordained, immediately entered upon
their administration; (v. 30.) when their call was sufficiently
attested by their prophesying, they went with Moses to the camp,
and applied themselves to business. Having received the gift,
they ministered the same as good stewards. And now Moses was
pleased that he had so many to share with him in his work and
honour. And, (1.) Let the testimony of Moses be credited by those
who desire to be in power, That government is a burthen. It is
a burthen of care and trouble to hose who make conscience of the
duty of it; and to those who do not, it will prove a heavier burthen
in the day of account, when they fall under the doom of the
unprofitable servant that buried his talent. (2.) Let the example
of Moses be imitated by those that are in power; let them not
despise the advice and assistance of others, but desire it, and be
thankful for it; not coveting to monopolize wisdom and power.
In the multitude of counsellors there is safety.
31. And there went forth a wind from the LORD,
and brought quails from the sea, and let them fall
;
God having performed his promise to Moses, gave him assessors
in the goverment, and proving thereby the power he has over
the spirits of men, by his Spirit: he here performs his promise
to the people in giving them flesh, and proving thereby his power
over the inferior creatures, and his dominion in the kingdom of
nature. Observe,
1. How the great people were gratified with flesh in abundance,
v. 31. A wind (a south-east wind, as appears, Ps. 78, 26.)
brought quails. It is uncertain what sort of animals they were;
the psalmist calls them feathered fowl, or fowl of wing. The
learned Bishop Patrick inclines to agree with some modern writers,
who think they were locusts, a delicious sort of food well known
in those parts, the rather, because they were brought with a wind,
lay in heaps, and were dried in the sun for use. Whatever they
were, they answered the intention, they served for a month's feast
for Israel; such an indulgent Father was God to this froward
family. Locusts, that had been a plague to fruitful Egypt, feeding
upon the fruits, were a blessing to a barren wilderness, being
themselves fed upon.
2. How greedy they were of this flesh that God sent them;
they flew upon the spoil with an insatiable appetite, not regarding
what Moses had told them from God, that they would surfeit upon
it, v. 32. Two days and a night they were at it, gathering flesh,
||
till every master of a family had brought home ten homers, (that
was ten ass-loads,) at least. David longed for the water of the
well of Bethlehem, but would not drink it, when he had it, because
it was obtained by venturing; much more reason these Israelites
had to refuse this flesh, which was obtained by murmuring, and
which they might easily perceive, by what Moses said, was given
them in anger; but those that are under the power of a carnal
mind will have their lusts fulfilled, though it be to the certain
damage and ruin of their precious souls.
3. How dear they paid for their feasts, when it came into th
reckoning, v. 33. The Lord smote them with a very great plague;
some bodily disease, which probably was the effect of their surfeit.
and was the death of many of them, and those, it is likely, the
ringleaders in the mutiny. Note, God often grants the desires
of sinnere in wrath, while he denies the desires of his own people
in love. He gave them their request, but sent leanness into their
soul, Ps. 106. 15. By all that was said to them they were not
estranged from their lusts, and therefore, while the meat was in
their mouths, the wrath of God came upon them, Ps. 78. 30,31
What we inordinately desire, if we obtain it, (we have reason i
fear,) will be some way or other a grief and cross to us. Go
provided for them first, and then plagued them, (1.) To save th
reputation of his own power; that it might not be said, "He would
not have cut them off, had he been able to suffice them."
And
"
Before Christ 1490.
NUMBERS, XI, XII. The Murmuring of Miriam ad Aaron.
(2.) To show us the meaning of the prosperity of sinners; it is their || Miriam, which occasioned some hot words, and one peevish
preparation for ruin, they are fed as an ox for the slaughter. reflection introduced another, till Moses and Aaron caine to he
Lastly, The remembrance of this is preserved in the name given interested. [2.] About his government; not the mismanagement
to the place, v. 34. Moses called it Kibroth-hattaavah, the graves of it, but the monopolizing of it, v.2. "Hath the Lord spoken
of lusters, or of lust. And well it had been, if these graves of only by Moses? Must he only have the choice of the persons on
Israel's lusters had proved the graves of Israel's lust: the warning whom the spirit of prophecy shall come? Hath he not spoken also
was designed to be so, but it had not its due effect, for it follows, by us? Might not we have had a hand in that affair, and pre-
Ps. 78.32.) For all this, they sinned still.
ferred our friends, as well as Moses his? They could not deny
that God had spoken by Moses, but it was plain that he had
sometimes spoken also by them; and that which they intended,
was, to make themselves equal with him, though God had so many
ways distinguished him. Note, Striving to be greatest, is a sin
which easily besets disciples themselves, and it is exceeding sinful
Even those that are well preferred, are seldom pleased if others
be better preferred. Those that excel are commonly envied.
no man more zealous than Moses, but when his own honour was
2. The wonderful patience of Moses under this provocation.
The Lord heard it, (v. 2.) but Moses himself took no notice of it.
for (v.3.) he was very meek. He had a great deal of reason to
resent the affront; it was ill-natured and ill-timed, when the
people were disposed to mutiny, and had lately given him a great
deal of vexation with their murmurings, which would be in danger
of breaking out again, when thus headed and countenanced by
Aaron and Miriam; but he, as a deaf man, heard not. When
God's honour was concerned, as in the case of the golden calf,
touched, no man more meek; as bold as a lion in the cause of
God, but as mild as a lamb in his own cause. God's people are
the mech of the earth, (Zeph.2.3.) but some are more remark-
able than others for this grace, as Moses, who was thus fitted for
the work he was called to, which required all the meekness he had,
and sometimes more. And sometimes the unkindness of our friends.
is a greater trial of our meekness than the malice of our enemies.
Christ himself records his own meekness, (Matth.11.29.) I am
meek and lowly in heart; and the copy of meekness which Christ
has set was without a blot, that of Moses was not.
CHAP. XII.
In the foregoing chapter we had the vexation which the people gave to Moses; in
this we have his patience tried by his own relations. I. Miriam and Aaron,
||
•
his own brother and sister, affronted him, v. 1..3. II. God called them to an
account for it, v. 4..9. III. Miriam was smitten with a leprosy for it,
v. 10. IV. Aaron submits, and Moses meekly intercedes for her, v. 11..13.
V. She is healed, but put to shame for seven days, v. 14..16. And this is
recorded to shew that the best persons and families have both their follies and
their crosses.
woman.
ND Miriam aud Aaron spake against Moses
because of the Ethiopian woman whom he
had married: for he had married an Ethiopian
2. And they said, Hath the LORD in
deed spoken only by Moses? hath he not spoken
also by us? And the LORD heard it. 3. (Now
the man Moses was very meek, above all the men
which were upon the face of the earth.)
1.
Here is,
1. The unbecoming passion of Aaron and Miriam, they spake
against Moses, v. 1. If Moses, that received so much honour from
God, yet received so many slights and affronts from men, shall
any of us think such trials either strange or hard, and be either
provoked or discouraged by them? But who would have thought
that disturbance should be created to Moses, (1.) From those
that were themselves serious and good; nay, that were eminent in
religion, Miriam a prophetess, Aaron the high priest, both of
them joint-commissioners with Moses for the deliverance of Israel?
Mic. 6.4. I sent before thee Moses, Aaron, and Miriam. (2.) From
those that were his nearest relations, his own brother and sister,
whọ shone so much by rays borrowed from him? Thus the spouse
complains, (Cant. 1.6.) My mother's children were angry with me;
and quarrels among relations are in a special manner grievous:
A brother offended is harder to be won than a strong city. Yet
this helps to confirm the call of Moses, and shews that his
advancement was purely by the divine favour, and not by any
compact or collusion with his kindred, who themselves grudged
at his advancement. Neither did any of our Saviour's kindred
believe on him, John, 7.5. It should seem that Miriam began the speak mouth to mouth, even apparently, and not
quarrel, and Aaron, not having been employed or consulted in the in dark speeches; and the similitude of the LORD
choice of the seventy elders, was for the present somewhat dis-shall he behold: wherefore then were
gusted, and so was the sooner drawn in to take his sister's part. afraid to speak against my servant Moses? 9. And
It would grieve one to see the hand of Aaron in so many trespasses, the anger of the LORD was kindled against them
but it shews that the law made men priests which had infirmity.
Satan prevailed first with Eye, and by her with Adam; see what and he departed,
need we have to take heed of being drawn into quarrels by our
relations, for we know not how great a matter a little fire may
kindle. Aaron ought to have remembered how Moses stood his
friend, when God was angry with him for making the golden
calf, (Deut. 9. 20.) and not to have rendered him evil for good.
4. And the LORD spake suddenly unto Moses,
and unto Aaron, and unto Miriam, Come out, ye
three, unto the tabernacle of the congregation.
And they three came out. 5. And the LORD came
down in the pillar of the cloud, and stood in the
door of the tabernacle, and called Aaron and
Miriam: and they both came forth.
said, Hear now my words: If there be a prophet
6. And he
among you, I the LORD will make myself known
unto him in a vision, and will speak nito him in a
dream. 7. My servant Moses is not so, who is
faithful in all mine house. 8. With him will I
•
ye not
Two things they quarrelled with Moses about. [1.] About his
marriage: some think a late marriage with a Cushite or Arabian;
others because of Zipporah, whom, on this occasion, they called,
în scorn, an Ethiopian woman; and who, they insinuated, had too
reat an influence upon Moses in the choice of these seventy elders;
perhaps there was some private falling out between Zipporah and
VOL. I.
44
·
·
Moses did not resent the injury done him, nor complain of it to
God, nor make any appeal to him, but God resented it; he hears
all we say in our passion, and is a swift Witness of our hasty
speeches, which is a reason why we should resolutely bridle our
'ongues, that we speak not ill of others, and why we should
patiently stop our ears, and not take notice of it, if others speak
ill of us.
more silent we are in our own cause, the more is God engaged to
I heard not, for thou wilt hear, Ps. 38. 13..15. The
plead it. The accused innocent needs to say little, if he knows
the judge himself will be his advocate.
Before Christ 1490.
NUMBERS, XII. The Murmuring of Miriam and Aaron.
I. The cause is called, and the parties are summoned forthwith || above all other prophets; yet he that is least in the kingdom vf
to attend at the door of the tabernacle, v. 4, 5. Moses had often || heaven is greater than he, much more does our Lord Jesus
shewed himself zealous for God's honour, and now God shewed infinitely excel him, Heb. 3. 1, &c.
himself jealous for his reputation; for those that honour God he
will honour, nor will he ever be behind-hand with any that appear
for him. Judges of old sat in the gate of the city to try causes,
and so, on this occasion, the Shechinak in the cloud of glory stood
at the door of the tabernacle, and Aaron and Miriam, as delin-
quents, were called to the bar.
II. Aaron and Miriam were made to know, that, great as they
were, they must not pretend to be equal to Moses, nor set up as
rivals with him, v.6..8. Were they prophets of the Lord? Of
Moses it might be truly said, He more.
Now let Miriam and Aaron consider who it was that they
insulted. Were ye not afraid to speak against my servant Moses?
Against my servant, against Moses? so it runs in the original.
"How dare you abuse any servant of mine, especially such a
servant as Moses, who is a friend, a confident, and steward of the
house?" How durst they speak to the grief and reproach of one
whom God had so much to say in the commendation of? Might they
not expect that God would resent it, and take it as an affront to
himself? Note, We have reason to be afraid of saying or doing
any thing against the servants of God; it is at our peril if we do,
for God will plead their cause, and reckons that what touches them
touches the apple of his eye. It is a dangerous thing to offend
Christ's little ones, Matth. 18.6. Those are presumptuous indeed,
that are not afraid to speak evil of dignities, 2 Pet. 2. 10.
It was true that God put a great deal of honour upon the
prophets; however men mocked them and misused them, they
were the favourites and intimates of Heaven God made himself
known to them, either by dreams when they were asleep, or by
visions when they were awake, and by them made himself known
to others. And those are happy, those are great, truly great, truly
happy, to whom God makes himself known. Now he does it not
by dreams and visions, as of old, but by the Spirit of wisdom and
revelation, who makes known those things to babes, which pro-
phets and kings desired to see, and might not. Hence in the last
days, the days or the Messiah, the sons and daughters are said to
prophesy, (Joel, 2. 28.) because they shall be better acquainted with
the mysteries of the kingdom of grace than even the prophets
themselves were; see Heb. 1. 1, 2.
III. God, having thus shewed them their fault and folly, next
shews them his displeasure, v.9. The anger of the Lord was
kindled against them, of which perhaps some sensible indications
were given in the change of the colour of the cloud, or some flashes
of lightning from it. But, indeed, it was indication enough of his
displeasure, that he departed, and would not so much as hear their
excuse, for he needed not, understanding their thoughts afar off;
and thus he would shew that he was displeased. Note, The re-
moval of God's presence from us is the surest and saddest token
of God's displeasure against us. Woe unto us if he depart; and
he never departs, till we by our sin and folly drive him from us.
2. Yet the honour put upon Moses was far greater, (v.7.) My
scrvant Moses is not so, he excels them all. To recompense Moses
for his meek and patient bearing of the affronts which Miriam and
Aaron gave him, God not cleared him, but
and
took that occasion to give him an encomium, which remains upon
record to his immortal honour; and thus shall they that are reviled
and persecuted for righteousness' sake, have a great reward in
heaven, Christ will confess them before his Father and the holy
angels. (1.) Moses was a man of great integrity and tried fidelity.
He is faithful in all my house. This is put first in his character,
because grace excels gifts, love excels knowledge, and sincerity in
the service of God puts a greater honour upon a man, and recom-
mends him to the divine favour, more than learning, abstruse
speculations, and an ability to speak with tongues. This is that
part of Moses's character which the apostle quotes, when he would
shew that Christ was greater than Moses; making it out that he
was so in this chief instance of his greatness, for Moses was faith-
ful only as a servant, but Christ as a son, Heb. 3. 2, 5, 6. God
intrusted Moses to deliver his mind in all things to Israel; Israel
10. And the cloud departed from off the taber-
nacle; and, behold, Miriam became leprous, white
as snow: and Aaron looked upon Miriam, and
behold she was leprous. 11. And Aaron said unto
Moses, Alas, my lord, I beseech thee, lay not
the sin upon us, wherein we have done foolishly,
and wherein we have sinned.
intrusted him to treat for them with God; and he was faithful to
12. Let her not be
as one dead, of whom the flesh is half-consumed
when he cometh out of his mother's womb.
13. And Moses cried unto the LORD, saying, Heal
14. And the
her now, O God, I beseech thee.
LORD said unto Moses, If her father had but spit
in her face, should she not be ashamed seven days?
let her be shut out from the camp seven days, and
both. He said and he did every thing in the management of that after that let her be received in again. 15. And
great affair as became an honest good man, that aimed at nothing Miriam was shut out from the camp seven days:
else but the honour of God, and the welfare of Israel. (2.) Moses and the people journeyed not till Miriam was
was therefore honoured with clearer discoveries of God's mind, brought in again. 15. And afterward the people
and a more intimate communication with God, than any other pro-removed from Hazeroth, and pitched in the wil
phet whatsoever. He shall, [1.] Hear more from than
other prophet, more clearly and distinctly; With him will I speak
mouth to mouth, or face to face, (Exod. 33. 11.) as a man speaks
to his friend, whom he discourses with freely and familiarly, and
without any confusion or consternation, such as sometimes other 1. God's judgment upon Miriam, v.10. The cloud departed
prophets were under; as Ezekiel, and Daniel, and St. John him- from off that part of the tabernacle, in token of God's displeasure,
self, when God spake to them. By other prophets God sent to and presently Miriam became leprous; when God goes, evil
his people reproofs, and predictions of good or evil, which were comes; expect no good when God departs. The leprosy was a
properly enough delivered in dark speeches, figures, types, and disease often inflicted by the immediate hand of God as the
parables; but by Moses he gave laws to his people, and the insti-punishment of some particular sin, as on Gehazi for lying, or
fution of holy ordinances, which could by no means be delivered Uzziah for invading the priest's office, and here on Miriam for
by dark speeches, but must be expressed in the plainest and most scolding, and making mischief among relations. The plague of the
intelligible manner. [2.] He shall see more of God than any leprosy, it is likely, appeared in her face, so that it appeared to
other prophet; the similitude of the Lord shall he behold, as he all, that saw her that she was struck with it, with the worst of it.
hath seen in Horeb, when God proclaimed his name before him. she was leprous as snow; not only so white, but so soft; the
yet he saw only the similitude of the Lord, angels and glorified solid flesh losing its consistency, as that which putrefies does.
aints always behold the face of our Father. Moses had the spirit Fler foul tongue (says Bishop Hall) is justly punished with a foul
uť prophecy in a way peculiar to himself, and which set him far jizz, and her folly a pretending to be a rival with Moses is
derness of Paran.
Here is,
Before Christ 1490.
NUMBERS XII.
Miriam smitten with Leprosy
made manifest to all men, for every one sees his face to be glorious, | take pleasure in the most righteous punishment inflicted either by
Jeroboam's
and her's to be leprous. While Moses needs a veil to hide his God or man on those that have been injurious to us.
glory, Miriam needs one to hide her shame. Note, Those dis-withered hand was restored at the special instance and request of
tempers which any way deform us ought to be construed as a the prophet against whom it had been stretched out, 1 Kings, 13.6.
rebuke to our pride, and improved for the cure of it, and under So Miriam here was healed by the prayer of Moses, whom she had
such humbling providences we ought to be very humble. It is a abused, and Abimelech by the prayer of Abraham, Gen. 20. 27.
"She is served well
vign that the heart is hard indeed, if the flesh be mortified, and Moses might have stood off, and have said,
"et the lusts of the flesh remain unmortified. It should seem that enough, let he rgovern her tongue better next time;" but, not con
enis plague upon Miriam was designed for an exposition of the tent with being able to say that he had not prayed for the inflicting
This
law concerning the leprosy, (Lev. 13.) for it is referred to upon of the judgment, he prays earnestly for the removal of it.
the rehearsal of that law, Deut. 24. 8,9.
pattern of Moses, and that of our Saviour, Father, forgive them,
we must study to conform to.
Miriam was struck with a leprosy, but not Aaron, because she
was first in the transgression, and God would put a difference
between those that mislead and those that are misled. Aaron's
office, though it saved him not from God's displeasure, yet it helped
to secure him from this token of his displeasure; it would not only
have suspended him for the present from officiating, when (there
being no priests but himself and his two sons) he could ill be
spared, but it would have rendered him and his office inean, and
would have been a lasting blot upon his family. Aaron as priest
was to be the judge of the leprosy, and his performing that part
of his office upon this occasion, when he looked upon Miriam,
and, behold, she was leprous, was a sufficient mortification to him.
He was struck through her side, and he could not pronounce her
leprous withuot blushing and trembling, knowing himself to be
equally obnoxious. This judgment upon Miriam is improveable
by us, as a warning to take heed of putting any affront upon our
Lord Jesus. If she was thus chastised for speaking against
Moses, what will become of those that sin against Christ?
IV. The accommodating of this matter, so as that mercy and
justice might meet together. 1. Mercy takes place, so far as that
Miriam shall be healed; Moses forgives her, and God will. (See
2 Cor. 2. 10.) But, 2. Justice takes place, so far as that Miriam
shall be humbled; (v. 14.) Let her be shut out from the camp seven
days; that she herself might be made more sensible of her fault,
and penitent for it; and that her punishment might be the more
public, and all Israel might take notice of it, and take warning bý
it not to mutiny. If Miriam the prophetess be put under such
marks of humiliation for one hasty word spoken against Moses,
what may we expect for our murmurings? If this be done in a
green tree, what shall be done in the dry? See how people debase
and diminish themselves by sin, stain their glory, and lay their
honour in the dust; when Miriam praised God, we find her at the
head of the congregation, and one of the brightest ornaments of
it, Exod. 15. 20. Now that she quarrelled with God, we find her
expelled as the filth and off-scouring of it.
II. Aaron's submission hereupon; (v. 11, 12.) he humbles him-
self to Moses, confesses his fault, and begs pardon. He that but
just now joined with his sister in speaking against Moses, here is
forced for himself and his sister to make a penitent address to
him, and in the highest degree to magnify him, (as if he had the
power of God to forgive and heal,) whom he had so lately vilified. ||
Note, Those that trample upon the saints and servants of God
will one day be glad to make court to them; at furthest, in the
other world, as the foolish virgins to the wise for a little oil, and
the rich man to Lazarus for a little water; and perhaps in this
world, as Job's friend to him for his prayers, and here Aaron to
Moses, Rev. 3. 9. In his submission, 1. He confesses his own and
his sister's sin, v. 11. He speaks respectfully to Moses, of whom
he had spoken slightly, calls him his lord, and now turns the ||
reproach upon himself, speaks as one ashamed of what he had
said; We have sinned, we have done foolishly: those sin, and do
foolishly, who revile and speak ev of any, especially of good
people, or of those in authority. Repentance is the unsaying of
that which we have said amiss; and it had better be unsaid, than
that we be undone by it. 2. He begs Moses's pardon; Lay not
this sin upon us.
Aaron was to bring his gift to the altar, but,
knowing that his brother had something against him, he, of all
men, was concerned to reconcile himself to his brother, that he
might be qualified to offer his gift. Some think that this speedy
submission, which God saw him ready to make, was that which
prevented his being struck with a leprosy as his sister was. 3. He
recommends the deplorable condition of his sister to Moses's com-
passionate consideration; (v.12.) Let her not be as one dead, that
is, "Let her not continue so separated from conversation, defiling
all she touches, and even to putrefy above ground as one dead."
He describes the misery of her case to move his pity.
III. The intercession Moses made for Miriam; (v. 13.) He cried
unto the Lord with a loud voice; because the cloud, the symbol of ||
his presence, was removed, and stood at some distance, and to ex-
press his fervency in this request, Heal her now, O Lord, I beseech
thee. By this he made it appear that he did heartily forgive her
the injury she had done him, that he had not accused her to God,
nor called for justice against her; so far from that, that when God ||
in tenderness to his honour had chastised her insolence, he was
the first that moved for reversing the judgment. By this example
e are taught to pray for them that despitefully use us: and not to
A reason is given for her being put out of the camp for seven
days, because thus she ought to accept of the punishment of her
iniquity. If her father, her earthly father, had but spit in her
face, and so signified his displeasure against her, would she not be
so troubled and concerned at it, and so sorry that she had deserved
it, as to shut herself up for some time in her room, and not come
into his presence, or shew her face in the family, being ashamed
of her own folly and unhappiness? If such reverence as this
be owing to the fathers of our flesh, when they correct us,
much more ought we to humble ourselves under the mighty hand
of the Father of spirits, Heb. 12. 9. Note, When we are under
the tokens of God's displeasure for sin, it becomes us to take
shame to ourselves, and to lie down in that shame, owning that to
us belongs confusion of face. If by our own fault and folly we
expose ourselves to the reproach and contempt of men, the just
censures of the church, or the rebukes of the Divine Providence,
we must confess that our Father justly spits in our face, and be
ashamed.
↓
·
V. The hinderance that this gave to the people's progress; (v 15 )
The people journeyed not till Miriam was brought in again. God
did not remove the cloud, and therefore they did not remove their
camp. This was intended, 1. As a rebuke to the people, who
were conscious to themselves of having sinned after the similitude
of Miriam's transgression, in speaking against Moses: thus far,
therefore, they shall share in her punishment, that it shall retard
their march forward toward Canaan. Many things oppose us, but
nothing hinders us, in the way to heaven, so as sin does. 2. As a
mark of respect to Miriam. If the camp had removed during the
days of her suspension, her trouble and shame had been the greater;
therefore, in compassion to her, they shall stay till her excom-
munication be taken off, and she taken in again, it is probable,
with the usual ceremonies of cleansing of lepers. Note, Those that
are under censure and rebuke for sin ought to be treated with a
great deal of tenderness, and not be over-loaded, no not with the
shame they have deserved, not counted as enemies, (2 Thess. 3. 15.)
but forgiven and comforted, 2 Cor. 2.7. Sinners must be cast out
with grief, and penitents taken in with joy. When Miriam was
absolved and re-admitted, the people went forward into the wil-
derness of Paran, which joined up to the south border of Canaxa.
and thither their next remove had been, if they had not pa
bar in their own way.
efore Christ 1490.
The Mission of the twelve Spies.
NUMBERS, XIII.
}
CHAP. XIII.
possession of it: they could not trust the pillar of cloud and fire
to shew them the way to it, but had a better opinion of their own
politics than et God's wisdom. How absurd was it for them to
send to spy ont a land which God himself had spied out for them;
to inquire the way into it, when God himself had undertaken to
shew them the way! But thus we ruin ourselves, by giving more,
credit to the reports and representations of sense than to divine
revelation; we walk by sight, not by faith; whereas, if we will
receive the witness of men, without doubt, the witness of God is
greater. The people making this motion to Moses, he (perhaps
It 29 a memorable and very melancholy story which is related in this and the
following chapter, of the turning back of Israel from the borders of Canaan,
when they were just ready to set foot in it, and the sentencing of them to
wander and perish in the wilderness, for their unbelief and murmuring. It
is referred to Ps. 95.7, &c. and improved for warning to us Christians,
Heb. 3.7, &c. In this chapter we have, 1. The sending of twelve spies before
them into Canaan, v.1..16. II. The instructions given to these
v.17..20. III. Their executing of their commission according to their in-not aware of the unbelief at the bottom of it) consulted God in the
structions, and their return from the search, v. 21..25. IV. The report they case, who bade him gratify the people in this matter, and send spies
brought back to the camp of Israel, v. 26..33.
before them; "Let them walk in their own counsels." Yet God
these spies was so far from being the cause of the sin, that, if the
was no way accessary to the sin that followed, for the sending of
spies had done their duty, and the people their's, it might have
been the confirmation of their faith, and of good service to them.
b
2. The persons nominated that were to be employed in this ser-
vice, (v. 4, &c.) One of each tribe, that it might appear to be the
act of the people in general; and rulers, persons of figure in their
respective tribes, some of the rulers of thousands or hundreds, to
put the greater credit upon their embassy: this was designed for
the best, but it proved to have this ill effect, that the quality of the
persons occasioned the evil report they brought up to be the more
Sham-credited, and the people to be the more influenced by it. Some
think that they are all named for the sake of two good ones that
were among them, Caleb and Joshua. Notice is taken of the
change of Joshua's name upon this occasion, v.16. He was
Ephraim, as general of the forces that were sent out against
Moses's minister, but had been employed, though of the tribe of
Amalek. The name by which he was generally called and known
in his own tribe was Oshea, but Moses called him Joshua, in
token of his affection to him, and power over him; and now, it
should seem, he ordered others to call him so, and fixed that to be
his name from henceforward: Oshea signifies a prayer for salva-
tion, Save thou; Joshua signifies a promise of salvation, He will
save; in answer to that prayer: so near is the relation between
prayers and promises. Prayers prevail for promises, and promises
by taking the first syllable of the name Jehovah, and prefixing i
direct and encourage prayers. Some think that Moses designed,
to his name, which turned Hoshea into Jehoshua, to put an honour
upon him, and to encourage him in this and all his future services
with the assurances of God's presence. Yet after this he's called
Hoshea, Deut. 32. 44. Jesus is the same name with Joshua, and
it is the name of our Lord Christ, of whom Joshua was a type, as
successor to Moses, Israel's captain, and conqueror of Canaan.
There was another of the same name, who was also a type of
Christ, Zech. 6.11. Joshua was the Saviour of God's people from
the powers of Canaan, but Christ is their Saviour from the powers
of hell.
1.
ye
ND the LORD spake unto Moses, saying,
2. Send thou men, that they may search the
land of Canaan, which I give unto the children of
Israel: of every tribe of their fathers shall send
a man, every one a ruler among them. 3. And
Moses by the commandment of the LORD sent
them from the wilderness of Paran: all those men
were heads of the children of Israel. 4. And these
were their names: Of the tribe of Reuben,
mua the son of Zaccur. 5. Of the tribe of Simeon,
Shaphat the son of Hori. 6. Of the tribe of Judah,
Caleb the son of Jephunneh. 7. Of the tribe of
Issachar, Igal the son of Joseph. 8. Of the tribe
of Ephraim, Oshea the son of Nun. 9. Of the tribe
of Benjamin, Palti the son of Raphu. 10. Of the
tribe of Zebulun, Gaddiel the son of Sodi. 11. Of
the tribe of Joseph, namely, of the tribe of Ma-
nasseh, Gaddi the son of Susi. 12. Of the tribe
of Dan, Ammiel the son of Gemalli. 13. Of the
tribe of Asher, Sethur the son of Michael. 14. Of
the tribe of Naphtali, Nahbi the son of Vophsi.
15. Of the tribe of Gad, Geuel the son of Machi.
16. These are the names of the men which Moses
sent to spy out the land. And Moses called Oshea
the son of Nun, Jehoshua. 17And Moses sent
them to spy out the land of Canaan, and said unto
them, Get you up this way southward, and go up
into the mountain: 18. And see the land, what it
is; and the people that dwelleth therem, whether
they be strong or weak, few or many; 19. And
what the land is that they dwell in, whether it be
good or bad; and what cities they be that they
dwell in, whether in tents, or in strong holds;
20. And what the land is, whether it be fat or lean,
whether there be wood therein, or not. And be ye
of good courage, and bring of the fruit of the
land Now the time was the time of the first-ripe
grapes.
Here we have,
1. Orders given to send spies to search out the land of Canaan.
It is here said, God directed Moses to send them, (v. 1, 2.) but it
appears, by the repetition of the story afterward, (Deut. 1.22.)
that the motion came originally from the people; they came to
Moses, and said, We will send men before us; and it was the
fruit of their unbelief. They would not take God's word that it
» 1s a good land; and that he would, without fail, put them in
3. The instructions given to those spies. They were sent inte
the land of Canaan, the nearest way, to traverse the country, and
to take account of its present state, v. 17. Two heads of inquiry
what that is; (v. 18. and again, v. 19.) see whether it be good or
were given them in charge, (1.) Concerning the land itself; See
bad, and (v. 20.) whether it be fat or lean. All parts of the earth
do not share alike in the blessing of fruitfulness; some countries
are blest with a richer soil than others: Moses himself was well
satisfied that Canaan was a very good land, but he sent these
spies to bring an account of it for the satisfaction of the people;
as John Baptist sent to Jesus, to ask whether he was the Christ,
not to inform himself, but to inform those he sent. They must take
notice whether the air was healthful or no, what the soil was, and
what the productions; and, for the better satisfaction of the people.
they must bring with them some of the fruits. (2.) Concerning
the inhabitants-their number, few, or many; their size and
stature, whether strong able-bodied men, or weak; their habi-
tations-whether they lived in tents, or houses, whether in open
villages, or in walled towns; whether the woods were standing s
in tho countries that are uncultivated, through the unskilfulness

Before Christ 1490.
The Mission of the Twelve Spies.
NUMBERS, XII.
and slothfulness of the inhabitants; or whether the woods were || from this circumstance, called the valley of the cluster; that famous
cut down, and the country made champaign, for the convenience cluster, which was to Israel both the earnest and the specimen of
of tillage.
all the fruits of Canaan. Such are the present comforts which we
have in communion with God, foretastes of the fulness of joy we
expect in the heavenly Canaan. We may see by them what
heaven is.
These were the things they were to inquire about. Perhaps
there had not been of late years such commerce between Egypt
and Canaan as there was in Jacob's time, else they might have
informed themselves of these things without sending men on
purpose to search. Observe the advantage we may derive from
books and learning, which acquaint those that are curious and
inquisitive with the state of foreign countries, at a much greater
distance than Canaan was now from Israel, without this trouble
and expence.
26. And they went and came to Moses, and to
Aaron, and to all the congregation of the children
of Israel, unto the wilderness of Paran, to Kadesh;
and brought back word unto them, and unto all the
congregation, and shewed them the fruit of the
land. 27. And they told him, and said, We came
unto the land whither thou sentest us, and surely
it floweth with milk and honey; and this is the
fruit of it. 28. Nevertheless the people be strong
that dwell in the land, and the cities are walled,
and very great: and moreover we saw the children
21. So they went up, and searched the land of Anak there. 29. The Amalekites dwell in the
from the wilderness of Zin unto Rehob, as men land of the south: and the Hittites, and the Jebu-
come to Hamath. 22. And they ascended by the sites, and the Amorites, dwell in the mountains:
south, and came unto Hebron; where Ahiman, and the Canaanites dwell by the sea, and by the
Sheshai, and Talmai, the children of Anak, were. coast of Jordan. 30. And Caleb stilled the people
(Now Hebron was built seven years before Zoan in before Moses, and said, Let us go up at once,
Egypt.) 23. And they came unto the brook of and possess it; for we are well able to overcome it.
Eshcol, and cut down from thence a branch with 31. But the men that went up with him said, We
one cluster of grapes, and they bare it between two be not able to go up against the people; for they
upon a staff; and they brought of the pomegranates, are stronger than we.32.(And they brought up
and of the figs. 24. The place was called the an evil report of the land which they had searched
brook Eshcol, because of the cluster of grapes unto the children of Israel, saying, The land,
which the children of Israel cut down from thence. through which we have gone to search it, is a land
25. And they returned from searching of the land that eateth up the inhabitants thereof; and all the
after forty days.
people that we saw in it are men of a great stature.
33. And there we saw the giants, the sons of
Anak, which come of the giants: and we were in
our own sight as grashoppers, and so we were in
their sight.
J
Moses dismisses the spies with this charge, Be of good courage;
intimating, not only that they should be themselves encouraged
against the difficulties of this expedition, but that they should
bring an encouraging account to the people, and make the best of
every thing. It was not only a great undertaking they were put
upon, which required good management and resolution, but it was
a great trust that was reposed in them, which required that they
should be faithful.
We have here a short account of the survey which the spies
made of the promised land. 1. They went quite through it, from
Zin in the south, to Rehob, near Hamath, in the north, v. 21.
See ch. 34. 3, 8. It is probable that they did not go altogether,
in a body, lest they should have been suspected, and taken up;
which there would be the more danger of, if the Canaanites knew
(and one would think they could not but know) how near the
Israelites were to them; but they divided themselves into several
companies, and so passed unsuspected, as way-faring men. 2. They
took particular notice of Hebron, (v. 22.) probably, because near
there was the field of Machpelah, where the patriarchs were
buried, (Gen. 23. 2.) whose dead bodies did, as it were, keep
possession of that land for their posterity To this sepulchre they
made a particular visit, and found the adjoining city in the
possession of the sons of Anak, who are here named. In that place
where they expected the greatest encouragements, they met with
the greatest discouragements. Where the bodies of their ancestors
kept possession for them, the giants keep possession against
them. We are informed that they ascended by the south, and ||
came to Hebron, that is, Caleb," say the Jews," in particular,"
for to his being there, we find express reference, Josh. 14.9, 12, 13.
But that others of the spies were there too, appears by their
description of the Anakim, v. 33. 3. They brought a bunch of
grapes with them, and some other of the fruits of the land, as a
proof of the extraordinary goodness of the country. Probably,
they furnished themselves with these fruits when they were leaving |
the country and returning. The cluster of grapes was so large,
and so heavy, that they hung it upon a bar, and carried it between
two of them, v. 23, 24. The place whence they took it was,
It is a wonder how the people of Israel had patience to stay 40
days for the return of their spies, when they were just ready to
enter Canaan under all the assurances of success they could have
from the divine power, and a constant series of miracles that had
hitherto attended them; but they distrusted God's power and
promise, and were willing to be held in suspense by their own
counsels, rather than be brought to a certainty by God's covenant.
How much do we stand in our own light by our unbelief! Well,
at length the messengers return, but they agree not in their
report.
I. The major part discourage the people from going forward to
Canaan; and justly are the Israelites left to this temptation, for
putting so much confidence in the judgment of men, when they
had the word of God to trust to. It is a righteous thing with God to
give those up to strong delusions, who will not receive his truth in
the love of it. Observe their report. 1. They cannot deny but
that the land of Canaan was a very fruitful land; the bunch of
grapes they brought with them was an ocular demonstration of it,
v.27. God had promised them a land flowing with milk and
honey, and the evil spies themselves own that it is such a land.
Thus even out of the mouth of adversaries will God be glorified,
and the truth of his promise attested. And yet afterward they
contradict themselves, when they say, (v. 32.) It is a land that
eateth up the inhabitants thereof; as if, though it had milk, and
Before Christ 1490.
NUMBERS, XIII, XIV. The Murmuring of the Israelites.
||
honey, and grapes, yet it wanted other necessary provisions; || promises made them of victory and success in their wars against the
some think that there was a great plague in the country at the Canaanites. God had given Abraham all possible assurances that he
time that they surveyed it, which they ought to have imputed to the would put his seed into possession of that land, Gen. 15. 18.-17.8.
wisdom of the Divine Providence, which thus lessened the numbers He had expressly promised them by Moses, that he would drive
of their enemies, to facilitate their conquests; but they invidiously out the Canaanites from before them, (Exod. 33. 2.) and that he
imputed it to the unwholesomeness of the air, and thence took would do it by little and httle, Exod. 23. 30. And, after all this,
occasion to disparage the country. For this unreasonable fear for them to say, We be not able to go up against them, was in
of a plague in Canaan, they justly were cut off immediately by effect to say, "God himself is not able to make his words good."
a plague in the wilderness, ch. 14. 37. But, 2. They represent the It was in effect to give him the lie, and to tell him he had under-
conquest of it as altogether impracticable, and that it was to no taken more than he could perform. We have a short account
purpose to attempt it. The people are strong, (v. 28.) men of a of their sin, with which they infected the whole congregation,
great stature, (v.32.) stronger than we, v. 31. The cities are Ps. 106. 24.
The cities are Ps. 106. 24. They despised the land, they believed not his word.
represented as impregnable fortresses, they are walled, and very Though, upon search, they had found it as good as he had said, a
great, v. 28. But nothing served their ill-purpose more than a land flowing with milk and honey; yet they would not believe it
description of the giants, which they lay a great stress upon. We as sure as he had said, but despaired of having it, though Eternal
saw the children of Anak there, (v.28.) and again, we saw the Truth itself had engaged it to them. And now this is the
giants, those men of a prodigious size, the sons of Anak, which representation of the evil spies.
come of the giants, v.33. They spake as if they were ready to
tremble at the mention of them, as they had done at the sight of
them. “Oh these tremendous giants! when we were near them
we were in our own sight as grashoppers, not only little and weak,
but trembling and daunted." Compare Job, 39. 20. Canst thou
make him afraid as a grashopper? Nay, and so we were in their
sight; they looked upon us with as much scorn and disdain, as
we did upon them with fear and trembling." So that upon the
whole matter they give it in as their judgment, We be not able to
go up against them, (v. 31.) and therefore must think of taking
some other course.
II. Caleb encouraged them to go forward, though he was
seconded by Joshua only, v. 30. Caleb stilled the people, whon
he saw already put into a ferment, even before Moses himself,
whose shining face could not daunt them, when they began to grow
unruly. Caleb significs all heart, and he answered his name; was
hearty himself, and would have made the people so, if they would
have hearkened to him. If Joshua had begun to stem the tide,
he would have been suspected of partiality to Moses, whose minister
he was; and therefore he prudently left it to Caleb's management
at first, who was of the tribe of Judah, the leading tribe, and
therefore fittest to be heard. Caleb had seen and observed the
strength of the inhabitants as much as his fellows, and, upon the
whole matter, 1. He speaks very confidently of success, We are well
able to overcome them, as strong as they are. 2. He animates the
people to go on, and, his lot lying in the van, he speaks as one
resolved to lead them on with bravery, "Let us go up at once, one
bold step, one bold stroke more, will do our business; it is all our
own, if we have but courage to make it so; "Let us go up and possess
it." He does not say, Let us go up and conquer it ;" he looks
;'
upon that to be as good as done already; but,
"Let us go up
and possess it; there is nothing to be done but to enter, and take
the possession which God our great Lord is ready to give us."
Note, The righteous are bold as a lion. Difficulties, that lie in the
way of salvation, dwindle and vanish before a lively active faith in
the power and promise of God. All things are possible, if they
be but promised, to him that believes.
||
Now, even if they had been to judge only by human probabilities,
they could not have been excused from the imputation of cowardice.
Were not the hosts of Israel very numerous? Six hundred
thousand effective men, well-marshalled and modelled, closely
embodied, and entirely united in interest and affection, constituted
as formidable an army as perhaps was ever brought into the field,
many a less has done more than perhaps the conquering of Canaan
was, witness Alexander's army. Moses, their commander in chief,
was wise and brave; and if the people had put on resolution, and
behaved themselves valiantly, what could have stood before them?
It is true, the Canaanites were strong, but they were dispersed,
(v.29.) Some dwell in the south, and others in the mountains; so
that by reason of their distance, they could not soon get together,
and by reason of their divided interests, they could not long keep
together to oppose Israel. The country being plentiful would
subsist an army, and though the cities were walled, if they could
beat them in the field, the strong-holds would fall of course into
their hands. And, lastly, as for the giants, their overgrown
stature would but make them the better mark, and the bulkiest
men have not always the best mettle.
But though they deserved to be posted for cowards, that was not
the worst, the scripture brands them for unbelievers. It was not
any human probabilities they were required to depend upon, but,
(1.) They had the manifest and sensible tokens of God's presence
with them, and the engagement of his power for them. The
Canaanites were stronger than Israel; suppose they were, but
were they stronger than the God of Israel? We are not able to
deal with them, but is not God Almighty able? Have we not him
in the midst of us? Does not he go before us? And is any thing
too hard for him? Were we as grashoppers before the giants, and
are not they less than grashoppers before God? Their cities are
walled against us, but can they be walled against heaven? Beside
this, (2.) They had very great experience of the length and strength 1.
of God's arm, lifted up and made bare on their behalf. Were not
the Egyptians as much stronger than they, as the Canaanites were?
And yet, without a sword drawn by Israel, or a stroke struck, the
chariots and horsemen of Egypt were quite routed and ruined; the
Amalekites took them at great disadvantages, and yet they were
discomfited. Miracles were at this time their daily bread; were
there nothing else, an army so well victualled as their's was, so
constantly, so plentifully, and all on free cost, would have a great
advantage against any other force. Nay, (3.) They had particular
CHAP. XIV
This chapter gives us an account of that futal quarrel between God and Israel, upon
which, for their murmuring and unbelief, he sware in his wrath that they should
not enter into his rest. Here is, I. The mutiny and rebellion of Israel against
God, upon the report of the evil spies, v. 1..4. II. The fruitless endcavour of
Moses and Aaron, Caleb and Joshua, to still the tumult, v.5..10. III. Their
utter ruin justly threatened by an offended God, v. 11, 12. IV. The humble
intercession of Moses for them, v. 13..19. V. A mitigation of the sentence, in
answer to the prayer of Moses, they shall not all be cut off, but the decree goes
forth ratified with an oath, published to the people, again and again repeated,
that this whole congregation should perish in the wilderness, and none of them
enter Canaan, but Caleb and Joshua only, v. 20..35. VI. The present death
of the evil spies, v.36..39. VII. The rebuke given to those who attempted to go
forward notwithstanding, v. 40..45. And this is written for our admonition,
that we fall not after the same example of unbelief.
A
ND all the congregation lifted up their voice,
and cried; and the people wept that night.
2. And all the children of Israel murmured against
Moses and against Aaron: and the whole congre-
gation said unto them, Would God that we had
died in the land of Egypt! or would God we had
died in this wilderness! 3. And wherefore hath the
LORD brought us unto this land, to fall by the sword,
J
Before Christ 1490.
NUMBERS. XIV.
The Murmuring of the Israelites
of their fear upon the great care they had for their wives and
children, who, they conclude, will be a prey to the Canaanites.
And here is a most wicked blasphemous reflection upon God
himself, as if he had brought them hither on purpose that they
might fall by the sword, and that their wives and children, those
poor innocents, should be a prey. Thus do they, in effect, charge
that God, who is Love itself, with the worst of malice, and Eternal
Truth, with the basest hypocrisy; suggesting, that all the kind
things he had said to them, and done for them, hitherto, were
intended only to decoy them, and to cover a secret design carried
on all along to ruin them. Daring impudence!
Daring impudence! But what will
not that tongue speak against heaven, that is set on fire of hell?
The Devil keeps up his interest in the hearts of men by insinuating
to them ill thoughts of God, as if he desired the death of sinners,
and delighted in the hardships and sufferings of his own servants,
whereas he knows his thoughts to us-ward (whether we know
them so or no) to be thoughts of good, and not of evil, Jer. 29.11.
III. How they came at last to this desperate resolve, that,
instead of going forward to Canaan, they would go back again to
Egypt. The motion is first made by way of query only, (v.3.)
Were it not better for us to return into Egypt? But the ferment
being high, and the spirits of the people being disposed to entertain
any thing that was perverse, it soon ripened to a resolution,
without a debate; (v.4.) Let us make a captain, and return to
Egypt; and it is lamented long after, (Neh. 9. 17.) That in their
rebellion they appointed a captain to return to their bondage; for
they knew Moses would not be their captain in this retreat.
Now, 1. It was the greatest folly in the world to wish themselves
in Egypt, or to think, that, if they were there, it would be better with
them than it was. If they durst not go forward to Canaan, yet
better be as they were, than go back to Egypt. What did they
want? What had they to complain of? They had plenty, and
peace, and rest, were under a good government, had good com-
pany, had the tokens of God's presence with them, and enough to
make them easy even in the wilderness, if they had but hearts to
be content. But whither were they thus eager to go to mend
themselves? To Egypt! Had they so soon forgotten the sore
II. How they flew in the face of their governors; murmured bondage they were in there? Would they be again under the
against Moses and Aaron, and in them reproached the Lord, v. 2,3. tyranny of their task-masters, and at the drudgery of making brick?
The congregation of elders began the discontent, (v. 1.) but the And, after all the plagues which Egypt had suffered for their sakes,
contagion soon spread through the whole camp, for the children could they expect any better treatment there than they had for-
of Israel murmured. Jealousies and discontents spread like wild-merly, and not rather much worse? In how little time (not a year
fire among the unthinking multitude, who are easily taught to and a half) have they forgotten all the sighs of their bondage, and
despise dominions, and to speak evil of dignities. 1. They look back all the songs of their deliverance! Like brute-beasts, they mind
with a causeless discontent. They wish that they had died in only that which is present, and their memories, with the other
Egypt with the first-born that were slain there; or in the wilder-powers of reason, are sacrificed to their passions. See Ps. 106. 7.
ness with those that lately died of the plague for lusting. See the We find it threatened, (Deut. 28. 68.) as the completing of their
prodigious madness of unbridled passions, which makes men misery, that they should be brought into Egypt again, and yet
prodigal even of that which nature accounts most dear, life itself. that is what they here wish for. Sinners are enemies to them-
Never were so many months spent so pleasantly as these which selves; and those that walk not in God's counsels, consult their
they had spent since they came out of Egypt, loaded with honours, own mischief and ruin.
compassed with favours, and continually entertained with some-
thing or other that was surprising; and yet, as if all these things
had not made it worth their while to live, they wished they had
died in Egypt. And such a light opinion they had of God's
tremendous judgments executed on their neighbours for their sin,
that they wished they had shared with them in their plagues,
rather than run the hazard of making a descent upon Canaan.
They wish rather to die criminals under God's justice, than live
conquerors in his favour. Some read it, Oh that we had died in
Egypt, or in this wilderness; Oh that we might die! They wish
to die for fear of dying; and have not sense enough to reason as
the poor lepers, when, rather than die upon the spot, they
ventured into an enemy's camp, If they kill us, we shall but die, ||
2 Kings, 7.4. How base were the spirits of these degenerate
Israelites, who, rather than die (if it come to the worst) like soldiers
n the field of honour, with their swords in their hands, desire to
me like rotten sheep in the wilderness. 2. They look forward with
a groundless despair, taking it for granted, (v.3.) that, if they
went on, they must fall by the sword, and pretend to lay the cause
•
that our wives and our children should be a prey?
were it not better for us to return into Egypt?
4. And they said one to another, Let us make a
captain, and let us return into Egypt.
Here we see what mischief the evil spies made by their unfair
representation. We may suppose that these twelve, that were
impannelled to inquire concerning Canaan, had talked it over
among themselves before they brought in their report in public;
and Caleb and Joshua, it is likely, had done their utmost to bring
the rest over to be of their mind, and if they would but have
agreed that Caleb, according to his post, should have spoken for
them all, as their foreman, all had been well; but the evil spies,
it should seem, wilfully designed to raise this mutiny, purely in
opposition to Moses and Aaron, though they could not propose
any advantage to themselves by it, unless they hoped to be captains
and commanders of the retreat into Egypt they were now medi-
tating. But what came of it? Here, in these verses, we find those
whom they studied to humour put into a vexation, and, before
he end of the chapter, brought to ruin.
Observe,
||
I. How the people fretted themselves. They lifted up their
voices, and cried, (v.1.) giving credit to the report of the spies,
rather than to the word of God, and, imagining their condition
desperate, they laid the reins on the neck of their passions, and
could keep no manner of temper; like foolish froward children,
they fall a crying, yet know not what they cried for. It had been
time enough to cry out, if the enemies had beaten up their
quarters, and they seen the sons of Anak at the gate of their camp;
but they that cried when nothing hurt them, deserved to have
something given them to cry for. And, as if all had been already
gone, they sat them down and wept that night. Note, Unbelief,
or distrust of God, is a sin that is its own punishment. Those that
do not trust God are continually vexing themselves. The world's
mourners are more than God's, and the sorrow of the world
worketh death.
2. It was a most senseless ridiculous thing to talk of returning
thither through the wilderness. Could they expect that God's cloud
would lead them, or his manna attend them? "And if they did not,
the thousands of Israel must unavoidably be lost and perish in the
wilderness. Suppose the difficulties of conquering Canaan were as
they imagined, those of returning to Egypt were much greater. In
this let us see, (1.) The folly of discontent and impatience under
the crosses of our outward condition. We are uneasy at that which
is, complain of our place and lot, and we would shift: but is
there any place or condition in this world that has not something
in it to make us uneasy, if we are disposed to be so? The way to
better our condition, is, to get our spirits into a better frame; and
instead of asking, "Were it not better to go to Egypt?" ask,
"Were it not better to be content, and make the best of that
which is?" (2.) The folly of apostacy from the ways of God.
Heaven is the Canaan set before us, a land flowing with milk and
honey: those that bring up ever so ill a report of it, cannot but
say that it is indeed a good land, only it is hard to get to it; stric:
and serious godliness is looked upon as an impracticable thing,
Before Christ 1490.
NUMBERS. XIV. The Expostulation of Moses and Caleb
and this deters many who began well from going on; rather than
undergo the imaginary hardships of a religious life, they run
themselves upon the certain fatal consequences of a sinful course;
and so they transcribe the folly of Israel, who, when they were
within a step of Canaan, would make a captain, and return to Egypt.
"C
here, (v.7.. 9.) and they spake as with authority. (1.) They
assured them of the goodness of the land they had surveyed, and
that it was worth venturing for, and not a land that ate up the
inhabitants, as the evil spies had represented it. It is an exceeding
good land, (v.7.) it is very, very good; so the word is; so that
they had no reason to despise this pleasant land. Note, If men
religion, they would not stick at the services of it. (2.) They made
were but thoroughly convinced of the desirableness of the gains of
nothing of the difficulties that seemed to lie in the way of their
gaining the possession of it. "Fear not the people of the land, v.9.
Whatever formidable ideas have been given you of them, the lion
is not so fierce as he is painted; they are bread for us," that is,
with; so easily, so pleasantly, and with so much advantage to
they are set before us rather to be fed upon than to be fought
ourselves, shall we master them." Pharaoh is said to have been
given them for meat, (Ps. 74.14.) and the Canaanites will be so
too. They shew, that, whatever was suggested to the contrary, the
Canaanites dwell in walled cities, they are naked, their defence
advantage was clear on Israel's side. For, [1.] Though the
was departed from them; that common providence, which preserves
the rights of nations, has abandoned them, and will be no shelter
or protection to them. The other spies took notice of their
that God had forsaken them, and therefore their defence was
strength, but these of their wickedness, and from thence inferred
departed. No people can be safe when they have provoked God
to leave them. [2.] Though Israel dwell in tents, they are fortified,
Note, While we have the presence of God with us, we need not
The Lord is with us, and his name is a strong tower; fear them not.
fear the most powerful force against us (3.) They shewed them
plainly, that all the danger they were in was from their own
discontents, and that they would succeed against all their enemies,
if they did not make God their enemy. On this point alone the
cause would turn, (v. 8.) “If the Lord delight in us, as certainly
he does, and will, if we do not provoke him, he will bring us into
this good land; we shall without fail get it in possession by his
favour, and the light of his countenance, (Ps. 44.3.) if we do not
forfeit his favour, and by our own follies turn away our own
mercies." It is come to this issue, (v. 9.) Only rebel,not ye against
the Lord. Note, Nothing can ruin sinners but their own rebellion
If God leave them, it is because they drive him from them; and
they die, because they will die. None are excluded the heavenly.
Canaan, but those that exclude themselves. And now, could the
case have been made more plain? could it have been urged more
closely? But what was the effect?
II. It was all to no purpose; they were deaf to this fair reason-
ing; nay, they were exasperated by it, and grew more outrageous,
(v. 10.) All the congregation bade stone them with stones. The
rulers of the congregation, and the great men, (so Bishop Patrick,)
ordered the common people to fall upon them, and knock their
brains out. Their case was sad indeed, when their leaders thus
caused them to err. Note, It is common for those whose hearts
are fully set in them to do evil, to rage at those who give them
good counsel. They who hate to be reformed, hate those that
would reform them, and count them their enemies, because they
tell them the truth. Thus early did Israel begin to misuse the
prophets, and stone those that were sent to them, and this was it
that filled the measure of their sin, (Matth. 23. 37.) Stone them
with stones! Why, what evil have they done? No crime can be
laid to their charge; but the truth is, those two witnesses tormented
them that were obstinate in their infidelity, Rev. 11. 10.
Caleb and Joshua had but just said, The Lord is with us, fear
them not, (v.9.) and if Israel will not apply those encouraging
words to their own fears, they that uttered them know how to
encourage themselves with them against this enraged multitude
that spake of stoning them; as David in a like case, 1 Sam. 30. 6.
Those that cannot prevail to edify others with their counsels and
comforts, should endeavour at least to edify themselves. Caleb
and Joshua knew they appeared for God and his glory, and
therefore doubted not but God would appear for them and their
safety. And they were not disappointed, for immediately the
5. Then Moses and Aaron fell on their faces
before all the assembly of the congregation of the
children of Israel. 6. And Joshua the son of Nun,
and Caleb the son of Jephunneh, which were of
them that searched the land, rent their clothes
7. And they spake unto all the company of the
children of Israel, saying, The land, which we
passed through to search it, is an exceeding good
land. 8. If the LORD delight in us, then he will
bring us into this land, and give it us; a land which
floweth with milk and honey. 9. Only rebel not
ye against the LORD, neither fear ye the people of
the land; for they are bread for us: their defence
is departed from them, and the LORD is with us:
fear them not. 10. But all the congregation bade
stone them with stones. And the glory of the
LORD appeared in the tabernacle of the congrega-
tion before all the children of Israel.
}
The friends of Israel here interpose to save them, if possible,
from ruining themselves, but in vain. The physicians of their
state would have healed them, but they would not be healed; their
watchmen gave them warning, but they would not take the
warning, and so their blood is upon their own heads.
I. The best endeavours were used to still the tumult, and if now
at last they would have understood the things that belonged to
their peace, all the following mischief had been prevented.
1. Moses and Aaron did their part, v.5. Though it was against
them that they murmured, (v.2.) yet they bravely overlooked the
affront and injury done them, and approved themselves faithful
friends to those who were outrageous enemies to them. The
clamour and noise of the people were so great, that Moses and
Aaron could not be heard; should they order any of their servants
to proclaim silence, the angry multitude would perhaps be the more
clamorous, and therefore, to gain audience in the sight of all the
assembly, they fell on their faces, thus expressing, (1.) Their |
humble prayers to God to still the noise of this sea, the noise of
its waves, even the tumult of the people. (2.) The great trouble
and concern of their own spirits; they fell down as men astonished
and even thunder-struck, amazed to see a people throw away
their own mercies; to see those so ill-humoured who were so well
taught. And, (3.) Their great earnestness with the people to
cease their murmurings; they hoped to work upon them by this
humble posture, and to prevail with them not to persist in their
rebellion; Moses and Aaron beseech them to be reconciled unto
God. What they said to them, Moses relates in the repetition of
this story, Deut. 1. 29, 30. Be not afraid, the Lord your God
shall fight for you. Note, Those that are zealous friends to pre-
cious souls will stoop to any thing for their salvation. Moses and
Aaron, notwithstanding the posts of honour they are in, prostrate
themselves to the people to beg of them not to ruin themselves.
2. Caleb and Joshua did their part; they rent their clothes in a
holy indignation at the sin of the people, and a holy dread of the
wrath of God, which they saw ready to break out against them:
it was the greater trouble to these good men, because the tumult
was occasioned by those spies with whom they had been joined in
commission; and therefore they thought themselves obliged to do
what they could to still the storm which their fellows had raised.
No reasoning could be more pertinent and pathetical than their's
Before Christ 1
The intercession of Mose
NUMBERS. XIV.
glory of the Lord appeared, to the terror and confusion of those that
were for stoning the servants of God. When they reflected upon
God, (v. 3.) his glory appeared not to silence their blasphemies;
but when they threatened Caleb and Joshua, they touched the
apple of his eye, and his glory appeared immediately. Note,
Those who faithfully expose themselves for God are sure to be
taken under his special protection, and shall be hid from the rage
of men, either under heaven or in heaven.
root which bore the gall and wormwood. It was their unbelief
that made this a day of provocation in the wilderness, Heb.3.8.
Note, Distrust of God, and his power and promise, is itself a very
great provocation, and at the bottom of many other provocations.
Unbelief is a great sin, (1 John, 5. 10.) and a root-sin, Heb. 3. 12.
(2.) Their continuance in it: How long will they do so? Note,
The God of heaven keeps an account how long sinners persist
in their provocations; and the longer they do, the more he is
displeased. The aggravations of their sin were, [1.] Their relation
to God. This people, a peculiar people, a professing people.
The nearer any are to God in name and profession, the more is
he provoked by their sins, especially their unbelief. [2.] The
experience they had had of God's power and goodness, in all the
signs which he had shewed among them, by which, one would
think, he had effectually obliged them to trust him and follow him.
The more God has done for us, the greater is the provocation if
we distrust him.
2. He shewed him the sentence which justice passed upon them
for it, v. 12. "What remains now, but that I should make a full
end of them? It will soon be done, I will smite them with the
pestilence, not leave a man of them alive, but wholly blot out their
name and race, and so disinherit them, and be no more troubled
with them. Ah, I will ease me of mine adversaries. They wish
to and let them die, and root nor branch left
of them. Such rebellious children deserve to be disinherited."
And if it be asked, "What will become of God's covenant with
Abraham then?" here is an answer, "It shall be preserved in
Thus, (1.) God would try Moses, whether he still continued that
the family of Moses, I will make of thee a greater nation."
affection for Israel that he formerly expressed upon a like occasion,
in preferring their interests before the advancement of his own
family; and it is proved that Moses was still of the same public
spirit, and could not bear the thought of raising his own name
upon the ruin of the name of Israel. (2.) God would teach us
that he will not be a Loser by the ruin of sinners. If Adam and
Eve had been cut off and disinherited, he could have made another
Adam and another Eve, and have glorified his mercy in them, as
here he could have glorified his mercy in Moses, though Israel
had been ruined.
11. And the LORD said unto Moses, How long
will this people provoke me? and how long will it
be ere they believe me, for all the signs which I
have shewed among them? 12. I will smite them
with the pestilence, and disinherit them, and will
make of thee a greater nation and mightier than
they. 13. And Moses said unto the LORD, Then
the Egyptians shall hear it, (for thou broughtest
up this people in thy might from among them ;)
14. And they will tell it to the inhabitants of this
land: for they have heard that thou LORD art
among this people, that thou LORD art seen
face to face, and that thy cloud standeth over
them, and that thou goest before them, by day
time in a pillar of a cloud, and in a pillar of fire
by night. 15. Now if thou shalt kill all this
people as one man, then the nations which have
heard the fame of thee will speak, saying,
16. Because the LORD was not able to bring this
people into the land which he sware unto them,
therefore he hath slain them in the wilderness.
17. And now, I beseech thee, let the power of my
LORD be great, according as thou hast spoken,
saying, 18. The LORD is longsuffering, and of
great mercy, forgiving iniquity and transgression,
and by no means clearing the guilty, visiting the
iniquity of the fathers upon the children unto the
third and fourth generation. 19. Pardon, I beseech
thee, the iniquity of this people, according unto the
greatness of thy mercy, and as thou hast forgiven
this people, from Egypt even until now.
II. The humble intercession Moses made for them. Their sin
had made a fatal breach in the wall of their defence, at which
destruction had certainly entered, if Moses had not seasonably stept
ceded for his persecutors, and prayed for them that despitefully
in, and made it good. Here he was a of Christ, who inter-
used him, leaving us an example to his own rule, Matth. 5.44.
""
1. The prayer of his petition is, in one word, Pardon, I beseech
thee, the iniquity of this people; (v. 19.) that is, "Do not bring
upon them the ruin they deserve.' This was Christ's prayer for
those that crucified him, Father, forgive them. The pardon of a
national sin, as such, consists in the turning away of the national
punishment; and that is it for which Moses is here so earnest.
2. The pleas are many, and strongly urged.
(1.) He insists most upon the plea that is taken from the glory
of God; (v.13..16.) with this he begins, and somewhat abruptly,
taking occasion from that dreadful word, I will disinherit them;
Lord, (says he,) then the Egyptians shall hear it. God's honour
lay nearer to his heart than any interests of his own. Observe
how he orders this cause before God. He pleads, [1.] That the
eyes both of Egypt and Canaan were upon them, and great
expectations were raised concerning them. They could not but
have heard that thou, Lord, art among this people, v.14. The
neighbouring countries rang of it, how much this people were the
1. He shewed him the great evil of the people's sin, v. 11. particular care of Heaven, so as never any people under the sun
What passed between God and Israel went through the hand of were. [2.] That if they should be cut off, great notice would be
Moses; when they were displeased with God, they told Moses of taken of it. "The Egyptians will hear it, (v. 13.) for they
it, (v.2.) when God was displeased with them, he told Moses too, have their spies among us, and they will tell it to the inhabitants
revealing his secret to his servant the prophet, Amos, 3.7. Two of the land;" (v.14.) for there was great correspondence between
things God justly complains of to Moses, (1.) Their sin. They Egypt and Canaan, although not by the way of this wilderness,
provoke me; or, as the word signifies, they reject, reproach," If a people that have made so great a noise be all consumed,
despise me, for they will not believe me. That was the bitter and their mighty pretensions come to nothing, but go out as a
Here is,
1. The righteous sentence which God gave against Israel for
their murmuring and unbelief, which, though afterward mitigated,
shewed what was the desert of their sin, and the demand of injured
justice; and what would have been done, if Moses had not inter-
posed. When the glory of the Lord appeared in the tabernacle,
we may suppose that Moses took it for a call to him immediately
to come and attend there, as, before the tabernacle was erected,
he went up to the mount in a like case, Exod. 32. 30. Thus, while
the people were studying to disgrace him, God publicly put honour
upon him, as the man of his counsel. Now here we are told what
God said to him there.
Before Chust 1490.
NUMBERS, XIV.
God's Answer to Moses.
snuff, it will be told with pleasure in Gath, and published in the
streets of Askelon; and what construction will they put upon it?
It will be impossible to make them understand it as an act of
God's justice, and, as such, redounding to God's honour; brutish
men know not this, (Ps. 92.6.) but they will impute it to the failing
of God's power, and so turn it to his reproach, v. 16. They will
say, He slew them in the wilderness, because he was not able to
bring them to Canaan, his arm being shortened, and his stock of
miracles being spent. Now, Lord, let not one attribute be glorified
at the expence of another; rather let mercy rejoice against judg-
ment, than that almighty power should be impeached." Note,
The best pleas in prayer are those that are taken from God's
honour; for they agree with the first petition of the Lord's Prayer,
Hallowed by thy name. Do not disgrace the throne of
God pleads it with himself, (Deut. 32. 27.) I feared the wrath of
the enemy; and we should use it as an argument with ourselves,
to walk so in every thing as to give no occasion to the enemies of
the Lord to blaspheme, 1 Tim. 6.1.
(2.) He pleads God's proclamation of his name at Horeb,
(v. 17, 18.) Let the power of the Lord be great: power is here put
for pardoning mercy; it is his power over his own anger. If he
should destroy them, God's power would be questioned; if he
should continue and complete their salvation, notwithstanding the
difficulties that arose, not only from the strength of their enemies,
but from their own provocations, this would greatly magnify the
divine power: what cannot He do, who could make so weak a
people conquerors, and such an unworthy people favourites?
The more danger there is of others reproaching God's power, the
more desirous we should be to see it glorified. To enforce this
petition, he refers himself to the word which God had spoken,
The Lord is long-suffering, and of great mercy. God's goodness
had there been spoken of as his glory; God had gloried in it,
Exod. 34. 6, 7. Now here he prays that upon this occasion he
would glorify it. Note, We must take our encouragement in
prayer from the word of God, upon which he has caused us to hope,
Ps. 119. 49. "Lord, be and do according as thou hast spoken; for,
hast thou spoken, and wilt thou not make it good?" Three things
God had solemnly made a declaration of, which Moses here fastens
20. And the LORD said, I have pardoned
according to thy word: 21. But as truly as I live,
all the earth shall be filled with the glory of the
LORD. 22. Because all those men which have
seen my glory, and my miracles, which I did in
Egypt and in the wilderness, and have tempted
me now these ten times, and have not hearkened
to my voice; 23. Surely they shall not see the
land which I sware unto their fathers, neither shall
any of them that provoked me see it: 24. But
my servant Caleb, because he had another spirit
with him, and hath followed me fully, him will I
bring into the land whereinto he went; and his
seed shall possess it. 25. (Now the Amalekites
and the Canaanites dwelt in the valley.) To-
morrow turn you, and get you into the wilderness
by the way of the Red sea. 26. And the LORD
spake unto Moses and unto Aaron, saying,
27. How long shall I bear with this evil congrega
tion, which murmur against me? I have heard
the murmurings of the children of Israel, which
they murmur against me. 28. Say unto them, As
truly as I live, saith the LORD, as ye have spoken
29. Your
in mine ears, so will I do to you:
carcases shall fall in this wilderness; and all that
were numbered of you, according to your whole
upon, and improves for the enforcing of his petition. [1.] The number, from twenty years old and upward, which
30. Doubtless ye
goodness of God's nature in general; that he is long-suffering, or have murmured against me,
slow to anger, and of great mercy; not soon provoked, but tender shall not come into the land, concerning which
and compassionate towards offenders. [2.] His readiness in parti-I sware to make you dwell therein, save Caleb
cular to pardon sin, forgiving iniquity and transgression, sins of all the son of Jephunneh, and Joshua the son of
sorts. [3.] His unwillingness to proceed to extremity, even when
Nun. 31. But your little ones, which
should be a prey, them will I bring in, and they
shall know the land which ye have despised.
32. But as for you, your carcases, they shall fall
in this wilderness. 33. And your children shall
wander in the wilderness forty years, and bear your
whoredoms, until your carcases be wasted in the
wilderness. 34. After the number of the days
in which ye searched the land, even forty days,
each day for a year, shall ye bear your iniquities,
even forty years, and ye shall know my breach
of promise. 35. I the LORD have said, I will
surely do it unto all this evil congregation, that
are gathered together against me: in this wilder-
ness they shall be consumed, and there they shall
die.
ye
said
he does punish. For in this sense the following words may be
read; That will by no means make quite desolate, in visiting the
iniquity of the fathers upon the children. God had indeed said in
the second commandment that he would thus visit, but here he
promises not to make a full end of families, churches, and nations,
at once; and so it is very applicable to this occasion, for Moses
cannot beg that God would not at all punish this sin, (it would be
too great an encouragement to rebellion, if he should set no mark
of his displeasure upon it,) but that he would not kill all this
people as one man, v. 15. He does not ask that they may not be
corrected, but that they may not be disinherited. And this pro-
clamation of God's name was the more apposite to his purpose,
because it was made upon occasion of the pardoning of their sin
in making the golden calf. This sin which they were now fallen
into was bad enough, but it was not idolatry.
(3.) He pleads past experience, (v. 19.) As thou hast forgiven
this people from Egypt. This seemed to make against him: why
should they be forgiven any more, who, after they had been so
often forgiven, revolted yet more and more, and seemed hardened
and encouraged in their rebellion by the lenity and patience of their
God, and the frequent pardons they had obtained? Among men
it would have been thought impolitic to take notice of such a cir-
cumstance in a request of this nature, as it might operate to the
prejudice of the petitioner: but, as in other things, so in pardoning
sin, God's thoughts and ways are infinitely above our's, Isa. 55.9.
Moses looks upon it as a good plea, Lord, forgive, as thou hast
forgiven. It will be no more a reproach to thy justice, nor any
less the praise of thy mercy, to forgive now, than it has been
formerly. Therefore the sons of Jacob are not consumed, becaus
they have to do with a God that changes not, Mal. 3.6.
We have here God's answer to the prayer of Moses, which
sings both of mercy and judgment. It is given privately to
Moses, (v. 20..25.) and then directed to be made public to the
people, v. 26..35. The frequent repetitions of the same things in
it speak these resolves to be unalterable. Let us see the parti
culars,
Before Christ 1490.
NUMBERS, XIV.
The Israelites threatene
1.
"I
And
1. The extremity of the sentence is recorded from v.20.
have pardoned, so as not to cut them off all at once, and disinherit
them." See the power of prayer, and the delight God takes in
putting an honour upon it. He designed a pardon, but Moses
shall have the praise of obtaining it by prayer: it shall be done
according to thy word; thus, as a prince, he has power with God,
and prevails. See what countenance and encouragement God
gives to our intercessions for others, that we may be public- ||
spirited in prayer. Here is a whole nation rescued from ruin by
the effectual fervent prayer of one righteous man. See how ready
God is to forgive sin, and how easy to be entreated. Pardon,
says Moses, (v. 19.) I have pardoned, says God, v. 20. David
found him thus swift to shew mercy, Ps. 32, 5. He deals not with
us after our sins, Ps. 103. 10.
2. That they should immediately turn back into the wilderness,
v. 25. Their next remove should be a retreat; they must faca
the very border
about, and, instead of going forward to Canaan, on
of which they now were, they must withdraw toward the Red sea
shall be
again. To-morrow turn you; that is, "Very shortly you
brought back to that vast howling wilderness which you are so
And it is time to shift for your own safety, for the
weary of.
Amalekites lie in wait in the valley, ready to attack you, if you
march forward." Of them they had been distrustfully afraid,
(ch. 13. 29.) and now with them God justly frightened them. The
fear of the wicked shall come upon
him.
3. That all those who were now grown up to men's estate
should die in the wilderness, not all at once, but by degrees. They
wished that they might die in the wilderness, and God said Amen
to their passionate wish, and made their sin their ruin, snared
them in the words of their mouth, and caused their own tongue to
fall upon them, took them at their word, and determined that their
carcases should fall in the wilderness, v. 28, 29. and again, v.32,35.
See with what contempt they are spoken of, now that they had
by their sin made themselves vile; the mighty men of valour were
but carcases, when the Spirit of the Lord was departed from them.
Their fathers had such a value for
They were all as dead men.
Canaan, that they desired to have their dead bodies carried
thither to be buried, in token of their dependence upon God's
promise that they should have that land for a possession; but
these, having despised that good land, and disbelieved the promise
of it, shall not have the honour to be buried in it, but shall have
their graves in the wilderness.
II. The glorifying of God's name is, in the general, resolved
upon, v.21.
It is said, it is sworn, All the earth shall be filled
with the glory of the Lord. Moses in his prayer had shewed a
great concern for the glory of God. Let me alone," says God,
"to secure that effectually, and to advance it, by this dispensation."
All the world shall see how God hates sin even in his own people,
and will reckon for it, and yet how gracious and merciful he is,
and how slow to anger. Thus, when our Saviour prayed, Father,
glorify thy name; he was immediately answered, I have glorified
it, and will glorify it yet again, John, 12. 28. Note, Those that
sincerely seek God's glory may be sure of what they seek. God
having turned this prayer for the glorifying of himself into a
promise, we may turn it into praise, in concert with the angels,
Isa. 6.3. The earth is full of his glory.
1
III. The sin of this people, which provoked God to proceed
against them, is here aggravated, v. 22, 27. It is not made worse
than really it was, but is shewed to be exceeding sinful. It was
an evil congregation, each bad, but all together in congregation
very bad.
1. They tempted God, tempted his power, whether he
could help them in their straits, his goodness, whether he would,
and his faithfulness, whether his promise would be performed.
They tempted his justice, whether he would resent their provoca-
tions, and punish them or no. They dared him; and in effect
challenged him, as God does the idols, (Isa. 41. 23.) to do good,
or do evil. 2. They murmured against him. This is much
insisted on, v. 27. As they questioned what he would do, so they
quarrelled with him for every thing he did or had done; con-
tinually fretting and finding fault. It does not appear that they
murmured at any of the laws or ordinances that God gave them,
(though they proved a heavy yoke,) but they murmured at the
conduct they were under, and the provision made for them. Note,
It is much easier to bring ourselves to the external services of
religion, and observe all the formalities of devotion, than to live a
life of dependence upon, and submission to, the Divine Providence
in the course of our conversation. 3. They did this after they had
seen God's miracles in Egypt and the wilderness, v. 2. They
would not believe their own eyes, which were witnesses for God
that he was in the midst of them of a truth. 4. They had repeated
the provocations ten times, that is, very often: the Jewish writers
reckon this exactly the tenth time that the body of the congrega-
tion had provoked God. First at the Red sea, Exod. 14.11. In
Marah, Exod. 15. 23, 24. In the wilderness of sin, Exod. 16. 2.
Twice about manna, Exod. 16. 20, 27. At Rephidim, ch. 17.1;2.
The golden calf, Exod. 32. Then at Taberah, then at Kibroth-
Then at Taberah, then at Kibroth-
hattaavah, ch. 11. And so this was the tenth. Note, God keeps
an account how often we repeat our provocations, and will sooner
or later set them in order before us. 5. They had not hearkened
to his voice, though he had again and again admonished them of
their sin.
1
4. That, in pursuance to this sentence, they should wander to
and fro in the wilderness, like travellers that have lost themselves,
for forty years; that is, so long as to make it full forty years from
their coming out of Egypt to their entrance into Canaan, v. 33, 34.
Thus long they were kept wandering, (1.) To answer the number
of the days in which the spies were searching the land. They were
content to wait forty days for the testimony of men, because they
could not take God's word; and therefore justly are they kept
forty years waiting for the performance of God's promise. (2.) That
hereby they might be brought to repentance, and find mercy with
God in the other world, whatever became of them in this. Now
they had time to bethink themselves, and to consider their ways;
and the inconveniencies of the wilderness would help to humble
them and prove them, and shew them what was in their heart,
Deut. 8. 2. Thus long they bore their iniquities, feeling the
weight of God's wrath in the punishment. They were made to
groan under the burthen of their own sin that brought it upon
them, which was too heavy for them to bear. (3.) That they might
sensibly feel what a dangerous thing it is for God's covenant-
people to break with him. "Ye shall know my breach of promise,
both the causes of it, that it is procured by your sin," (for God
never leaves any till they first leave him,) "and the consequences
of it, that will produce your ruin; you are quite undone when you
are thrown out of covenant." (4.) That a new generation might
in this time be raised up, which could not be done all of a sudden.
And the children being brought up under the tokens of God's
displeasure against their fathers, and so bearing their whoredoms,
that is the punishment of their sins, especially their idolatry about
the golden calf, which God now remembered against them, might
take warning not to tread in the steps of their fathers' disobedience.
And their wandering so long in the wilderness would make Canaan
at last the more welcome to them. It should seem that upon
occasion of this sentence Moses penned the 90th Psalm, which is
very apposite to the present state of Israel, and wherein they are
taught to pray, that, since this sentence could not be reversed, it
might be sanctified, and they might learn to apply their hearts
unto wisdom.
IV. The sentence passed upon them for this sin.
1. That they should not see the promised land, (v. 23.) nor come
into it, v.30. He sware in his wrath that they should not enter
into his rest, Ps. 95. 11. Note, Disbelief of the promise is a for-1.
feiture of the benefit of it. Those that despised the pleasant land
shall be shut out of it. The promise of God should be fulfilled to
their posterity, but not to them.
V. The mercy that was mixed with this severe sentence.
Mercy to Caleb and Joshua; that though they should wander with
the rest in the wilderness, yet they, and they only of all that were
now above twenty years old, should survive the years of banish-
ment, and live to enter Canaan. Caleb only is spoken of, v.42.
Before Christ 1490.
NUMBERS, XIV.
The Death of the evil Spies
Here is,
and a particular mark of honour put upon him, both, (1.) In the
character given of him, he had another spirit, different from the I. The sudden death of the ten evil spies. While the sentence
rest of the spies, an after-spirit, which furnished him with second was passing upon the people, before it was published, they died
thoughts, and he followed the Lord fully, kept close to his duty, of the plague before the Lord, v. 36, 37. Now, 1. God hereby
and went through with it, though deserted and threatened; and, shewed his particular displeasure against them who sinned and
(2.) In the recompence promised to him, Him will I bring in due || made Israel to sin. (1.) They sinned themselves in bringing up
time into the land whereunto he went. Note, [1.] It ought to be a slander upon the land of promise. Note, Those greatly provoke
the great care and endeavour of every one of us to follow the Lord God who misrepresent religion, cast reproach upon it, and raise
fully. We must, in a course of obedience to God's will, and service prejudices in men's minds against it, or give occasion to those to
to his honour, follow him universally without dividing, uprightly || do so, who seek occasion. Those that represent the service of God
without dissembling, cheerfully without disputing, and constantly as mean and despicable, melancholy and uncomfortable, hard and
without declining; and this is following him fully. [2.] Those impracticable, needless and unprofitable, bring up an evil report
that would follow God fully must have another spirit, another upon the good land, pervert the right ways of the Lord, and in
from the spirit of the world, and another from what their own effect give him the lie. (2.) They made Israel to sin. They
spirit has been. They must have the spirit of Caleb. [3.] Those designedly made all the congregation murmur against God. Note,
that follow God fully in times of general apostacy, God will own Ringleaders in sin may expect to fall under particular marks of
and honour by singular preservations, in times of general calamity. God's wrath, who will severely reckon for the blood of souls which
The heavenly Canaan shall be the everlasting inheritance of those is thus spilt. 2. God hereby shewed what he could have done with
that follow the Lord fully. When Caleb is again mentioned, the whole congregation, and gave an earnest of the execution of
(v. 30.) Joshua stands with him, compassed with the same favours, the sentence now passed upon them. He that thus cut off one of
and crowned with the same honours, having stood with him in a tribe, could have cut off the whole tribes suddenly, and would
the same services. 2. Mercy to the children, even of these rebels. do it gradually. Note, The remarkable deaths of notorious sinners
They should have a seed preserved, and Canaan secured to that are earnests of the final perdition of ungodly men, 2 Pet. 2. 5, 6.
seed, v. 31. Your little ones, now under twenty years old, which | Thus the wrath of God is revealed, that sinners may hear and
ye, in your unbelief, said should be a prey, them will I bring in.|| fear.
They had invidiously charged God with a design to ruin their
children, v.3. But God will let them know that he can put a
difference between the guilty and the innocent, and cut them off
without touching their children. Thus the promise made to
Abraham, though it seemed to fail for a time, was kept from failing
for evermore: and though God chastened their transgressions with
a rod, yet his loving kindness he would not utterly take away.
36. And the men, which Moses sent to search
the land, who returned, and made all the congre-
gation to murmur against him, by bringing up a
slander upon the land;
the land; 37. Even those men that
did bring up the evil report upon the land, died
by the plague before the LORD. 38. But Joshua
the son of Nun, and Caleb the son of Jephunneh,
which were of the men that went to search the
land, lived still. 39. And Moses told these say-
ings unto all the children of Israel: and the people
mourned greatly. 40. And they rose up early in
the morning, and gat them up into the top of the
mountain, saying, Lo, we be here, and will go up
unto the place which the LORD hath promised: for
we have sinned. 41. And Moses said, Wherefore
now do ye transgress the commandment of the
LORD? but it shall not prosper. 42 Go not up,
for the LORD is not among you that ye be not
mitten before your enemies. 43. For the Amale-
<ites and the Canaanites are there before you, and
ye shall fall by the sword: because ye are turned
away from the LORD, therefore the LORD will not
be with you. 44. But they presumed to go up
unto the hill-top: nevertheless the ark of the
covenant of the LORD, and Moses, departed not
out of the camp. 45. Then the Amalekites came
down, and the Canaanites which dwelt in that hill,
and smote them, and discomfited them, even unto
Hormah.
II. The special preservation of Caleb and Joshua, (v. 38.) They
lived still. It is probable that all the twelve spies stood together,
for the eyes of all Israel were now upon them; and therefore it is
taken notice of as very remarkable, and which could not but be
affecting to the whole congregation, that, when the ten evil spies
fell down dead of the plague, a malignant infectious distemper,
yet these two that stood among them lived, and were well. God
hereby confirmed their testimony, and put those to confusion that
spake of stoning them. He likewise gave them an assurance of
their continued preservation in the wilderness, when thousands
should fall on their right hand, and on their left, Ps. 91. 7. Death
designed for life, though in the midst of those that were to die.
never misses his mark, nor takes any by oversight that were
III. The publication of the sentence to all the people, v.39.
He told them all what the decree was which was gone forth con-
cerning them, and which could not be reversed; that they must
all die in the wilderness, and Canaan must be reserved for the next
generation. It was a very great disappointment, we may well
think, to Moses himself, who longed to be in Canaan, as well as
to all the people: yet he acquiesced, but they wept and mourned
greatly. The assurance which Moses had of God's being glorified
by this sentence, gave him satisfation, while the consciousness of
their own guilt, and their having procured it to themselves, gave
them the greatest vexation. They wept for nothing, (v.1.) and
now they have cause given them to weep; so justly are murmurers
made mourners. If they had mourned for the sin, when they
were faithfully reproved for it, (v.9.) the sentence had been
prevented; but now that they mourned for the judgment only, it
came too late, and did them no service; they found no place for
repentance, though they sought it carefully with tears, Heb. 12.17.
Such mourning as this there is in hell, but the tears will not quench
the flames, no, nor cool the tongue.
1
IV. The foolish fruitless attempt of some of the Israelites to
enter Canaan, notwithstanding the sentence.
1. They were now earnest to go forward toward Canaan, v. 40.
They were up early, mustered all their force, got together in a
and now there is no more talk among them of making a captain
body, and begged of Moses to lead them on against the enemy,
to return into Egypt. They confess their fault, We have sinned;
they profess reformation, Lo, we be here, and will go up. They
now desire the land which they had despised, and put a confi-
dence in the promise which they had distrusted. Thus when God
judges, he will overcome, and, first or last, will convince sinners of
the evil of all their ungodly deeds, and hard speeches, and force
them to recall their own words. But though God was glorified
Before Christ 1490.
NUMBERS, XIV, XV.
Laws concerning Sacrifice,
6
IV. A law con
and an instance given in the sabbath-breaker, v. 32..36.
cerning fringes, for memorandums, upon the borders of their garments,
v. 37..41:
by this recantation of their's, they were not benefited by it,
because it came too late. The decree was gone forth, the con-
sumption was determined, they did not seek the Lord while he
might be found, and now he would not be found. Oh, if men
would but be as earnest for heaven while their day of grace lasts, 1.
as they will be when it is over, would be as solicitous to provide
themselves with oil while the bridegroom tarries, as they will be
when the bridegroom comes, how well were it for them!
15
or in a freewill-offering, or in your solemn feasts,
to make a sweet savour unto the LORD, of the
herd, or of the flock: 4. Then shall he that of
fereth his offering unto the LORD bring a meat-
offering of a tenth deal of flour mingled with the
5. And the fourth
fourth part of an hin of oil.
part of an hin of wine for a drink-offering shalt
thou prepare with the burnt-offering or sacrifice,
you,
and those that are left of him, lie exposed to all misery.
ND the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, and
say unto them, When ye be come into the land of
2. Moses utterly disallows their motion, and forbids the ex- your habitations, which I give unto you, 3. And
pedition they were meditating, (v.41..43.) Go not up. (1.) He will make an offering by fire unto the LORD, a
gives them warning of the sin, it is transgressing the command-burnt-offering, or a sacrifice in performing a vow,
ment of the Lord, who had expressly ordered them when they
did move, to move back toward the Red sea. Note, That which
has been duty in its season, when it comes to be mis-timed, may be
turned into sin. It is true, the command he refers to was in the
nature of a punishment, but he that has not obeyed the law is
obliged to submit to the penalty, for the Lord is our Judge, as well
as Law-Giver. (2.) He gives them warning of the danger, "It
shall not prosper, never expect it." Note, It is folly to promise
ourselves success in that which we undertake contrary to the mind
of God. "The Canaanites are before you to attack you, and the
Lord is not among you to protect you and fight for and there-
fore look to yourselves, that ye be not smitten before your enemies." for one lamb. 6. Or for a ram, thou shalt prepare
Those that are out of the way of their duty, are from under God's for a meat-offering two tenth deals of flour mingled
7. And for a
protection, and go at their peril. It is dangerous going where we with the third part of an hin of oil.
cannnot expect God should go along with us. Nay, he plainly fore-drink-offering thou shalt offer the third part of an
sees and foretells their defeat, Ye shall fall by the sword of the
Amalekites and Canaanites, (who were to have fallen by their hin of wine, for a sweet savour unto the LORD.
sword,) because ye are turned away from the Lord, from following 8. And when thou preparest a bullock for a burnt-
the conduct of his precept and promise, therefore the Lord will not offering, or for a sacrifice in performing a vow,
be with you. Note, God will certainly leave those that leave him; or peace-offerings unto the LORD: 9. Then shall
he bring with a bullock a meat-offering of three
tenth deals of flour mingled with half an hin of
oil. 10. And thou shalt bring for a drink-offering
half an hin of wine, for an offering made by fire of
sweet savour unto the LORD. 11. Thus shall it
be done for one bullock, or for one ram, or for a
lamb, or a kid. 12. According to the number
that ye shall prepare, so shall ye do to every one
according to their number. 13. All that are born
of the country shall do these things after this man-
ner, in offering an offering made by fire, of a sweet
savour unto the Lord. 14. And if a stranger so-
journ with you, or whosoever be among you in
your generations, and will offer an offering made
by fire, of a sweet savour unto the LORD; as ye
do, so he shall do. 15. One ordinance shall be
both for you of the congregation, and also for the
stranger that sojourneth with you, an ordinance
for ever in your generations: as ye are, so shall
the stranger be before the LORD. 16. (One law
and one manner shall be for you, and for the
stranger that sojourneth with you. 17. And the
LORD spake unto Moses, saying, 18. Speak unto
the children of Israel, and say unto them, When ye
come into the land whither I bring you, 19. Then
it shall be, that, when ye eat of the bread of the
land, ye shall offer up an heave-offering unto the
3. They venture notwithstanding. Never was people so perverse,
and so desperately resolved in every thing to walk contrary to
God. God bid them go, and they would not; he forbid them,
and they would. Thus is the carnal mind enmity to God; (v.44.)
They presumed to go up unto the hill-top. Here, (1.) They strug-a
gled against the sentence of Divine Justice, and would press on in
defiance of it. (2.) They slighted the tokens of God's presence,
for they would go, though they left Moses and the ark of the
covenant behind them. They had distrusted God's strength, and
now they presume upon their own, without his.
4. The expedition speeds accordingly, v. 45. The enemy had
posted themselves upon the top of the hill, to make good that
pass against the invaders, and being informed by their scouts of
their approach, sallied out upon them, and defeated them, and
it is probable that many of the Israelites were killed. Now the
sentence began to be executed, that their carcases should fall in
the wilderness. Note, That affair can never end well that begins
with sin. The way to obtain peace with our friends, and success
against our enemies, is, to make God our Friend, and keep our-
selves in his love. The Jews, like these their ancestors, when they
had rejected Christ's righteousness, attempted to establish their
own, and it sped as this here.
CHAP. XV.
the story of two rebellions, (one, ch 14. the other, ch. 16.) to signify that
even for the rebellious, Ps. 68. 18. In the upon Isrucl's
This chapter, which is mostly concerning sacrifice and offering, comes in between
these legal institutions were typical of the gifts which Christ was to receive
provocation, God had determined to destroy them, and, in token of his
wrath, had sentenced them to perish in the wilderness. But, upon Moses's
intercession, he said, I have pardoned; and, in token of that mercy, in this
chapter he repeats and explains some of the laws concerning offerings, to shew
that he was reconciled to them, notwithstanding the severe dispensation they LORD. 20. Ye shall offer up a cake of the first
were under, and would not unchurch them. Here is, I. The law concerning of your dough for an heave-offering: as ye do the
strangers, (v. 18..16.) and a law concerning the heave-offerings of the first heave-offering of the threshing-floor, so shall ye
of their dough, v. 17..2t. II. The law concerning sacrifices for sins of
the meat-offerings, and drink-offerings, (v. 1..12.) both for Israelites and
-
ignorance, v. 22..29. III. The punishment of presumptuous sirs, v. 30..31.heave it. 21. Of the first of your dough ye shall
La
•
7
<s
Before Christ 1490.
Laws concerning Sacrifices.
UMBERS, XV.
give unto the LORD an heave-offering in your gene-so little difference between Jew and Gentile, much less would the
gospel make, which broke down the partition-wall, and reconciled
both to God in one sacrifice, without the observance of the legal
ceremonies.
rations.
Here we have,
||
III. A law for the offering of the first of the dough unto the
1. Full instructions given concerning the meat-offerings and Lord. This, as the former, goes upon the comfortable supposition
drink-offerings, which were appendages to all the sacrifices of of their being come into the promised land, v. 18. Now that they
animals. The beginning of this law is very encouraging, When lived upon manna, they needed not such an express acknowledg-
ye come into the land of your habitation which I give unto you, ment of God's title to their daily bread, and their dependence
then ye shall do so and so, v. 2. This was a plain intimation, upon him for it, the thing spoke for itself: but in Canaan, where
not only that God was reconciled to them, notwithsanding the they should eat the fruit of their own industry, God required that
sentence he had passed upon them, but that he would secure the he should be owned as their Landlord, and their great Benefactor.
promised land to their seed, notwithstanding their proneness foThey must not only offer him the first-fruits and tenths of the
rebel against him. They might think some time or other they corn in their fields, (those had been already reserved,) but when
should be guilty of a misdemeanour, that would be fatal to them, they had it in their houses, in their kneading troughs, when it was
and would exclude them for ever, as the last had done for one almost ready to be set upon their tables, God must have a further
generation; but this intimates an assurance that they should be tribute of acknowledgment, part of their dough (the Jews say,
kept from provoking God to such a degree as would amount to a a fortieth part, at least, of the whole lump,) must be heaved or
forfeiture; for this statute takes it for granted that there were offered up to God, (v. 20, 21.) and the priest must have it for the
some of them that should in due time come into Canaan. The use of his family. Thus they must own their dependence upon
meat-offerings were of two sorts; some were offered alone, and we God for their daily bread, even when they had it in the house
have the law concerning those, Lev. 2.1, &c. Others were added with them; they must then wait on God for the comfortable use
to the burnt-offerings and peace-offerings, and constantly attended of it; for we read of that which was brought home, and yet God
them, and about those direction is here given. It was requisite, did blow upon it, and it came to little, Hag. 1. 9. Christ has
since the sacrifices of acknowledgment (specified in v. 3.) were taught us to pray, not, Give us this year our yearly harvest, but,
intended as the food of God's table, that there should be a constant Give us this day our daily bread. God by this law said to the
provision of bread, oil, and wine, whatever the flesh-meat was. people, as the prophet long afterward said to the widow of Sarepta,
The caterers or purveyors for Solomon's temple provided fine (1 Kings, 17. 13.) Only make me thereof a little cake first. This
flour, 1 Kings, 4. 22. And it was fit that God should keep a offering was expressly kept up by the laws of Ezekiel's visionary
good house, that his table should be furnished with bread as well temple, and it is a commandment with promise of family-mercies,
as flesh, and that his cup should run over, In my Father's house (Ezek. 44.30.) Ye shall give unto the priest the first of your
there is bread enough.
dough, that he may cause the blessing to rest in thine house; for
when God has had his dues out of our estates, we may expect the
comfort of what falls to our share.
▸
Now, the intent of this law is, to direct what proportion the
meat-offering and drink-offering should bear to the several sacri-
fices to which they were annexed. If the sacrifice was a lamb,
or a kid, then the meat-offering must be a tenth-deal of flour, that
is an omer, which contained about five pints: this must be mingled
with oil, the fourth part of a hin, (a hin contained about five
quarts,) and the drink-offering must be the same quantity of wine,
about a quart and a half pint, v.3..5. If it was a ram, the meat-
offering was doubled, two tenth-deals of flour, about five quarts
and a third part of a hin of oil (which was to them as butter is to
us) mingled with it; and the same quantity of wine for a drink-
offering, v. 6, 7. If the sacrifice was a bullock, the meat-offering
was to be trebled, three omers, with five pints of oil, and the same
quantity of wine for a drink-offering, v.8..10. And thus for each
sacrifice, whether offered by a particular person, or at the common
charge. Note, Our religious services should be governed, as by
other rules, so by the rule of proportion.
these commandments, which the LORD hath spoken
22. And if ye have erred, and not observed all
unto Moses, 23. Even all that the LORD hath
commanded you by the hand of Moses, from the
day that the LORD commanded Moses, and hence-
forward among your generations; 24. Then it shall
be, if aught be committed by ignorance without
the knowledge of the congregation, that all the
congregation shall offer one young bullock for a
burnt-offering, for a sweet savour unto the LORD,
with his meat-offering, and his drink-offering,
II. Natives and strangers are here set upon a level, in this as in according to the manner, and one kid of the goats
other matters, (v.13.. 16.) "One law shall be for you and for the for a sin-offering. 25. And the priest shall make
stranger that is proselyted to the Jewish religion." Now, 1. This an atonement for all the congregation of the chil-
was an invitation to the Gentiles to become proselytes, and to
embrace the faith and worship of the true God. In civil things dren of Israel, and it shall be forgiven them; for it
there was a difference between strangers and true-born Israelites, is ignorance: and they shall bring their offering,
but not in the things of God; as ye are, so shall the stranger be a sacrifice made by fire unto the LORD, and their
before the Lord, for with him there is no respect of persons. See sin-offering before the LORD, for their ignorance:
Isa. 56.3. 2. This was an obligation upon the Jews to be kind to
strangers, and not to oppress them, because they saw them owned 26. And it shall be forgiven all the congregation of
and accepted of God. Communion in religion is a great engage- the children of Israel, and the stranger that so-
ment to mutual affection, and should slay all enmities. 3. It was journeth among them; seeing all the people were
a mortification to the pride of the Jews, who are apt to be puffed in ignorance. 27. And if any soul sin through
up with their birthright privileges; "We are Abraham's seed.”
God let them know that the sons of the stranger were as welcome ignorance, then he shall bring a she-goat of the
to him as the sons of Jacob; no man's birth or parentage shall first year for a sin-offering. 28. And the priest
turn either to his advantage or his prejudice in his acceptance shall make an atonement for the soul that sinneth
with God. This likewise intimated, that, as believing strangers ignorantly, when he sinneth by ignorance before
the LORD, to make an atonement for him; and it
shall be forgiven him. 29. Ye shall have one law
J
should be accounted Israelites, so unbelieving Israelites should be
accounted strangers. 4. It was a happy presage of the calling of the
Gentiles, and of their admission into the church. If the law made
Before Christ 1490.
ERS, XV.
for him that sinneth through ignorance, both for
him that is born among the children of Israel, and
for the stranger that sojourneth among them.
utterly be cut off; his iniquity shall be upon him.
32. And while the children of Israel were in the
wilderness, they found a man that gathered sticks
upon the sabbath day. 33. And they that found
igno-him gathering sticks brought him unto Moses and
34. And
Aaron, and unto all the congregation.
they put him in ward, because it was not declared
what should be done to him.
said unto Moses, The man shall be surely put to
death: all the congregation shall stone him with
stones without the camp. 36. And all the con-
gregation brought him without the camp, and
stoned him with stones, and he died; as the LORD
commanded Moses.
35. And the LORD
We have here the laws concerning sacrifices for sins of
rance: the Jews understand it of idolatry or false worship,
through the error of their teachers; the ease here supposed is,
that ye have not observed all these commandments, v. 22,
they have failed in the offerings of their acknowledgment, and had
not brought them according to the law, then they must bring an
offering of atonement, yea, though the omission had been through
forgetfulness or mistake. If they failed in one part of the cere-
mony, they must make it up by the observance of another part,
which was in the nature of a remedial law.
1. The case is put of a national sin, committed through igno-
rance, and become customary through a vulgar error, (v. 24.) the
congregation, that is, the body of the people, for so it is explained,
(v. 25.) All the congregation of the children of Israel. The cere-
monial observances were so numerous, and so various, that, it
might easily be supposed, some of them by degrees would be
forgotten and disused, as particularly that immediately before
concerning the heave-offering of their dough: now if, in process
of time, upon consulting the law, there should appear to have been
a general neglect of that or any other appointment, then a sacrifice
must be offered for the whole congregation, and the oversight shall
ɔe forgiven, (v. 25, 26.) and not punished as it deserved, with
some national judgment. The offering of the sacrifice according
to the manner or ordinance, plainly refers to a former statute,
which this is the repetition of; and the same bullock which is
there called a sin-offering. (Lev. 4. 13, 21.) is here called a burnt-(v.
offering, (v. 24.) because it was wholly burnt, though not upon the
altar, yet without the camp. And here is the addition of a kid of
the goats for a sin-offering. According to this law, we find that
Hezekiah made atonement for the errors of his father's reign, by
seven bullocks, seven rams, seven lambs, and seven he-goats, which
he offered as a sin-offering for the kingdom, and for the sanctuary,
and for Judah, (2 Chron. 29. 21.) and for all Israel, v. 24. And
And
we find the like done after the return out of captivity, Ezra, 8. 35.
2. It is likewise supposed to be the case of a particular person.
If any soul sin through ignorance, (v. 27.) neglecting any part of
his duty, he must bring his offering as was appointed, Lev. 4. 27,
&c. Thus atonement shall be made for the soul that sins, when he
sins through ignorance, v. 28.
Pr
Observe, (1.) Sins committed ignorantiy need to have atone-
ment made for them: for, though ignorance will in a degree
excuse, it will not justify, those that might have known their Lord's
will, and did it not. David prays to be cleansed from his secret
faults, that is, those sins which he himself was not aware of, the
errors he did not understand, Ps. 19. 12. (2.) Sins committed
ignorantly shall be forgiven through Christ the great Sacrifice,
who, when he offered up himself once for all upon the cross,
seemed to explain the intention of his offering in that prayer,
Father, forgive them, for they know not what they do. And
Paul seems to allude to this law concerning sins of ignorance,
(1 Tim.1.13.) I obtained mercy, because I did it ignorantly and
in unbelief. And it looked favourably upon the Gentiles, that
this law of atoning for sins of ignorance is expressly made to ex-
tend to those who were strangers to the commonwealth of Israel,
(v. 29.) but supposed to be proselytes of righteousness. Thus the
blessing of Abraham comes upon the Gentiles.
-
*
A
儒
​Here is,
The
I. The general doom passed upon presumptuous sinners,
1. Those are to be reckoned presumptuous sinners that sin with a
high hand, as the original phrase is, (v. 30.) that is, that avowedly
confront God's authority, and set up their own lust in competition
with it; that sin for sinning-sake, in contradiction to the precept
of the law, and in defiance of the penalty; that fight against God,
It is not only to
and dare him to do his worst; see Job, 15. 25.
sin against knowledge, but, to sin designedly against God's will
and glory. 2. Sins thus committed are exceeding sinful. He
that thus breaks the commandment, (1.) Reproaches the Lord;
30.) he says the worst he can of him, and most unjustly.
language of presumptuous sin, is, "Eternal truth is not fit to
be believed, the Lord of all not fit to be obeyed, and almighty
power not fit to be either feared or trusted." It imputes folly to
Infinite Wisdom, and iniquity to the righteous Judge of heaven
and earth; such is the malignity of wilful sin. (2.) He despises
There are those who, in many in-
the word of the Lord, v. 31.
stances, come short of fulfilling the word, and yet have a great
presumptuous
value for it, and count the law honourable; but
sinners despise it, thinking themselves too great, too good, and
too wise, to be ruled by it. What is the Almighty that we should
serve him? Whatever the sin itself is, it is contumacy that incurs
the anathema. It is rebellion added to the sin, that is as witch-
craft, and stubbornness as idolatry. 3. The sentence passed ou
such is dreadful. There remains no sacrifice for those sins, the
law provided none, that soul shall be cut off from among his people,
(v.30.) utterly cut off; (v. 31.) and, that God may be for ever
justified, and the sinner for ever confounded, his iniquity shall be
upon him, and there needs no more to sink him to the lowest
hell. Thus the Jewish doctors understand it, that the iniquity
shall cleave to the soul, after it is cut off, and that man shall give
an account of his sin at the great day of judgment. Perhaps the
kind of offence might be such as did not expose the offender to
the censure of the civil magistrate, but if it was done presumptu-
ously, God himself would take the punishment of it into his own
hands, and into them it is a fearful thing to fall. In the New
Testament we find the like sentence of exclusion from all benefit
by the great Sacrifice, passed upon the blasphemy against the
Holy Ghost, and a total apostacy from Christianity. See Matth.
12.32, and Heb. 10. 26. which refers to this here.
X
30. But the soul that doeth aught presumptu-of,
ously, whether he be born in the land or a stranger,
the same reproacheth the LORD; and that soul
shall be cut off from among his people. 31. Be-
cause he hath despised the word of the LORD, and
hath broken his commandment, that soul shall
II. A particular instance of presumption in the sin of sabbath
breaking. 1. The offence was gathering sticks on the sabbath
day, (v. 32.) which, it is probable, were designed to make a fire
whereas they were commanded to bake and see what they had
occasion for, the day before, Exod. 16. 23. This seemed but a
small offence, but it was a violation of the law of the sabbath, and
so was an implicit contempt of the Creator, to whose honour the
sabbath. was dedicated, and an incursion upon the whole law,
which the sabbath was intended as a hedge about. And it appears
by the context to have been done presumptuously, and in affront
Before Christ 1490
The Law concerning Fringes.
NUMBERS, XV, XVI.
The
屏
​the
upon
both to the law, and to the Law-Maker. 2. The offender was themselves Jews wherever they were, as those that were not
secured, v. 33, 34. They that found him gathering sticks, in their ashamed of God and his law. Our Saviour, being made under the
zeal for the honour of the sabbath, brought him to Moses and law, wore these fringes; hence we read of the hem or border of
Aaron, and to all the congregation; which intimates, that, being his garment, Matth. 9. 20. These borders the Pharisees enlarged,
the sabbath-day, the congregation was at that time gathered to that they might be thought more holy and devout than other
Moses and Aaron, to receive instruction from them, and to join with people. Yet the phylacteries were different things, those were
them in religious worship. It seems even common Israelites, though their own invention, the fringes were a divine institution.
there was much amiss among them, yet would not contentedly Jews at this day wear them, saying, when they put them on, Bles-
see the sabbath profaned, which was a good sign that they had sed be he who has sanctified us unto himself, and commanded us to
not quite forsaken God, nor were utterly forsaken of him. 3. God wear fringes. 2. The intention of it was, to remind them that they
was consulted, because it was not declared what should be done to were a peculiar people. They were not appointed for the trimming
him. The law had already made the profanation of the sabbath a and adorning of their clothes, but to stir up their pure minds by
capital crime, (Exod. 31..14. ch. 35. 2.) but they were in doubt, way of remembrance; (2 Pet. 3.1.) that they might look
either concerning the offence, whether this that he had done should fringe, and remember the commandments. Many look upon their
be deemed a profanation or no; or concerning the punishment, what ornaments, to feed their pride, but they must look upon these
death he should die. God was the Judge, and before him they ornaments to awaken their consciences to a sense of their duty,
brought this cause. 4. Sentence was passed; the prisoner was ad- that their religion might constantly beset them, and they might
judged a sabbath-breaker according to the intent of that law, and carry it about with them, as they did their clothes, wherever they
as such he must be put to death; and, to shew how great the crime went. If they were tempted to sin, the fringe would be a monitor
was, and how displeasing to God, and that others might hear and to them, not to break God's commandments; if a duty was for-
fear, and not do in like manner presumptuously, that death is ap- gotten to be done in its season, the fringe would remind them of it.
pointed him which was looked upon as most terrible, he must be This institution, though it is not an imposition upon us, is an in-
ɛtoned with stones, v. 35. Note, God is jealous for the honour of struction to us always to remember the commandments of the Lord
his sabbaths, and will not hold them guiltless, whatever men do, our God, that we may do them, to treasure them up in our memo-
that profane them. 5. Execution was done pursuant to the sen-ries, and to apply them to particular cases, as there is occasion to
tence, v. 36. He was stoned to death by the congregation. As many use them. It was intended particularly to be a preservation from
as could were employed in the execution, that they, at least, might|| idolatry, that ye seek not after your own heart, and your own eyes,
be afraid of breaking the sabbath, who had thrown a stone at this in your religious worship. Yet it may extend also to the whole
sabbath-breaker. This intimates that the open profanation of the conversation, for nothing is more contrary to God's honour, and
sabbath is a sin which ought to be punished and restrained by our own true interest, than to walk in the way of our heart, and in
the civil magistrate, who, as far as overt-acts go, is keeper of the sight of our eyes; for the imagination of the heart is evil, and
both tables. See Neh. 13.17. One would think there could be no so is the lust of he eyes.
great harm in gathering a few sticks, on what day soever it was,
but God intended the exemplary punishment of him that did so,
for a standing warning to us all, to make conscience of keeping
holy the sabbath.
>
37. And the LORD spake unto Moses, saying,
38. Speak unto the children of Israel, and bid them
that they make them fringes in the borders of their
garments throughout their generations, and that
they put upon the fringe of the borders a riband
of blue: 39. And it shall be unto you for a fringe,
that ye may look upon it, and remember all the
commandments of the LORD, and do them; and
that ye seek not after your own heart and your
own eyes, after which ye use to go a whoring:
40. That ye may remember, and do all my com-
mandments, and be holy unto your God. 41. I am
the LORD your God, which brought you out of
the land of Egypt, to be your God: I am the
LORD your God.
Provision had been just now made by the law for the pardon of
sins of ignorance and infirmity; now here is an expedient provided
for the preventing of such sins. They are ordered to make fringes
upon the borders of their garments, which were to be memoran-
dums to them of their duty, that they might not sin through
forgetfulness.
-
I. The sign appointed is a fringe of silk, or thread, or worsted,
or the garment itself ravelled at the bottom, and a blue riband
bound on top of it to keep it tight, v. 38. The Jews being a
peculiar people, they were thus distinguished from their neigh-
bours in their dress, as well as in their diet, and taught, by such
little instances of singularity, not to be conformed to the way of
the heathen in greater things. Thus likewise they proclaimed
After the repetition of some ceremonial appointments, the chap-
ter closes with that great and fundamental law of religion, Be holy
unto your God; purged from sin, and sincerely devoted to his ser-
vice; and that great reason for all the commandments is again'
and again inculcated, I am the Lord your God. Did we more firmly
believe, and more frequently and seriously consider, that God is our
Lord, and our God, and Redeemer, we should see ourselves bound
in duty, interest, and gratitude, to keep all his commandments.
*
CHAP. XVI.
II. A
The date of the history contained in this chapter is altogether uncertain. Probubly,
these mutinies happened after their removal back again from Kadeshbarnes,
when they were fixed (if I may so speak) for their wandering in the wilderness,
and began to look upon that as their settlement. Presently after new lawi
given, follows the story of a new rebellion, as if sin took occasion from the
commandment to become more exceeding sinful. Here is, I. A daring and dan-
gerous rebellion raised against Moses and Aaron, by Koral, Dathan, and
Abiram, v. 1..15. 1. Korah and his accomplices contend for the priesthood
against Aaron, v. 3. Moses reasons with them, and appeals to God for a deci-
sion of the controversy, v. 4..11. 2. Dathan and Abiram quarrel with Moses,
and refuse to obey his summons, which greatly grieves him, v. 12..15.
solemn appearance of the pretenders to the priesthood before God, according to
order, and a public appearance of the glory of the Lord, which would have con-
sumed the whole congregation, if Moses and Aaron had not interceded, v.16..22.
III. The deciding of the controversy, and the crushing of rebellion, 'by the
cutting off of the rebels. 1. Those in their tenis were buried alive, v. 23..34.
2. Those at the door of the tabernacle were consumed by fire, (v. 35.) and their
censers preserved for a memorial, v. 37..40. IV. A new insurrection of the
people, v. 11..43. 1. God stayed the insurrection by a plague, v. 45.
2. Aaron stayed the plague by offering incense, v. 46..50. The manner and
method of recording this story, plainly denotes the ferment to have been
very great.
1. NOW Korah, the son of Izhar, the son of
Kohath, the son of Levi, and Dathan and
Abiram, the sons of Eliab, and On the son of Pe-
leth, sons of Reuben, took men: 2. And they rose
up before Moses, with certain of the children of Is
1
Before Christ 1490.
Korah, Dathan, and Abiram,
NUMBERS. XVI.

<<
rael, two hundred and fifty princes of the assembly, churches and states. God by his grace make great men humble,
famous in the congregation, men of renown) and so give peace in our time, O Lord! Famous men, and men
of renown, as these here are described to be, were the great
3. And they gathered themselves together against
Moses and against Aaron, and said unto them,
Ye take too much upon you, seeing all the congre-
gation are holy, every one of them, and the LORD
is among them: wherefore then lift ye up your
selves above the congregation of the LORD? 4. And
when Moses heard it, he fell upon his face: 5. And
he spake unto Korah and unto all his company,
saying, Even to-morrow the LORD will shew who
are his, and who is holy; and will cause him to
come near unto him: even him whom he hath chosen
will he cause to come near unto him. 6. This do:
Take you censers, Korah, and all his company;
7. And put fire therein, and put incense in them
before the LORD to-morrow: and it shall be that
the man whom the LORD doth choose, he shall be
holy: ye take too much upon you, ye sons of Levi.
8. And Moses said unto Korah, Hear, I pray you,
ye sons of Levi: 9. Seemeth it but a small thing
unto you, that the God of Israel hath separated
you from the congregation of Israel, to bring you
near to himself to do the service of the tabernacle
of the LORD, and to stand before the congregation
to minister unto them? 10. And he hath brought
thee near to him, and all thy brethren the sons
of Levi with thee: and seek ye the priesthood
also?
11. For which cause both thou and all
thy company are gathered together against the
LORD: and what is Aaron, that ye murmur against
him?
sinners of the old world, Gen. 6. 4. The fame and renown which
they had did not content them, they were high, but would be
higher, and thus the famous men became infamous.
with, is, the settlement of the priesthood upon Aaron and his
II. The rebels' remonstrance, v.3. That which they quarrei
family, which they think an honour too great for Moses to give,
and Aaron to accept, and so they are both charged with usurpa-
tion. Ye take too much upon you; or, Let it suffice you to be
upon a level with your neighbours, who are all holy, all as good
as you, and therefore ought to be as great." Or, "Let it suffice
you to have domineered thus long, and now think of resigning
your places to those who have as good a title to them, and are as
well able to manage them." 1. They proudly boast of the holiness
of the congregation, and the presence of God in it. They are
sacrifice as Aaron is, and as masters of families formerly were, and
holy, every one of them, and as fit to be employed in offering
the Lord is among them, to direct and own them." Small reason
they had to boast of the people's purity, or of God's favour, as the
people had been so frequently and so lately polluted with sin, and
were now under the marks of God's displeasure, which should
have made them thankful for priests to mediate between them and
God; but, instead of that, they envy them. 2. They unjustly
charge Moses and Aaron with taking the honour they had to them-
selves, whereas it was evident, beyond contradiction, that they
have no priests at all, nor any government, none to preside either
were called of God to it, Heb. 5. 4. So that they would either
in civil or sacred things, none over the congregation, none above
it; or, they would not acquiesce in that constitution of the govern-
ment which God had appointed. See here, (1.) What spirit
levellers are of, and those that despise dominions, and resist the
ambitious, turbulent, wicked, and unreasonable, men.
that God has set over are proud, envious,
(2.) What
usage even the best and most useful men may expect, even from
those they have been serviceable to. If they be represented as
usurpers that have the best titles, and they as tyrants that govern
best, let them recollect that Moses and Aaron were thus abused.
III. Moses's conduct when this remonstrance was published
against him. How did he take it? 1. He fell on his face, (v. 4.)
as before, ch.14.5. Thus he shewed how wiiling he would have
been to yield to them, and how gladly he would have resigned his
government, if it would have consisted with his duty to God, and
his fidelity to the trust reposed in him. Thus also he applied him-
self to God by prayer, for direction what to say and to do upon
this sad occasion. He would not speak to them till he had thus
humbled and composed his own spirit, (which could not but begin
to be heated,) and had received instruction from God. The heart
of the wise, in such a case, studies to answer, and asks counsel at
God's mouth. 2. He agrees to refer the case to God, and leave
to him to decide it, as one well-assured of the goodness of his title,
and yet well-content to resign, if God thought fit to gratify this
discontented people with another nomination. An honest cause
fears not a trial, fears not a second trial, fears not a speedy trial;
even to-morrow let it be brought on, v. 5..7. Let Korah and his
partisans bring their censers, and offer incense before the Lord, and
if he testify his acceptance of them, well and good; Moses is now
as willing that all the Lord's people should be priests, if God so
pleased, as before that they should all be prophets, ch. 11. 29.
But if God, upon an appeal to him, determine (as no doubt he
will) for Aaron, they would find it highly dangerous to make the
experiment: and therefore he puts it off till to-morrow, to try
whether, when they had slept upon it, they would desist, and let
fall their pretensions. 3. He argues the case fairly with them, to
still the mutiny with fair reasoning, if possible, before the appeal
came to God's tribunal, for then he knew it would end in the
confusion of the complainants.
Here is,
1. An account of the rebels, who and what they were, not,
as formerly, the mixed multitude, and the dregs of the people,
who are therefore never named, but men of distinction and quality,
that made a figure. Korah was the ring-leader, he formed and
headed the faction, therefore it is called the gainsaying of Korah,
Jude, 11. He was cousin-german to Moses, they were brothers'
children, yet the nearness of the relation could not restrain him
from being insolent and rude to Moses. Think it not strange if a
man's foes be they of his own house. With him joined Dathan and
Abiram, chief men of the tribe of Reuben, the eldest son of Jacob.
Probably, Korah was disgusted both at the preferment of Aaron
to the priesthood, and the constituting of Elizaphan to the head
of the Kohathites; (ch. 3. 30.) and perhaps the Reubenites were
angry that the tribe of Judah had the first post of honour in the
camp. On is mentioned, (v. 1.) as one of the heads of the faction,
but never after, in the whole story; either because, as some think,
he repented and left them, or because he did not make himself so
remarkable as Dathan and Abiram did. The Kohathites encamped
on the same side of the tabernacle that the Reubenites did, which
perhaps gave Korah an opportunity of drawing them in: whence
the Jews say, Woe to the wicked man, and woe to his neighbour,
who is in danger of being infected by him. And these being
theniselves men of renown, they seduced into the conspiracy two
hundred and fifty princes of the assembly; (v. 2.) probably they
were first-born, or at least heads of families, who, before the
elevation of Aaron, had themselves ministered in holy things:
Note, the pride, ambition, and emulation, of great inen, have
always been the occasion of a great deal of mischief both in
VOL. I.
45
(1.) He calls them the sons of Levi, v. 7. and again, v. 8. They
were of his own tribe, nay, they were of God's tribe; it was there-
Before Christ 1490.
Korah, Dathan, and Abiram
NUMBERS, XVI
fore the worse in them thus to mutiny, both against God, and
against him. ||
It was not long since the sons of Levi had appeared
on God's side, in the matter of the golden calf, and got immortal
honour by it; and shall they, that were then the only innocents,
now be the leading criminals, and lose all the honour they had
won? Could there be such chaff on God's floor? Levites, and yet
rebels? (2.) He retorts their charge upon themselves; they had
unjustly charged Moses and Aaron with taking too much upon
them, though they had done no more than what God put upon them;
nay, says Moses, Ye take too much upon you, ye sons of Levi.
Note, They that take upon them to controul and contradict God's
appointment, take too much upon them. It is enough for us
to submit, it is too much to prescribe. (3.) He shews them the
privilege they had as Levites, which was sufficient for them, they
needed not to aspire to the honour of the priesthood, v.9, 10.
He reminds them how great the honour was to which they were
preferred as Levites. [1.] They were separated from the congre-
gation of Israel, distinguished from them, dignified above them;
instead of complaining that Aaron's family was advanced above
their's, they ought to have been thankful that their tribe was
advanced above the rest of the tribes, though they had been in
all respects upon the level with them. Note, It will help to keep
us from envying those that are above us, duly to consider how
many there are below us. Instead of fretting that any are preferred
before us in honour, power, estate, or interest, in gifts, graces, or
usefulness, we have reason to bless God, if we, who are less than
the least, are not put among the very last. Many, perhaps, who
deserve better, are not preferred so well. [2.]They were separated
to very great and valuable honours; First, To draw near to God,
nearer than the common Israelites, though they also were a people
near unto him; the nearer any are to God, the greater is their
honour. Secondly, To do the service of the tabernacle. It is honour
enough to bear the vessels of the sanctuary, and to be employed in
any part of the service of the tabernacle. God's service is not only
perfect freedom, but high preferment. Thirdly, To stand before
the congregation to minister unto them. Note, Those are truly
great that serve the public, and it is the honour of God's ministers
to be the church's ministers; nay, which adds to the dignity put
upon them, [3.] It was the God of Israel himself that separated
them. It was his act and deed to put them into their place, and
therefore they ought not to have been discontented; and he it was
likewise that put Aaron into his place, and therefore they ought
not to have envied him. (4.) He convicts them of the sin of under-
valuing these privileges, Seemeth it a small thing unto you? As
if he had said, "It ill becomes you of all men to grudge Aaron
the priesthood, when, at the same time that he was advanced to
that honour, you were designed for another honour dependent
upon it, and shine with rays borrowed from him."
[1.] The privilege of drawing near to the God of Israel is not a
small thing in itself, and therefore must not appear small to us.
To those who neglect opportunities of drawing near to God, who
are careless and formal in it, to whom it is a task and not a
pleasure, we may properly put this question; "Seemeth it a small
thing to you, that God has made you a people near unto him?"
[2.] Those who aspire after and usurp the things forbidden them,
put a great contempt upon the honours allowed them. We have
each of us as a good share of reputation as God sees fit for us, and
sees us fit for, and much better than we deserve; and we ought to
rest satisfied with it, and not, as these here, exercise ourselves in
things too high for us; Seek ye the priesthood also? They would
not own that they sought it, but Moses saw that they had this in
their eye; the law had provided very well for those that served at
the altar, and therefore they would put in for the office. (5.) He ||
interprets their mutiny to be a rebellion against God; (v. 11.) while
they pretended to assert the holiness and liberty of the Israel of
God, they really took up arms against the God of Israel, Ye are
gathered together against the Lord. Note, Those that strive
against God's ordinances and providences, whatever they pretend,
and whether they are aware of it or no, do indeed strive with their
Maker. Those resist the prince, who resist those that are com-
;
missioned by him: for, alas! says Moses, What is Aaron, that yo
murmur against him? If murmurers and complainers would con-
sider that the instruments they quarrel with are but instruments
whom God employs, and that they are but what he makes then
and neither more nor less, better nor worse, they would not be se
bold and free in their censures and reproaches as they are. They
that found the priesthood, as it was settled, a blessing, must give
all the praise to God; but if any found it a burthen, they must
not therefore quarrel with Aaron, who is but what he is made, and
does but as he is bidden. Thus he interested God in the cause,
and so might be sure of speeding well in his appeal.
}
I
12. And Moses sent to call Dathan and Abiram,
the sons of Eliab: which said, We will not come up:
13. Is it a small thing that thou hast brought us up
out of a land that floweth with milk and honey, to
kill us in the wilderness, except thou make thyself
altogether a prince over us? 14. Moreover, thou
hast not brought us into a land that floweth with
milk and honey, or given us inheritance of fields
and vineyards: wilt thou put out the eyes of these
men? We will not come up. 15. And Moses was
very wroth, and said unto the LORD, Respect not
thou their offering: I have not taken one ass from
them, neither have I hurt one of them. 16. And
Moses said unto Korah, Be thou and all thy com-
pany before the LORD, thou, and they, and Aaron,
to-morrow: 17. And take every man his censer,
and put incense in them, and bring ye before the
LORD every man his censer, two hundred and fifty
censers: thou also, and Aaron, each of you his
censer. 18. And they took every man his censer,
and put fire in them, and laid incense thereon, and
stood in the door of the tabernacle of the congre-
gation with Moses and Aaron. 19. And Korah
gathered all the congregation against them unto
the door of the tabernacle of the congregation:
and the glory of the LORD appeared unto all the
congregation. 20. And the LORD spake unto
Moses and unto Aaron, saying, 21. Separate
yourselves from among this congregation, that I
may consume them in a moment. 22.And they
fell upon their faces, and said, O God, the God of
the spirits of all flesh, shall one man sin, and wilt
thou be wroth with all the congregation?
Here is,
I. The insolence of Dathan and Abiram, and their treasonable
remonstrance. Moses had heard what. Korah had to say, and had
answered it; now he summons Dathan and Abiram to bring in
their complaints, (v.12.) but they would not obey his summons;
either because they could not for shame say that to his face
which they were resolved to say, and then it is an instance of some
remains of modesty in them; or rather, because they would not
so far own his authority, and then it is an instance of the highest
degree of impudence. They spoke the language of Pharaoh him-
self, who set Moses at defiance, but they forgot how dear he
paid for it. Had not their heads been wretchedly heated, and
their hearts hardened, they might have considered, that, if they
regarded not these messengers, Moses could soon in God's name
send messengers of death for them. But thus the God of this
But by the same
world blinds the minds of them that believe not.
messengers they send their articles of impeachment against Moses? -
.
Before Christ 1490.
Korah, Dathan, and Abiram
NUMBERS, XVI.
*/38°
1
And the charge runs very high. 1. They charge him with having
done them a great deal of wrong in bringing them out of Egypt,
mvidiously calling that a land flowing with milk and honey, v. 13.
Onions, and garlick, and fish, they had indeed plenty of in Egypt,
but it never pretended to milk and honey; only they would thus
banter the promise of Canaan. Ungrateful wretches, to represent
that as an injury to them, which was really the greatest favour
that ever was bestowed upon any people! 2. They charge him
with a design upon their lives, that he intended to kill them in the
wilderness, though they were so well-provided for. And if they
were sentenced to die in the wilderness, they must thank them
selves. Moses would have healed them, and they would not be
healed. 3. They charge him with a design upon their liberties,
that he meant to enslave them, by making himself a prince over
them. A prince over them! Was he not a tender father to them;
nay, their devoted servant for the Lord's sake? Had they not their
properties secured, their order preserved, and justice impartially
administered? Did they not live in ease and honour? And yet
they complain as if Moses's yoke were heavier than Pharaoh's.
And did Moses make himself a prince? Far from it. How gladly
would he have declined the office at first! How gladly would he
have resigned it many a time since! And yet he is thus put under
the blackest characters of a tyrant, and a usurper. 4. They charge
him with cheating them, (v. 14.) Thou hast not brought us, as thou
promisedst us, into a land that floweth with milk and honey; and
pray, whose fault was that? He had brought them to the borders
of it, and was just ready, under God, to put them in possession of
it; but they thrust it away from them, and shut the door against
themselves; so that it was purely their own fault that they were
not now in Canaan, and yet Moses must bear the blame. Thus
when the foolishness of man perverteth his way, his heart fretteth
against the Lord, Prov. 19.3. 5. They charge him in the general
with unfair dealing, that put out the eyes of these men, and then
meant to lead them blindfold as he pleased. The design of all he
did for them, was, to open their eyes, and yet they insinuate that
he intended to put out their eyes, that they might not see them-
selves imposed upon. Note, The wisest and best cannot please
every body, nor gain the good word of all. Those often fall under
the heaviest censures, who have merited the highest applause.
Many a good work Moses had shewed them from the Father, and
for which of these do they reproach him?
cat
HI. Issue joined between Moses and his accusers. 1. Mores
challenges them to appear with Aaron next morning, at the time
of offering up the morning incense, and refer themselves to Goďa
judgment, v. 16, 17. Since he could not convince them by hi
calm and affectionate reasoning, he is ready to enter into bonds to
stand God's award, not doubting but that God would appear to
decide the controversy. This reference he had agreed to before,
(v. 6, 7.) and here adds only one clause, which speaks his great
condescension to the plaintiffs, that Aaron, against whose advance-
ment they excepted, though now advanced by the divine institution
to the honour of burning incense within the tabernacle, yet, upon
this trial, should put himself into the place of a probationer, and
stand upon the level with Korah, at the door of the tabernacle; nay,
and Moses would himself stand with them, so that the complainant
shall have all the fair dealing he can desire; and thus every mouth
shall be stopped. 2. Korah accepts the challenge, and makes his
appearance with Moses and Aaron at the door of the tabernacle,
to make good his pretensions, v. 18, 19. If he had not had a
very great stock of impudence, he could not have carried on the
matter thus far. Had not he lately seen Nadab and Abihu, the
consecrated priests, struck dead for daring to offer incense with
unhallowed fire; and could he and his accomplices expect to fare
any better in offering incense with unhallowed hands? Yet, to
confront Moses and Aaron, in the height of his pride, he thus bids
defiance to Heaven, and pretends to demand the divine acceptance
without a divine warrant; thus wretchedly is the heart hardened
through the deceitfulness of sin. They took every man his censer.
Perhaps these were some of the censers which these heads of
families had made use of at their family-altars, before this part of
religious service was confined to the priesthood, and the altar in
the tabernacle; (and they would bring them into use and reputation
again;) or they might be common chafing-dishes, which were for
their ordinary use. Now, to attend the solemn trial, and to be
witness of the issue, one would have thought Moses should have
gathered the congregation against the rebels, but it seems Korah
gathered them against Moses, (v. 19.) which intimates that a great
part of the congregation sided with Korah, were at his beck, and
wished him success; and that Korah's hopes were very high of
carrying the point against Aaron; for, had he suspected the event,
he would not have coveted to make the trial thus public: but little
did he think that he was now calling the congregation together to
be the witnesses of his own confusion! Note, Proud and ambitious
men, while they are projecting their own advancement, often
prove to have been hurrying on their own shameful fall.
II. Moses's just resentment of their insolence, v. 15. Moses,
though the meekest man, yet, finding God reproached in him, was
very wroth; he could not bear to see the people ruining themselves,
for whose salvation he had done so much. In this discomposure,
1. He appeals to God concerning his own integrity; whereas they
basely reflected upon him as ambitious, covetous, and oppressive,
in making himself a prince over them. God was his Witness,
(1.) That he never got any thing by them; I have not taken one
ass from them, not only, not by way of bribery and extortion, but
not by way of recompence or gratuity for all the good offices he
had done them; he never took the pay of a general, or salary of
a judge, much less the tribute of a prince. He got more in his
estate when he kept Jethro's flock, than when he came to be king
in Jeshurun. (2.) That they never lost any thing by him, neither
have I hurt any one of them, no not the least, no not the worst,
no not those that have been most peevish and provoking to him:
he never abused his power to the support of wrong. Note, Those
that have never blemished themselves need not fear being slurred
by others: when men condemn us, we may be easy if our own
hearts condemn ús not. 2. He begs of God to plead his cause,
and clear him, by shewing his displeasure at the incense which
Korah and his company were to offer, with whom Dathan and
Abiram were in confederacy. Lord, says he, Respect not thou
their offering. Wherein he seems to refer to the history of Cain,
lately written by his own hand, of whom it is said, that to him and
his offering God had not respect, Gen. 4. 5. These that followed
the gainsaying of Korah, walked in the way of Cain, (these are
put together, Jude, 11.) and therefore he prays that they might
be frowned upon as Cain was, and put to tlie same confusion,
IV. The judgment set, and the Judge taking the tribunal, and
threatening to give sentence against the whole congregation.
1. The glory of the Lord appeared, v. 19. The same glory that
appeared to install Aaron in his office at first, (Lev. 9.23.) now
appeared to confirm him in it, and to confound those that oppose
him, and set up themselves in competition with him. The She-
chinah, or Divine Majesty, the glory of the Eternal Word, which
ordinarily dwelt between the cherubims within the vail, now was
publicly seen over the door of the tabernacle, to the terror of the
whole congregation; for though they saw no manner of similitude,
yet, probably, the appearances of the light and fire were such as
plainly shewed God to be angry with them; as when he appeared,
ch. 14. 10. Nothing is more terrible to those who are conscious
of guilt, than the appearances of divine glory; for such a glorious
Being must needs be a formidable Enemy. 2. God threatened
to consume them all in a moment, and, in order to that, bade Moses
and Aaron stand from among them, v. 21. God thus shewed
what their sin deserved, and how very provoking it was to him.
See what a dangerous thing it is to have fellowship with sinners,
and in the least to partake with them. Many of the congregation,
it is likely, came only for company, following the crowd, or for
curiosity to see the issue, yet not coming, as they ought to have
done, to bear their testimony against the rebels, and openly to
declare for God and Moses, they had like to have been all con-
sumed in a moment. If we follow the herd into which the Devi
is entered, it is at our pere.
Before Christ 1490.
Korah, Dathan, and Abia.
NUMBERS. XVI.
V. The humble intercession of Moses and Aaron for the con-be visited after the visitation of all men; then the
gregation, v. 22. 1. Their posture was importuning; they fell on LORD hath not sent me. 30. But if the LORD
their faces, prostrating themselves before God, as supplicants in
good earnest, that they might prevail for sparing mercy. Though
the people had treacherously deserted them, and struck in with
those that were in arms against them, yet they approved themselves
faithful to the trusts reposed in them, as shepherds of Israel, which
were to stand in the breach when they saw the flock in danger.
Note, If others fail in their duty to us, that does not discharge us
from our duty to them, nor take off the obligations we lie under to
Beek their welfare. 2. Their prayer was a pleading prayer, and it
proved a prevailing one. Now God had destroyed them, if Moses
make a new thing, and the earth open her mouth,
and swallow them up, with all that appertain unto
them, and they go down quick into the pit; then
ye shall understand that these men have provoked
the LORD. 31. And it came to pass, as he had
made an end of speaking all these words, that the
ground clave asunder that was under them: 32. And
the earth opened her mouth, and swallowed them
had not turned away his wrath; (Ps. 106.23.) yet far be it from
us to imagine that Moses was more considerate or more compas-up, and their houses, and all the men that apper-
tained unto Korah, and all their goods. 33. They,
and all that appertained to them, went down alive
into the pit, and the earth closed upon them:
and they perished from among the congregation.
34. And all Israel that were round about them fled
at the cry of them: for they said, Lest the earth
swallow us up also.
sionate than God, in such a case as this; but God saw fit to shew
his just displeasure against the sin of sinners, by the sentence, and
at the same time to shew his gracious condescension to the prayers
of saints, by the revocation of the sentence at the intercession of
Moses. Observe in the prayer, (1.) The title they give to God,
The God of the spirits of all flesh. See what man is; he is a spirit
in flesh, a soul embodied; a creature wonderfully compounded of
heaven and earth. See what God is; He is the God of the spirits
of all mankind. He forms the spirits, Zech. 12.1. He fathers
it, Heb. 12.9. He has an ability to fashion it, (Ps. 33.15.) and
authority to dispose of it, for he has said, All souls are mine,
Ezek. 18.4. They insinuate hereby, that though, as the God of the
spirits of all flesh, he might in sovereignty consume this congrega-
tion in a moment, yet it was to be hoped that he would in mercy
spare them, not only because they were the work of his own hands,
and he had a propriety in them, but because, being the God of
spirits, he knew their frame, and could distinguish between the
leaders and the led; between those who sinned maliciously, and
those who were drawn in by their wiles, and would make a dif-
ference accordingly in his judgments. (2.) The argument they
insist on; it is much the same with that which Abraham urged in
his intercession for Sodom, (Gen. 18. 23.) Wilt thou destroy the
righteous with the wicked? Such is the plea here, Shall one man
sin, and wilt thou be wroth with all the congregation? Not but
that it was the sin of them all to join in this matter, but the great
transgression was his that first hatched the treason. Note,
Whatever God may do in sovereignty and strict justice, we have
reason to hope that he will not destroy a congregation for the sin
of one, but that righteousness and peace having kissed each other
in the undertaking of the Redeemer, mercy shall rejoice against
judgment. Moses knew that all the congregation must perish in
the wilderness by degrees, yet he is thus earnest in prayer, that
they might not be consumed at once, and would reckon it a favour
to obtain a reprieve. Lord, let it alone this year.
We have here the determining of the controversy with Dathan
and Abiram, who rebelled against Moses; as, in the next para-
graph, the determining of the controversy with Korah and his
company, who would be rivals with Aaron. It should seem that
Dathan and Abiram had set up a spacious tabernacle in the midst
of the tents of their families, where they kept court, met in council,
and hung out their flag of defiance against Moses: it is here called
the tabernacle of Korah, Dathan, and Abiram, v. 24, 27. There,
as in the place of rendezvous, Dathan and Abiram staid, when
Korah and his friends went up to the tabernacle of the Lord,
waiting the issue of their trial; but here we are told how they
had their business done before that trial was over, for God will
take what method he pleases in his judgments.
I. Public warning is given to the congregation to withdraw im-
mediately from the tents of the rebels. 1. God bids Moses speak
to this purport, v. 24. This was in answer to Moses's prayer; he
had begged that God would not destroy the whole congregation;
"Well," says God, "I will not, provided they be so wise as to
shift for their own safety, and get out of the way of danger. If
they will quit the rebels, well and good, they shall not perish with
them; otherwise, let them take what follows." Note, We cannot
expect to reap benefit by the prayers of our friends for our salvation,
unless we ourselves be diligent and faithful in making use of the
means of salvation; for God never promised to save by miracles
those that would not save themselves by means. Moses, that had
prayed for them, must preach this to them, and warn them to
flee from this wrath to come. 2. Moses accordingly repairs to
the head-quarters of the rebels, leaving Aaron at the door of
the v. 25. Dathan had contumaciously
refused to come up to him, (v. 12.) yet he humbly condescends to
go down to them, to try if he could yet convince and reclaim them.
Ministers must thus with meekness instruct those that oppose
themselves; and not think it below them to stoop to those that
are most stubborn, for their good. Christ himself stretches out his
hand to a rebellious and gainsaying people. The seventy elders of
Israel attend Moses as his guard, to secure him from the insolence
of the rabble, and, by their presence, to put an honour upon him,
and, if possible, to strike an awe upon the rebels. It is our duty to
contribute all we can to the countenance and support of injured
innocency and honour. 3. Proclamation is that all manner
of persons, as they tendered their own safety, should forthwith
depart from the tents of these wicked men, (v. 26.) and thus shoald
signify that they deserted their cause and interest, detested their
crimes and counsels, and dreaded the punishment coming upon
them. Note, Those that would not perish with sinners must come
out from among them, and be separate. In vain do we pray, Gathe
made
23. And the LORD spake unto Moses, saying,
24. Speak unto the congregation, saying, Get you
up from about the tabernacle of Korah, Dathan,
and Abiram. 25. And Moses rose up, and went
unto Dathan and Abiram; and the elders of Israel
followed him. 26. And he spake unto the congre-
gation, saying, Depart, I pray you, from the tents
of these wicked men, and touch nothing of their's,
lest ye be consumed in all their sins 27. So they
gat up
from the tabernacle of Korah, Dathan, and
Abiram, on every side: and Dathan and Abiram
came out, and stood in the door of their tents, and
their wives, and their sons, and their little children.
28 And Moses said, Hereby ye shall know that
the LORD hath sent me to do all these works; for I
have not done them of mine own mind. 29. If these
men die the common death of all men. or if they
4
Before Christ 1490.
Korah, Dathan, and Abiram.
NUMBERS, XVI.

not our souls with sinners, if we save not ourselves from the un- to the sinners themselves to go down alive into their own graves;
toward generation. God's people are called out of Babylon, lest | dead and buried in an instant; to go down thus to the bars of the
they share both in her sins and in her plagues, Rev. 18. 4. pit, when they were in their full strength, wholly at case and quiet,
II. The congregation takes the warning, but the rebels them-3. It was severe upon their poor children, who, for the greate
selves continue obstinate, v. 27. 1. God, in mercy, inclined the terror of the judgment, and fuller indication of the divine wrath,
people to forsake the rebels. They gat up from the tabernacle of perished as part of their parents; in which, though we cannot
Korah, Dathan, and Abiram: both those whose lot it was to pitch particularly tell how bad they might be to deserve it, or how good
near them, who doubtless with themselves removed their families God might be otherwise to them to compensate it, yet of this we
and all their effects, and those also who were come from all parts are sure, in the general, that Infinite Justice did them no wrong.
of their camp to see the issue. It was in answer to the prayer of Far be it from God that he should do iniquity. 4. It was alto-
Moses that God thus stirred up the hearts of the congregation together miraculous. The cleaving of the earth was as wonderful,
shift for their own preservation. Note, To those whom God will and as much above the power of nature, as the cleaving of the
save he gives repentance that they may recover themselves out of sea; and the closing of the earth again more so than the closing
the snare of the Devil. (Grace to separate from evil-doers, is one of the waters. God has all the creatures at his command, and
of the things that accompany salvation, 2. God, in justice, left can make any of them, when he pleases, instruments of his justice;
the rebels to the obstinacy and hardness of their own hearts. nor will any of them be our friends, if he be our Enemy. God
whough they saw themselves abandoned by all their neighbours, now confirmed to Israel what Moses had lately taught them in
and set up as a mark to the arrows of God's justice, yet, instead that prayer of his, Ps. 90.11. Who knows the power of thine
of falling down and humbling themselves before God and Moses, anger? He has, when he pleases, strange punishments for the
owning their crime, and begging pardon, instead of fleeing, and workers of iniquity, Job, 31.3. Let us therefore conclude, Who
dispersing themselves, to seek for shelter in the crowd, they is able to stand before this holy Lord God? 5. It was very sig-
impudently stood in the doors of their tents, as if they would out-nificant. They set their mouths against the heavens, and their
face God himself, and dare him to do his worst. Thus were their throat was an open sepulchre; justly therefore does the earth
hearts hardened to their own destruction, and they were fearless open her mouth upon them, and swallow them up. They made
when their case was most fearful. But what a pity was it that a rent in the congregation, justly therefore is the earth rent under
their little children, who were not capable of guilt or fear, should, them. Presumptuous sinners, that hate to be reformed, are a
by the presumption of their parents, be put in this audacious burthen to the earth, the whole creation groans under them, which
posture! Happy they who are taught betimes to bow before God, here was signified by this, that the earth sunk under these rebels,
and not, as those unhappy little ones, to stand out against him! as weary of bearing them, and being under them. And, consider-
III. Sentence is solemnly pronounced upon them by Moses, ing how the earth is still in like manner loaded with the weight
in the name of the Lord, and the decision of the controversy is of iniquity, we have reason to wonder that this was the only time
put upon the execution of that sentence by the almighty power of it ever sunk under its load. Lastly, It was typical of the eternal
God. Moses, by divine instinct and direction, when the eyes of ruin of sinners who dic impenitent, who, perhaps in allusion to
all Israel were fastened upon him, waiting the event, moved with this, are said to sink down into the pit, (Ps. 9. 15.) and to go down
a just and holy indignation at the impudence of the rebels, boldly quick into hell, Ps. 55. 15. But David, even when he sinks in
puts the whole matter to a surprising issue, v. 28..30. 1. If the deep mire, yet prays in faith, Let not the pit shut her mouth upon
rebels die a common death, he will be content to be called and me, as it does on the damned, between whom and life there is a
counted an impostor; not only if they die a natural death, but if gulf fixed, Ps. 69. 2..15. His case was bad, but not, like this,
they die by any sort of judgment that has formerly been executed desperate.
en other malefactors; if they die by the plague, or by fire from V. All Israel is alarmed at the judgment, v. 34. They fled at
heaven, or by the sword, then say, "God has disowned Moses;" the cry of them. They cried for help when it was too late; their
but, 2. "If the earth open and swallow them up," (a punishment doleful shrieks, instead of fetching their neighbours in to their
without precedent,) "then let all the house of Israel know relief, drove them so much the further off; for, knowing their own
assuredly that I am God's servant, sent by him, and employed for guilt, and one another's, they hastened one another, saying, Lesi
him, and that those that fight against me fight against him." the earth swallow us up also. Note, Others' ruins should be our
The judgment itself would have been proof enough of God's dis-warnings. Could we by faith hear the outcries of those that are
pleasure against the rebels, and would have given all men to gone down to the bottomless pit, we should give more diligence
understand that they had provoked the Lord; but, when it was than we do to escape for our lives, lest we also come into that
thus solemnly foretold, and appealed to by Moses beforehand, condemnation.
when there was not the least previous indication of it from without,
the convincing evidence of it was much the stronger, and it was
put beyond dispute that he was not only a servant but a favourite
of Heaven, who was so intimately acquainted with the divine
ounsels, and could obtain such extraordinary appearances of the
divine power in his vindication.
||
IV. Execution is immediately done. It appeared that God and
his servant Moses understood one another very well; for, as soon
as ever Mosės had spoken the word, God did the work, the earth
clave asunder, (v. 31.) opened her mouth, and swallowed them all
up, them and their's, (v. 32.) and then closed upon them, v. 33.
This judgment was, 1. Unparalleled. God, in it, created a new
thing, did what he never did before; for he has many arrows in
his quiver; and there are diversities of operations in wrath as well
as mercy. Dathan and Abiram thought themselves safe, because
they were at a distance from the Shechinah, whence the fire of
the Lord had sometimes issued, qui procul à Jove, (they say,)
procul à who is
is
hunderbolt. But God made them to know that he was not tied
up to one way of punishing; the earth, when he pleases, shall
serve his justice as effectually as the fire. 2. It is very terrible
A
35. And there came out a fire from the LORD,
and consumed the two hundred and fifty men that
offered incense. 36. And the LORD spake unto
Moses, saying, 37. Speak unto Eleazar the son
of Aaron the priest, that he take up the censers out
of the burning, and scatter thou the fire yonder;
for they are hallowed. 38. The censers of these
sinners against their own souls, let them make
them broad plates for a covering of the altar: for
they offered them before the LORD, therefore they
are hallowed: and they shall be a sign unto the
children of Israel. 39. And Eleazar the priest
took the brazen censers, wherewith they that were
burnt had offered; and they were made broad
plates for a covering of the altar: 40. To be a
memorial unto the children of Israel, that
Before Christ 1490.
Korah, Dathan, and Abiram.
NUMBERS, XVI
stranger, which is not of the seed of Aaron, come
near to offer incense before the LORD; that he be
not as Korah, and as his company: as the LORD
said to him by the hand of Moses.
We must now look back to the door of the tabernacle, where
we left the pretenders to the priesthood, with their censers in their
hands, ready to offer incense; and here we find,
record it in his history, yet there was a danger of its being forgotten
in process of time impressions that seem deep are not always
judgment, that the Levites, who attended this altar, and had their
durable therefore it was to appoint this record of the
inferior services appointed them, might learn to keep within their
bounds, and be afraid of transgressing them, lest they should be
made like Korah and his company, who were Levites, and would
have been priests. These censers were preserved in terrorem-
that others might hear, and fear, and do no more presumptuously.
Thus God has provided that his wonderful works, both in mercy
and judgment, should be had in everlasting remembrance, that the
end of them may be answered, and they may serve for instruction
and admonition to those on whom the ends of the world are come.
I. Vengeance taken on them, v.35. It is probable, that, when
the earth opened in the camp to swallow up Dathan and Abiram,
a fire went out from the Lord, and consumed the two hundred and
fifty men that offered incense, while Aaron, that stood with them,
was preserved alive. This punishment was not, indeed, so new a
thing as the former, for Nadab and Abihu thus died; but it was
no less strange or dreadful; and it appeared, 1. That our God is
a consuming Fire. Is thunder a sensible indication of the terror
of his voice? Lightning is also of the power of his hand. We
must see in this his fiery indignation which devours the adversaries,
and infer from it what a fearful thing it is to fall into the hands of
the living God, Heb. 10.27..31. 2. That it is at our peril if we
meddle with that which does not belong to us. God is jealous of
the honour of his own institutions, and will not have them invaded.
It is most probable that Korah himself was consumed with these
250 that pretended to offer incense; for the priesthood was the
thing that he aimed at, and therefore we have reason to think that
he would not quit his post at the door of the tabernacle. But,
behold, they are made sacrifices to the justice of God, who flattered fore the tabernacle of the congregation. 44. And
themselves with the hopes of being priests. Had they been con- the LORD spake unto Moses, saying, 45. Get
tent with their office as Levites, which was sacred and honourable, you up from among this congregation, that I
and better than deserved, might have lived and died
with joy and reputation: but, like the angels that sinned, leaving
their first estate, and aiming at the honours that were not appointed
them, they were thrust down to Hades, their censers struck out of
their hands, and their breath out of their bodies, by a burning
which typified the vengeance of the eternal fire.
the children of Israel murmured against Moses
41. But on the morrow all the congregation of
and against Aaron, saying, Ye have killed the
people of the LORD. 42. And it came to pass,
when the congregation was gathered against
Moses and against Aaron, that they looked toward
the tabernacle of the congregation: and, behold,
the cloud covered it, and the glory of the Lord
appeared. 43. And Moses and Aaron came be-
may consume them as in a moment. And they
46. And Moses said unto
fell upon their faces.
Aaron, Take a censer, and put fire therein from
off the altar, and put on incense, and go quickly
unto the congregation, and make an atonement
II. Care is taken to perpetuate the remembrance of this ven-
geance. No mention is made of the taking up of their carcases, for them: for there is wrath gone out from the
the scripture leaves them as dung upon the face of the earth; but LORD; the plague is begun. 47. And Aaron took
orders are given about the censers, 1. That they be secured, because as Moses commanded, and ran into the midst of
they are hallowed; Eleazar is charged with this, v.37. Those the congregation; and, behold, the plague was
invaders of the priesthood had proceeded so far, by the divine
patience and submission, as to kindle their incense with fire from off begun among the people: and he put on incense,
the altar, which they were suffered to use by way of experiment: and made an atonement for the people. 48. And
but, as soon as they had kindled their fire, God kindled another, he stood between the dead and the living; and
which put a fatal, final, period to their pretensions; now Eleazar the plague was stayed. 49. Now they that died
is ordered to scatter the fire, with the incense that was kindled in the plague were fourteen thousand and seven
hundred, beside them that died about the matter
of Korah. 50. And Aaron returned unto Moses
unto the door of the tabernacle of the congregation:
and the plague was stayed.
with it, in some unclean place without the camp, to signify God's
abhorrence of their offering as a polluted thing; The sacrifice of
the wicked is an abomination to the Lord. But he is to gather
up the censers out of the mingled burning, God's fire, and their's;
because they are hallowed. Having been once put to a holy use,
and that by God's own order, (though only for trial,) they must
not return to common service; so some understand it: rather,
they are devoted; they are an anathema; and therefore, as all
devoted things, they must be made, some way or other, serviceable
to the glory of God. 2. That they be used in the service of the
sanctuary, not as censers, that would rather have put honour upon
the usurpers, whose disgrace was intended; nor was there occasion
for brazen censers, the golden altar was served with golden ones;
but they must be beaten into broad plates for a covering of the
brazen altar, v.38..40. These pretenders thought to have ruined
the altar, by laying the priesthood in common again; but, to shew
that Aaron's office was so far from being shaken by their impotent
malice, that it was rather confirmed by it, their censers, which
offered to rival his, were used both for the adorning and for the
preserving of the altar at which he ministered. Yet this was not
all; this covering of the altar must be a memorial to the children
of Israel, throughout their generations, of this great event. Though
there was so much in it astonishing, and though Moses was to
Here is,
I. A new rebellion, raised the very next day, against Moses and
Aaron. Be astonished, O heavens, at this, and wonder, O earth!
Was there ever such an instance of the incurable corruption of
sinners? v. 41. On the morrow the body of the people muti-
nied; 1. Though they were so lately terrified by the sight of the
punishment of the rebels, the shrieks of those sinking sinners,
those sinners against their own souls, were yet sounding in their
ears, the smell of the fire yet remained, and the gaping earth was
scarce thoroughly closed, and yet the same sins are re-acted, and
all these warnings slighted. 2. Though they were so lately saved
from sharing in the same punishment, and the survivors were as
brands plucked out of the burning, yet they fly in the face of
Moses and Aaron, to whose intercession they owed their preser
vation. Their charge runs very high, Ye have killed the people
of the Lord. Could any thing have been said more unjustly and
Before Christ 1490.
NUMBERS, XVI, XVII. The Plague inflicted and removed.
||
his ministry. (3.) That Aaron was a man of God, and ordained
for men, in things pertaining to God. This call to the priesthood
was hereby abundantly confirmed, and set above all contradiction ;
God had not only saved his life, when the intruders were cut off,
but now made him an instrument for saving Israel. Compare the
censer of Aaron here with the censers of those sinners against their
own souls. Those provoked God's anger, this pacified it; those
destroyed men's lives, this saved them; no room, therefore, is left
to doubt of Aaron's call to the priesthood. Note, Those make out
the best title to public honours that lay out themselves the most
for the public good, and obtain mercy of the Lord to be faithful
and useful. If any man will be great, let him make himself the
servant of all. (4.) That Aaron was a type of Christ, who came
into the world to make an atonement for sin, and to turn away the
wrath of God from us, and who, by his mediation and intercession,
stands between the living and the dead, to secure his chosen Israel
to himself, and save them out of the midst of a world infected
with sin and the curse.
||
maliciously? They canonize the rebels, calling them the people
of the Lord, who died in arms against him; they stigmatize divine
justice itself; it was plain enough that Moses and Aaron had no
hand in their death, they did what they could to save them; so
that, in charging them with murder, they did, in effect, charge
God himself with it. The continued obstinacy of this people,
notwithstanding the terrors of God's law, as it was given on mount
Sinai, and the terrors of his judgments, as they were here executed
on the disobedient, shews how necessary the grace of God is to
the effectual change of men's hearts and lives, without which the
most likely means will never attain the end. Love will do what
fear could not.
II. God's speedy appearing against the rebels. When they
were gathered against Moses and Aaron, perhaps with a design
to depose or murder them, they looked toward the tabernacle, as
if their misgiving consciences expected some frowns from thence,
and, behold, the glory of the Lord appeared, (v.42.) for the pro-
tection of his servants, and confusion of his and their accusers
and adversaries. Moses and Aaron thereupon came before the
tabernacle, partly for their own safety; there they took sanctuary
from the strife of tongues, (Ps. 27. 5.-31. 20.) and partly for
advice, to know what was the mind of God upon this occasion,
v. 43. Justice hereupon declares that they deserve to be consumed
in a moment, v. 45. Why should they live another day who hate
to be reformed, and whose rebellions are their daily practices?
Let just vengeance take place and do its work, and the trouble
with them will soon be over; only Moses and Aaron must first be
secured.
||
IV. The result and issue of the whole matter. 1. God's justice
Great execution the sword of
was glorified in the death of some.
the Lord did in a very little time. Though Aaron made all the
haste he could, yet, before he could reach his post of service, there
were 14,700 men laid dead upon the spot, v. 49. There were but
few comparatively that died about the matter of Korah, the ring-
leaders only were made examples, but, the people not being led
to repentance by the patience and forbearance of God with them,
justice is not now so sparing of the blood of Israelites. They cried
out of the death of a few hundreds as an unmerciful slaughter
made among the people of the Lord, but here God silences that
complaint by the slaughter of many thousands. Note, Those that
quarrel with lesser judgments prepare greater for themselves: for
when God judges he will overcome. 2. His mercy was glorified
in the preservation of the rest; God shewed them what he could
do by his power, and what he might do in justice, but then shewed
then what he would do in his love and pity, he would preserve
them a people to himself, notwithstanding all this, in and by a
mediator. The cloud of Aaron's incense, coming from his hand,
stayed the plague. Note, It is much for the glory of God's good-
ness, that many a time, even in wrath, he remembers mercy; and,
even when judgments have been begun, prayer puts a stop to
them so ready is he to forgive, and so little pleasure does he take
in the death of sinners.
was.
III. The intercession which Moses and Aaron made for them.
Though they had as much reason, one would think, as Elias had
to make intercession against Israel, (Rom. 11. 2.) yet they forgive
and forget the indignities offered them, and are the best friends
their enemies have. 1. They both fell on their faces, humbly to
intercede with God for mercy, knowing how great their provocation
This they had done several times before, upon similar
occasions; and, though the people had basely requited them for
it, yet, God having graciously accepted them, they still have re-
course to the same method. This is praying always. 2. Moses,
perceiving that the plague was begun in the congregation of the
rebels, that is, that body of them which was gathered together
against Moses, sends Aaron, by an act of his pri ly office, to
make atonement for them, v. 46. And Aaron readily went, and
burned incense between the living and the dead, not to purify the
infected air, but to pacify an offended God, and so stayed the
progress of the judgment.
By this it appeared, (1.) That Aaron was a very good man, and
a man that had true love for the children of his people, though
they hated and envied him. Though God was now avenging his
quarrel, and pleading the cause of his priesthood, yet he interposes
to turn away God's wrath. Nay, forgetting his age and gravity,
he ran into the midst of the congregation to help them. He did
not say,
"Let them smart awhile, and then when I come I shall
be the more welcome;" but, as one tender of the life of every
Israelite, he makes all possible speed into the gap at which death
was entering. Moses and Aaron, who had been charged with
killing the people of the Lord, might justly have upbraided them
now; could they expect those to be their saviours whom they had
so invidiously called their murderers? But those good men
have taught us here, by their example, not to be sullen toward
those that are peevish with us, nor to take the advantage which || 1. ND the LORD spake unto Moses, saying,
men give us, by their provoking language, to deny them any real
2. Speak unto the children of Israel, and
kindness which it is in the power of our hands to do them. We take of every one of them a rod according to the
must render good for evil. (2.) That Aaron was a very bold
man; bold, to venture into the midst of an enraged rabble, that
were gathered together against him, and who, for aught he knew,
might be the more exasperated by the plague that was begun;
bold, to venture into the midst of the infection, where the arrows
of death flew thickest, and hundreds, nay thousands, were falling
on his right and left hand. To save their lives, he put his own
into his hand, not counting it dear to him, so he might but fulfil
house of their fathers, of all their princes according
to the house of their fathers twelve rods: write
thou every man's name upon his rod. 3. And
thou shalt write Aaron's name upon the rod of
Levi: for one rod shall be for the head of the
house of their fathers. 4. And thou shalt lay
CHAP. XVII.
Enough had been done in the chapter before to quash all pretensions of the families
of the tribe of Levi that would set up in competition with Aaron, and to make
it appear that Aaron was the head of that tribe; but it seems, when that matter
was settled, the princes of the rest of the tribes began to murmur: if the head
of a tribe must be a priest, why not the head of some other tribe than that of
Levi? He that searches the heart knew this thought to be in the breast of
some of them, and, beforc it broke out into any overt-act, graciously anticipated
it, to prevent bloodshed; and it is done by miracle in this chapter, not a miracle
of wrath, as before, but of grace. I. The matter is put upon trial by the
bringing of twelvė rods, one for each prince, before the Lord, v.1..7.
II. Upon trial, the matter is determined by the miraculous blossoming of
Aaron's rod, v.8,9. The decision of the controversy is registered by the
preservation of the rod, v. 10,11. IV. The people acquiesce in it with some
reluctance, v. 12, 13.
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NUMBERS, XVII. The blossoming of Aaron's Rod.
them up
in the tabernacle of the congregation to be competitors with Aaron, and to stand candidates, even for
before the testimony, where I will meet with you. He did not object that the matter was sufficiently settled already,
the priesthood; (v.7.) and Moses laid them up before the Lord.
5. And it shall come to pass, that the man's rod, and enough done to convince those that were not invincibly
whom I shall choose, shall blossom: and I will hardened in their prejudices. He did not undertake to determin
make to cease from me the murmurings of the the controversy himself, though it might easily have been done, no
children of Israel, whereby they murmur against did he suggest that it would be to no purpose to offer satisfaction
you. 6. And Moses spake unto the children of to a people that were willingly blind; but, since God will have i
so, he did his part, and lodged the case before the Lord, to whom
Israel, and every one of their princes gave him the appeal was made by consent, and left it with him.
rod apiece, for each prince one, according to
their fathers' houses, even twelve rods: and the
rod of Aaron was among their rods. 7. And
Moses laid up the rods before the LORD in the
a
tabernacle of witness.
Here we have,
1. Orders given for the bringing in of a rod for every tribe,
(which was peculiarly significant, for the word here used for a rod
sometimes signified a tribe, as particularly ch. 34. 13.) that God,
by a miracle wrought on purpose, might make it known on whom
he had conferred the honour of the priesthood. (1.) It seems,
then, the priesthood was a preferment worth seeking and striving
for, even by the princes of the tribes. It is an honour to the
greatest of men to be employed in the service of God. Yet,
perhaps, these contended for it rather for the sake of the profit
and power that attended the office, than for the sake of
which was divine and sacred. (2.) It seems likewise, after all
that had been done to settle this matter, there were those who
would be ready upon any occasion to contest it. They would not
acquiesce in the divine appointment, but would make an interest
in opposition to it. They strive with God for the dominion, and
the question is, whose will shall stand? God will rule, but Israel
will not be ruled, and that is the quarrel. (3.) It is an instance
of the grace of God, that, having wrought divers miracles to
punish sin, he would work one more on purpose to prevent it.
God has effectually provided that the obstinate shall be left
inexcusable, and every mouth shall be stopped. Israel was very
prone to murmur, both against God, and against their governors;
"Now," said God, "I will make to cease from me the murmurings
of the children of Israel, v.5. If any thing will convince them,
they shall be convinced; and if this will not convince them,
nothing will." This was to be to them, as Christ said the sign
of the prophet Jonas, that is, his own resurrection, should be to
the men of that generation, the highest proof of his mission that
should be given them.
The directions are, [1.] That twelve rods or staves should be
brought in; it is probable that they were not now fresh cut out of
a tree, for then the miracle had not been so great; but that they
were the staves which the princes ordinarily used as ensigns of
their authority; of which we read, (ch. 21.18.) old dry staves,
that had no sap in them, and it is probable that they were all
made of the almond-tree. It should seem, they were but twelve in
all, with Aaron's, for when Levi comes into the account, Ephraim
and Manasseh make but one, under the name of Joseph. [2.]That
the name of each prince should be written upon his rod, that every
man might know his own, and to prevent contests. Writing is
often a good preservative against strife, for what is written may
be appealed to. [3.] That they should be laid up in the tabernacle,
for one night before the testimony, that is, before the ark, which,
with its mercy-seat, was a symbol, token, or testimony, of God's
presence with them. [4.] They were to expect, being told it
before, that the rod of the tribe, or prince, whom God chose to
the priesthood, should bud and blossom, v.5. It was requisite
It was requisite
that they should be told of it, that it might appear not to be
tasual, but according to the counsel and will of God.
2. The preparing of the rods accordingly. The princes brought
them in, some of them perhaps fondly expecting that the choice
would fall upon them, and all of them thinking it honour enough
·
8. And it came to pass, that on the morrow
Moses went into the tabernacle of witness; and,
behold, the rod of Aaron for the house of Levi was
budded, and brought forth buds, and bloomed
blossoms, and yielded almonds. 9. And Moses
brought out all the rods from before the LORD
unto all the children of Israel: and they looked,
and took every man his rod. 10. And the LORD
said unto Moses, Bring Aaron's rod again before
the testimony, to be kept for a token against the
rebels; and thou shalt quite take away their mur-
murings from me, that they die not. 11. And
Moses did so: as the LORD commanded him, so
did he. 12. And the children of Israel spake unto
Moses, saying, Behold, we die, we perish, we all
perish. 13. Whosoever cometh any thing near
unto the tabernacle of the LORD shall die: shall
we be consumed with dying?
Here is,
I. The final determination of the controversy concerning the
priesthood, by a miracle, v. 8, 9. The rods, or staves, were
brought out from the most holy place, where they were laid up,
and publicly produced before the people; and, while all the rest
of the rods remained as they were, Aaron's rod only, of a dry
stick, became a living branch, budded, and blossomed, and yielded
almonds. In some places there were buds, in others blossoms, in
others fruit, at the same time; this was miraculous, and took
away all suspicion of a fraud, as if in the night Moses had taken
away Aaron's rod, and put a living branch of an almond-tree in
the room of it; for no ordinary branch would have buds, blos-
Now, 1. This was a plain
soms, and fruits, upon it, all at once.
indication to the people that Aaron was chosen to the priesthood,
and not any other of the princes or tribes. Thus he was distin-
guished from them, and manifested to be under the special bless-
ing of heaven, which sometimes yields increase where there is
neither planting nor watering by the hand of man. Bishop Hall
here observes, that fruitfulness is the best evidence of a divine
call, and that the plants of God's setting, and the boughs cut off
The trees of the
from them, will flourish: see Ps. 92.12..14.
Lord, though they seem dry trees, are full of sap. 2. It was a
very proper sign to represent the priesthood itself, which was hereby
confirmed to Aaron, (1.) That it should be fruitful and service-
able to the church of God. It produced not only blossoms, but
almonds; for the priesthood was designed, not only for an honour
to Aaron, but for a blessing to Israel. Thus Christ ordained
his apostles and ministers that they should go and bring forth
fruit, and that their fruit should remain, John, 15. 16. (2.) That
there should be a succession of priests; here were not only al-
monds for the present, but buds and blossoms promising more
hereafter. Thus has Christ provided in his church, that a
seed should serve him from generation to generation. (3.) That
yet this priesthood should not be perpetual, but, in process of
time, like the branches and blossoms of a tree, should fail and
1
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NUMBERS, XVII, XVIII. The Service i the Priests and Levites,
wither. The flourishing of the almond-tree is mentioned as one || confess their folly sooner or later, and that wherein they dealt
of the signs of old age, Eccl. 12.5. This character was betimes proudly he was above them. Vicisti Galilæe-O Galilæan, thou
put upon the priesthood, which soon became old and ready to hast conquered.
vanish away, Heb. 8. 13. It was a type and figure of Christ and
his priesthood: for he is the Man, the Branch, (Zech. 6. 12.)
that is to be a Priest upon his throne, as it follows there; and
was to grow up before God, as this before the ark, like a tender
plant, and a root out of a dry ground, Isa. 53.2.
II. The record of this determination, by the preserving of
the rod before the testimony, in perpetuam rei memoriam—that
it might be had in perpetual remembrance, v. 10,11. It is pro-
bable that the buds, and blossoms, and fruit, continued fresh; the
same divine power that produced them in a night, preserved them
for ages, at least so long as it was necessary for a token against
the rebels. So it was a standing miracle, and the continuance of
it was an undeniable proof of the truth of it. Even the leaf of
God's trees shall not wither, Ps. 1.3., This rod was preserved,
as the censers were, to take away their murmurings, that they die
not. 1. The of in his both
1.
mercies and judgments, and in the memorials of them, is, to take
away sin, and to prevent it. These things are done, these things
written, that we sin not, 1 John, 2.1. was
take-away sin. 2. What God does for the taking away of sin, is
done in real kindness to us, that we die not. All the bitter potions
he gives, and all the sharp methods he uses with us, are for the
cure of a disease which otherwise would certainly be fatal. Bishop
Hall observes here, that the tables of the law, the pot of manna,
and Aaron's rod, were preserved together in or about the ark,
(the apostle takes notice of them all three together, Heb. 9.4.)
to shew to after-ages how the ancient church was taught, and fed,
and ruled; and infers how precious the doctrine, sacraments, and
government of the church are to him, and should be to us The
rod of Moses was used in working many miracles, yet we do not
find that this was preserved, for the keeping of it would serve
only to gratify men's curiosity; but the rod of Aaron, that which
carried its miracle along with it, was carefully preserved, because
that would be of standing use to convince men's consciences, to
silence all disputes about the priesthood, and to confirm the faith
of God's Israel in his institutions. Such is the difference between
the sacraments which Christ has appointed for edification, and
the relies which men have devised for superstition.
III. The outcry of the people hereupon; (v. 12, 13.) Behold we
die, we perish, we all perish: shall we be consumed with dying?
This may be considered as the language, either, 1. Of a repining
people quarrelling with the judgments of God, which, by their
own pride and obstinacy, they had brought upon themselves.
They seem to speak despairingly, as if God was a hard Master,
that sought advantage against them, and took all occasions to
pick quarrels with them, so that if they trod ever so little awry,
if they stepped ever so little beyond their bounds, they must die,
they must perish, they must all perish, basely insinuating that
God would never be satisfied with their blood and ruin till he had
made an end of them all, and they were consumed with dying.
Thus they seem to be like a wild bull in a net, full of the fury of
the Lord, (Isa. 51.20.) fretting that God was too hard for them,
and that they were forced to fall under, only because they could
not help it. Note, It is a very wicked thing to fret against God,
when we are in affliction, and in our distress thus to trespass yet
more. If we die, if we perish, it is long of ourselves, and the
olame will lie upon our own heads. Or, 2. Of a repenting
eople; many interpreters take it as bespeaking their submission.
"Now we see it is the will of God that we should keep our dis-
ance, and it is at our peril if we draw nearer than is appointed;
we submit to the divine will in this appointment, we will not
rontend any more, lest we all perish;" and they engage Moses to
ntercede for them, that they might not be all consumed with
ving. Thus the point was gained, and in this matter God quite
took away their murmurings, and from henceforward they
acquiesced. Note, When God judges, he will overcome, and,
one way or other, will oblige the most obstinate gainsayers to
1
**
,
CHAP. XVIII.
Aaron being now fully established in the priesthood, abundantly to hi. onz
satisfaction, and to the satisfaction of the people, (which was the good thak
God brought out of the evil opposition made to him,) in this chapter God gives
him full instructions concerning his office; or rather repeats those which he hao
before given him. He tells him, I. What must be his work, and the care and
charge committed to him; and what assistance he should have from the
Levites in that work, v.1..7. II. What should be his wages, and the
Levites', for this work. 1. The perquisites or fees peculiar to the priests,
v. 8..19. 2. The settled maintenance of the Levites, v. 20..24. III. The
portion which must be paid to the priests out of the Levites' maintenance,
v. 25..32. Thus every one knew what he had to do, and what he had to live
upon.
7
AND the LORD said unto Aaron, Thou and
shall bear the iniquity of the sanctuary: and thou
thy sons and thy father's with thee
and thy sons with thee shall bear the iniquity of
your priesthood. 2. And thy brethren also of the
tribe of Levi, the tribe of thy father, bring thou
with thee, that they may be joined unto thee,
and minister unto thee: but thou and thy sons
with thee shail minister before the tabernacle of
witness. 3. And they shall keep thy charge,
and the charge of all the tabernacle: only they
shall not come nigh the vessels of the sanctuary
and the altar, that neither they, nor ye also,
die. 4. And they shall be joined unto thee,
and keep the charge of the tabernacle of the con
gregation, for all the service of the tabernacle:
and a stranger shall not come nigh unto you.
5. And ye shall keep the charge of the sanctuary,
and the charge of the altar: that there be no
wrath any more upon the children of Israel.
6. And I, behold, I have taken your brethren the
Levites from among the children of Israel: to you
they are given as a gift for the LORD, to do the
service of the tabernacle of the congregation.
7. Therefore thou and thy sons with thee shall
keep your priest's office for every thing of the
altar, and within the vail; and ye shall serve: I
have given your priest's office unto you as a service
of gift: and the stranger that cometh nigh shall be
put to death.
:-
The coherence of this chapter with that foregoing is very
observable.
I. The people, in the close of that chapter, had complained of
the difficulty and peril that there were in drawing near to God,
which put them under some dreadful apprehensions, that the
tabernacle in the midst of them, which they hoped would have
been their joy and glory, would rather be their terror and ruin;
now, in answer to this complaint, God here gives them to under
stand by Aaron, that the priests should come near for them as
their representatives; so that though the people were obliged to
keep their distance, yet that should not at all redound to the r
disgrace or prejudice, but their comfortable communion with
God should be kept up by the interposition of the priests.
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The Service of the Priests and Levites.
NUMBERS, XVIII.
2. A great deal of honour God had now lately put upon Aaron;
his rod had budded and blossomed, when the rods of the rest of
the princes remainded dry, and destitute both of fruit and ornament:
now lest Aaron should be puffed up with the abundance of the
favours that were done him, and the miracles that were wrought
for the support of him in his high station, God comes to him to
remind him of the burthen that was laid upon him, and the duty
required from him as a priest. He would see reason not to be
proud of his preferment, but to receive the honours of his office
with reverence and holy trembling, when he considered how great
the care and charge were that devolved upon him, and how hard
it would be for him to give a good account of his conduct in this
office. Be not high-minded, but fear.
(1.) God tells us the danger that attended his dignity, v.1.
[1.] That both the priests and Levites (Thou, and thy sons, and
thy father's house) should bear the iniquity of the sanctuary;
that is, If the sanctuary were profaned by the intrusion of
strangers, or persons in their uncleanness, the blame should lie
upon the Levites and priests, who ought to have kept them off.
Though the sinner that thrust in presumptuously should die in
his iniquity, yet his blood should be required at the hands of the
watchmen. Or, it may be taken more generally, "If of the
any
duties or offices of the sanctuary be neglected, if any service be
not done in its season, or not according to the law, if any thing
be lost or misplaced in the removal of the sanctuary, you shall be
accountable for it, and answer it at your peril." [2.] That the
priests should themselves bear the iniquity of the priesthood;
that is, If they either neglected any part of their work, or per-
mitted any other persons to invade their office, and take their
work out of their hands, they should bear the blame of it. Note,
The greater the trust is of work, and power that is committed to
es, the greater is our danger of contracting guilt, by falsifying and
betraying that trust. This is a good reason why we should neither
be envious at others'
nor ourselves of high
places, because great dignity exposes us to great iniquity. Those
that are intrusted with the charge of the sanctuary Whave a
great deal to answer for. Who would covet the care of souls,
who considers the account that must be given of that care?
(2.) He tells him of the duty that attended his dignity. [1.] That
he and his sons must minister before the tabernacle of witness,
(v.2.) that is, (as Bishop Patrick explains it,) before the most
holy place, in which the ark was; on the outside of the vail of
that tabernacle, but within the door of the tabernacle of the
congregation; they were to attend the golden altar, the table, and
candlestick, which no Levite might approach to. Ye shall serve,
(v.7.) not "Ye shall rule;" it was never intended that they
should lord it over God's heritage, but "Ye shall serve God and
the congregation." Note, The priesthood is a service. If any
desire the office of a bishop, he desires a good work. Masters
must remember that they are ministers, that is, servants; of
whom it is required that they be humble, diligent, and faithful.
[2.] That the Levites must assist him and his sons, and minister to
them in all the service of the tabernacle, (v.2..4.) though they
must by no means come nigh the vessels of the sanctuary, nor
the altar meddle with the great services of burning the fat and
sprinkling the blood. Aaron's family was very small, and as they
increased, the rest of the families of Israel would increase likewise,
so that their hands neither were now, nor were likely to be, suffi-
cient for all the service of the tabernacle, therefore (says God) the
Levites shall be joined to thee, v. 2. and again, v. 4. where there
seems to be an allusion to the name of Levi, which signifies
joined. Many of the Levites had of late set themselves against
Aaron, but from henceforward God promises that they should be
heartily joined to him i interest and affection, and should no more
contest with him. It was a good sign to Aaron that God owned
him, when he inclined the hearts of those concerned to own him too.
The Levites are said to be given as a gift to the priests, v. 6.
Note, We are to value it as a great gift of the divine bounty to
have those joined to us, that will be helpful and serviceable to us in
the service of God. [3.] That both priests and Levites must
carefully watch against the profanation of sacred things. The
Levites must keep the charge of the tabernacle, that no stranger
(that is, none who upon any account was forbidden to come) might
come nigh, (v.4.) and that upon pain of death, v.7. And the
priests must keep the charge of the sanctuary, (v. 5.) must instruct
the people and admonish them concerning the due distance they
were to keep, and not suffer them to break the bounds set them,
as Korah's company had done, that there be no wrath any more
upon the children of Israel. Note The preventing of sin is the
preventing of wrath; and the mischief sin has done, should be a
warning to us for the future, to watch against it both in ourselves
and others.
8. And the LORD spake unto Aaron, Behold,
I also have given thee the charge of mine heave-
offerings of all the hallowed things of the children
of Israel; unto thee have I given them by reason
of the anointing, and to thy sons, by an ordinance
for ever. 9. This shall be thine of the most holy
things, reserved from the fire: every oblation of
their's, every meat-offering of their's, and every
sin-offering of their's, and every trespass-offering
of their's, which they shall render unto me, shall
be most holy for thee and for thy sons. 10. In the
most holy place shalt thou eat it; every male shall
eat it: it shall be holy unto thee. 11. And this
is thine; the heave-offering their gift, with
all the wave-offerings of t children of Israel:
I have given them unto
and to thy daughters with thee, by a statute
and to thy sons
for ever: every one that is clean in thy house
shall eat of it. 12. All the best of the oil, and
all the best of the wine, and of the wheat, the
first-fruits of them which they shall offer unto
the LORD, them have I given thee. 13. And
whatsoever is first ripe in the land, which they
shall bring unto the LORD, shall be thine: every
one that is clean in thine house shall eat of it.
14. Every thing devoted in Israel shall be thine.
15. Every thing that openeth the matrix in all
flesh, which they bring unto the LORD, whether it
be of men or beasts, shall be thine; nevertheless
the first-born of man shalt thou surely redeem,
and the firstling of unclean beasts shalt thou
redeem. 16. And those that are to be redeemed
from a month old shalt thou redeem, according
to thine estimation, for the money of five shekels,
after the shekel of the sanctuary, which is twenty
gerahs. 17. But the firstling of a cow, or the
firstling of a sheep, or the firstling a goat, thou
shalt not redeem; they are holy: thou shalt
sprinkle their blood upon the altar, and shalt
burn their fat for an offering made by fire, for a
sweet savour
savour unto the
unto the LORD. 18. And the
flesh of them shall be thine, as the wave-breast
and as the right shoulder are thine.
19. All
the heave-offerings of the holy things, which
the children of Israel offer unto the LORD, have I
given thee, and thy sons and thy daughters with
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NUMBERS, XVIII.
The Priests and Levites provided for.
7
20. And the LORD spake unto Aaron, Thou
shalt have no inheritance in their land, neither
shalt thou have any part among them: I am thy
part and thine inheritance among the children
of Israel. 21. And, behold I have given the
children of Levi all the tenth in Israel for an
inheritance, for their service which they serve,
even the service of the tabernacle of the congrega-
tion. 22. Neither must the children of Israel
henceforth come nigh the tabernacle of the con-
gregation, lest they bear sin, and die. 23. But
the Levites shall do the service of the tabernacle
of the congregation, and they shall bear their
iniquity: It shall be a statute for ever throughout
The priests' service is called a warfare; and who goes a
warfare at his own charges? As they were well-employed, so they
were well-provided for, and well-paid. None shall serve God for
nought. All believers are spiritual priests, and God has promised
to take care of them; they shall dwell in the land, and verily
they shall be fed, and shall not want any good thing. Godliness
has the promise of the life that now is. And, from this plentiful
provision here made for the priests, the apostle infers that it is
the duty of Christian churches to maintain their ministers; they
that served at the altar lived upon the altar. So they that preach
the gospel should live upon the gospel, and live comfortably,
1 Cor. 9.13,14. Scandalous maintenance makes scandalous
ministers. Now observe, 1. That much of the provision that was
made for them arose out of the sacrifices which they themselves were your generations, that among the children of
employed to offer. They had the skins of almost all the sacrifices, Israel they have no inheritance. 24. But the
which they might sell, and they had a considerable share out of tithes of the children of Israel, which they offer as
the meat-offerings, sin-offerings, &c. They that had the charge
of the offerings had the benefit, v.8. Note, God's work is its an heave-offering unto the LORD, I have given to
own wages, and his service carries its recompence along with it. the Levites to inherit: therefore I have said unto
Even in keeping of God's commandments there is great reward. them, Among the children of Israel they shall
The present pleasures of religion are part of its pay. 2. That they have no inheritance. 25. And the LORD spake
had not only a good table kept for them, but money likewise in unto Moses, saying, 26. Thus speak unto the
their pockets for the redemption of the first-born, and those
firstlings of cattle which might not be offered in sacrifice. Thus Levites, and say unto them, When ye take of the
their maintenance was such as left them altogether disentangled children of Israel the tithes which I have given
from the affairs of this life; they had no grounds to occupy, no you from them for your inheritance, then ye shall
land to til, no vineyards to dress, no cattle to tend, no visible offer up an heave-offering of it for the LORD, even
estate to take care of, and yet had a more plentiful income than
any other families whatsover. Thus God ordered it, (1.) That a tenth part of the tithe.
27. And this your
they might be the more entirely addicted to their ministry, and heave-offering shall be reckoned unto you, as
not diverted from it, or disturbed in it, by any worldly care or though it were the corn of the threshing-floor,
business. The ministry requires a whole man (2.) That they and as the fulness of the wine-press.
might be examples of living by faith, not only in God's providence,
28. Thus
but in his ordinance. They lived from hand to mouth, that they ye also shall offer an heave-offering unto the LORD
might learn to take no thought for the morrow; sufficient for the of all your tithes, which ye receive of the
day would be the provision thereof; and they had no estates to children of Israel; and ye shall give thereof the
leave their children, that they might by faith leave them to the LORD's heave-offering to Aaron the priest. 29. Out
care of that God who had fed them all their lives long. 3. Of
the provision that was made for their tables, some is said to be of all your gifts ye shall offer every heave-offering
most huly, (v.9,10.) which was to be eaten by the priests them of the LORD, of all the best thereof, even the
selves, and in the court of the tabernacle only but other perquisites hallowed part thereof out of it.
were less holy, of which their families might eat, at their own thou shalt say unto them, When ye have heaved
30. Therefore
houses, provided they were clean, v.11..13. See Lev. 22. 10, &c.
It is commanded that the best of the oil, and the best of the wine the best thereof from it, then it shall be counted
and wheat, should be offered for the first fruits unto the Lord, unto the Levites as the increase of the threshing-
which the priests were to have, v. 12. Note, We must always floor, and as the increase of the
serve and honour God with the best we have, for he is the Best, 31. And ye shall eat it in every place, ye and
as the increase of the wine-press.
your households: for it is your reward for your
service in the tabernacle of the congregation.
32. And ye shall bear no sin by reason of it, when
ye have heaved from it the best of it: neither
shall ye pollute the holy things of the children of
Israel, lest ye die.
and best deserves it; he is the First, and therefore must have the
first ripe. Those that think to save charges, by putting God off
with the refuse, do but deceive themselves, for God is not mocked.
5. All this is given to the priests, by reason of the anointing, v. 8.
It was not for the sake of their personal merits above other
Israelites, that they had these tributes paid to them, be it know
unto them; but purely for the sake of the office to which they
were anointed. Thus, all the comforts that are given to the Lord's
people, are given them by reason of the anointing, which they
have received. It is said to be given them by an ordinance for
ever, (v.8.) and it is a covenant of salt for ever, v.19. As long
as the priesthood should continue, this should continue to be the
maintenance of it, that this lamp might not go out for want of oil
to keep it burning. Thus provision is made that a gospel
ministry should continue till Christ comes, by an ordinance for
ever. Lo, I am with you (that is their maintenance and support)
always, even to the end of the world. Thanks be to the Redeemer,
it is the word which he has commanded to a thousand generations.
thee, by a statute for ever: it is a covenant of salt
for ever before the LORD unto thee and to thy seed
with thee.
•
Here is a further account of the provision that was made both
for the Levites and for the priests, out of the country.
I. They must have no inheritance in the land; only cities to
dwell in were afterward. allowed them, but no ground to occupy;
Thou shalt not have any part among them, v. 20. It is repeated
again, ». 23, and again, v. 24. Among the children of Israel they
shall have no inheritance, either by purchase or descent. God
would have them comfortably provided for, but would not have
their families over-rich, lest they should think themselves above
Before Christ 1490.
NUMBERS, XVIII, XIX. The Priests and Levites provided for
that work which their wages supposed, and obliged them con- || proportions as they should think fit, among the inferior priests.
stantly to attend upon. As Israel was a peculiar people, and not Most of the profits of the priests' office, which were appointed in
to be numbered among the nations; so Levi was a peculiar tribe, the former part of the chapter, arising from the sacrifices, those
and not to be settled as the rest of the tribes, but in all respects priests had the benefit of, who constantly attended at the altar,
distinguished from them. A good reason is given, why they must but forasmuch as there were many priests employed in the country
Dave no inheritance in the land, for, says God, I am thy Part, to teach and rule, those tithes taken by the Levites, it is probable,
and thine Inheritance. Note, Those that have God for their were directed by the high priest for their maintenance. It is the
Inheritance and their Portion for ever, ought to look with a holy probable conjecture of the learned Bishop Patrick, that the tenth
#ontempt and indifference upon the inheritances of this world, of this last tenth was reserved for the high priest himself, to
and not covet their portion in it. "The Lord is my Portion, support his state and dignity: for otherwise we read not of any
therefore will I hope in him, and not depend upon any thing I peculiar provision made for him. (3.) When the Levites had thus
ave on this earth," Lam. 3. 24. The Levites shall have no paid the tenth of their income, as a heave-offering to the Lord,
beritance, and yet they shall live very comfortably and plenti- they had themselves the comfortable enjoyment of the other nine
fully-to teach us that Providence has various ways of supporting parts; (v. 30.) when ye have thus heaved the best from it, (for
those that live in a dependence upon it; the fowls reap not, and still God's part must be the best,) then ye shall eat the rest, not
yet are fed, the lilies spin not, and yet are clothed; the Levites as a holy thing, but with the same freedom that the other Israel-
have no inheritance in Israel, and yet live better than any other ites eat their part with, in every place, ye and your households.
tribe. The repetition of that caution, that no Israelite should v. 31. See here what is the way to have the comfort of all our
approach the tabernacle, comes in suitably, though somewhat worldly possessions, so as to bear no sin by reason of them, as it
abruptly, v. 22. It seems set in opposition to that order concern- follows, v. 32. [1.] We must be sure that what we have be got
ing the priests and Levites, that they should have no inheritance || honestly, and in the service of God. It is your reward for your
in Israel; to show how God dispenses his favours variously. service: that meat is best eaten, that is first earned; but if any
The Levites have the honour of attending the tabernacle, which will not work, neither shall he cat, 2 Thess. 3. 10. And that seems
is denied the Israelites; but then the Israelites have the honour to be spoken of, as having a particular comfort and satisfaction in
of inheritances in Canaan, which is denied the Levites; thus each it, which is the reward of faithful service done in the tabernacle of
is kept from either envying or despising the other, and both have the congregation. [2.] We must be sure that God has his dues
reason to rejoice in their lot. The Israelites must not come nigh out of it. Then we have the comfort of our substance, when we
the tabernacle, but then the Levites must have no inheritance in the have honoured the Lord with it. Then ye shall bear no sin by reason
land; if ministers expect that people should keep in their sphere, of it, when ye have heaved the best from it. This intimates that
and not intermeddle with sacred offices, let him keep in their's, we must never feed ourselves without fear, lest our table become
and not entangle themselves in secular affairs.
a snare, and we bear sin by reason of it; and that therefore we
are concerned to give alms of such things as we have, that all may
be clean and comfortable to us.
||
t
II. But they must both have tithes of the land. Beside the
first-fruits which were appropriated to the priests, which, the
Jews say, were to be a fiftieth part, or, at least, a sixtieth, the
ithe also was appropriated.
1. The Levites had the tithes of the people's increase, v. 21.
I have given (whose the whole is) all the tenth in Israel, of all
he productions of the land, to the children of Levi, to be divided
among them in just proportions, for their service which they serve.
The Levites were the smallest tribe of the twelve, and yet, beside
all other advantages, they had a tenth part of the yearly profits,
without the trouble and expense of plowing and sowing; such
care did God take of those that were devoted to his service; not
only that they might be well maintained, but that they might be
honoured with a national acknowledgment of the good services
they did to the public, and owned as God's agents and receivers;
for that which was a heave-offering, or an offering lifted heaven-
ward unto the Lord, was by him consigned to the Levites,
CHAP. XIX.
This chapter is only concerning the preparing and using of the ashes which were
to impregnate the water of purification. The people had complained of the
strictness of the law, which forbade their near approach to the tabernacle,
ch. 17. 13. În answer to which complaint, they are here directed to purify
themselves, so as that they might come as far as they had occasion, without fear.
Here is, I. The method of preparing these ashes, by the the burning of a red
heifer, with a great deal of ceremony, v. 1..10. II. The way of using them.
1. They were designed to purify persons from the pollution contracted by a
dead body, v. 11..16. 2. They were to be put in to running water (a small
quantity of them,) with which the person to be cleansed must be purified,
v. 17..22. And that this ceremonial purification was a type and figure of the
cleansing of the consciences of believers from the pollutions of sin, appears be
the apostle's discourse, Heb. 9. 13, 14. where he compares the efficacy of the
blood of Christ with the sanctifying virtue that was in the ashes of a lieifer
sprinkling the unclean.
•
1.
2. The priests had the tenths of the Levites' tithes settled upon
them. The order for this Moses is directed to give to the Levites,
whom God would have to pay it with cheerfulness, rather than
the priests to demand it with authority. Speak to the Leritcs,
that it be offered by them, rather than levied upon them. Now
~serve, (1.) The Levites were to give God his dues out of their
thes, as well as the Israelites out of their increase. They were
God's tenants, and rent was expected from them, nor were they
exempted by their office. Thus now, ministers must be chari-
table out of what they receive; and the more freely they have
received, the more freely they must give, and be examples of
liberality, (v.26.) Ye shall offer a heave-offering to the Lord.
Those that are employed to assist the devotions of others, must
be sure to pay their own, as a heave-offering to the Lord. Prayers
and praises lifted up to God, or rather the heart lifted up in them,
are now our heave-offerings. This (says God) shall be reckoned
to you, as though it were the corn of the threshing-floor; that is,nacle of the congregation seven times: 5. And one
though it was not the fruit of their ground, nor of their own shall burn the heifer in his sight; her skin, and her
labour, as the tithes of other Israelites were, vet being of such as flesh, and her blood, with her dung, shall he burn:
they had, it should be accepted, to the sanctifying of all the rest.
(2.) This was to be given to Aaron the priest, (v. 28.) and to his 6. And the priest shall take cedar-wood, and hys-
successors the high priests, to be divided and disposed of in such sop, and scarlet, and cast it into the midst of the
ND the LORD spake unto Moses, and unto
Aaron, saying, 2. This is the ordinance
of the law which the LORD hath commanded,
saying, Speak unto the children of Israel, that
they bring thee a red heifer without spot, wherein
is no blemish, and upon which never came yoke:
3. And ye shall give her unto Eleazar the priest,
that he may bring her forth without the camp, and
one shall slay her before his face: 4. And Eleazar
the priest shall take of her blood with his finger
and sprinkle of her blood directly before the taber-
Before Christ 1471.
The Ashes of Purification.
NUMBERS, XIX.
I
burning of the heifer. 7. Then the priest shall wash
his clothes, and he shall bathe his flesh in water,
and afterward he shall come into the camp, and the
priest shall be unclean until the even. 8. And he
that burneth her shall wash his clothes in water,
and bathe his flesh in water, and shall be unclean
until the even.
9. And a man that is clean shall
gather up
the ashes of the heifer, and lay them up
without the camp in a clean place, and it shall be
kept for the congregation of the children of Israel
for a water of separation: it is a purification for
sin. 10. And he that gathereth the ashes of the
heifer shall wash his clothes, and be unclean until
the even: and it shall be unto the children of Israel,
and unto the stranger that sojourneth among them,
for a statute for ever.
and validity of it depended upon the sanctuary, and were derived
from it. This signified the satisfaction that was made to God by
the death of Christ, our great High Priest, who by the eternal
Spirit (and the Spirit is called the finger of God, as Ainsworth
observes, Luke, 11. 20.) offered himself without spot unto God:
he did, as it were, sprinkle his own blood directly before the
sanctuary, when he said, Father, into thy hands I commit my
spirit: it also signifies how necessary it was to the purifying of
our hearts, that satisfaction should be made to Divine Justice.
This sprinkling of the blood put virtue into the ashes.
3. The heifer was to be wholly burnt, v.5. This typified the
extreme sufferings of our Lord Jesus, both in soul and body, as a
Sacrifice made by fire. The priest was to cast into the fire, while
it was burning, cedar-wood, hyssop, and scarlet, which were used
in the cleansing of lepers, (Lev. 14.6, 7.) that the ashes of these
might be mingled with the ashes of the heifer, because they were
designed for purification.
4. The ashes of the heifer (separated as well as they could from
the ashes of the wood wherewith it was burnt) were to be carefully
gathered up by the hand of a clean person, and (as the Jews say)
pounded and sifted, and so laid up for the use of the congregation,
as there was occasion, (v.9.) not only for that generation, but for
posterity; for the ashes of this one heifer were sufficient to season
as many vessels of water as the people of Israel would need for
many ages. The Jews say that this one served till the captivity,
near 1000 years, and that there was never another heifer burnt
till Ezra's time, after their return; to which tradition of their's,
grounded (I suppose) only upon the silence of their old records,
I see no reason we have to give credit, since in the later times
of their church, which they had more full records of, they find
eight burnt between Ezra's time and the destruction of the second
temple, which was about 500 years. These ashes are said to be
laid up here as a purification for sin, because, though they were
intended only to purify from ceremonial uncleanness, yet they were
a type of that purification for sin which our Lord Jesus made by
his death. Ashes mixed with water are used in scouring, but
these had their virtue purely from the divine institution, and their
accomplishment and perfection in Christ, who is the End of this
law for righteousness. Now observe, (1.) That the water of
purification was made so by the ashes of a heifer, whose blood
was sprinkled before the sanctuary; so that which cleanses our
consciences, is, the abiding virtue of the death of Christ; it is his
blood that cleanses from all sin, 1 John, 1.7. (2.) That the ashes
were sufficient for all the people; there needed not to be a fresh
heifer slain for every person or family that had occasion to be
purified, but this one was enough for all, even for the strangers
that sojourned among them; (v. 10.) so there is virtue enough in
the blood of Christ for all that repent and believe the gospel, for
every Israelite; and not for their sins only, but for the sins of
the whole world, 1 John, 2. 2. (3.) That these ashes were capable
of being preserved without waste to many ages. No bodily sub-
stance is so incorruptible as ashes are, which (says Bishop Patrick)
made these a very fit emblem of the everlasting efficacy of the
sacrifice of Christ. He is able to save, and, in order to that, able
to cleanse, to the uttermost, both of persons and times. (4.) These
ashes were laid up as a stock or treasure, for the constant purifi-
cation of Israel from their pollutions; so the blood of Christ is
laid up for us in the word and sacraments, as an inexhaustible
fountain of merit, to which by faith we may have recourse daily,
for the purging of our consciences; see Zech. 13. 1.
We have here the divine appointment concerning the solemn
burning of a red heifer to ashes, and the preserving of the ashes,
that of them might be made, not a beautifying, but a purifying,
water, for that was the utmost the law reached to; it offered not
to adorn as the gospel does, but to cleanse only. This burning of
the heifer, though it was not properly a sacrifice of expiation,
being not performed at the altar, yet was typical of the death and
sufferings of Christ, by which he intended not only to satisfy God's
justice, but to purify and pacify our consciences, that we may have
peace with God, and also peace in our own bosoms: to prepare
for which Christ died, not only like the bulls and goats at the
altar, but like the heifer without the camp.
I. There was a great deal of care employed in the choice of the
heifer that was to be burnt, much more than in the choice of any
other offering, v.2. It must not only be without blemish, typify-
ing the spotless purity and sinless perfection of the Lord Jesus, but
it must be a red heifer, because of the rarity of the colour, that it
might be the more remarkable: the Jews say, "If but two hairs
were black or white, it was unlawful." Christ, as man, was the
Son of Adam, red-earth; and we find him red in his apparel, red
with his own blood, and red with the blood of his enemies. And
it must be one on which never came yoke, which was not insisted ||
on in other sacrifices, but thus was typified the voluntary offer of
the Lord Jesus, when he said, Lo, Ï come. He was bound and
held with no other cords than those of his own love. This heifer
was to be provided at the expense of the congregation, cause
they were all to have a joint-interest in it; and so all believers
have in Christ.
II. There was to be a great deal of ceremony in the burning of
it. The care of doing it was committed to Eleazar, not to Aaron
himself, because it was not fit that he should do any thing to
render himself ceremonially uncleau, no, not so much as till the
even; (v. 8.) yet it being an affair of great concern, especially in
the significancy of it, it was to be performed by him that was
next to Aaron in dignity. The chief priests of that time had the
principal hand in the death of Christ. Now,
1. The heifer was to be slain without the camp, as an impure
thing, which bespeaks the insufficiency of the methods prescribed
by the ceremonial law to take away sin; so far were they from
cleansing effectually, that they were themselves unclean; as if the
pollution that was laid upon them, continued to cleave to them.
Yet, to answer this type, our Lord Jesus, being made sin and a
curse for us, suffered without the gate, Heb. 13. 12.
2. Eleazar was to sprinkle the blood directly before the door of
the tabernacle, and looking steadfastly towards it, v.4. This
made it in some sort an expiation; for the sprinkling of the blood
before the Lord was the chief solemnity in all the sacrifices of
atonement; therefore though this was not done at the altar, yet
being done toward the sanctuary, it was intimated that the virtue
5. All those that were employed in this service were made
ceremonially unclean by it; even Eleazar himself, though he did
but sprinkle the blood, v.7. He that burned the heifer was
unclean, (v.8.) and he that gathered up the ashes; (v. 10.) so all
that had a hand in putting Christ to death contracted guilt by
it; his betrayer, his prosecutors, his judge, his executioner, all
did what they did with wicked hands, though it was by the deter-
minate counsel and foreknowledge of God; (Acts, 2. 23.) yet some
of them were, and all might have been, cleansed by the virtue of
that same blood which they had brought themselves under the
}
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The Ashes of Purification
NUMBERS, XIX.
guilt of. Some make this to signify the imperfection of the legal
services, and their insufficiency to take away sin; inasmuch as
those who prepared for the purifying of others were themselves
polluted by the preparation. The Jews say, this is a mystery
which Solomon himself did not understand, that the same thing
should pollute those that were clean, and yet purify those that
were unclean. But (says Bishop Patrick) it is not strange to
those who consider that all the sacrifices which were offered for
sin, were therefore looked upon as impure, because the sins of
men were laid upon them, as all our sins were upon Christ, who
therefore is said to be made sin for us, 2 Cor. 5. 21,
yet it is probable that afterward, when they came to Canaan,
some of these ashes were kept in every town, for there would be
daily use of them. Observe,
11. He that toucheth the dead body of any man
shall be unclean seven days. 12. He shall purify
himself with it on the third day, and on the seventh
day he shall be clean: but if he purify not himself
the third day, then the seventh day he shall not
be clean. 13. Whosoever toucheth the dead body
of any man that is dead, and purified not himself,
defileth the tabernacle of the LORD; and that
soul shall be cut off from Israel: because the water
of separation was not sprinkled upon him, he shall
be unclean; his uncleanness is yet upon him.
14. This is the law, when a man dieth in a tent: all
that come into the tent, and all that is in the tent,
shall be unclean seven days. 15. And every open
vessel, which hath no covering bound upon it, is
unclean. 16. And whosoever toucheth one that is
slain with a sword in the open fields, or a dead
body, or a bone of a man, or a grave, shall be un-
clean seven days. 17. And for an unclean person
17. And for an unclean person
they shall take of the ashes of the burnt heifer of
purification for sin, and running water shall be
put thereto in a vessel: 18. And a clean person
shall take hyssop, and dip it in the water, and
sprinkle it upon the tent, and upon all the vessels,
and upon the persons that were there, and upon
him that touched a bone, or one slain, or one dead, But why did the law make a dead corpse such a defiling thing?
or a grave: 19. And the clean person shall sprinkle (1.) Because death is the wages of sin, entered into the world by it,
and reigns by the power of it. Death to mankind is another thing
upon the unclean on the third day, and on the from what it is to other creatures, it is a curse, it is the execution of
seventh day and on the seventh day he shall the law, and therefore the defilement of death signifies the defile-
purify himself, and wash his clothes, and bathe ment of sin. (2.) Because the law could not conquer death, nor
himself in water, and shall be clean at even. 20. But abolish it and alter the property of it, as the gospel does by
the man that shall be unclean, and shall not purify bringing life and immortality to light, and so introducing a better
hope. Since our Redeemer was dead and buried, death is no
himself, that soul shall be cut off from among the more destroying to the Israel of God, and therefore dead bodies
congregation, because he hath defiled the sanc-are no more defiling; but while the church was under the law,
tuary of the LORD: the water of separation hath not to shew that it made not the comers thereunto perfect, the pollution
contracted by dead bodies could not but form in their minds
been sprinkled upon him; he is unclean. 21. And melancholy and uncomfortable notions concerning death, while
it shall be a perpetual statute unto them, that he believers now through Christ can triumph over it. O grave
that sprinkleth the water of separation shall wash where is thy victory? Where is thy pollution?
his clothes; and he that toucheth the water of
22. And
separation shall be unclean until even.
whatsoever the unclean person toucheth shall be
unclean; and the soul that toucheth it shall be
unclean until even.
I. In what cases there needed a purification with these ashes.
No other is mentioned here than the ceremonial uncleanness that
was contracted by the touch of a dead body, or of the bone or grave
of a dead man, or being in the tent or house where a dead body
lay, v. 11, 14..16. This I look upon to be one of the greatest
burthens of the ceremonial law, and one of the most unaccount-
able. He that touched the carcass of an unclean beast, or any
living man under the greatest ceremonial uncleanness, was made
unclean by it only till the even, and needed only common water
to purify himself with; but he that came near the dead body of
man, woman, or child, must bear the reproach of his uncleanness
which he could not obtain without trouble and charge, and, till he
seven days, must twice be purified with the water of separation,
is purified, must not come near the sanctuary, upon pain of death.
This was strange, considering, 1. That whenever any died, (and we
are in deaths oft,) several persons must unavoidably contract this
pollution, the body must be stripped, washed, wound up, carried
and yet all defiled; which signifies, that in our corrupt and fallen
out, and buried, and this could not be done without many hands,
state there is none that lives and sins not; we cannot avoid being
polluted by the defiling world we pass through, and we offend
daily, yet the impossibility of our being sinless does not make sin
decently buried, is not only necessary, but a very good office, and
the less polluting. 2. That taking care of the dead, to see them
an act of kindness, both to the honour of the dead, and the com-
fort of the living, and yet uncleanness was contracted by it; which
intimates that the pollutions of sin mix with and cleave to our best
services. There is not a just man upon earth that doeth good and
sinneth not; we are apt some way or other to do amiss even in our
doing good. 3. That this pollution was contracted by what was
done privately in their own houses, which intimates (as Bishop
can be concealed from the Divine Majesty. 4. This pollution
Patrick observes) that God sees what is done in secret, and nothing
might be contracted, and yet a man might never know it, as by the
touch of a grave which appeared not, of which our Savicur says,
They that walk over it are not aware of it; (Luke, 11. 44.) which
intimates the defilement of the conscience by sins of ignorance,
and the cause we have to cry out, "Who can understand his
errors?" and to pray, "Cleanse us from secret faults, faults which
we ourselves do not see ourselves guilty of."
II. How the ashes were to be used and pplied in these cases.
1. A small quantity of the ashes ust be put into a cup of spring
water, and mixed with the ter, which thereby was made, as it
is here called water of separation, because it was to be sprinkled
on tho who were separated or removed from the sanctuary by
their uncleanness. As the ashes of the heifer signified the merit
of Christ, so the running water signified the power and grace of
the blessed Spirit, who is compared to rivers of living water; and
it is by his operation that the righteousness of Christ is applied to
us for our cleansing. Hence we are said to be washed, that is, sanc-
|tified and justifie not only in the name of the Lord Jesus, but
>
Directions are here given concerning the use and application of
the ashes, which were prepared for purification. They were laid
up to be laid out; and therefore, though now one place would
serve to keep them in, while all Israel lay so closely encamped,
1
Before Christ 1453.
NUMBERS XIX, XX.
The Death of Miriam.
{
by the Spirit of our God, 1 Cor. 6. 11. 1 Pet. 1.2. Those that
promise themselves benefit by the righteousness of Christ, while
they submit not to the grace and influence of the Spirit, do but
deceive themselves, for we cannot put asunder what God has
joined, nor be purified by the ashes otherwise than in the running
water.
2. This water must be applied by a bunch of hyssop dipped in
it, with which the person or thing to be cleansed must be sprinkled,
(v. 18.) in allusion to which, David prays, Purge me with hyssop.
Faith is the bunch of hyssop wherewith the conscience is sprinkled
and the heart purified. Many might be sprinkled at once, and the
water with which the ashes were mingled, might serve for many
sprinklings, till it was all spent; and a very little lighting upon a
man served to purify him, if done with that intention. In allusion
to this application of the water of separation by sprinkling, the
blood of Christ is said to be the blood of sprinkling, (Heb. 12. 24.)
and with it we are said to be sprinkled from an evil conscience,
(Heb.10.22.) that is, we are freed from the uneasiness that arises
from a sense of our guilt. And it is foretold, that Christ, by his
baptism, shall sprinkle many nations, Isa. 52. 15.
of
3. The unclean person must be sprinkled with this water on the
third day after his pollution, and on the seventh day, v.12..19.
The days were reckoned (we may suppose) from the last time of his
touching or coming near the dead body; for he would not begin
the days of his cleansing, while he was still under a necessity
repeating the pollution; but when the dead body was buried, so
that there was no further occasion of meddling with it, then he
to reckon his Then and then only we with com-
fort apply Christ's merit to our souls, when we have forsaken sin,
and cease all fellowship with the unfruitful works of death and
darkness. The repetition of the sprinkling teaches us often to
renew the actings of repentance and faith: wash, as Naaman,
seven times; we need to do that often, which is so necessary to be
.
well done.
4. Though the pollution contracted was only ceremonial, yet the
neglect of the purification prescribed would turn into moral guilt;
He that shall be unclean, and shall not purify himself, that soul
shall be cut off, v. 20. Note It is a dangerous thing to contemn
divine institutions, though they may seem minute. A slight wound,
if neglected, may prove fatal; a sin we call little, if not repented
of, will be our ruin, when great sinners that repent shall find
mercy. Our uncleanness separates us from God, but it is our
being unclean and purifying ourselves, that will separate us
for ever from him it is not the wound that is fatal, so much as
the contempt of the remedy.
5. Even he that sprinkled the water of separation, or touched
it, or touched the unclean person, must be unclean, till the even,
that is, must not come near the sanctuary on that day, v. 21, 22.
Thus God would shew them the imperfection of those services,
and their insufficiency to purify the conscience, that they might
look for the Messiah, who, in the fulness of time, should by the
eternal Spirit offer himself without spot unto God, and so purge
our consciences from dead works, (that is, from sin, which defiles
like a dead body, and is therefore called a body of death,) that
we may have liberty of access to the sanctuary, to serve the living
God with living sacrifices.
{
repulse the Edomites gave them, v.18..21. IV. The death of Aaron the
high priest upon mount Hor, the instalment of Eleazar in his room, and the
people's mourning for him, v.22..29.
1. THE
1.HEN came the children of Israel, even the
whole congregation, into the desert of Zin,
in the first month: and the people abode in Kadesh;
and Miriam died there, and was buried there.
2. And there was no water for the congregation:
and they gathered themselves together against
Moses and against Aaron. 3. And the people chode
with Moses, and spake, saying, Would God that
we had died when our brethren died before the
LORD! 4. And why have ye brought up the con-
gregation of the LORD into this wilderness, that we
and our cattle should die there? 5. And wherefore
have ye made us to come up out of Egypt, to bring
us in unto this evil place? It is no place of seed,
or of figs, or of vines, or of pomegranates; neither
is there any water to drink. 6. And Moses and
Aaron went from the presence of the assembly
unto the door of the tabernacle of the congrega-
tion, and they fell upon their faces: and the glory
of the LORD appeared unto them. 7. And the
LORD spake unto Moses, saying, 8. Take the rod,
and gather thou the assembly together, thou, and
Aaron thy brother, and speak ye unto the rock
before their eyes; and it shall give forth his water,
and thou shalt bring forth to them water out of the
rock so thou shalt give the congregation and their
beasts drink. 9. And Moses took the rod from
before the LORD, as he commanded him. 10. And
Moses and Aaron gathered the congregation to-
gether before the rock, and he said unto them, Hear
now, ye rebels; must we fetch you water out of this
rock? 11. And Moses lifted up his hand, and with
his rod he smote the rock twice: and the water
came out abundantly, and the congregation drank,
and their beasts also. 12. And the LORD spake unto
Moses and Aaron, Because ye believed me not, to
sanctify me in the eyes of the children of Israel,
therefore ye shall not bring this congregation into
the land which I have given them. 13. This is the
water of Meribah; because the children of Israel
strove with the LORD, and he was sanctified in them.
CHAP. XX.
At this chapter begins the history of the fortieth year (which was the last year)
of the Israelites' wandering in the wilderness. And since the beginning of
their second year, when they were sentenced to perform their quarantine in
the desert, there to wear away the tedious revolutions of forty years, there is
little recorded concerning them till this last year, which brought them to the
borders of and the history of this year is as large as the
of the first year. This chapter gives an account of, I. The death of Miriam,
II. The fetching of water out of the rock. In which observe. 1. The
distress Israel was in for want of water, v. 2. 2. Their discontent and mur-
muring in that distress, v.3..5. 3. God's pity and power engaged for their
supply with water out of the rock, v. 6..9, 11. 4. The infirmity of Moses and
Aaron upon this occasion, v. 10. 5. God's displeasure against them, v. 12, 13.
(II. The treaty with the Edomites. Israel's request, (v. 14..17.) and the ¦ should seem, elder than either of them. She must be so, if she
After thirty-eight years' tedious marches, or rather tedious rests,
in the wilderness, backward toward the Red sea, the armies of
Israel now at length set their faces toward Canaan again, and are
come not far off from the place where they were, when, by the
righteous sentence of Divine Justice, they were made to begin their
wanderings. Hitherto they had been led about as in a maze or
labyrinth, while execution was doing upon the rebels that were
sentenced; but they were now brought into the right way again;
they abode in Kadesh, (v.1.) not Kadesh-barnea, which was near
the borders of Canaan, but another Kadesh on the confines of
Edom, further off from the land of promise, yet in the way to it
from the Red sea, to which they had been hurried back. Now,
I. Here Miriam dies, the sister of Moses and Aaron, and, as it
v. 1.
+
Before Christ 1453.
The Murmuring of the Israelites.
NUMBERS, XX.
was that sister that was set to watch Moses, when he was put into
the ark of bulrushes, Exod. 2.4. Miriam died there, v.1. She
was a prophetess, and had been an instrument of much good to
Israel, Mic. 6. 4. When Moses and Aaron with their rod went
before them to work wonders for them, Miriam with her timbrel
went before them in praising God for these wondrous works,
(Exod. 15. 20.) and therein did them real service; yet she had
once been a murmurer, (ch. 12.1.) and must not enter Canaan.
II. Here there is another Meribah; one place we met with
before of that name, in the beginning of their march through the
wilderness, which was so called, because of the chiding of the
children of Israel, Exod. 17.7. And now we have another place,
at the latter end of their march, which bears the same name, and
for the same reason; this is the water of Meribah, v. 13. What
was there done was here re-acted.
4
This
4. God appeared to determine the matter; not on his tribunal of
justice, to sentence the rebels according to their deserts, no, he
will not return to destroy Ephraim, (Hosea, 11.9.) will not always
chide; see Gen. 8.21. But he appeared, (1.) On his throne of
glory, to silence their unjust murmuring, v. 6. The glory of the
Lord appeared, to still the tumult of the people, by striking an awe
upon them. Note, A believing sight of the glory of the Lord
would be an effectual check to our lusts and passions, and would
keep our mouths as with a bridle. (2.) On his throne of grace, to
satisfy their just desires. It was requisite that they should have
water, and therefore, though the manner of their petitioning for
it was irregular and disorderly, yet God did not take that advan-
tage against them to deny it them, but gave immediate orders for
their supply, v.8. Moses must a second time in God's name
command water out of a rock for them, to shew that God is as
1. There was no water for the congregation, v. 2. The water out able as ever to supply his people with good things, even in their
of the rock of Rephidim had followed them while there was need greatest straits, and the utmost failure of second causes. Almighty
of it; but it is probable that for some time they had been in a power can bring water out of a rock, has done it, and can again,
country where they were supplied in an ordinary way, and, when for his arm is not shortened. Lest it should be thought that there
common providence supplied them, it was fit that the miracle was something peculiar in the former rock itself, some secret
should cease; but in this place it fell out that there was no water, spring which nature hid before in it, God here bids him broach
or not sufficient for the congregation. Note, We live in a wanting another, and does not, as then, direct him which he must apply
world, and, wherever we are, must expect to meet with some incon- to, but lets him make use of which he pleased, or the first he came
venience or other. It is a great mercy to have plenty of water, a to; all alike to Omnipotence. [1.] God bids him take the rod, that
mercy which, if we found the want of, we should own the worth of. famous rod with which he summoned the plagues of Egypt, and
2. Hereupon they murmured; mutinied, (v.2.) gathered them-divided the sea, that, having that in his hand, both he and the
selves together, and took up arms against Moses and Aaron. They people might be reminded of the great things God had formerly
chid with them, (v.3.) spake the same absurd and brutish language done for them, and might be encouraged to trust in him now.
that their fathers had done before them; (1.) They wished they rod, it seems, was kept in the tabernacle, (v. 9.) for it was the rod
had died as malefactors by the hands of Divine Justice, rather than of God, the rod of his strength, as the gospel is called, (Ps.110.2.)
thus seem for a while neglected by the Divine Mercy. Would God perhaps in allusion to it. [2.] God bids him gather the assembly,
that we had died when our brethren died before the Lord! Instead not the elders only, but the people, to be witness of what was
of giving God thanks, as they ought to have done, for sparing them, done, that by their own eyes they might be convinced, and made
they not only despise the mercy of their reprieve, but quarrel with ashamed of their unbelief. There is no fallacy in God's works of
it, as if God had done them a great deal of wrong, in giving them wonder, and therefore they shun not the light, nor the inspection
their lives for a prey, and snatching them as brands out of the and inquiry of many witnesses. [3.] He bids him speak to the rock,
burning. But they need not wish that they had died with their which would do as it was bidden, to shame the people who had
brethren, they are here taking the ready way to die like their bre- been so often spoken to, and would not hear or obey. Their hearts
thren in a little while. Woe unto them that desire the day of the were harder than this rock, not so tender, not so yielding, not so
Lord, Amos, 5.18. (2.) They are angry that they were brought obedient. [4.] He promises that the rock should give forth water,
out of Egypt, and led through this wilderness, v.4, 5. They (v. 8.) and it did so, (v. 11.) The water came out abundantly. This
quarrelled with Moses for that which they knew was the Lord's is an instance not only of the power of God, that he could thus
doing; they represent that as an injury which was the greatest fetch honey out of the rock, and oil out of the flinty rock, but of his
favour that ever was done to any people. They prefer slavery mercy and grace, that he would do it for such a provoking people.
before liberty; the house of bondage before the land of promise; This was a new generation, (most of the old stock were by this
and though the present want was of water only, yet, now that time worn off,) yet they were as bad as those that went before
they are disposed to find fault, it shall be looked upon as an insuf- them; murmuring ran in the blood, yet the entail of the divine
ferable hardship put upon them, that they have not vines and figs. favour was not cut off; but, in this instance of it, the divine patience
It was an aggravation of their crime, [1.] That they had smarted shines as bright as the divine favour. He is God, and not man, in
so long for the discontents and distrusts of their fathers. They sparing and pardoning; nay, he not only here gave them the drink
had borne their whoredoms now almost forty years in the wilderness; which they drank of in common with their beasts, (v. 8, 11.) but
(ch.14.33.) and yet they venture in the same steps, and, as is charged in it he made them to drink spiritual drink, which typified spiritual
upon Belshazzar, humble not their hearts, though they knew all this, blessings, for that rock was Christ.
Dan. 5. 22. [2.] That they had such long and constant experience
of God's goodness to them; and of the tenderness and faithfulness
of Moses and Aaron. [3.] That Miriam was now lately dead; and,
having lost one of their leaders, they ought to have been more
respectful to those that were left; but, as if they were resolved to
provoke God to leave them as sheep without any shepherd, they
grow outrageous against them; instead of condoling with Moses and
Aaron for the death of their sister, they add affliction to their grief. |
3. Moses and Aaron made them no reply, but retired to the door
of the tabernacle, to know God's mind in this case, v. 6. There
Whey fell on their faces, as formerly on the like occasion, to depre-
cate the wrath of God, and to entreat direction from him. Here
is no mention of any thing they said, they knew that God heard
the murmurings of the people, and before him they humbly
trate themselves, making intercession with groanings that cannot
be uttered. There they lay waiting for orders. Speak, Lord, for
thy servants hear.
5. Moses and Aaron acted improperly in the management of this
matter; so much so, that God in displeasure told them immediately
that they should not have the honour of bringing Israel into Canaan,
v.10..12. This is a strange passage of story, yet very instructive.
(1.) It is certain that God was greatly offended, and justly, for
he is never angry without cause. Though they were his servants.
and had obtained mercy to be faithful, though they were his
favourites, and such as he had highly honoured, yet, for something
they thought, or said, or did, upon this occasion, he put them
under the disgrace and mortification of dying as other unbelieving
Israelites did, short of Canaan. And, no doubt, the crime deserved
the punishment. (2.) Yet it is uncertain what it was, in this
management, that was so provoking to God.
pros-plicated; [1.] They did not punctually observe their orders, but in
some things varied from their commission; God bid them speak to
the rock, and they spake to the people, and smote the rock, which
at this time they were not ordered to do, but they thought speak-
The fault was com-
<
1
Before Christ 1452.
NUMBERS, XX.
Moses and Aaron reproved.
upon record concerning himself, and drew not a vail over his
own infirmity; by which it appeared that in what he wrote, as well
as what he did, he sought God's glory more than his own.
+
J
ng would not do. When, in distrust of the power of the word,
we have recourse to the secular power in matters of pure con-
science, we do, as Moses here, smite the rock which we should
only speak to. [2.] They assumed too much of the glory of this Lastly, The place is hereupon called Meribah, v. 13. It is
work of wonder to themselves; Must we fetch water? As if it called Meribah-Kadesh (Deut. 32.51.) to distinguish it from
were done by some power or worthiness of their's. Therefore it is the other Meribah. It is the water of strife; to perpetuate the
charged upon them, (v. 12.) that they did not sanctify God, that is, remembrance of the people's sin, and Moses's, and yet of God's
they did not give him that glory of this miracle which was due unto mercy, who supplied them with water, and owned and honoured
his name. [3.] Unbelief was the great transgression, (v.12.) Ye Moses notwithstanding. Thus he was sanctified in them, as the
believed me not; nay, it is called rebelling against God's command- Holy One of Israel, so he is called when his mercy rejoices against
ment, ch.27.14. The command was to bring water out of the judgment, Hos.11.9. Moses and Aaron did not sanctify God as
rock, but they rebelled against this command, by distrusting it, and they ought in the eyes of Israel, (v.12.) but God was sanctified in
If
doubting whether it would take effect or no. They speak doubt-them; for he will not be a Loser in his honour by any man.
fully, Must we fetch water? And, probably, they did some other he be not glorified by us, he will be glorified upon us.
ways discover an uncertainty in their own minds, whether water
would come or no for such a rebellious generation as this was. And
14. And Moses sent messengers from Kadesh
perhaps they the rather questioned it, though God had promised
it, because the glory of the Lord did not appear before them upon unto the king of Edom, Thus saith thy brother
this rock, as it had done upon the rock in Rephidim, Exod. 17. 6. Israel, Thou knowest all the travel that hath
They would not take God's word without a sign. Dr. Lightfoot's befallen us 15. How our fathers went down into
otion of their unbelief, is, that they doubted whether now at last, Egypt, and we have dwelt in Egypt a long time;
when the forty years were expired, they should enter Canaan, and
whether they must not, for the murmurings of the people, be con- and the Egyptians vexed us, and our fathers:
demed to another period of toil, because a new rock was now 16. And when we cried unto the LORD, he heard
opened for their supply, which they took for an indication of their our voice, and sent an angel, and hath brought us
longer stay. And if so, justly were they kept out of Canaan them-forth out of Egypt: and, behold, we are in Kadesh,
selves, while the people entered at the time appointed. [4.]They
said and did all in heat and passion; this is the account given of a city in the uttermost of thy border:
17. Let us
the sin, (Ps. 106.33.) They provoked his spirit, so that he spake pass, I pray thee, through thy country: we will
unadvisedly with his lips. It was in his passion that he called them not pass through the fields, or through the vine-
rebels; it is true, 'hey were so, God had called them so; and Moses yards, neither will we drink of the water of the
afterward, in the way of a just reproof, (Deut. 9. 24.) calls them so
without offence, but now it came from a provoked spirit, and was wells: we will go by the king's high way, we will
spoken unadvisedly: it was too much like Raca, and, Thou fool. not turn to the right hand nor to the left, until we
His smiting of the rock twice (it should seem, not waiting at all have passed thy borders. 18. And Edom said unto
for the eruption of the water upon the first stroke) shews that he him, Thou shalt not pass by me, lest I come out
was in a heat. The same thing, said and done with meekness,
may be justifiable, which, when said and done in anger, may be against thee with the sword. 19. And the children
highly culpable; see Jam. 1.20. [5.] That which aggravated all of Israel said unto him, We will go by the high-
the rest, and made it the more provoking, was, that it was public, way: and if I and my cattle drink of thy water,
before the eyes of the children of Israel, to whom they should have then I will pay for it: I will only, without doing
been examples of faith, and hope, and meekness. We find Moses
guilty of sinful distrust, ch. 11. 22, 23. That was private between any thing else, go through on my feet. 20. And he
God and him, and therefore was only checked; but this was said, Thou shalt not go through. And Edom came
public, it dishonoured God before Israel, as if he grudged them out against him with much people, and with a
his favours, and discouraged the people's hope in God, and
Israel passage through his border: wherefore Israel
21. Thus Edom refused to give
strong hand.
turned away from him.
therefore this was severely punished, and the more, because of the
dignity and eminency of them that offended.
From the whole, we may learn, First, That the best of men have
their failings, even in those graces that they are most eminent for.
The man Moses was very meek, and yet here he sinned in passion;
wherefore let him that thinks he stands, take heed lest he fall.
Secondly, That God judges not as man judges concerning sins; we
might think that there was not much amiss in what Moses said 1. Moses sends ambassadors to treat with the king of Edom for
and did, yet God saw cause to animadvert severely upon it. He leave to pass through his country, and gives them instructions
knows the frame of men's spirits, what temper they are of, and what to say, v.14..17. (1.) They are to claim kindred with the
what temper they are in, upon particular occasions; and from Edomites. Thus saith thy brother Israel. Both nations descended
what thoughts and intents words and actions do proceed; and we from Abraham and Isaac, their common ancestors; Esau and
are sure that therefore his judgment is according to truth, when Jacob, the two fathers of their several nations, were twin-brothers;
agrees not with our's. Thirdly, That God not only takes notice and therefore, for relation-sake, they might reasonably expect this
of, and is displeased with, the sins of his people, but that the kindness from them; nor needed the Edomites to fear that their
nearer any are to him, the more offensive are their sins, Amos, 3.2. brother Israel had any ill design upon them, or would take any
It should seem, the Psalmist refers to this sin of Moses and Aaron, advantages against them. (2.) They are to give a short account
(Ps. 99. 8.) Thou wast a God that forgavest them, though thou of the history and present state of Israel, which, they take it for
tookest vengeance on their inventions. As many are spared in granted, the Edomites were no strangers to. And in this there
this life, and punished in the other, so many are punished in this was a double plea; [1.] Israel had been abused by the Egyptians,
life, and spared in the other. Fourthly, That when our heart is and therefore ought to be pitied and succoured by their relations:
hot within us, we are concerned to take heed that we offend not "The Egyptians vexed us, and our fathers, but we may hope our
with our tongue. Yet, Fifthly, It is an evidence of the sincerity brethren the Edomites will not be so vexatious." [2.] Israel
of Moses, and his impartiality in writing, that he himself left this || had been wonderfull saved by the Lord, and therefore ought
it
VOL. I.
46
We have here the application made by Israel to the Edomites;
the nearest way to Canaan, from the place where Israel now lay
encamped, was through the country of Edom. Now,
•
་
Before Christ 1452.
NUMBERS, XX.
The Death of Aaren.
1
upon Eleazar his son: and Aaron shall be gathered
unto his people, and shall die there. 27. And
Moses did as the LORD commanded: and they
went up into mount Hor, in the sight of all the
congregation. 28. And Moses stripped Aaron of
his garments, and put them upon Eleazar his son;
and Aaron died there in the top of the mount: and
Moses and Eleazar came down from the mount.
29. And when all the congregation saw that Aaron
was dead, they mourned for Aaron thirty days,
even all the house of Israel.
to be countenanced and favoured; (v.16.) "We cried unto the
Lord, and he sent an angel, the Angel of his presence, the Angel
of the covenant, the eternal Word, who has brought us forth out
of Egypt, and led us hither." It was therefore the interest of the
Edomites to ingratiate themselves with a people that had so great
an interest in heaven, and were so much its favourites, and it was
at their peril if they offered them any injury. It is our wisdom
and to be kind to those whom God is to and
to take his people for our people. Come in, thou blessed of the
Lord. (3.) They are humbly to beg a passport through their
country. Though God himself, in the pillar of cloud and fire,
was Israel's Guide, in following which they might have justified
their passing through any man's ground against all the world; yet
God would have this respect paid to the Edomites, to shew that
no man's property ought to be invaded under colour of religion.
Dominion is founded in providence, not in grace. Thus when
Christ was to pass through a village of the Samaritans, to whom
his coming was likely to be offensive, he sent messengers before his
face to ask leave, Luke, 9.52. Those that would receive kindness
must not disdain to request it. (4.) They are to give security for
the good behaviour of the Israelites in this march; that they
would keep in the king's high road, that they would commit no
trespass upon any man's property, either in ground or water, that
they would not so much as make use of a well, without paying for
it, and that they would make all convenient speed, as fast as they
could well go on their feet, v. 17, 19. Nothing could be offered
more fair and neighbourly.
The chapter began with the funeral of Miriam, and it ends
with the funeral of her brother Aaron. When death comes into
a family, it often strikes double. Israel had not improved the
former affliction they were under, by the death of the prophetess,
and therefore, soon after, God took away their priest, to try if they
would lay that to heart. This happened at the very next stage,
when they removed to mount Hor, fetching a compass round the
Edomites' country, leaving it on their left hand. Wherever we
go, death attends us, and the graves are ready for us.
||
I. God bids Aaron die, v. 24. God takes Moses and Aaron
aside, and tells them, Aaron shall be gathered to his people; these
two dear brothers are told that they must part, Aaron the elder
must die first, but Moses is not likely to be long after him, so
that it is but for a while, a little while, that they are parted.
1. There is something of displeasure in these orders. Aaron must
not enter Canaan, because he had failed in his duty at the waters
of strife. The mention of this, no doubt, went to the heart of
Moses, who knew himself, perhaps, at that time, to be the guiltier
of the two. 2. There is much of mercy in them. Aaron, though
he dies for his transgression, is not put to death as a malefactor,
by a plague, or fire from heaven, but dies with ease, and in honour.
He is not cut off from his people, as the expression usually in
concerning those that die by the hand of Divine Justice, but he is
gathered to his people, as one that died in the arms of divine
grace. 3. There is much of type and significancy in them.
Aaron must not enter Canaan, to shew that the Levitical priest-
hood could make nothing perfect, that must be done by the bring-
ing of a better hope. Those priests could not continue, by reason
of sin and death, but the priesthood of Christ, being undefiled, is
unchangeable; and to this, which abides for ever, Aaron must
resign all his honour, Heb. 7.23..25.
2. The ambassadors returned with a denial, v. 18. Edom, that
is, the king of Edom, as protector of his country, said, Thou shalt
not pass by me; and when the ambassadors urged it further, he
repeated the denial, (v. 20.) and threatened if they offered to enter
his country, it should be at their peril; he raised his trained
bands to oppose them. Thus Edom refused to give Israel passage.
This was owing, (1.) To their jealousy of the Israelites; they
feared they should receive damage by them, and would not trust
their promises. And truly had this numerous army been under
any other discipline than that of the righteous God himself, who
would no more suffer them to do wrong, than to take wrong, there
might have been cause for this jealousy; but what could they fear
from a nation that had statutes and judgments so righteous? (2.) It
was owing to the old enmity which Esau bore to Israel. If they
had no reason to fear damage by them, yet they were not willing
to shew so much kindness to them. Esau hated Jacob because of
the blessing, and now the hatred revived, when the blessing was
ready to be inherited. God would hereby discover the ill-nature
of the Edomites to their shame, and try the good-nature of the
Israelites to their honour, they turned away from him, and did
not take this occasion to quarrel with him. Note, We must not
think it strange if the most reasonable requests be denied by
unreasonable men, and if those be affronted by men whom God
favours. I as a deaf man heard not. After this indignity which
the Edomites offered to Israel, God gave them a particular caution
not to abhor an Edomite, (Deut. 23.7.) though the Edomites had
shewed such an abhorrence of them, to teach us in such cases not
to meditate revenge.
||
II. Aaron submits, and dies in the method and manner appointed,
and, for aught that appears, with as much cheerfulness as if he
had been going to bed. 1. He puts on his holy garments to take
his leave of them, and goes up with his brother and son to the top
of mount Hor, and probably some of the elders of Israel with
him, v. 27. They went up in the sight of all the congregation,
who, it is likely, were told on what errand they went up; by this
solemn procession, Aaron lets Israel know that he is neither afraid
nor ashamed to die, but, when the bridegroom comes, can trim
his lamp, and go forth to meet him. His going up the hill to die,
22. And the children of Israel, even the whole signified that the death of saints (and Aaron is called the saint of
the Lord) is their ascension; (they rather go up than go down to
congregation, journeyed from Kadesh, and came death. 2. Moses, whose hands had first clothed Aaron with his
unto mount Hor. 23. And the LORD spake unto priestly garments, now strips him of them; for, in reverence to
Moses and Aaron in mount Hor, by the coast of the priesthood, it was not fit that he should die in them. Note,
the land of Edom, saying, 24. Aaron shall be Death will strip us: naked we came into the world, and naked
we must go out. We shall see little reason to be proud of our
gathered unto his people: for he shall not enter clothes, our ornaments, or marks of honour, if we consider how
into the land which I have given unto the children soon death will strip us of our glory, divest us of all our offices
of Israel, because ye rebelled against my word at and honours, and take the crown off from our head. 3. Moses
the water of Meribah. 25. Take Aaron and Elea-clothes him with his father's robe, and strengthens him with his
immediately puts the priestly garments upon Eleazar his son,
zar his son, and bring them up unto mount Hor: girdle, Isa. 22. 21. Now, (1.) This was a great comfort to
26. And strip Aaron of his garments, and put them Moses, by whose hand the law of the priesthood was given, to
:
Before Christ 1452.
Arad subdued
XX, XXI.
see that it should be kept up in a succession, and that a lamp was
ordained for the anointed, which should not be extinguished by
death itself. This was a happy earnest and indication to the church
of the care God would take, that, as one generation of ministers
and Christians (spiritual priests) passes away, another generation
shall come up instead of it. (2.) It was a great satisfaction to
Aaron, to see his son, who was dear to him, thus preferred, and
his office, which was dearer, thus preserved and secured: and
especially to see in this a figure of Christ's everlasting priest-first.
hood, in which alone his would be perpetuated; now, Lord,
night Aaron say, Let thy servant depart in peace, for mine eyes
have seen thy salvution. (3.) It was a great kindness to the
people. The installing of Eleazar, before Aaron was dead, would
prevent those who bore ill-will to Aaron's family from attempting
to set up another upon his death, in competition with his son.
What could they do when the matter was already settled? It
would likewise encourage those among them that feared God, and
be a token for good to them, that he would not leave them, nor
suffer his faithfulness to fail. 4. Aaron died there. Quickly
after he was stript of his priestly garments, he laid him down and
died contentedly; for a good man would desire, if it were the
will of God, not to outlive his usefulness. Why should we covet
to continue any longer in this world, than while we may do God
and our generation some service in it? 5. Moses and Eleazar,
with those that attended them, buried Aaron there where he died,
as appears by Deut. 10. 16. and then came down from the mount.
And now, when they came down, and had left Aaron behind, it
might be proper for them to think that he was rather gone up to
the better world, and had left them behind. 6. All the congre-
gation mourned for Aaron thirty days, v. 29. Though the loss
was well made up in Eleazar, who, being in the prime of life, was
fitter for public service than Aaron would have been if he had
lived, yet it was a debt owing to their deceased high priest to
mourn for him. While he lived, they were murmuring at him
upon all occasions, but, now that he was dead, they mourned for
him. Thus many are taught to lament the loss of those mercies
which they would not learn to be thankful for the enjoyment of.
Many good men have had more honour done to their memories
than ever they had to their persons; witness those that were
persecuted while they lived, but, when they were dead, had their
pulchres garnished.
་
their errand, it is likely, were afterward known to the Canaanites,
gave them an alarm, and induced them to keep an eye upon
Israel, and get intelligence of all their motions. Now, when they
understood that they were facing about toward Canaan, this Arad,
thinking it policy to keep the war at a distance, made an onset
upon them, and fought with them. But it proved that he meddled
to his own hurt; had he sitten still, his people might have been
last destroyed of all the Canaanites, but now they were the
Thus they that are overmuch wicked, die before their time,
Eccl. 7. 17. 2. His success at first in this attempt. His advance-
guards picked up some straggling Israelites, and took them
prisoners, v. 1. This, no doubt, puffed him up, and he began to
think that he should have the honour of crushing this formidable
body, and saving his country from the ruin which it threatened.
It was likewise a trial to the faith of the Israelites, and a check
3. Israel's humble
to them for their distrusts and discontents.
address to God upon this occasion, v.2. It was a temptation
to them to murmur as their fathers did, and to despair of getting
possession of Canaan; but God, who thus tried them by his provi.
dence, enabled them by his grace to quit themselves well in the
trial, and to trust in God for relief against this fierce and powerful
assailant. They, by their elders, in prayer for success, vowed a
vow. Note, When we are desiring and expecting mercy from
God, we should bind our souls with a bond that we will faithfully
do our duty to him, particularly that we will honour him with
the mercy we are in the pursuit of. Thus Israel here promised
to destroy the cities of these Canaanites, as devoted to God, and
not to take the spoil of them to their own use.
If God would
give them victory, he should have all the praise, and they would
not make a gain of it to themselves. When we are in this frame,
we are prepared to receive mercy. 4. The victory which the
Israelites obtained over the Canaanites, v.3. A strong party was
sent out, probably under the command of Joshua, which not only
drove back these Canaanites, but followed them to their cities,
which probably lay on the edge of the wilderness, and utterly
destroyed them, and so returned to the camp. Vincimur in prælio,
sed non in bello-We lose a battle, but we finally triumph." What
is said of the tribe of Gad is true of all God's Israel, a troop may
overcome them, but they shall overcome at the last. The place
was called Hormah, as a memorial of the destruction, for the
terror of the Canaanites, and probably for warning to posterity
not to attempt the rebuilding of these cities which were destroyed,
as devoted to God, and sacrifices to divine justice. And it appears,
from the instance of Jericho, that the law concerning such cities,
allusion to this name in the prophecy of the fall of the New
was, that they should never be rebuilt. There seems to be an
Testament Babylon, (Rev.16.16.) where its forces are said to be
gathered together to a place called Armageddon; the destruction
of a troop.
||
•
CHAP. XXI.
The armies of Israel now begin to emerge out of the wilderness, and to come into
a land inhabited; to enter into action, and to take possession of the frontiers of
a land inhabited; to enter into action, and to take possession of the frontiers of
the land of promise. A glorious campaign this gives us the
especiilly in the latter part of it. Here is, I. The defeat of Arad the Canaanite,
e.1..3. II. The chastisement of the people with fiery serpents for their
murmurings, and the relief granted them upon their submission by a brazen
serpent, v. 4. .9.. III. Several marches forward, and some occurrences by the
way, v.10..20. IV. The celebrated conquest of Sihon king of the Amorites,
(v. 21..32.) and of Og king of Bushan, (v. 33..35.) and possession taken of
their land.
1.
Canaanite, which
1
AND when king Arad the Canell that Israel
dwelt in the south, heard
came by the way of the spies; then he fought
against Israel, and took some of them prisoners
2. And Israel vowed a vow unto the LORD, and
said. If thou wilt indeed deliver this people into
my hand, then I will utterly destroy their cities.
3. And the LORD hearkened to the voice of Israel,
and delivered up the Canaanites; and they utterly
destroyed them and their cities: and he called the
name of the place Hormah.
40.
4. And they journeyed from mount Hor by the
way of the Red sea, to compass the land of Edorn:
and the soul of the people was much discouraged
ness?
because of the way), 5. And the people spake
against God, and against Moses, Wherefore have
ye brought us up out of Egypt to die in the wilder
water; and our soul loatheth this light bread.
For there is no bread, neither is there any
6. And the LORD sent fiery serpents among the
people, and they bit the people; and much people
Moses, and said, We have sinned, for we have
of Israel died. 7. Therefore the people came to
spoken against the LORD, and against thee; pray
unto the LORD, that he take away the serpents from
the LORD said unto Moses, Make thee a fiery
And Moses prayed for the people. 8. And
us.
Here is, 1. The descent which Arad the Canaanite made upon
the camp of Israel, hearing that they came by the way of the spies;
for though the spies, which Moses had sent thirty-eighth years
before, then passed and repassed unobserved, yet lidar coming, and | serpent, and set it upon a pole: and it shall come to
Before Christ 1452.
The Brazen Serpent.
NUMBERS, XXI.
own unworthiness to be heard, and convinced of the great interest
pass, that every one that is bitten, when he looketh || rod; when he slew them, then they sought him. They beg the
upon it, shall live. 9. And Moses made a serpent prayers of Moses for them, as conscious to themselves of their
of brass, and put it upon a pole, and it came to which Moses had in heaven. How soon is their tone altered!
pass, that if a serpent had bitten any man, when They who had just before quarrelled with him as their worst
he beheld the serpent of brass, he lived.
enemy, now make their court to him as their best friend, and
choose him for their advocate with God. Afflictions often change
men's sentiments concerning God's people, and teach them to
value those prayers which, at a former period, they had scorned.
Moses, to shew that he had heartily forgiven them, blesses them
who had cursed him, and prays for them who had despitefully used
him. Herein he was a type of Christ, who interceded for his
persecutors, and a pattern to us to go and do likewise, and thus to
shew that we love our enemies.
II. Their unbelief and murmuring upon this occasion, v. 5.
Though they had just now obtained a glorious victory over the
Canaanites, and were going on conquering and to conquer; yet
they speak very discontentedly of what God had done for them,
and distrustfully of what he would do, vexed that they were
brought out of Egypt, that they had not bread and water as other
people had by their own care and industry, but by miracle, they
knew not how. They have bread enough and to spare; and yet
they complain there is no bread, because, though they eat angels'
food, yet they are weary of it; manna itself is loathed, and called
light bread, fit for children, not for men and soldiers. What will
they be pleased with, whom manna will not please? They that
are disposed to quarrel, will find fault where there is no fault to
be found. Thus those that have long enjoyed the means of grace,
are apt to surfeit even on the heavenly manna, and to call it light
bread. But let not the contempt which some cast upon the word
of God, make us to value it the less: it is the bread of life,
substantial bread, and will nourish those who, by faith, feed upon
it to eternal life, whoever calls it light bread.
V. The wonderful provision which God made for their relief.
He did not employ Moses in summoning the judgment, but, that
he might recommend him to the good affection of the people, he
made him instrumental in their relief, v. 8, 9. God ordered Moses
to make the representation of a fiery serpent, which he did in brass,
and set it up on a very long pole, so that it might be seen from all
parts of the camp, and every one that was stung with a fiery
serpent was healed by looking up to that serpent of brass. The
people prayed that God would take away the serpents from them,
(v.7.) but God saw fit not to do that: for he gives effectual relief
in the best way, though not in our way. Thus those who did not
die for their murmuring, yet were made to smart for it, that they
might the more feelingly repent and humble themselves for it;
they were likewise made to receive their cure from God, by the
hand of Moses, that they might be taught, if possible, never again
to speak against God and Moses.
||
This method of cure was altogether miraculous, and the more
wonderful if what some naturalists say were true, that looking
upon bright and burnished brass is hurtful to those that are stung
with fiery serpents. God can bring about his purposes by contrary
means. The Jews themselves say that it was not the sight of the
III. The righteous judgment which God brought upon them brazen serpent that cured them, but in looking up to it, they
for their murmuring, v. 6. He sent fiery serpents among them, looked up to God as the Lord that healed them. But there was
which bit or stung many of them to death. The wilderness, much of gospel in this appointment. Our Saviour has told us
through which they had passed, was all along infested with those so, (John, 3. 14, 15.) that as Moses lifted up the serpent in the
fiery serpents, as appears, Deut. 8. 15. But hitherto God had|| wilderness, so the Son of man must oe lifted up, that whosoever
wonderfully preserved his people from receiving hurt from them, believeth in him should not perish. Observe then a resemblance,
1. Between their disease and our's. The Devil is the old serpent,
till now that they murmured; to chastise them for which, these
animals, which hitherto had shunned their camp, now invade it. a fiery serpent, hence he appears, (Rev. 12.3.) as a great red
Justly are those made to feel God's judgments that are not thank-dragon. Sin is the biting of this fiery serpent, it is painful to the
ful for his mercies. These serpents are called fiery, either from startled conscience, and poisonous to the seared conscience. Satan's
their colour, or from their rage, or from the effects of their bitings, temptations are called his fiery darts, Eph. 6. 16. Lust and passion
inflaming the body, putting it immediately into a high fever, inflame the soul, so do the terrors of the Almighty, when they set
scorching it with an insatiable thirst. They had unjustly com- themselves in array. At the last, sin bites like a serpent, and stings
plained for want of water; (v.5.) to chastise them for which God like an adder; and even its sweets are turned into the gall of asps.
sends upon them this thirst, which no water would quench. They 2. Between their remedy and our's. (1.) It was God himself
that cry without cause, have justly cause given them to cry out. || that devised and prescribed this antidote against the fiery serpents;
They distrustfully concluded that they must die in the wilderness, so our salvation by Christ was the contrivance of Infinite Wisdom;
and God took them at their word, chose their delusions, and God himself has found the ransom. (2.) It was a very unlikely
brought their unbelieving fears upon them; many of them did die. method of cure; so our salvation by the death of Christ is to the
They had impudently flown in the face of God himself, and the Jews a stumbling-block, and to the Greeks foolishness. It was
poison of asps was under their lips, and now these fiery serpents Moses that lifted up the serpent in the wilderness, so the law is a
(which, it should seem, were flying serpents, Isa. 14. 29.) flew in schoolmaster to bring us to Christ, and Moses wrote of him,
their faces and poisoned them. They in their pride had lifted John, 5.46. Christ was lifted up by the rulers of the Jews, who
themselves up against God and Moses, and now God humbled were the successors of Moses. (3.) That which cured was shaped
and mortified them, by making these despicable animals a plague in the likeness of that which wounded. So Christ, though perfectly
to them. That artillery is no: turned against them, which had free from sin himself, yet was made in the likeness of sinful flesh;
formerly been made use of in their defence against the Egyptians. (Rom. 8.3.) so like, that it was taken for granted, this man was
||
He that brought quails to feast them, let them know that he would a sinner, John, 9.24. (4.) The brazen serpent was lifted up; so
bring serpents to bite them the whole creation is at war with those was Christ-He was lifted up upon the cross, (John, 12. 33, 34.)
that are in arms against God
for he was made a spectacle to the world. He was lifted up by
the preaching of the gospel. The word here used for a pole,
signifies a banner, or ensign, for Christ crucified stands for an
ensign of the people, Isa. 11. 10. Some make the lifting up of the
serpent to be a figure of Christ's triumphing over Satan, the old
cerpent, whose head he bruised, when in his cross he made an ope
Here is,
I. The fatigue of Israel by a long march round the land of
Edom, because they could not obtain passage through it the nearest
way, (v.4.) The soul of the people was much discouraged because
of the way. Perhaps the way was rough and uneven, or foul and
dirty; or it fretted them to go far about, and that they were not
permitted to force their passage through the Edomites' country.
Those that are of a fretful discontented spirit, will never want
something or other to make them uneasy.
·
IV. Their repentance and supplication to God under this judg-
ment, v.7. They confess their fault, we have sinned; they are
particular in the confession, we have spoken against the Lord, and
against thee; it is to be feared that they would not have owned
the sin, if they had not felt the smart; but they relent under the
Before Christ 1452.
The Removal of the Camp.
NUMBERS, XXI.
hew of the principalities and powers which he had spoiled and of which they at length passed over Jordan into Canaan, as we
destroyed, Col. 2. 15.
read in the beginning of Joshua. Natural motions move quicker
the nearer they are to their centre. And now they set forward,
as the expression is, v. 10.
it is by as the expression is, v. 10. It were well if we would do thus in
our way to heaven, rid ground in the latter end of our journey
and the nearer we come to heaven, be so much the more active
and abundant in the work of the Lord. Two things especially are
observable in the brief account here given of these removes.
||
3. Between the application of their remedy and our's. They
looked and lived, and we, if we believe, shall not perish; it is by
faith that we look unto Jesus, Heb. 12. 2. Look unto me, and be ye ||
saved, Isa. 45. 22. We must be sensible of our wound, and of
our dange: by it, receive the record which God has given concern- ||
ing his Son, and rely upon the assurance he has given us, that we
shall be healed and saved by him, if we resign ourselves to his
conduct. The brazen serpent's being lifted up would not cure, if
it was not looked upon. If any pored on their wound, and would
not look up to the brazen serpent, they inevitably died. If they
slighted this method of cure, and had recourse to natural medicines,
and trusted to them, they justly perished; so, if sinners either
despise Christ's righteousness, or despair of benefit by it, their
wound will, without doubt, be fatal; but whoever looked up to this
healing sign, though from the outmost part of the camp, though
with a weak and weeping eye, was certainly healed; so whosoever
believes in Christ, though as yet but weak in faith, shall not perish.
There are weak brethren, for whom Christ died. Perhaps, for some
time after the serpent was set up, the camp of Israel was molested
by the fiery serpents; and it is the probable conjecture of some,
that they carried this brazen serpent along with them through the
rest of their journies, and set it up wherever they encamped, and,
when they settled in Canaan, fixed it somewhere within the borders
of the land; for it is not likely that the children of Israel went so
far off as this was, into the wilderness, to burn incense to it, as we
find they did, 2 Kings, 18. 4. Even those that are delivered from
the eternal death which is the wages of sin, yet must expect to feel
the pain and smart of it, as long as they are here in this world;
but, if it be not our own fault, we may have the brazen serpent to
accompany us, to be still looked up to upon all occasions, by
bearing about with us continually the dying of the Lord Jesus.
1. The wonderful success which God blessed his people with
near the brooks of Arnon, v. 13..15. They had now compassed
the land of Edom, which they were not to invade, nor so much as
to infest, (Deut. 2. 4, 5.) and were come to the border of Moah,
It is well that there are more ways than one to Canaan. The
enemies of God's people may retard their passage, but cannot
prevent their entrance into the promised rest. Care is taken to let
us know that the Israelites in their march religiously observed the
orders which God gave them, to use no hostility against the
Moabites, (Deut. 2. 9.) because they were the posterity of righteous
Lot; therefore they pitched on the other side of Arnon, (v. 13.)
that side which was now in the possession of the Amorites, one of
the devoted nations, though formerly it had belonged to Moab, as
appears here, v. 26, 27. This care of their's not to offer violence
to the Moabites is pleaded by Jephthah long afterward, in his
remonstrance against the Ammonites, (Judg. 11. 15, &c.) and
turned to them for a testimony. What their achievements were,
now that they pitched on the banks of the river Arnon, we are not
particularly told, but are referred to the book of the wars of the
Lord; perhaps that book which was begun with the history of the
war with the Amalekites, Exod. 17.14. Write it (said God) for a
memorial in a book; to which were added all the other battles
which Israel fought, in order; and among the rest, their actions
on the river Arnon, at Vaheb in Suphah, as our margin reads it,
and other places on that river. Or, it shall be said, (as some
read it,) in the rehearsal, or commemoration of the wars of the
Lord, what he did in the Red sea, when he brought Israel out of
Egypt, and what he did in the brooks of Arnon, just before he
brought them into Canaan. Note, In celebrating the memorials of
God's favours to us, it is good to observe the series of them, and
how divine goodness and mercy have constantly followed us, even
from the Red sea to the brooks of Arnon. In every stage of our
lives, nay in every step, we should take notice of what God has
wrought for us; what he did at such a time, and what in such a
place, ought to be distinctly remembered.
2. The wonderful supply which God blessed his people with at
Beer, (v. 16.) they pitched in Oboth, which signifies bottles, so
called, perhaps, because there they filled their bottles with water,
which should last them for some time; but by this time, we may
suppose, it was with them as it was with Hagar, (Gen. 21.15.) The
water was spent in the bottle; yet we do not find that they mur-
mured, and therefore God, in compassion to them, brought them
to a well of water, to encourage them to wait on him in humble
silence and expectation, and to believe that he would graciously
take cognizance of their wants, though they did not complain of
them. In this world, we do at the best but pitch at Oboth, where
our comforts lie in close and scanty vessels; when we come to
heaven, we shall remove to Beer, the well of life, the fountain of
with water, they asked it in unjust discontent, and God gave it in
living waters. Hitherto we have found, when they were supplied
just displeasure: but here we find, (1.) That God gave it in love,
(v. 16.) Gather the people together, to be witnesses of the wonder,
and joint-sharers in the favour, and I will give them water.
Before they prayed, God granted, and prevented them with the
and thankfulness, which made the mercy doubly sweet to them,
blessings of his goodness. (2.) That they received it with joy
v.17. Then they sang this song, to the glory of God, and the
encouragement of one another, Spring up, Ŏ well; thus they
pray that it may spring up, for promised mercies must be fetched
in by prayer; they triumph that it does spring up, and meet it
with their joyful acclamations; with joy must we draw water out
of the wells of salvation, Isa. 12. 3. As the brazen serpent was
10. And the children of Israel set forward, and
pitched in Oboth. 11. And they journeyed from
Oboth, and pitched at Ije-abarim, in the wilder-
ness which is before Moab, toward the sun-rising.
12. From thence they removed, and pitched in the
valley of Zared. 13. From thence they removed,
and pitched on the other side of Arnon, which is
in the wilderness that cometh out of the coasts of
the Amorites: for Arnon is the border of Moab,||
between Moab and the Amorites. 14. Wherefore
it is said in the book of the wars of the LORD,
What he did in the Red sea, and in the brooks of
Arnon, 15. And at the stream of the brooks that
goeth down to the dwelling of Ar, and lieth
upon the border of Moab. 16. And from thence
they went to Beer: that is the well whereof the
LORD spake unto Moses, Gather the people
together, and I will give them water. 17. Then
Israel sang this song, Spring up, O well; sing ye
unto it: 18. The princes digged the well, the
nobles of the people digged it, by the direction of
the lawgiver, with their staves. And from the
wilderness they went to Mattanah: 19. And from
Mattanah to Nahaliel: and from Nahaliel to
Bamoth: 20. And from Bamoth in the valley, that
is in the country of Moab, to the top of Pisgah,
which looketh toward Jeshimon.
We have here an account of the several stages and removes of
the children of Israel, till thev came into the plains of Moab, out
*
efore Christ 1452.
Sihon subdued.
NUMBERS, XXI.
well spring up in our souls? We should sing to it; take the com-
bort to ourselves, and give the glory to God; stir up this gift, sing
bit, Spring up, O well, thou fountain of gardens, to water my
soul, (Cant. 4. 15.) plead the promise, which perhaps alludes to
this 41. 17, I will make the wilderness wells
water. (3.) That whereas, before, the remembrance of the miracle
was perpetuated in the names given to the places, which signified
the people's strife and murmuring, now, it was perpetuated in a
song of praise, which preserved on record the manner in which it
was done, (v. 18.) The princes digged the well, the seventy elders,
it is probable, by direction of the lawgiver, that is, Moses, under
God, with their staves; that is, with their staves they made holes
in the soft and sandy ground, and God caused the water miracu-
lously to spring up in the holes which they made. Thus the pious
Israelites long afterward, passing through the valley of Baca, a
dry and thirsty place, made wells, and God by rain from heaven
filled the pools, Ps. 84. 6.
a figure of Christ, who is lifted up for our cure, so is this well a out of Heshbon, a flame from the city of Sihon: it
figure of the Spirit, who is poured forth for our comfort, and from hath consumed Ar of Moab, and the lords of the
whom flow to us rivers of living waters, John, 7. 38. Does this high-places of Arnon. 29. Woe to thee, Moab!
thou art undone, O people of Chemosh: he hath
given his sons that escaped, and his daughters, into
captivity unto Sihon king of the Amorites. 30. We
have shot at them; Heshbon is perished even unta
Dibon, and we have laid them waste even unto
Nophah, which reacheth unto Medaba. 31. Thus
Israel dwelt in the land of the Amorites. 32. And
Moses sent to spy out Jaazer, and they took the
villages thereof, and drove out the Amorites that
were there. 33. And they turned and went up by
the way of Bashan: and Og the king of Bashan
went out against them, he, and all his people, to
the battle at Edrei. 34. And the LORD said unto
Observe, [1.] God promised to give them water, but they must Moses, Fear him not: for I have delivered him
open the ground to receive it, and give it vent. God's favours into thy hand, and all his people, and his land;
must be expected in the use of such means as lie within our power, and thou shalt do to him as thou didst unto Sihon
but still the excellency of the power is of God. [2.] The nobles
of Israel were forward to set their hands to this work, and used king of the Amorites, which dwelt at Heshbon.
their staves, probably, those that were the ensigns of their honour, 35. So they smote him, and his sons, and all his
and power, for the public service, and it is upon record to their people, until there was none left him alive: and
honour. And we may suppose that it was a great confirmation to
them in their offices, and a great comfort to the people, that they they possessed his land.
were made use of by the divine power, as instruments to this
miraculous supply. By this it appeared that the spirit of Moses,
who must shortly die, rested in some measure upon the nobles of
Israel. Moses did not strike the ground himself, as formerly the
rock, but gave them direction to do it, that their staves might
share in the honour of his rod, and they might comfortably hope
that when he should leave them, yet God would not, but that they
also in their generation should be public blessings, and might
expect the divine presence with them, as long as they acted by the
direction of the lawgiver. For comfort must be looked for only in
the way of duty; and if we would share in divine joys, we must
carefully follow the divine conduct.
21. And Israel sent messengers unto Sihon king
of the Amorites, saying, 22. Let me pass through
thy land we will not turn into the fields, or into
the vineyards; we will not drink of the waters of
the well but we will go along by the king's high
way, until we be past thy borders. 23. And Sihon
would not suffer Israel to pass through his border:
but Sihon gathered all his people together, and
went out against Israel into the wilderness: and
he came to Jahaz, and fought against Israel.
24. And Israel smote him with the edge of the
sword, and possessed his land from Arnon unto
Jabbok, even unto the children of Ammon: for
the border of the children of Ammon was strong.
25. And Israel took all these cities: and Israel
dwelt in all the cities of the Amorites, in Heshbon,
and in all the villages thereof. 26. For Heshbon
was the city of Sihon the king of the Amorites,
who had fought against the former king of Moab,
and taken all his land out of his hand, even unto
Arnon. 27. Wherefore they that speak in proverbs
say, Come into Heshbon, let the city of Sihon be
uilt and prepared: 28. For there is a fire gone
We have here an account of the victories obtained by Israel
over Sihon and Og, which must be distinctly considered, not only
because they are distinctly related, but because long afterward the
memorial of them is distinctly celebrated, and they are severally
assigned as instances of everlasting mercy; he slew Sihon hing of
the Amorites, for his mercy endureth for ever; and Og the king of
Bashan, for his mercy endureth for ever, Ps. 136. 19, 20.
1. Israel sent a peaceable message to Sihon king of the Amorites,
(v.21.) but received an unpeaceable return, worse than that of the
Edomites to the like message, ch. 20. 18, 20. For the Edomites
only refused them a passage, and stood upon their own defence to
in the wilderness, out of his own borders, without any provocation
keep them out; but Sihon went out with his forces against Israel
given him, (v.23.) and so ran himself upon his own ruin. Jeph-
thah intimates that he was prompted by his politics to do this;
(Judg. 11. 20.) Sihon trusted not Israel to pass through his coast;
spirit, and made his heart obstinate, that he might deliver him into
but his politics deceived him, for Moses says, God hardened his
the hand of Israel, Deut. 2. 30. The enemies of God's church
are often infatuated in those very counsels which they think
most wisely taken. Sihon's army was routed, and not only
so, but all his country came into the possession of Israel,
#
v. 24, 25.
This seizure is justified, 1. Against the Amorites themselves,
for they were the aggressors, and provoked the Israelites to battle;
and yet, perhaps, that would not have been sufficient to entitle
Lord of the whole earth, had given them a grant of it. The
Israel to their land, but God himself, the King of nations, the
Amorites formed one of the devoted nations whose land God
had promised to Abraham and his seed, which promise should
be performed, when the iniquity of the Amorites should be full,
Gen. 15. 16. Jephthah insists upon this grant as their title,
Judg. 11. 23, 24. The victory which God gave them over the
Amorites, put them in possession, and then the promise made to
their fathers, having given them a right, by virtue of that, they
kept possession.
proprietors of this country; if they should ever lay claim to it,
2. Against the Moabites, who had formerly been the lords
and should plead that God himself had provided that none of
their land should be given to Israel for a possession, (Deut. 2. 9.)
Before Christ 1452.
NUMBERS, XXI, XXII.
Og subdued.

/
ነ
Moses here furnishes posterity with a replication to their plea,
and Jephthah makes use of it against the Amorites 260 years after,
when Israel's title to this country was questioned. (1.) The justi-
fication itself is, that though, it was true, this country had belonged
to the Moabites, yet the Amorites had taken it from them some
time before, and were now in full and quiet possession of it, v. 26.
The Israelites did not take it out of the hands of the Moabites,
they had before lost it to the Amorites, and were constrained to
give up their pretensions to it; and when Israel had taken it from
the Amorites, they were under no obligation to restore it to the
Moabites, whose title to it was long since extinguished. See here
the uncertainty of worldly possessions, how often they change
their owners, and how soon we may be deprived of them, even
when we think ourselves most sure of them; they make themselves
wings. It is our wisdom therefore to secure the good part, which
cannot be taken awav from us. See also the wisdom of the
Divine Providence and its perfect foresight, by which, preparation
is made long before for the accomplishment of all God's purposes
in their season. This country being designed in due time for
Israel, it is beforehand put into the hand of the Amorites, who
little think that they have it but as trustees, till Israel comes of
age, and then must surrender it. We understand not the vast
reaches of Providence, but known unto God are all his works,
as appears in this instance, that he set the bounds of the people;
according to the number of the children of Israel, Deut. 32. 8.
All that land which he intended for his chosen people, he put
into the possession of the devoted nations, that were to be driven
out. (2.) For proof of the allegation, he refers to the authentic
records of the country, for so their proverbs, or songs, were, one
of which he quotes some passages out of, (v.27..30.) which
sufficiently proves what is vouched for, namely, [1.] That such
and such places that are here named, though they had been in
the possession of the Moabites, were by right of war become the
dominion of Sihon king of the Amorites. Heshbon is become his
city, and he obtained such a quiet possession of it, that it was built
and prepared for him, (v.27.) and the country of Dibon and
Amorites, v.30. [2.] That the Moabites were utterly disabled
ever to regain the possession. Even Ar of Moab, though not taken
or attempted by Sihon, but still remaining the metropolis of Moab,
yet was so wasted by this loss that it would never be able to make
head, v. 28. The Moabites were undone, and even Chemosh their
god had given them up as unable to rescue them out of the hands
of Sihon, v. 29. By all this it appears that the Moabites' claim to
this country was barred for ever. There may be a further reason
for inserting this Amorite poem, namely, to shew that the
triumphing of the wicked is short. They that had conquered the
Moabites, and insulted over them, are now themselves conquered
and insulted over by the Israel of God. It is very probable that
the same Sihon king of the Amorites, that had got this country
from the Moabites, now lost it to the Israelites; for though it is
said to be taken from a former king of Moab, (v. 26.) yet not by
a former king of the Amorites; and then it shews how sometimes
justice makes men to see the loss of that which they got by
violence, and were puffed up with the gain of. They are exalted
but for a little while, Job, 24. 24.
1.
ND the children of Israel set forward, and
pitched in the plains of Moab on this side
Jordan by Jericho. 2. And Balak the son of Zip-
por saw all that Israel had done to the Amorites
3. And Moab was sore afraid of the people,
because they were many and Moab was distressed
because of the children of Israel. 4. And Moab
said unto the elders of Midian, Now shall this
company lick up all that are round about us, as
the ox licketh up the grass of the field. And
Balak the son of Zippor was king of the Moabites
at that time. 5. He sent messengers therefore
unto Balaam the son of Beor to Pethor, which
is by the river of the land of the children of his
people, to call him, saying, Behold, there is a
people come out from Egypt: behold, they cover
the face of the earth, and they abide over against
me. 6. Come now therefore, I pray thee, curse
me this people; for they are too mighty for me:
II. Og king of Bashan, instead of being warned by the fate of peradventure I shall prevail, that we may smite
his neighbours to make peace with Israel, is instigated by it to
make war with them, which proves in like manner to be his them, and that I may drive them out of the land:
destruction. Og was also an Amorite, and therefore, perhaps, for I wot that he whom thou blessest is blessed,
thought himself better able to deal with Israel than his neighbours and he whom thou cursest is cursed. 7. And the
were, and more likely to prevail, because of his own gigantic elders of Moab and the elders of Midian departed
strength and stature, which Moses takes notice of, (Deut. 3. 11.) with the rewards of divination in their hand; and
where he gives a more full account of this story. Here observe,
1. That the Amorite begins the war, v.33. He went out to battle they came unto Balaam, and spake unto him the
against Israel. His country was very rich and pleasant, Bashan words of Balak. 8. And he said unto them,
was famous for the best timber, (witness the oaks of Bashan,)
and the best breed of cattle, witness the bulls and kine of Bashan,
and the lambs and rams of that country, which are celebrated,
Deut. 32. 14. Wicked men do their utmost to secure themselves
Lodge here this night, and I will bring you word
again, as the LORD shall speak unto me. And
the princes of Moab abode with Balaam. 9. And
•
" I have
and their possessions against the judgments of God, but all in
2. That
vain, when their day comes, on which they must fall.
God interests himself in the cause, bids Israel not to fear this
threatening force, and promises a complete victory,
delivered him into thy hand, (v. 34.) the thing is as good as
done already, it is all thine own, enter and take possession."
Giants are but worms before God's power. 3. That Israel is
more than a conqueror, not only routs the enemies' army, but
gains the enemies' country, which afterward was part of the
inheritance of the two tribes and a half, that were first seated on
the other side Jordan. God gave Israel these successes, while
Moses was yet with them, both for his comfort, that he might see
the beginning of that glorious work, which he must not live to see
the finishing of; and for the encouragement of the people, in the
war of Canaan under Joshua. Though this was to them in
comparison but as the day of small things, yet it was an earnest of
great things.
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✓
CHAP. XXII.
At this chapter begins the famous story of Balak and Balaam, their attempt to
curse Israel, and the baffling of that attempt; God's people are long afterward
bid to remember what Balak the king of Moab consulted, and what Balaam the
son of Beor answered him, that they might know the righteousness of the
Lord, Mic. 6. 5. In this chapter we have, I. Baluk's fear of Israel, and the
plot he had to get them cursed, v.1..4. II. The embassy he sent to Balaam,
a conjurer, to fetch him for that purpose, and the disappointment he met with
in that first embassy, v.5..14. III. Balaam's coming to him upon his
second message, v. 15..21. IV. The opposition Balaam met with by the
way, v. 22..35. V. The interview at length between Balak and Balaam
v.36..41.
!
Before Christ 1452.
Balak and Balaam.
NUMBERS, XXIL
God came unto Balaam, and said, What men are forces, that then, though otherwise too weak, he should be able
these with thee? 10. And Balaam said unto to deal with them. This notion arose, 1. Out of the remains
God, Balak the son of Zippor, king of Moab, sovereign powers that rule in the affairs of the children of men,
of some religion; for it owns a dependence upon some visible
hath sent unto me, saying, 11. Behold, there is and determine them, and an obligation upon us to make applica
a people come out of Egypt, which covereth the tion to these powers. 2. Out of the rums of the true religion; for
face of the earth: Come now, curse me them; from the faith and worship of their pious ancestors, Abraham
if the Midianites and Moabites had not wretchedly degenerated
peradventure I shall be able to overcome them, and Lot, they could not have imagined it possible, with their
and drive them out. 12. And God said unto curses, to do any mischief to a people who alone adhered to
Balaam, Thou shalt not go with them; thou shalt the service of the true God, from whose service they had
not curse the people: for they are blessed. 13. And revolted.
Balaam rose up in the morning, and said unto the
III. The court which he made to Balaam the son of Beor, a
princes of Balak, Get you into your land: for the
LORD refuseth to give me leave to go with you.
14. And the princes of Moab rose up, and they
went unto Balak, and said, Balaam refuseth to
come with us..
||
famous conjurer, to engage him to curse Israel. This Balaam
lived a great way off, in that country from whence Abraham
came, and where Laban lived; but though it was probable that
there were many nearer home that were pretenders to divination,
Balak will employ the best he can hear of, though he send a great
yet none had so great a reputation for success as Balaam, and
way for him, so much is his heart upon this project. And, to gain
him, 1. He makes him his friend; complaining to him, as his
confidant, of the danger he was in from the numbers and neigh.
bourhood of the camp of Israel, (v.5.) They cover the face of
the earth, and they abide over against me. 2. In effect, he makes
him his god, by the great power he attributes to his word; He
whom thou blessest is blessed, and he whom thou cursest is cursed,
1. The fright which the Moabites were in upon the approach v. 6. The learned Bishop Patrick inclines to think, with many
of Israel, v.2..4. They needed not to fear any harm from them, of the Jewish writers, that Balaam had been a great prophet, who,
if they knew (and it is probable Moses let them know) the orders for the accomplishment of his predictions, and the answers of his
God had given Israel, not to contend with the Moabites, nor to prayers, both for good and evil, had been looked upon justly as
use any hostility against them, Deut. 2. 9. But if they had any a man of great interest with God; but that, growing proud and
notice of this, they were jealous that it was but a sham, to make covetous, God departed from him, and then, to support his sinking
them secure, that they might be the more easily conquered. Not- credit, he betook himself to diabolical arts. He is called a
withstanding the old friendship between Abraham and Lot, the prophet, (2 Pet. 2. 16.) because he had been one, or, perhaps, he
Moabites resolved to ruin Israel if they could, and therefore they had raised his reputation from the first by his magical charms, as
will take it for granted, without any ground for the suspicion, that Simon Magus, who bewitched the people so far, that he was
Israel resolves to ruin them. Thus it is common for those that called The great power of God, Acts, 8.10. Curses
Curses pronounced
design mischief to pretend that mischief is designed against them; by God's prophets, in the name of the Lord, have wonderful
and their groundless jealousies must be the colour of their cause-effects, as Noah's, Gen. 9. 25. Elisha's, 2 Kings, 2.24. But the
less malice. They hear of their triumphs over the Amorites, (v. 2.) curse causeless shall not come; (Prov. 26. 2.) no more than
and think that their own house is in danger, when their neighbour's Goliath's, when he cursed David by his gods, 1 Sam. 17. 43. Let
is on fire. They observe their multitudes, (v. 3.) They were many; us desire to have the prayers of God's ministers and people for us,
and hence infer how easily they would conquer their country, and and dread having them against us, for they are greatly regarded
all about them, if some speedy and effectual course were not taken by him who blesseth indeed, and curseth indeed. But Balak
to stop the progress of their victorious arms; they shall lick up, cannot rely upon these compliments as sufficient to prevail with
or devour us, and all that are round about us, as speedily and Balaam, the main inducement is yet behind, (v.7.) they took the
irresistibly as the ox eats up the grass, (v.4.) owning himself to be rewards of divination in their hand, the wages of unrighteousness,
an unequal match for so formidable an enemy. Therefore they which he loved, 2 Pet. 2. 15.
were sore afraid and distressed themselves; thus were the wicked
in great fear where no fear was, Ps. 53. 5. These fears they
communicated to their neighbours, the elders of Midian, that
some measures might be concerted between them for their common
safety; for, if the kingdom of Moab fall, the republic of Midian
cannot stand long. The Moabites, if they had pleased, might
have made a good use of the advances of Israel, and their successes
against the Amorites; they had reason to rejoice, and give God
and Israel thanks for freeing them from the threatening power of
Sihon king of the Amorites, who had taken from them part of their
country, and was likely to over-run the rest.. They had reason
likewise to have courted Israel's friendship, and to have come in
to their assistance; but, having forsaken the religion of their father
Lot, and being sunk into idolatry, they hated the people of the
God of Abraham, and were justly infatuated in their counsels, and
given up to distress.
IV. The restraint God lays upon Balaam, forbidding him to
curse Israel. It is very probable, that Balaam, being a curious
inquisitive man, was no stranger to Israel's case and character, but
had heard that God was with them of a truth; so that he ought
to have given the messengers their answer immediately, that he
would never curse a people whom God had blessed; but he
lodges the messengers, and takes a night's time to consider what
he should do, and to receive instructions from God, v. 8. When
we enter into a parley with temptations, we are in great danger of
being overcome by them. In the night God comes to him,
probably in a dream, and inquires what business those strangers
had with him; He knows it, but he will know it from him.
Balaam gives him an account of their errand; (v.9..11.) and
God thereupon charges him not to go with them, nor attempt to
curse that blessed people, v. 12. Thus God sometimes, for the
preservation of his people, was pleased to speak to bad men, as to
Abimelech, (Gen. 20. 3.) and to Laban, Gen. 31. 24. And we
read of some that were workers of iniquity, and yet in Christ's
name prophesied, and did many wondrous works. Balaam is
charged not only not to go to Balak, but not to offer to curse
this people, which he might have attempted at a distance; and
the reason is given, they are blessed. This was part of the bless
+
The children of Israel have at length finished their wanderings
in the wilderness, out of which they went up, (ch. 21. 18.) and
are now encamped in the plains of Moab near Jordan, where they
continued till they passed through Jordan under Joshua, after the
death of Moses. Now we have here,
II. The project which the king of Moab formed, to get the
people of Israel cursed, that is, to set God against them, who, he
perceived, hitherto fought for them. He trusted more to his arts
than to his arms, and had a notion, that if he could but get some
prophet or other, with his powerful charms, to imprecate evil
upon them, an to pronounce a blessing upon himself and his
•
4.
喷
​Before Christ 1452.
Balak and Balaam.
NUMBERS, XXII.
:
ng of Abraham, (Gen. 12. 3.) I will curse him that curseth thee. || contempt upon worldly wealth and preferment, will find it not so
So that an attempt to curse them would be not only fruitless, but hard a matter, as most men do, to keep a good conscience. Sce
perilous. Israel had often provoked God in the wilderness, yet he how artfully Balak managed the temptation. 1. The messengers
will not suffer their enemies to curse them, for he rewards them || he sent were more, and more honourable, v.15. He sent to this
not according to their iniquities. The blessedness of those whose conjurer with as great respect and deference to his quality, as if he
sin is covered comes with them, Rom. 4. 6, 7.
had been a sovereign prince; apprehending, perhaps, that Balaam
had thought himself slighted in the fewness and meanness of the
former messengers. 2. The request was very urgent; this power-
ful prince becomes a suiter to him, "Let nothing, I pray thee,
hinder thee, (v. 16.) no, not God, or conscience, or any fear either
of sin or shame." 3. The proffers were high; I will promote thee
to very great honour among the princes of Moab; nay, he gives
him a blank, and he shall write his own terms, I will do whatsoever
thou sayest, that is, "I will give thee whatever thou desirest, and
observe whatever thou orderest; thy word shall be a law to me,'
v. 17. Thus sinners stick at no pains, spare no cost, and care not
how low they stoop, for the gratifying either of their luxury, or of
their malice; shall we then be stiff and strait-handed in our com-
pliance with the laws of virtue? God forbid.
19
II. Balaam's seeming resistance of, but real yielding to, this
temptation. We may here discern in Balaam a struggle between
his convictions and his corruptions. 1. His convictions charged
him to adhere to the command of God, and he spoke their language,
v. 18. Nor could any man have said better; "If Balak would
give me his house full of silver and gold, and that is more than he
can give, or I can ask, I cannot go beyond the word of the Lord
my God." See how honourably he speaks of God, he is Jehovah,
my Gad. Note, Many call God their's, that are not his, not truly
because not only his; they swear by the Lord, and by Malcham.
See how respectfully he speaks of the word of God, as one resolved
to stick to it, and in nothing to vary from it, and how slightly
of the wealth of this world, as if gold and silver were nothing to
him in comparison with the favour of God; and yet, at the
same time, the Searcher of hearts knew that he loved the
wages of unrighteousness. Note, It is an easy thing for bad ment
to speak very good words, and with their mouth to make a shew of
heart 2. His corruptions at the same time strongly inclined him
There is no judging of men by their words, God knows the
to go contrary to the command. He seemed to refuse the tempta-
tion, v. 18. But even then he expressed no abhorrence of it, as
Christ did when he had the kingdoms of the world offered
him, Get thee hence, Saian: and as Peter did, when Simon Magus
offered him money; Thy money perish with thee. But it appears
(v. 19.) that he had a strong inclination to accept the preffer; for
he would further attend, to know what God would say to him,
hoping that he might alter his mind, and give him leave to go.
This was a vile reflection upon God Almighty, as if he could change
his mind, and now, at last, suffer those to be cursed whom he had
pronounced blessed; and as if he would be brought to allow of that
which he had already declared to be evil. Surely he thought God
altogether such a one as himself. He had already been told what
not to have desired a re-hearing of that cause which was already
the will of God was, in which he ought to have acquiesced, and
so plainly determined. Note is a very great affront to God,
and a certain evidence of the dominion of corruption in the heart,
to beg leave to sin.
III. The permission God gave him to go, v. 20. God came to
him, probably, by an angel, and told him he might, if he pleased,
go with Balak's messengers. So he gave him up to his own heart's
lusts. "Since thou hast such a mind to go, even go, yet know
that the journey thou undertakest shall not be for thine honour; for,
though thou hast leave to go, thou shalt not, as thou hopest, have
leave to curse, for the word which I shall say unto thee, that thou
shalt do." Note, God has wicked men in a chain; hitherto they
shall come by his permission, but no further than he does permit
them. Thus he makes the wrath of man to praise him, yet, at
the same time, restrains the remainder of it. It was in anger that
God said to Balaam, "Go with then," and we have reason to
think that Balaam himself so understood it, for we do not find him
pleading this allowance, when God reproved him for going. Note,
V. The return of the messengers without Balaam. 1. Balaam
is not faithful in returning God's answer to the messengers, v. 13.
I e only tells them, The Lord refuseth to give me leave to go with
you; he does not tell them, as he ought to have done, that Israel
was a blessed people, and must by no means be cursed, for then
the design had been crushed, and the temptation had not been
renewed; but he does, in effect, desire them to give his humble
service to Balak, and let him know that he applauded his project,
and would have been very glad to gratify him, but that truly he
has the character of a prophet, and must not go without leave from
God, which he has not yet obtained, and therefore for the present
he must be excused. Note, Those are a fair mark for Satan's
temptation that speak diminishingly of divine prohibitions, as if
they amounted to no more than the denial of a permission, and as
if to go against God's law were only to go without his leave.
2. The messengers are not faithful in returning Balaam's answer to
Balak; all the account they give of it, is, Balaam refuseth to come
with us; (v.14.) intimating that he only wanted more courtship,
and higher proffers: but they are not willing that Balak should
know that God had signified his disallowance of the attempt.
Thus are great men wretchedly abused by the flatteries of those
about them, who do all they can to prevent their seeing their own
faults and follies.
·
15. And Balak sent yet again princes, more, and
more honourable than they. 16. And they came
to Balaam, and said to him, Thus saith Balak the
son of Zippor, Let nothing, I pray thee, hinder
thee from coming unto me: 17. For I will promote
thee unto very great honour, and I will do what-
soever thou sayest unto me: Come therefore, I
pray thee, curse me this people. 18. And Balaam
answered and said unto the servants of Balak,
If Balak would give me his house full of silver and
gold, I cannot go beyond the word of the LORD
my God, to do less or more. 19. Now therefore,
I pray you, tarry ye also here this night, that I
may know what the LORD will say unto me more,
20. And God came unto Balaam at night, and said
unto him, If the men come to call thee, rise up, and
go with them; but yet the word which I shall say
unto thee, that shalt thou do. 21. And Balaam
rose up in the morning, and saddled his ass, and
went with the princes of Moab.
;
•
We have here a second embassy sent to Balaam, to fetch him
over to curse Israel. It were well for us, if we were as earnest and
constant in prosecuting a good work, notwithstanding disappoint-
ments, as Balak was in pursuing this ill design. The enemies of
the church are restless and unwearied in their attempts against it;
but he that sits in heaven laughs at them.
Observe,
1
1. The temptation Balak laid before Balaam; he contrived to
make this assault more vigorous than the former. It is very pro-
bable that he sent double money in the hands of his messengers;
but, beside that, now he tempted him with honours, laid a bait not
only for his covetousness, but for his pride and ambition. How
earnestly should we beg of God daily to mortify in us these two
limbs of the old man! Those that know how to look with a boly
·
Before Christ 1452.
Balak and Balaam.
NUMBERS, XXII.
As God sometimes denies the prayers of his people in love, so
sometimes he grants the desires of the wicked in wrath.
IV. His setting out in the journey, v. 21. God gave him leave
go, if the men called him, but he was so fond of the journey,
that we do not find he stayed for their calling him, but he himself
rose up in the morning, got every thing ready with all speed, and
went with the princes of Moab, who were proud enough that they
had carried their point. The apostle describes Balaam's sin here
to be, that he ran greedily into an error for reward, Jude, 11. The
love of money is the root of all evil.
We have here an account of the opposition God gave to Balaam
in his journey toward Moab; probably the princes were gone be-
fore, or gone some other way, and Balaam had pointed out where
he would meet them, or where they should stay for him, for we
read nothing of them in this part of our narrative only that
Balaam, like a person of some quality, was attended with his two
men; honour enough, one would think, for such a man, he needed
not to be beholden to Balak for promotion.
I. Here is God's displeasure against Balaam for undertaking this
journey; God's anger was kindled because he went, v. 22. Note,
1. The sin of sinners is not to be thought the less provoking to God,
not by his providence restrain men from sin, therefore he approves
because he permits it. We must not think that, because God does
of it, or that it is therefore not hateful to him; he suffers sin, and
yet is angry at it. 2. Nothing is more displeasing to God than
malicious designs against his people; he that touches them touches
the apple of his eye.
II. The way God took to let Balaam know his displeasure against
him; An angel stood in the way for an adversary. Now God
fulfilled his promise to Israel, (Exod. 23. 22.) I will be an enemy
to thine enemies. The holy angels are adversaries to sin, and
perhaps are employed more than we are aware of in preventing
it, particularly in opposing those that have any ill designs against
God's church and people, for whom Michael our prince stands up,
Dan. 12. 1, 10, 21. What a comfort is this to all that wish well to
the Israel of God, that he never suffers wicked men to form any
attempt against them, without sending his holy angels forth to break
this attempt, and secure his little ones. When the prophet saw
the four horns that scattered Judah, at the same time he saw four
carpenters that were to fray those horns, Zech. 1. 18, &c. When
the enemy comes in like a flood, the Spirit of the Lord will liſt up
because Balaam counted him his adversary; otherwise those are
a standard against him. This angel was an adversary to Balaam,
really our best friends, and we are so to reckon them, that stop
our progress in a sinful way. The angel stood with his sword
drawn; (v. 23.) a flaming sword, like that in the hands of the
cherub, (Gen. 3. 24.) turning every way. Note, The holy angels
are at war with those with whom God is angry, for they are the
ministers of his justice.
Balaam has notice given him of God's displeasure, 1. By the
ass, and that did not startle him. The ass saw the angel, v. 23.
How vainly did Balaam boast that he was a man whose eyes were
and that he saw the visions of the Almighty, (ch. 24.3, 4.)
when the ass he rode on saw more than he did, his eyes being
open,
blinded with covetousness and ambition, and dazzled with the
rewards of divination. Note, Many have God against them, and
his holy angels, but are not aware of it. The ass knows his owner,
sees his danger, but Balaam does not know, does not consider,
Isa. 1.3. Lord, when thy hand is lifted up, they will not see. Let
none be puffed up with a conceit of visions and revelations, when
even an ass saw an angel; yet let those be ashamed of their own
sottishness, worse than that of the beasts that perish, who, when
while they persist in wicked ways, yet will go on; the ass under-
they are told of the sword of God's wrath drawn against them,
stood the law of self-preservation better than so; for, to save both
herself and her senseless rider, (1.) She turned aside out of the way,
whether he was not out of the way of his duty; but, instead of that,
v. 23. Balaam should have taken the hint of this, and considered
he beat her into the way again. Thus they who by wilful sin are
running headlong into perdition are angry at those that would
prevent their ruin. (2.) She had not gone much further, before
and crushes her rider's foot, v. 24, 25. (How many ill accidents are
she sees the angel again, and then, to avoid him, runs up to a wall,
Iwe liable to, in travelling upon the road, from which if we are
preserved, we must own our obligations to the Divine Providence,
which by the ministry of angels keeps us in all our ways, lest we
dash our foot against a stone; but if we at any time meet with a
disaster, it should put us upon inquiring whether our way be right
in the sight of God or no. The crushing of Balaam's foot, though
it was the saving of his life, provoked him so much, that he smote
4
and
22. And God's anger was kindled because he
went: and the angel of the LORD stood in the way
for an adversary against him. Now he was riding
upon his ass, and his two servants were with him.
23. And the ass saw the angel of the LORD standing
in the way, and his sword drawn in his hand
the ass turned aside out of the way, and went into
the field: and Balaam smote the ass, to turn her
into the way. 24. But the angel of the LORD stood
in a path of the vineyards, a wall being on this
side, and a wall on that side. 25. And when the
ass saw the angel of the LORD, she thrust herself
unto the wall, and crushed Balaam's foot against
the wall: and he smote her again. 26. And the
angel of the LORD went further, and stood in a
narrow place, where was no way to turn either to
the right hand or to the left. 27. And when the
ass saw the angel of the LORD, she fell down under
Balaam: and Balaam's anger was kindled, and he
smote the ass with a staff. 28. And the LORD
opened the mouth of the ass, and she said unto
Balaam, What have I done unto thee, that thou hast
smitten me these three times? 29. And Balaam
said unto the ass, Because thou hast mocked me:
I would there were a sword in mine hand, for now
would I kill thee. 30. And the ass said unto
Balaam, Am not I thine ass, upon which thou hast
ridden ever since I was thine unto this day? was
I ever wont to do so unto thee? And he said, Nay.
31. Then the LORD opened the eyes of Balaam, and
he saw the angel of the LORD standing in the way,
and his sword drawn in his hand: and he bowed
down his head, and fell flat on his face. 32. And
the angel of the LORD said unto him, Wherefore
hast thou smitten thine ass these three times? Be-
hold, I went out to withstand thee, because thy
way is perverse before me. 33. And the ass saw
me, and turned from me these three times: unless
she had turned from me, surely now also I had
slain thee, and saved her alive. 34. And Balaam
said unto the angel of the LORD, I have sinned;
for I knew not that thou stoodest in the way
against me: now therefore, if it displease thee,
will get me back again. 35. And the angel of the
LORD said unto Balaam, Go with the men: but
only the word that I shall speak unto thee, that
thou shalt speak. So Balaam went with the princes
f Balak
Before Christ 1452.
Balak and Balaam
NUMBERS, XXII.
•
|
his ass the second time. So angry are we apt to be at that which,
though a present uneasiness, yet is a real kindness. (3.) Upon
the next encounter with the angel, the ass fell down under Balaam,
v. 26, 27. He ought to have considered that there was certainly
something extraordinary in this; for his ass was not restive, nor did
she use to serve him thus; but it is common for those whose hearts
are fully set in them to do evil, to push on violently, and break
through all the difficulties which Providence lays in their way to
give check to them, and to stop them in their career. Balaam the
third time smote his ass, though she had now done him the best
piece of service that ever she did him, saving him from the sword
of the angel, and by her falling down teaching him to do likewise.
(4.) When all this would not work upon him, God opened the
mouth of the ass, and she spoke to him once and again; and yet
neither did this move him, (v. 28.) The Lord opened the mouth of
the ass.
This was a great miracle, quite above the power of nature,
and wrought by the power of the God of nature; who made man's
mouth, and taught him to speak, for otherwise (since we learn to
speak purely by imitation, and therefore they that are born deaf
are consequently dumb) the first man had never spoken, nor any
of his seed. He that made man speak, could, when he pleased,
make the ass to speak with man's voice, 2 Pet. 2.16. Here Mr.
Ainsworth observes, that the Devil, when he tempted our first
parents to sin, employed a subtle serpent: but that God, when he
would convince Balaam, employed a silly ass, a creature dull and
sottish to a proverb; for Satan corrupts men's minds by the
craftiness of those that lie in wait to deceive, but Christ has chosen
the foolish things of the world to confound the wise. By a dumb
ass God rebukes the madness of the prophet, for he will never
want reprovers, but, when he pleases, can make the stones cry out
as witnesses to him, Luke, 19. 40. Hab. 2.11. [1.] The ass com-
plained of Balaam's cruelty, (v. 28.) What have I done unto thee,
that thou hast smitten me? Note, The righteous God will not see
the meanest and weakest abused; but either they shall be enabled
to speak in their own defence, or he will some way or other speak
for them. If God would not suffer a beast to be wronged, much
less a man, a Christian, a child of his own. We cannot open the
mouth of the dumb, as God did here, but we may and must open
our mouth for the dumb, Prov. 31. 8. Job, 31. 13. The ass's
complaint was just, What have I done? Note, When we are
prompted to smite any with hand or tongue, we should consider
what they have done unto us, and what provocation they have
given us. We hear it not, but thus the whole creation groans,
being burthened, Rom. 8.22. It was much that Balaam was not
astonished to hear his ass speak, and put to confusion; but some
think that it was no new thing to him (being a conjurer) to be thus
spoken to by his familiars; others rather think that his brutish
headstrong passion so blinded him, that he could not observe or
consider the strangeness of the thing. Nothing besots men worse
than unbridled anger. Balaam in his fury wishes he had a sword
to kill his ass with, v. 29. See his impotency; can he think by
his curses to do mischief to Israel, that has it not in his power to
kill his own ass? This he cannot do, yet he fain would; and what
would he get by that, but make himself so much the poorer, (as
many do,) to gratify his passion and revenge? Such was the
madness of this false prophet. Here Bishop Hall observes, It is
ill falling into the hands of those whom the brute-creatures find
unmerciful; for a good man regardeth the life of his beast.
[2] The ass reasoned with him, v.30. God enabled not only a
dumb creature to speak, but a dull creature to speak to the pur-
Three things she argues with him from: First, His pro-
priety in her; Am not I thine ass? Note, 1. God has given to
man a dominion over the creatures; they are delivered into his
hand to be used, and put under his feet to be ruled. 2. Even utmost coast.
wicked people have a title to the possessions God gives to them,
which they are not to be wronged of. 3. The dominion God has
given us over the creatures is a good reason why we should not
abuse them. We are their lords, and therefore must not be
tyrants. Secondly, Her serviceableness to him; on which thou
hast ridden. Note, It is good for us often to consider how useful
Ost
·
•
the inferior creatures are, and have been, to us, that we may be
thankful to God, and tender of them. Thirdly, That she was
not wont to do so by him, and had never before crushed his foot,
or fallen down under him; he might therefore conclude there was
Note,
something more than ordinary that made her do so now.
1. The rare recurrence of an offence should moderate our dis-
pleasure against an offender. 2. When creatures depart from
their wonted obedience to us, we should inquire the cause within
ourselves, and be humbled for our sin.
20
"C
2. Balaam at length has notice of God's displeasure, by the
angel, and that did startle him. When God opened his eyes, he
saw the angel, (v. 31.) and then he himself fell flat upon his face,
in reverence of that glorious messenger, and in fear of the sword
he saw in his hand. God has many ways of breaking and bring-
ing down the hard and unhumbled heart. (1.) The angel re-
proved him for his outrageousness; (v. 32, 33.) Wherefore hast
thou smitten thine ass? Whether we consider it or no, it is certain
that God will call us to account for the abuses done to his
creatures. Nay, he shews him how much more reason he had to
smite upon his breast, and to condemn himself, than to fly out
thus against his ass; Thy way is perverse before me, and then
how canst thou expect to prosper?" And how much wiser his ass
was than himself, and how much beholden he was to her that she
turned aside; it was for his safety, and not for her own, for, had
she gone on, he had been slain, and she had been saved alive.
Note, When our eyes are opened, we shall see what danger we
are in, in a sinful way; and how much it was for our advantage
to be crossed in it, and what fools we were to quarrel with our
crosses, which helped to save our lives.) (2.) Balaam then seemed
to relent; (v. 34.) "I have sinned; sinned in undertaking this
journey, sinned in pushing on so violently;" but he excuses it with
this, that he saw not the angel; yet, now that he did see him, he
was willing to go back again. That which was displeasing to
God, was not so much his going, as his going with a malicious
design against Israel, and a secret hope, that, notwithstanding the
proviso with which his permission was clogged, he might prevail
to curse them, and to gratify Balak, and get preferment under
his heart, or willing to own it; but, if he finds he cannot go forward
him. It does not appear that he is sensible of this wickedness of
he will be content (since there is no remedy) to go back. Hen
is no sign that his heart is turned, but, if his hands are tied, he
cannot help it. Thus many leave their sins, only because their
sins have left them. There seems to be a reformation of the life,
but what will that avail, if there be no renovation of the heart?
(3.) The angel however continued his permission; (v.35.)
"Go
with the men. Go, if thou hast a mind to be made a fool of,
and to be ashamed before Balak, and all the princes of Moab;
Go, only the word that I shall speak unto thee, that thou shali
speak, whether thou wilt or no. For this seems not to be a
precept, but a prediction of the event, that he should not only
not be able to curse Israel, but should be forced to bless them;
which would be more for the glory of God, and his own confusion,
than if he had turned back. Thus God gave him fair warning,
but he would not take it, he went with the princes of Balak.
the iniquity of Balaam's covetousness God was wroth, and smote
him, but he went on frowardly, Isa. 57. 17.
19
For
36. And when Balak heard that Balaam was come,
he went out to meet him unto a city of Moab,
which is in the border of Arnon, which is in the
37. And Balak said unto Balaam,
Did I not earnestly send unto thee to call thee?
wherefore camest thou not unto me? am I not
able indeed to promote thee to honour? 38. And
Balaam said unto Balak, Lo, I am come unto thee:
have I now any power at all to say any thing? the
Before Christ 1452.
NUMBERS, XXII, XXIII.
Balak and Bala
word that God putteth in my mouth, that shall I
#peak. 39. And Balaam went with Balak, and they
came unto Kirjath-Huzoth. 40. And Balak offered
oxen and sheep, and sent to Balaam, and to the
princes that were with him. 41. And it came to
pass on the morrow, that Balak took Balaam, and
brought him up into the high places of Baal, that
thence he might see the utmost part of the
people.
1.
1. The preparation made for it by sacrifice, v.1..3. 2. The contrary instrues
tion God gave Balaam, v.4, 5. 3. The blessing Balaam was compelied to pro-
nounce upon Israel, instead of a curse, v.7..10. 4. The great disappointment
of Balak, v. 11, 12. II. The second'attempt, in the same manner made, and in
the same manner frustrated, v. 13..26. II. Preparations made for a third
attempt, (v.27..30.) the issue of which we have in the next chapter.
‚:
We have here the meeting between Balak and Balaam, confe-
derate enemies to God's Israel; but here they seem to differ in
their expectations of the success.
1
ND Balaam said unto Balak, Build me here
seven altars, and prepare me here seven
oxen and seven rams. 2. And Balak did as Balaam
had spoken; and Balak and Balaam offered on every
altar a bullock and a ram. 3. And Balaam said
unto Balak, Stand by thy burnt-offering, and I
will go: peradventure the LORD will come to meet
me; and whatsoever he sheweth me I will tell thee.
1. Balak speaks of it with confidence, not doubting but to gain And he went to an high place. 4. And God met
his point, now that Balaam was come. In expectation of this, he
went out to meet him, even to the utmost border of his country, Balaam: and he said unto him, I have prepared
(v. 36.) partly to gratify his own impatient desire to see one he had seven altars, and I have offered upon every altar a
such great expectations from, and partly to do honour to Balaam, bullock and a ram. 5. And the LORD put a word
and so to engage him with his utmost power to serve him. See in Balaam's mouth, and said, Return unto Balak,
what respect heathen princes paid to those that had but the name
and face of prophets, and pretended to have any interest in heaven; and thus thou shalt speak. 6. And he returned
and how welcome one was that came with his mouth full of curses. unto him, and, lo, he stood by his burnt-sacrifice,
What a shame is it, then, that the ambassadors of Christ are he, and all the princes of Moab. 7. And he took
so little respected by most, so much despised by some, and that up his parable, and said, Balak the king of Moab
they are so coldly entertained, who bring tidings of peace and a hath brought me from Aram, out of the mountains
blessing! has now to complain of, that
did not come sooner, v. 37. And he thinks that he should have of the east, saying, Come, curse me Jacob, and
considered both the importunity Balak had used, did Inot earnestly come, defy Israel. 8. How shall I curse, whom
send to thee? (and the importunity of people inferior to kings has God hath not cursed? or how shall I defy, whom
prevailed with many against their inclinations,) and that he should the LORD hath not defied? 9. For from the top of
also have considered Balak's intentions concerning him, Am not I
able to promote thee to honour? Balak, as king, was in his own the rocks I see him, and from the hills I behold him :
kingdom the fountain of honour, and Balaam should have his choice lo, the people shall dwell alone, and shall not be
of all the preferments that were in his gift; he therefore thinks reckoned among the nations. 10. Who can count
himself affronted by Balaam's delays, which looks as if he thought the dust of Jacob, and the number of the fourth
the honours he prepared not worthy his acceptance. Note, Pro-
motion to honour is a very tempting bait to many people; and it part of Israel? Let me die the death of the right-
were well if we would be drawn into the service of God by the eous, and let my last end be like his! 11. And
honour he sets before us. Why do we delay to come unto him? Balak said unto Balaam, What hast thou done unto
Is not he able to promote us to honour? 2. Balaam speaks doubt-me? I took thee to curse mine enemies, and, be-
fully of the issue, and bids Balak not depend too much upon him, hold, thou hast blessed them altogether.
(v. 38.) "Have I now any power at all to say any I am
come, but what the nearer am I? Gladly would I curse Israel;
but I must not, I cannot, God will not suffer me." He seems to
speak with vexation at the hook in his nose, and the bridle in his
jaws, such as Sennacherib was tied up with, Isa. 37. 29. 3. They
address themselves with all speed to the business. Balaam is nobly
entertained over night, a sacrifice of thanksgiving is offered to the
gods of Moab, for the safe arrival of this welcome guest, and he
is treated with a feast upon the sacrifice, v. 40. And the next
morning, that no time might be lost, Balak takes Balaam in his
chariot to the high-places of his kingdom, not only because their
holiness, (such as it was,) he thought, might give some advantage
to his divinations, but their height might give him a convenient
prospect of the camp of Israel, which was to be the butt or mark at
which he must shoot his envenomed arrows. And now Balaam is
really as solicitous to please Balak, as ever he had pretended to be
to please God. See what need we have to pray every day, Our
Father in heaven, lead us not into temptation.
12. And
he answered and said, Must I not take heed to
speak that which the LORD hath put in my mouth?
CHAP. XXIII.
In this chapter, we have Balak and Balaam busy at work to do Israel a mischief,
and, for aught that appears, neither Moses nor the elders of Israel know any
thing of the matter, nor are in a capacity to break the snare; but God, who keeps
Israel, and neither slumbers nor sleeps, baffles the attempt, without any interces-
sion / contrivance of their's. Here is, I. The first attempt to curse Lorael.
}
Here is,
I. Great preparation made for the cursing of Israel. That which
was aimed at, was, to engage the God of Israel to forsake them, and
either to be on Moab's side, or to stand neuter. Oh the sottish-
ness of superstition, to imagine that God will be at men's beck!
Balaam and Balak think to bribe him with altars and sacrifices,
offered without any warrant or institution of his as if he would
eat the flesh of bulls, or drink the blood of goats. Ridiculous non-
sense, to think that these would please God, and gain his favour,
when there could be in them no exercise either of faith or obe-
dience! Yet, it should seem, they offered these sacrifices to the
God of heaven, the supreme Numen-Divinity, and not to any of
their local deities. But the multiplying of altars was an instance
of their degeneracy from the religion of their ancestors, and their
apostacy to idolatry; for they that multiplied altars multiplied
gods: Ephraim made many altars to sin, Hos. 8. 11.
Thus they
liked not to retain God in their knowledge, but became vain in theis
imaginations; and yet presumptuously expected hereby to gair
God over to them from Israel, who had his sanctuary among them,
and his anointed altar.
Observe here, 1. How very imperious Balaam was, proud to
have the command of a king, and to give law to princes. Such is
-Before Christ 1452.
NUMBERS, XXIII. ·
▸
Balak and Balaam.
people by their testimony; but it shall be given them in that
same hour what they should speak.
2. Balaam pronounced the blessing in the ears of Balak. He
found him standing by his burnt-sacrifice, v. 6. closely attending
Those that would have an
| it, and earnestly expecting the success.
answer of peace from God must abide by the sacrifice, and attend
on the Lord without distraction, not weary in well-doing. Balaam,
having fixed himself in the place appointed for his denouncing
curses against Israel, which perhaps he had drawn up in form
ready to deliver, takes up his parable, and it proves a blessing,
v.7. He pronounces Israel safe and happy, and so blesses them.
(1.) He pronounces them safe, and out of the reach of his
envenomed darts.
envenomed darts. [1.] He owns that the design was to curse
them; that Balak sent for him out of his own country, and he
came, with that intent, v.7. The message sent to him, was,
Come, curse me Jacob, and come, defy Israel. Balak intended to
make war upon them, and he would have Balaam to bless his
arms, and to prophesy and pray for the ruin of Israel. [2.] He
owns the design defeated, and his own inability to accomplish it.
He could not so much as give them an ill word, or an ill wish.
How shall I curse whom God has not cursed? v. 8. not that there-
fore he would not do it, but therefore he could not do it. This is
a fair confession, First, Of the weakness and impotency of his
own magic skill, for which others valued him so much, and doubt-
less he valued himself no less. He was the most celebrated man
of that profession, and yet owns himself baffled. God had warned
the Israelites not to use divination, Lev. 19. 31. and this providence
gave them a reason for that law, by shewing them the weakness"
and folly of it. As they had seen the magicians of Egypt befooled,
so, here, the great conjurer of the East. See Isa. 47. 12..14.
Secondly, It is a confession of the sovereignty and dominion of
the divine power. He owns that he could do no more than God
would suffer him to do, for God could overrule all his purposes,
and turn his counsels headlong. Thirdly, It is a confession of
the inviolable security of the people of God. Note, 1. God's
Israel are owned and blessed of him. He has not cursed them,
for they are delivered from the curse of the law, he has not defied
them, nor rejected or abandoned them, though mean and vile.
2. Those that have the good will of Heaven have the ill will of
Hell; the serpent and his seed have an enmity to them. 3. Though
the enemies of God's people may prevail far against them, yet
they cannot curse them; that is, they cannot do them any real
mischief, much less a ruining mischief, for they cannot separate
them from the love of God, Rom. 8. 39.
•
1. God puts the blessing into the mouth of Balaam. While the
sacrifices were burning, Balaam retired; he went solitary, into
some dark grove on the top of the high place, v. 3. marg. Thus
much he knew, that solitude gives a good opportunity for com-
munion with God; those that would meet with him, must retire
from the world, and the business and conversation of it, and long
to be private, reckoning themselves never less alone than when
alone, because the Father is with them. Enter therefore into
thy closet, and shut the door, and be assured that God will meet
thee, if thou seek him in the due order: but Balaam retired with
a peradventure only, having some thoughts that God might meet
him, but being conscious to himself of guilt, and knowing that God
had lately met him in anger, he had reason to speak doubtfully,
v. 3. Peradventure the Lord will come to meet me. But let
not such a man think that he shall receive any favour from God.
Nay, it should seem, though he pretended to go meet with God,
he really designed to use enchantments. See ch.24.1. But, what-
ever he intended, God designed to serve his own glory by him,
and therefore met Balaam, v.4. What communion has light with ||
darkness? No friendly communion, we may be sure; Balaam's
way was still perverse, and God was still an adversary to him;
but Balak having chosen him for his oracle, God would constrain
him to utter such a confession to the honour of God and Israel, ||
as should render those for ever inexcusable who should appear
in arms against them. When Balaam was aware that God met
him, probably by an angel, he boasted of his performances, I
have prepared seven altars, and offered upon every altar a bullock||
and a ram.
How had he done it? It cost him nothing, it was (2.) He pronounces them happy-in three things.
done at Balak's expence; yet, (1.) He boasts of it, as if he had [1.] Happy in their peculiarity, and distinction from the rest
done some great thing. The acts of devotion which are done in of the nations, v. 9. From the top of the rocks I see him.
hypocrisy are commonly reflected upon with pride and vain-glory. it seems to have been a great surprise to him, that whereas (it is
Thus the Pharisee went up to the temple to boast of his religion, probable) they were represented to him as a rude and disorderly
Luke, 18.12. (2.) He insists upon it as a reason why God should rabble, that infested the countries round about in rambling parties,
gratify him in his desire to curse Israel, as if now he had made he saw them a regular incorporated camp, in which appeared all
God his debtor, and might draw upon him for what he pleased. the marks of discipline and good order; he saw them a people
He thinks God is so much beholden to him for these sacrifices, dwelling alone, and foresaw they would continue so, and their
that the least he can do in recompence for them, is, to sacrifice singularity would be their unspeakable honour. Persons of quality
his. Israel to the malice of the king of Moab. Note, It is a com- we call persons of distinction; this was Israel's praise, though
mon cheat that wicked people put upon themselves, to think, that their enemies turned it to their reproach, that they differed from
by the shows of piety they may prevail with God to countenance all the neighbouring nations, not only in their religion and sacred
them, and connive at them, in their greatest immoralities, espe- rites, but in their diet, and dress, and common usages, as a peopl
cially in persecution, Isa. 66. 5. However, though the sacrifice | called out of the world, and not to be conformed to it. They neve
was an abomination, God took the occasion of Balaam's expecta-lost their reputation till they mingled themselves among the heathen,
tion to put a word into his mouth, v. 5. for the answer of the Ps. 106. 35. Note, It is the duty and honour of those that are
||
tongue is from the Lord; and thus he would shew how much they dedicated to God, to be separated from the world, and not to
are mistaken, who say, With our tongue we will prevail, our lips | walk according to the course and custom of it. Those who make
are our own, Ps. 12. 4. He that made man's mouth knows how conscience of peculiar duties, may take the comfort of peculiar
to manage it, and to serve his own purposes by it. This speaks privileges, which, it is probable, Balaam has an eye to here; God's
terror to daring sinners, that set their mouth against the heavens. Israel shall not stand upon a level with other nations, but be digni-
God can make their own tongues to fall upon themselves, Ps. 64. 8. fied above them all, as a people near to God, and set apart for him.
And it speaks comfort to God's witnesses, whom at any time he
calls out to appear for him; if God put a word into the mouth of
Balaam, who would have defied God and Israel, surely he will not
be wanting to those who desire to glorify God, and edify his
And
[2.] Happy in their numbers: not so few and despicable as theṛ
were represented to him, but an innumerable company, which
made them both honourable and formidable, v.10.
Who can
count the dust of Jacob? The number of the people was the
+
the spirit of that wicked one who exalts himself above all that is
called God, or that is worshipped. With what authority does
Balaam give orders, Build me here (in the place I have pitched
upon) seven altars of stone or turf. Thus he covers his malice
Thus he covers his malice
against Israel with a show of devotion, but his sacrifice was an
abomination, being brought with such a wicked mind, Prov. 21.27. ||
That which he aimed at, was, not to honour God with the sacri-
fices of righteousness, but to enrich himself with the wages of
unrighteousness. 2. How very obsequious Balak was. The altars
were presently built, and the sacrifices prepared, the best of the
sort, seren bullocks and seven rams. Balak makes no objection
to the charge, nor does he snuff at it, or think it either a
weariness or a disparagement to stand by his burnt-offering, as
Balaam ordered him.
||
II. The turning of the curse into a blessing, by the overruling
power of God, in love to Israel; which is the account Moses gives
of it, Deut. 23. 5.
·
Before Christ 1452.
NUMBERS, XXIII.
Balak and Balaam.
•
thing that Balak was vexed at, ch. 22. 3. Moab was afraid of || v. 12. Thus a confession of God's overruling power is extorted
them, because they were many; and God does here by Balaam from a wicked prophet, to the further confusion of a wicked prince,
promote that fear and vexation, foretelling their further increase.
Balak would have him see the utmost part of the people, ch. 22.41.
hoping, the more he saw of them, the more he would be exaspe-
rated against them, and throw about his curses with the more
keenness and rage; but it proved quite contrary, instead of being
angry at their numbers, he admired them. The better acquainted
we are with God's people, the better opinion we have of them
He takes notice of the number, First, Of the dust of Jacob, that
is, the people of Jacob, concerning whom, it was foretold that
they should be as the dust for number, Gen. 28. 14. Thus he
owns the fulfilling of the promise made to the fathers, and expects
that it should be yet further accomplished. Perhaps it was part
of David's fault, in numbering the people, that he offered to count
the dust of Jacob, which God had said should be innumerable.
Secondly, Of the fourth part of Israel; alluding to the form of
their camp, which was cast into four squadrons, under four
standards. Note, God's Israel are a very great body, his spiritual
Israel are so, and they will appear to be so, when they shall all be
gathered together unto him in the great day, Rev. 7. 9.
[3.] Happy in their last end. Let me die the death of the
righteous Israelites, that are in covenant with God, and let my
last end, or future state, be like their's, or my recompence, namely,
in the other world. Here, First, It is taken for granted that
death is the end of all men; the righteous themselves must die,
and it is good for us to think of this with application, as Balaam
"himself does here, speaking of his own death. Secondly, He goes
upon the supposition of the soul's immortality, and a different
state on the other side death, to which this is a noble testimony,
and an evidence of its being anciently known and believed. For,
how could the death of the righteous be more desirable than the
death of the wicked, upon any other account than as it involved
happiness in another world, since in the manner and circumstances
of dying we see all things come alike to all? Thirdly, He pro-
nounces the righteous truly blessed, not only while they live, but
when they die; which makes their death not only more desirable
than the death of others, but even more desirable than life itself:
for in that sense his wish may be taken; "Not only when I do
die, let me die the death of the righteous; but I could even now
be willing to die, on condition that I might die the death of the
righteous, and reach my end this moment, provided it might be
like his." Very near the place where Balaam now was, on
of the mountains of Moab, not long after this, Moses died, and to
that, perhaps, God, who put this word into his mouth, designed
it should have a reference; that by it Moses might be encouraged
to go up and die such a death as Balaam himself wished to have
died. Fourthly, He shews his opinion of religion to be better
He
than his resolution; There are many who desire to die the death
of the righteous, but do not endeavour to live the life of the
righteous; gladly would they have their end like their's, but not
their would be saints in heaven, but not saints
earth. This is the desire of the slothful, which kills him because
his hands refuse to labour. This of Balaam's is only a wish, not
a prayer, and it is a vain wish, being only a wish for the end,
without any care for the means. Thus far this blessing goes,
even to death, and beyond it, as far as the last end. Now we are
one
•

13. And Balak said unto him, Come, I pray thee,
with me unto another place, from whence thou
mayest see them: thou shalt see but the utmost
part of them, and shalt not see them all: and curse
me them from thence. 14. And he brought him
into the field of Zophim, to the top of Pisgah, and
built seven altars, and offered a bullock and a ram
on every
altar. 15. And he said unto Balak, Stand
here by thy burnt-offering, while I meet the LORD
yonder. 16. And the LORD met Balaam, and put
a word in his mouth, and said, Go again unto Balak,
and say thus. 17. And when he came to him,
behold, he stood by his burnt-offering, and the
Princes of Moab with him. And Balak said unto
him, What hath the LORD spoken? 18. And he
took up his parable, and said, Rise up, Balak,
and hear; hearken unto me, thou son of Zippor:
19. God is not a man, that he should lie; neither
the son of man, that he should repent: hath he
said, and shall he not do it? or hath he spoken,
and shall he not make it good? 20. Behold, Í
have received commandment to bless: and he hath
blessed; and I cannot reverse it. 21. He hath not
beheld iniquity in Jacob, neither hath he seen per-
verseness in Israel: the LORD his God is with him,
and the shout of a king is among them. 22. God
brought them out of Egypt; he hath as it were the
strength of an unicorn. 23. Surely there is no
enchantment against Jacob, neither is there any
divination against Israel: according to this time it
shall be said of Jacob and of Israel, What hath God
wrought! 24. Behold, the people shall rise up as
a great lion, and lift up himself as a young lion:
he shall not lie down until he eat of the prey, and
drink the blood of the slain. 25. And Balak said
unto Balaam Neither curse them at all, nor bless
them at all. 26. But Balaam answered and said
unto Balak, Told not I thee, saying, All that the
LORD speaketh, that I must do? 27. And Balak
said unto Balaam, Come, I pray thee, I will bring
thee unto another place; peradventure it will please
God that thou mayest curse me them from thence.
28. And Balak brought Balaam unto the top of
29. And
Peor, that looketh toward Jeshimon.
Balaam said unto Balak, Build me
here seven
altars, and prepare me here seven bullocks and
seven rams. 30. And Balak did as Balaam had said,
seven rams. 30. And Balak did as Balaam had said,
and offered a bullock and a ram on every altar.
told, v. 11, 12,
1. How Balak fretted at it, v. 11. He pretended to honour
the Lord with his sacrifices, and to wait for the answer God
would send him; and yet, when it did not prove according to his
mind, he forgat God, and flew out in a great passion against
Balaam, as if it had been purely his doing, "What hast thou
avne unto me? How hast thou disappointed me!" Sometimes
God makes the enemies of his church a vexation one to another,
while he that sits in heaven laughs at them, and the efforts of
Here is,
their impotent malice. 2. How Balaam was forced to acquiesce
I. Preparation made the second time, as before, for tlie cursing
in it.
1. The place is changed, v. 13.
He submits, because he cannot help it, and yet humours of Israel,
Balak fancied that
the thing with no small address, as if he had been peculiarly con- Balaam, having so full a prospect of the whole camp of Israel,
scientious, answering Balak with the gravity of a prophet, Must || from the top of the rocks, v. 9. was either so enamoured with the
I not take heed to speak that which the Lord has put in my mouth? | beauty of it, that he would not curse them, or so affrighted with
3
Before Christ 1452.
Balak and Balaam.
NUMBERS, XXIII.
•
+
-
the terror of it, that he durst not; and therefore he would bring || people. [2.] Because Israel are at present unblumeable, v.21.
him to another place, from which he might see only some part of He has not beheld iniquity in Jacob. Not but that there was
them, which would appear more despicable, and that part at least iniquity in Jacob, and God saw it; but, First, There was not
which would lie in view he hoped he might obtain leave to curse, such a degree of iniquity as might provoke God to abandon them,
and so by degrees he should get ground against them; intending, and give them up to ruin. As bad as they were, they were not
no doubt, if he had gained this point, to make his attack on that so bad. Secondly, There was no idolatry among them, which is
part of the camp of Israel which Balaam now had in his eye, and in a particular manner called iniquity and perverseness; we have
into which he was to throw the fireballs of his curses. See how found nothing of that kind in Israel since the golden calf, and
restless and unwearied the church's enemies are in their malicious therefore, though they were in other instances very provoking,
attempts to ruin it; they leave no stone unturned, no project yet God would not cast them off. Balaam knew that nothing
untried, to compass it. Oh that we were as full of contrivance would separate between them and God, but sin; while God saw
and resolution in prosecuting good designs for the glory of God! no reigning sin among them, he would send no destroying curse
2. The sacrifices are repeated, new altars are built, a bullock and among them; and therefore, as long as they kept in with God,
a ram offered on every altar, and Balak attends his sacrifice as he despaired of ever doing them any mischief. Note, While we
closely as ever, v. 14, 15. Were we thus earnest to obtain the keep from sin, we keep from harm. Some give another sense of
blessing, as Balak was to procure a curse, (designedly upon Israel, those words: they read it thus: He has not beheld wrong offered
but really upon himself and his people,) we should not grudge the to Jacob, nor will he see any grievance done to Israel; that is,
return both of the charge and of the labour of religious exercises. "He has not, nor will he permit it, or allow it; he will not see
3. Balaam renews his attendance on God, and God meets him the Israel injured, but he will right them, and avenge their quarrel.”
second time, and puts another word into his mouth, not to reverse Note, God will not bear to see any injury done to his church and
the former, but to ratify it, v. 16, 17. If God said not to Balaam, people; for what is done against them he takes as done against
Seek, in vain, much less will he say so to any of the seed of Jacob, himself, and will reckon for it accordingly. [3.] Because the
He shews Balak there was no
who shall surely find him, not only as Balaam, their Instructor power of both was irresistible.
and Oracle, but their bountiful Rewarder. When Balaam re-contending with them, it was to no purpose to offer it; For,
The Lord his
turned, Balak was impatient to know what message he had, First, They had the presence of God with them.
"What hath the Lord spoken?" Are there any better tidings yet, God is with him, in a particular manner, and not provoked to
any hopes of speeding? This should be our inquiry, when we withdraw from him. Secondly, They had the joy of that presence,
come to hear the word of God. See Jer. 23. 35.
and were always made to triumph in it; the shout or alarm of a
II. A second conversion of the curse into a blessing, by the over-hing is among them. They shout against their enemies, as sure
ruling power of God; and this blessing is both larger and stronger of victory and success, glorying continually in God as their King
than the former, and quite cuts off all hopes of altering it. Balak and Conqueror for them. Thirdly, They had had the experience
having been so forward to ask what the Lord had spoken, v.17. of the benefit of God's presence with them, and his power en-
Balaam now addresses himself particularly to him, v. 18. Rise gaged for them. For God brought them out of Egypt, v.22.
up, Balak, and hear. It was a message from God that he had The power which had done that could never be restrained, never
to deliver, and it is required of Balak, though a king, 1. That he resisted; and, having begun so gloriously, would, no doubt, finish
attend, hear, and hearken, with a close application of mind, let gloriously. Fourthly, While they had God's presence with them,
not a word slip. 2. That he attend with reverence, Rise up, and they had the strength of an unicorn, able to make head against
hear. His successor, Eglon, when he was to receive a message all that opposed them. See ch. 24. 8. Such is the strength which
from God, rose out of his seat, Judg. 3. 20.
the God of Israel gives unto his people.
||
Two things Balaam in this discourse informs Balak of, sorely
to his grief and disappointment.
Now, from all this he infers, that it was to no purpose for him
to think of doing them a mischief, by all the arts he could use,
(1.) That he had no reason to hope he should ruin Israel; it || v. 23. 1. He owns himself baffled. Surely there is no enchant-
would be to no purpose to attempt it, and he would deceivement against Jacob, so as to prevail. The curses of hell can
himself if he expected it; for two reasons, [1.] Because God is never take place against the blessings of heaven. Not but that
unchangeable, v.19. God is not a man, that he should lie. Men attempts of this kind would be made, but they would certainly be
change their minds, and therefore break their words; they lie fruitless and ineffectual. Some observe, that Jacob denotes the
because they repent. But God does neither. He never changes church low and afflicted, Israel denotes it prosperous and ad-
his mind, and therefore never recalls his promise. Balaam had vanced; but, be the church high or low, her friends few or many,
owned, v. 8. that he could not alter God's counsel, and from let second causes smile or frown, it comes all to one.
No weapon
thence he infers here, that God himself would not alter it; such formed against it shall prosper. Note, God easily can, and
is the imperfection of man, and such the perfection of God. It certainly will, baffle and disappoint all the devices and designs.
is impossible for God to lie, Heb. 6.18. And when in scripture of the powers of darkness against his church, so that they shall
he is said to repent, it is not meant of any change of his mind, not prevail to destroy it. 2 He foresees that this would be
(for he is in one mind, and who can turn him,) but only of the remembered in time to come. According to this time, that is,
change of his way. This is a great truth, that with God there is with reference to this we are now about, it shall be said concern-
no variableness or shadow of turning: Now here, First, Heing Jacob and Israel, and said by them, What hath God wrought!
appeals to Balak himself concerning it: "Hath he said, and What great things hath God done for his people! It shall
shall he not do it?" said it in his own purpose, and shall he not be said with wonder, joy, and thankfulness, and a challenge to
perform it in his providence, according to the counsel of his will? the neighbouring nations to produce any like instances of the
Hath he spoken in his word, in his promise, and shall he not care of their gods for them. Note, The defeating of the designs
make it good? Can we think otherwise of God, than that he is of the church's enemies ought to be had in everlasting re-
unchangeably one with himself, and true to his word? All his membrance to the glory of God. There is none like unto the
decrees are unalterable, and all his promises inviolable. Secondly, God of Jeshurun. What Baalam says here, concerning the
He applies this general truth to the case in hand, v. 20. He pre-eminence of the God of Israel above all the gods of the
hath blessed, and I cannot reverse it: that is, "I cannot prevail Gentiles, perhaps Moses refers to, when he says, Deut. 32. 31.
with him to reverse it." Israel were of old a blessed people, a Their rock is not as our Rock, even our enemies themselves being
seed that the Lord had blessed, the blessing of Abraham came judges, Balaam particularly, Balak therefore has no hopes
upon them; they were born under the blessing of the covenant, of ruining Israel; but,
and born to the blessing of Canaan, and therefore they could not
be cursed, unless you could suppose that the God of eternal truth
should break his word, and become false to himself and his
}
h
(2.) Balaam shews him that he had more reason to fear being
ruined by them, for they were likely to make bloody work among
his neighbours; and if he and his country escaped, it was not
1
Before Christ 1452.
because he was too great for them to meddle with, but because he
fell not within their commission, v. 24. Behold, and tremble; the
people that now have lain for some time closely encamped, do but
repose themselves for a while like a lion couchant, but shortly they
shall rise up as a great lion, a lion rampant, that shall not lie down
till he cat of the prey, and drink the blood of the slain. This seems
to point at the victories he foresaw they would obtain over the Ca-
naanites; that they would never lay down their arms till they had
made a complete conquest of the land they had now in view; and
when his neighbour's house was on fire, he had reason to think his
own in danger.
NUMBERS, XXIII, XXIV.
:
CHAP. XXIV.
This chapter continues and concludes the history of the defeat of the counsels
of Balak and Balaam against Israel, not by might, nor by power, but by the
Spirit of the Lord of hosts; and as great an instance it is of God's power
wer the children of men, and his favour toward his own children, as any of
ike victories recorded in the book of the wars of the Lord. What prepara-
tion was made the third time, for the cursing of Israel, we read of in the
close of the foregoing chapter, In this chapter we are told, I. What the
Balak and Balaam
A
blessing was into which that intended curse was turned, v. 9. II. How
Balak dismissed Balaam from his service thereupon, v. 10-13. III. The
predictions Balaam left behind him concerning Israel, and some of the neigh-
bouring nations, v. 14–25.
1.
ND when Balaam saw that it pleased the
A LORD to bless Israel, he went not, as at
other times, to seek for. enchantments, but he set
his face toward the wilderness.
lifted up his eyes, and he saw Israel abiding in his
his face toward the wilderness. 2. And Balaam
tents according to their tribes; and the Spirit of
God came upon him. 3. And he took up his para-
ble, and said, Balaam the son of Beor hath said,
and the man whose eyes are open hath said: 4. He
hath said, which heard the words of God, which
saw the vision of the Almighty, falling into a trance,
but having his eyes open : 5. How goodly are thy
tents, O Jacob, and thy tabernacles, O Israel! 6.
As the vallies are they spread forth, as gardens by
the river's side, as the trees of lign-aloes which the
LORD hath planted, and as cedar-trees beside the
waters. 7. He shall pour the water out of his buc-
(6
Neither
"
Now what was the issue of this disappointment? [1] Balak and
Balaam were both of them sick of the cause. First, Balak is now
willing to have his conjurer silenced. Since he cannot say what
he would have him, he wishes him to say nothing;
curse them at all, nor bless them at all, v. 25. If thou canst not
curse them, I beseech thee not to bless them. If thou canst not
assist and encourage my forces, yet do not oppose and dispirit
Note, God can make those that depart from him weary
of the multitude of their counsels, Isa. 47. 13.—57. 10. Secondly,
Balaam is still willing to own himself overruled, and appeals to
what he had said in the beginning of this enterprise, (ch. 22. 38.)
All that the Lord speaketh, that I must do, v. 26. This shows, 1.
In general, that the way of man is not in himself; there are many
devices in man's heart, but God's counsels shall stand. 2. In par-
ticular, that as no weapon formed against the church shall prosper,
so every tongue that rises against her in judgment, God will con-kets, and his seed shall be in many waters, and his
king shall be higher than Agag, and his kingdom
shall be exalted. 8. God brought him forth out of
Egypt; he hath as it were the strength of an uni-
corn: he shall eat up the nations his enemies, and
shall break their bones, and pierce them through
with his arrows. 9. He couched, he lay down as
a lion, and as a great lion who shall stir him up?
Blessed is he that blesseth thee, and cursed is he
that curseth thee.
trol and condemn, Isa. 54. 17. [2.] Yet they resolve to make an-
other attempt. They think it scorn to be baffled, and therefore
pursue the design, though it be only to their further confusion.
And now the third time, First, They change the place; Balak is
at last convinced that it is not Balaam's fault, on whom, before, he
had laid the blame, but that really he was under a divine check,
and therefore now he hopes to bring him to a place, whence God
might at least permit him to curse them, v. 27. Probably, he and
Balaam were the more encouraged thus to repeat their attempt, be-
cause God had the second time allowed Balaam to go, though he
hạd forbidden him the first time; because by repeated trials they
had carried that point, they hope in like manner to carry this.
Thus because sinners are connived at, and sentence against their
evil works is not executed speedily, their hearts are the more fully
set in them to do evil. The place he now took him to, was, the
top of Peor; the most eminent high place in all his country, where,
I. The method of proceeding here varies much in several in-
it is probable, Baal was worshipped, and was thence called Baal-stances. 1. Balaam laid aside the enchantments which he had hi-
peor. He chose this place, with a hope, either, 1. That it being therto depended on; used no spells, or charms, or magic arts,
the residence (as he fancied) of Baal the god of Moab, Jehovah the finding they did him no service; it was to no purpose to deal with
God of Israel would not, or could not, come hither to hinder the the Devil for a curse, when it was plain that God was determined
operation; or, 2. That it being a place acceptable to his god, it immovably to bless, v. 1. Sooner or later, God will convince
would be so to the Lord, and there he would be brought into a
men of their folly, in seeking after lying vanities which cannot
good humour. Such idle conceits have foolish men of God, and profit. To what purpose should he seek for enchantments? He
so vain are their imaginations concerning him. Thus the Syrians knew that God was out of the reach of them. 2. He did not now
fancied the Lord to be God of the hills, but not of the vallies, (1 retire into a solitary place as before, but set his face directly to-
Kings 20. 28.) as if he were more powerful in one place, than he ward the wilderness where Israel lay encamped; and since there
is in every place. Secondly, They repeat their sacrifice, seven is no remedy but they must be blessed, he will design nothing else,
bullocks and seven rams, upon seven altars, v. 29, 30. Thus do but will submit by compulsion. 3. Now the Spirit of God came
they persevere in their expensive oblations, though they had no upon him, namely, the Spirit of prophecy, as upon Saul to prevent
promise on which to build their hopes of speeding. Let not us
him from taking David, 1 Sam. 19. 23.. He spake not his own
therefore, who have a promise that the vision at the end shall sense, but the language of the Spirit that came upon him. 4. He
speak and not lie, be discouraged by delays, but continue instant used a different preface now from what he had used before, (v. 3,
in prayer, and not faint, Luke 18. 1.
4.) much like that of David's, (2 Sam. 23. 1-3.) yet savouring
very much (some think) of pride, and vain-glory, taking all the
praise of this prophecy to himself, and magnifying himself as one
of the cabinet-council of heaven. Two things he boasts of; (1..
The favour God did him in making known himself to him. He
heard the words of God, and saw the vision of the Almighty; Goa
himself had met him, and spoken to him, (ch. 23. 16.) and this
puffs him up. Paul speaks with humility of his visions and revo
lations, (2 Cor. 12. 1.) but Balaam speaks of them with pride.
(2.) His own power to receive and bear those revelations. He
fell into a trance indeed, as other prophets did but he had his
1
is much the same with the two we had in the foregoing chapter
The blessing itself, which Balaam here pronounces upon Israel,
but the introduction to it is different.
Before Christ 1452.
Balak and Balaam.
NUMBERS, XXIV.
}
eyes open. This be mentions twice; but the words in the original
are not the same. The man whose eyes were shut, some think
it may be read so, v. 3. but now having his eyes open, v. 4.. When
he had attempted to curse Israel, he owns himself in a mistake, but
now he began to see his error; and yet still he remained blinded
by covetousness and ambition, those foolish and hurtful lusts.
Note, [ 1.] Those that oppose God and his people will sooner or
later be made to see themselves wretchedly deceived. [2.] Many
have their eyes open that have not their hearts open; are enlight-
ened, but not sanctified; and that knowledge which puffs men
up with pride will but serve to light them to hell, whither many
go with their eyes open.
i
·
"
who shall stir up a sleeping lion? It is observed of lions, (as the
learned Bishop Patrick takes notice here,) that they do not retire
into places of shelter to sleep, but lie down any where, knowing
that none dares meddle with them; thus secure were Israel in
Canaan, chiefly in the days of David and Solomon; and thus is
the righteous bold as a lion, Prov. 28. 1. not to assault others, but
to repose themselves, because God maketh them to dwell in safety,
Ps. 4.8. 6. Their interest, and influence upon their neighbours.
Their friends, and those in alliance with them, were happy, Blessed
is he that blesseth thee; those that do them any kindness will
certainly fare the better for it: but their enemies, and those in
arms against them, were certainly miserable; Cursed is he that
curseth thee: those that do them any injury, do it at their peril;
for God takes what is done to them, whether good or evil, as done
to himself. Thus he confirms the blessing of Abraham, Gen. 12. 3.
and speaks as if therefore he did at this time bless Israel, and
not curse them, because he desired to share in the blessing of
Israel's friends, and dreaded the curse on Israel's enemies.
||
II. Yet the blessing is for substance the same with those before.
Several things he admires in Israel. 1. Their beauty, v. 5. How
goodly are thy tents, O Jacob! Though they dwelt not in stately
palaces, but in coarse and homely tents, and those, no doubt, sadly
weatherbeaten, yet Balaam sees a beauty in those tents, because
of their admirable order, according to their tribes, v. 2. Nothing
recommends religion more to the good opinion of those that look
upon it at a distance, than the unity and harmony of its pro-
fessors, Ps. 133.1. The amiableness of this people, and the great
reputation they should gain among their neighbours, are com-
pared (v.6.) to the beauty and sweetness of fruitful valleys, and
fine gardens, flourishing trees, and fragrant spices. Note, Those
whose eyes are open, see the saints on the earth to be excellent
ones, and their delight is accordingly in them. The righteous,
doubtless, is more excellent than his neighbour. They are trees
which the Lord has planted; that is their excellency. The
branches of righteousness are the planting of the Lord. See
Hos. 14.5..7. 2. Their fruitfulness and increase. This may be
intended by those similitudes, v. 6. of the valleys, gardens, and
trees, as well as by those expressions, v.7. He shall pour the water
out of his buckets, that is, God shall water them with his blessing,
like rain from heaven, and then his seed shall be in many waters;
compare Hos. 2.23. I will sow her unto me in the earth.
waters are in scripture put for people, and multitudes, and nations.
This has been fulfilled in the wonderful increase of that nation,
and their vast multitude even in their dispersion. 3. Their honour
and advancement. As the multitude of the people is the honour
of the prince, so the magnificence of the prince is the honour of
the people; Balaam therefore foretells that his king shall be higher
than Agag. Agag, it is probable, was the most potent monarch
in
those parts; Balaam knew of none more considerable than he
We have here the conclusion of this vain attempt to curse
was; he rose above the rest of his neighbours, but Balaam fore- Israel, and the total abandonment of it. 1. Balak made the worst
tells, that Israel's chief commander, who, after Moses, was Joshua, of it. He broke out into a rage against Balaam, v. 10. expressed,
should be more great and honourable than ever Agag was, both in words and gesture the highest degree of vexation at the
and make a far better figure in history. Saul, their first king, disappointment; he smote his hands together, for indignation, to
triumphed over Agag, though it is said, he came delicately. see all his measures thus broken, and his project baffled. He
4. Their power and victory, v. 8. (1.) He looks back upon what charged Balaam with putting upon him the basest affront and
they had done, or rather what had been done for them. God cheat imaginable ; I called thee to curse mine enemies, and thou
brought him forth out of Egypt, this he had spoken of before, hast shewed thyself in league with them, and in their interests,
ch. 23. 22. The wonders that attended their deliverance out of for thou hast blessed them these three times; though, by appointing
Egypt contributed more to their honour, and the terror of their the altars to be built, and sacrifices to be offered, thou madest
adversaries, than any thing else, Josh. 2. 10. He that brought me believe thou wouldest certainly curse them." Hereupon he
them out of Egypt will not fail to bring them into Canaan, for, forbade him his presence, expelled him his country, upbraided
as for God, his work is perfect. (2.) He looks down upon their him with the preferments he had designed to have bestowed upon
present strength. Israel hath, as it were, the strength of an uni-him, but now would not, v. 11. “The Lord hath kept thee back
corn; of which creature it is said, Job, 39. 9, 10. Will he be from honour. See what thou gettest by pleasing the Lord, instead
willing to serve thee, or abide thy crib? Canst thou bind him with || of pleasing me; thou hast hindered thy preferment by it."
his band in the furrow?
No, Israel is too powerful to be checked they who are any way losers by their duty, are commonly up-
or held in by my curses, or thy armies." (3.) He looks forward braided with it, as fools for preferring that before their interest
to their future conquests. He shall eat up the nations his enemies, in the world. Whereas, if Balaam had been voluntary and sin-
that is," He shall not only destroy and devour them as easily cere in his adherence to the word of the Lord, though he lost the
and irresistibly as a lion does his prey, but he shall himself be honour Balak designed him by it, God would have made that loss
strengthened, and fattened, and enriched, by their spoils." 5. Their up to him abundantly to his advantage. 2. Balaam made the
Lourage and security, v. 9. He lay down as a lion, as a great lion. best of it. (1.) He endeavours to excuse the disappointment.
Now he does so, in the plains of Moab, and asks no leave of the And a very good excuse he has for it, that God restrained him
Ling of Moab, nor is he in fear of him; shortly will he do so in from saying what he would have said, and constrained him to
x'anaan, when he has torn his prey, he will take his repose, quiet say what he would not; and that this was what Balak ought not
from the fear of evil, and bid defiance to all his neighbours; for to be displeased at, not only because he could not help it, but
Thus
<<
LA
VOL. I.
47.
10. And Balak's anger was kindled against
Balaam, and he smote his hands together: and
Balak said unto Balaam, I called thee to curse
mine enemies, and, behold, thou hast altogether
blessed them these three times. 11. Therefore
now flee thou to thy place: I thought to promote
thee unto great honour; but, lo, the LORD hath
kept thee back from honour. 12. And Balaam
said unto Balak, Spake I not also to thy mes-
sengers which thou sentest unto me, saying, 13. If
Balak would give me his house full of silver and
gold, I cannot go beyond the commandment of
the LORD, to do either good or bad of mine own
mind; but what the LORD saith, that will I speak?
14. And now, behold, I go unto my people: come
therefore, and I will advertise thee what this people
shall do to thy people in the latter days.
Before Christ 1452.
NUMBERS, XXIV.
Balak and Balaam.
P
because he had told Balak before what he must depend upon,
v. 12, 13. Balak could not say that he had cheated him, since
he had given him fair notice of the check he found himself
under. (2.) He endeavours to atone for it, v. 14. Though he
cannot do what Balak would have him do; yet, [1.] He will
gratify his curiosity with some predictions concerning the nations
about him. It is natural to us to be pleased with prophecy, and
with this he hopes to pacify the angry prince. [2.] He will satisfy
him with an assurance, that, whatever this formidable people
should do to his people, it should not be till the latter days; so
that he, for his part, needed not to fear any mischief or molestation
from them; the vision was for a great while to come, but in his
days there should be peace. [3.] He will put him into a method
of doing Israel a mischief without the ceremonies of enchantment
and execration. This seems to be implied in that word, I will
advertise thee; for it properly signifies, I will counsel thee: what
the counsel was, is not set down here, because it was given
privately, but we are told afterward what it was, ch. 31. 16. He
counselled him to entice the Israelites to idolatry, Rev. 2. 14.
Since he could not have leave from God to curse them, he puts
him in a way of getting help from the devil to tempt them.
Electere si nequeo superos, Acheronta movebo—If I cannot nove
Heaven, I will solicit Hell.
Hell
||
because they must speak what they had seen, and therefore, before
they opened their lips, it was necessary that they should have
their eyes open. 2. That he had heard the words of God.
which many do that do not heed them, or hear God in
them. 3. That he knew the knowledge of the Most High, this
is added here. A man may be full of the knowledge of God,
and yet utterly destitute of the grace of God; may receive
the truth in the light of it, and yet be a stranger to the love of
it. 4. That he saw the vision of the Almighty, but not so as
to be changed into the same image. He calls God the Most High,
and the Almighty; no man could speak more honourably of him,
nor seem to put a greater value upon his acquaintance with
him, and yet he had no true fear of him, love to him, or faith
in him; so far may a man go toward heaven, and yet come
short.
man
II. Here is his prophecy concerning him that should be the
crown and glory of his people Israel: who is, 1. David in the
type, who, not now, not quickly, but in process of time, should
smite the corners of Moab, v. 17. and take possession of Edom, and
Mount Seir, and under whom the forces of Israel should do
valiantly, v.18. This was fulfilled when David smote Moab, and
measured them with a line, so that the Moabites became David's
servants, 2 Sam. 8.2. And at the same time the Edomites like-
wise were brought into obedience to Israel, v. 14. But, 2. Our
15. And he took up his parable, and said, Lord Jesus, the promised Messiah, is chiefly pointed at in the
Balaam the son of Beor hath said, and the antitype, and of him it is an illustrious prophecy; it was the will
notice should thus be given his coming, a great
whose eyes are open hath said: 16. He hath while before, not only to the people of the Jews, but to other
said, which heard the words of God, and knew nations, because his gospel and kingdom were to extend themselves
the knowledge of the Most High, which saw the so far beyond the borders of the land of Israel. It is here fore-
vision of the Almighty, falling into a trance, but told, (1.) That his coming should not be yet of a great while:
“I shall see him, but not now; I do see him in vision, but at a
having his eyes open: 17. I shall see him, but not very great distance, through the interposing space of fifteen hun-
now: I shall behold him, but not nigh: there dred years at least." Or, understand it thus: Balaam, a wicked
shall come a Star out of Jacob, and a Sceptre shall man, shall see Christ, but shall not see him nigh; nor see him, as
rise out of Israel, and shall smite the corners of Job, 19. 25, 27. When he comes in the clouds, every eye shall see
Job, who saw him as his Redeemer, and saw him for himself,
Moab, and destroy all the children of Sheth.him, but many will see him (as the rich man in hell saw Abraham)
18. And Edom shall be a possession, Seir also afar off. (2.) That he shall come out of Jacob, and Israel, as a
shall be a possession for his enemies; and Israel Star and a Sceptre; the former denoting his glory and lustre, as
shall do valiantly. 19. Out of Jacob shall come he it is he that shall have dominion. Perhaps this prophecy of Balaam
the and Star; the latter his and authority;
that shall have dominion, and shall destroy him (one of the children of the East) concerning a star that should arise.
that remaineth of the city. 20. And when he out of Jacob, as the indication of a sceptre arising in Israel, being
looked on Amalek, he took up his parable, and preserved by a tradition of that country, gave occasion to the wise
said, Amalek was the first of the nations; but his men, who were of the East too, upon the sight of an unusual star
latter end shall be that he perish for ever. 21. And the Jews, Matth. 2.2. (3.) That his kingdom shall be universal,
over the land of Judea, to inquire for him that was born King of
he looked on the Kenites, and took up his parable, and victorious over all opposition; which was typified by David's
and said, Strong is thy dwelling-place, and thou victories over Moab and Edom. But the Messiah shall destroy,
puttest thy nest in a rock. 22. Nevertheless the or, as some read it, shall rule over, all the children of Seth,
Kenite shall be wasted, until Asshur shall carry son of Adam; the descendants of the rest of Adam's sons being
v. 17. that is, all the children of men, who descend from Seth, the
thee away captive. 23. And he took up his parable, cut off by the deluge. Christ shall be King, not only of Jacob
and said, Alas, who shall live when God doeth and Israel, but of all the world; so that all the children of Seth
this! 24. And ships shall come from the coast of shall be either governed by his golden sceptre, or dashed in pieces
Chittim, and shall afflict Asshur, and shall afflict by his iron rod. He shall set up an universal rule, authority,
and power, of his own, and shall put down all opposing rule,
Eber, and he also shall perish for ever. 25. And 1 Cor. 15. 24. He shall unwall all the children of Seth; so some
Balaam rose up, and went and returned to his read it. He shall take down all their defences and carnal con-
place and Balak also went his way.
fidences, so as that they shall either admit his government, or lie
open to his judgments. (4.) That his Israel shall do valiantly;
the subjects of Christ, animated by his might, shall maintain a
spiritual war with the powers of darkness, and be more than con-
querors. The people that do know their God shall be strong,
and do exploits, Dan.11.32.
The office of prophets was both to bless and to prophesy in the
name of the Lord. Balaam, as a prophet, per force had blessed
Israel, here he foretells future events.
1. His preface is much the same with that, v. 3, 4. He per-
sonates a true prophet admirably well, God permitting and
directing him to do so, because, whatever he was, the prophecy
itself was a true prophecy. He boasts, 1. That his eyes are open,
. 15. for the prophets were in old time called Seers, 1 Sam. 9. 9.
·
7
酱
​III. Here is his prophecy concerning the Amalekites and Ke-
nites, part of whose country, it is probable, he had now in view.
1. The Amalekites were now the chief of the nations, v. 20. there-
||fore Agag was spoken of, v.7. as an eminent prince, and they
Before Christ 1452.
The Wickedness of Israel.
NUMBERS, XXIV, XXV.
now the
were the first that engaged Israel when they came out of Egypt; ters of Moab. 2. And they called the people unto
but the time will come when that nation, as great as it looks now, the sacrifices of their gods: and the people did
will be totally ruined and rooted out. His latter end shall be, that
he perish for ever. Here Balaam confirms that doom of Amalek eat, and bowed down to their gods. 3. And Israel
which Moses had read, Exod. 17. 14, 16. where God had sworn joined himself unto Baal-peor: and the anger of
that he would have perpetual war with Amalek. Note, Those the LORD was kindled against Israel. 4. And
whom God is at war with will certainly persih for ever; for, when the LORD said unto Moses, Take all the heads of
God judges, he will overcome. 2. The Kenites were
securest of the nations; their situation was such, as that nature the people, and hang them up before the LORD
was their engineer, and had strongly fortified them; "Thou put- against the sun, that the fierce anger of the LORD
test thy nest (like the eagle) in a rock, v.21. Thou thinkest thy-may be turned away from Israel. 5. And Moses
self safe, and yet the Kenite shall be wasted, v. 22. and gradually said unto the judges of Israel, Slay ye every one
brought to decay, till they be carried away captive by the Assy- his men that were joined unto Baal-peor.
rians," which was done at the captivity of the ten tribes. Note,
Bodies politic, like natural bodies, though of the strongest con-
stitutions, will gradually decay, and come to ruin at last; even a
nest in a rock will be no perpetual security.
IV. Here is a prophecy that looks as far forward as the Greeks
and Romans, for their's is supposed to be meant by the coast of
Chittim, v. 24. 1. The introduction to this parable; this article
of his prophecy is very observable, v. 23. Alas! who shall live
when God doeth this? Here he acknowledges all the revolutions
of states and kingdoms to be the Lord's doing, God doeth this;
whoever are the instruments, he is the Supreme Director; but he
speaks mournfully concerning them, and has a very melancholy
prospect of these events; Who shall live? Either, (1.) These
events are so distant, and so far off to come, that it is hard to say
who shall live till they come. But, whoever shall live to see them,
there will be amazing turns. Or, (2.) They will be so dismal, and
make such desolations, that scarcely any will escape, or be left
alive: Who shall live, when death rides in triumph? Rev. 6. 8.
They that live then, will be as brands plucked out of the fire, and
will have their lives given them as a prey. God fit us for the
worst of times! 2. The prophecy itself is observable. Both
Greece and Italy lie much upon the sea, and therefore their
armies were sent forth mostly in ships. Now he seems here to
foretell, (1.) That the forces of the Grecians should humble and
bring down the Assyrians, who were united with the Persians,
which was fulfilled when the eastern country was overcome, or
over-run rather, by Alexander. (2.) That their's and the Roman
forces should afflict the Hebrews or Jews, who were called the
children of Eber; this was fulfilled in part, when the Grecian
empire was oppressive to the Jewish nation, but chiefly when the
Roman empire ruined it, and put a period to it. But, (3.) That
Chittim, that is, the Roman Empire, in which the Grecian was
at length swallowed up, should perish itself for ever, when the
stone cut out of the mountain without hands shall consume all
these kingdoms, and particularly the feet of iron and clay,
Dan. 2.34. Thus (says Dr. Lightfoot) Balaam, instead of cursing
he church, curses Amalek the first, and Rome the last, enemy of
'he church. And so let all thine enemies perish, O Lord!
T
CHAP. XXV.
Israel, having escaped the curse of Balaam, here sustains a great deal of damage
and reproach by the counsel of Balaam, who, it seems, before he left Balak,
put him into a more effectual way than that which Balak thought of, to
separate between the Israelites and their God. "The Lord uill not be
vailed with by Balaam's charms to ruin them; try if they will not be prevailed
with by the charms of the daughters of Moab to ruin themselves." None
are more fatally bewitched than those that are bewitched by their own lusts.
Here is, I. The sin of Israel; they were enticed by the daughters of Moab
both to whoredom and to idolatry, v.1..3. II. The punishment of this sin by
the hand of the magistrate, v. 4, 5. And by the immediate hand of God, v. 9.
III. The pious zeal of Phinehas in slaying Zimri and Cozbi, two impudent
sinners, v.6..8, 14, 15. IV. God's commendation of the zeal of Phinehas,
v. 10..13. V. Enmity put between the Israelites and the Midianites, their
tempters, as at first between the woman and the serpent, v. 16..18.
1. A
ND Israel abode in Shittim, and the people
began to commit.whoredom with the daugh-
Here is,
I. The sin of Israel, to which they are enticed by the daughters
of Moab and Midian; they are guilty both of corporal and spiritual
whoredoms, for Israel joined himself unto Baal-peor, v. 3. Not
all, nor the most, but very many, were taken in this snare.
Now, concerning this, observe, 1. That Balak, by the advice of
Balaam, cast this stumbling-block before the children of Israel,
Rev. 2. 14. Note, Those are our worst enemies that draw us to
sin, for that is the greatest mischief any man can do us. If
Balak had drawn out his armed men against them, to fight them,
Israel had bravely resisted, and no doubt had been more than
conquerors; but now that he sends his beautiful women among
them, and invites them to his idolatrous feasts, the Israelites
basely yield, and are shamefully overcome: they are smitten with
his harlots, that could not be smitten with the sword. Note, We
are more endangered by the charms of a smiling world, than by
the terrors of a frowning world. 2. That the daughters of Moab
were their tempters and conquerors. Ever since Eve was first in
the transgression, the fairer sex, though the weaker, has been
a snare to many; yea, strong men have been wounded and slain
by the lips of the strange woman, Prov. 7.26. witness Solomon,
whose wives were snares and nets to him, Eccl. 7. 26. 3. That
whoredom and idolatry went together. They first defiled and
debauched their consciences, by committing lewdness with the
women, and then were easily drawn, in complaisance to them,
and in contempt of the God of Israel, to bow down to their idols.
And they were more likely to do so, if, as it is commonly supposed,
and seems probable by the joining of them together, the unclean-
ness committed was a part of the worship and service performed
to Baal-peor. Those that have broken the fences of modesty
will never be held by the bonds of piety: and those that have
dishonoured themselves by fleshly lusts will not scruple to dis-
honour God by idolatrous worship; for this they are justly
given up yet further to vile affections. 4. That, by eating of the
idolatrous sacrifices, they joined themselves to Baal-peor, to whom
they were offered; which the apostle urges as a reason why
Christians should not eat things offered to idols, because thereby
they had fellowship with the devils to whom they were offered,
1 Cor. 10. 20. It is called eating the sacrifices of the dead.
Ps. 106. 28. Not only because the idol itself was a dead thing,
but, because the person represented by it was some great hero,
who since his death was deified, as saints in the Roman church
are canonized. 5. It was a great aggravation of the sin, that
Israel abode in Shittim, where they had the land of Canaan in
view, and were just ready to enter and take possession of it. It was
the highest degree of treachery and ingratitude to be false to their
God whom they had found so faithful to them, and to eat of
idol-sacrifices, when they were ready to be feasted no richly on
God's favours.
whoredoms did that which all Balaam's enchantments could not
II. God's just displeasure against them for this sin. Israel's
do, they set God against them; now he was turned to be their
enemy, and fought against them. So many of the people, nay so
and for it God was wroth with the whole congregation.
many of the princes, were guilty, that the sin became national,
w
Before Christ 1452.
The Zeal of Phinehas.
NUMBERS, XXV.
||
1. A plague immediately broke out, for we read of the staying I. Never was vice more daring than it was in Zimri; a prince
of it, v.8. and of the number that died of it, v. 9. but no mention of a chief house in the tribe of Simeon. Such a degree of impu-
of the beginning of it, which therefore must be implied in those dence in wickedness was he arrived at, that he publicly appeared
words, v. 3. The anger of the Lord was kindled against Israel. leading a Midianitish harlot (and a harlot of quality too, like
It is said expressly, Ps. 106. 29. The plague brake in. Note, himself, a daughter of a chief house in Midian) in the sight of
Epidemical diseases are the fruits of God's anger, and the just Moses, and all the good people of Israel. He did not think it
punishments of epidemical sins; one infection follows the other. enough to go out with his harlot to worship the gods of Moab, but,
The plague, no doubt, fastened on those that were most guilty, when he had done that, he brought her with him to dishonour the
who were soon made to pay dear for their forbidden pleasures; God of Israel. He not only owned her publicly, as his friend, and
and though now God does not always plague such sinners as he higher in his favour than any of the daughters of Israel, but openly
did here, yet that word of God will be fulfilled, If any man defile went with her into the tent, v.8. The word signifies such a
the temple of God, him shall God destroy, 1 Cor. 3.17. 2. The booth, or place of retirement, as was designed and fitted up for
ringleaders are ordered to be put to death by the hand of public lewdness. Thus he declared his sin as Sodom, and was so far
justice, which will be the only way to stay the plague, v. 4. from blushing for it, that he rather prided himself in it, and gloried
Take the heads of the people, that is, of that part of the people in his shame. All the circumstances concurred to make it exceed-
that went out of the camp of Israel into the country of Moab,||ing sinful, exceeding shameful. 1. It was an affront to the justice
to join in their idolatries; Take them and hang them up before of the nation, and bid defiance to that: the judges were ordered
'he sun, as sacrifices to God's justice, and for a terror to the rest to put the criminals to death, but he thought himself too great for
of the people. The judges must first order them to be slain with them to meddle with, and, in effect, bid them touch him if they
the sword, v. 5. and their dead bodies must be hanged up, that durst. He had certainly cast off all fear of God, who stood in no
the stupid Israelites, seeing their leaders and princes so severely awe of the powers which he had ordained to be a terror to evil-
punished for their whoredom and idolatry, without any regard to
doers. 2. It was an affront to the religion of the nation, and put
their quality, might be possessed with a sense of the evil of the sin, a contempt upon that. Moses, and the main body of the con-
and the terror of God's wrath against them. Ringleaders in sin gregation, who kept their integrity, were weeping at the door of
ought to be made examples of justice.
the tabernacle; lamenting the sin committed, and deprecating
the plague begun; they were sanctifying a fast in a solemn
assembly, weeping between the porch and the altar, to turn away
the wrath of God from the congregation; then comes Zimri
among them, with his harlot in his hand, to banter them, and,
in effect, to tell them that he was resolved to fill the measure of
sin as fast as they emptied it.
Being aware of the insolence of Zimri, which, it is probable,
II. Never was virtue more daring than it was in Phinehas.
all the congregation took notice of, in a holy indignation at the
offenders, he rises up from his prayers, takes his sword or half-
pike, follows those impudent sinners into their tent, and stabs
them both, v. 7, 8. It is not at all difficult to justify Phinehas
in what he did; for being now heir-apparent to the high priest-
hood, no doubt, he was one of those judges of Israel whom
Moses had ordered, by the divine appointment, to slay all those
whom they knew to have joined themselves to Baal-peor; so that
of zeal against sin, to put offenders to death, who ought to be
this gives no countenance at all to private persons, under pretence
prosecuted by due course of law. The civil magistrate is the
avenger to execute wrath upon him that doeth evil, and no private
person may take his work out of his hand.
honour upon
Phinehas. 1. He immediately put a stop to the plague, v. 8.
Two ways God testified his acceptance of the pious zeal of
Their weeping and praying prevailed not, till this piece of necessary
justice was done. If magistrates do not take care to punish sin,
God will; but their justice will be the best prevention of his
judgment, as in the case of Achan, Josh. 7. 13. 2. He put an
duty to do as a judge, yet, because he did it with extraordinary
Phinehas; though he did no more than was his
zeal against sin, and for the honour of God and Israel, and did
it when the other judges, out of respect to Zimri's character, as
a prince, were afraid, and declined doing it; therefore God shewed
himself particularly well pleased with him, and it was counted
to him for righteousness, Ps. 106.31. There is nothing lost by
venturing for God. If Zimri's relations bore him a grudge for
it, and his friends might censure him as indiscreet in this violent
him? In a good thing we should be zealously affected. (1.) Phi-
and hasty execution, what needed he care while God accepted
nehas, upon this occasion, though a young man, is pronounced
his country's patriot and best friend, v.11. He has turned
away my wrath from the children of Israel. So much does
God delight in shewing mercy, that he is well pleased with
those that are instrumental in turning away his wrath; this
is the best service we can do to our people; and we may con-
tribute something towards it by our prayers, and by our endea-
•
6. And, behold, one of the children of Israel
came and brought unto his brethren a Midianitish
woman in the sight of Moses, and in the sight of
all the congregation of the children of Israel, who
were weeping before the door of the tabernacle of
the congregation. 7. And when Phinehas, the son
of Eleazar, the son of Aaron the priest, saw it, he
rose up from among the congregation, and took a
javelin in his hand; 8. And he went after the
8. And he went after the
man of Israel into the tent, and thrust both of them
through, the man of Israel, and the woman through
her belly. So the plague was stayed from the
children of Israel. 9. And those that died in the
plague were twenty and four thousand. 10. And
the LORD spake unto Moses, saying, 11. Phinehas,
the son of Eleazar, the son of Aaron the priest,
hath turned my wrath away from the children of
Israel, while he was zealous for my sake among
them, that I consumed not the children of Israel
in my jealousy. 12. Wherefore say, Behold, I give
unto him my covenant of peace: 13. And he shall
have it, and his seed after him, even the covenant
of an everlasting priesthood; because he was
zealous for his God, and made an atonement for
the children of Israel. 14. Now the name of the
14. Now the name of the
Israelite that was slain, even that was slain with the
Midianitish woman, was Zimri, the son of Salu, a
prince of a chief house among the Simeonites.
15. And the name of the Midianitish woman that
was slain was Cozbi, the daughter of Zur; he
was head over a people, and of a chief house in
Midian.
Here is a remarkable contest between wickedness and righteous-
ness, which shall be most bold and resolute; and righteousness
carries the day, as no doubt it will at last.
•
Before Christ 1452
NUMBERS, XXV, XXVI. The Numbering of the People.
It is here called an
vours in our places to bring the wickedness of the wicked to an | 2. Take the sum of all the congregation of the
end. (2.) The priesthood is entailed by covenant upon his family. children of Israel, from twenty years old and
It was designed him before, but now it was confirmed to him, and,
which added much to the comfort and honour of it, it was made upward, throughout their fathers' house, all that
the recompence of his pious zeal, v. 12, 13.
are able to go to war in Israel. 3. And Moses and
everlasting priesthood, because it should continue to the period Eleazar the priest spake with them in the plains of
of the Old-Testament dispensation, and should then have its per- Moab by Jordan near Jericho, saying, 4. Take
fection and perpetuity in the unchangeable priesthood of Christ, the sum of the people, from twenty years old and
who is consecrated for evermore. By the covenant of peace given
him, some understand, in general, a promise of long life, and pro- upward; as the LORD commanded Moses and
sperity, and all good; it seems rather to be meant particularly of the children of Israel, which went forth out of the
the covenant of priesthood, for that is called the covenant of life land of Egypt.
and peace, Mal. 2. 5. and was made for the preserving of peace
between God and his people. Observe, how the reward answered
the service; by executing justice he had made an atonement for
the children of Israel, v. 13. and therefore he and his shall from
henceforward be employed in making atonement by sacrifice.
He was zealous for his God, and therefore he shall have the
covenant of an everlasting priesthood. Note, It is requisite that
ministers should be not only for God, but zealous for God. It is
required of them that they do more than others for the support
and advancement of the interests of God's kingdom among men.
:
16. And the LORD spake unto Moses, saying,
17. Vex the Midianites, and smite them: 18. For
they vex you with their wiles, wherewith they
have beguiled you in the matter of Peor, and in
the matter of Cozbi, the daughter of a prince of
Midian, their sister, which was slain in the day of
the plague for Peor's sake.
God had punished the Israelites for their sin with a plague: as
a Father, he corrected his own children with a rod; but we read
not that any of the Midianites died of the plague, God took another
course with them, and punished them with the sword of an enemy,
not with the rod of a father. 1. Moses, though the meekest man,
and far from a spirit of revenge, is bid to vex the Midianites,
and smite them, v.17. Note, We must set ourselves against that,
whatever it is, which is an occasion of sin to us, though it be a
right eye, or a right hand, that thus offends us, Matth. 5. 29, 30.
This is that holy indignation and revenge which godly sorrow
worketh, 2 Cor. 7. 11. 2. The reason given for the meditating of
this revenge, is, because they vex you with their wiles, v. 18.
Note, Whatever draws us to sin, should be a vexation to us, as a
thorn in the flesh. The mischief which the Midianites did to
Israel, by enticing them to whoredom, must be remembered and
punished with as much severity as that which the Amalekites did
fighting with them when they came out of Egypt, Exod. 17.14.
God will certainly reckon with those that do the devil's work in
tempting men to sin, especially those that make Israel to sin. See
further orders given in this matter, ch. 31. 2.
Observe here, 1. That Moses did not number the people, but
when God commanded him. David, in his time, did it without
a command, and paid dear for it. God was Israel's King, and he
would not have this act of authority done, but by his express
orders. Moses, perhaps, by this time, had heard of the blessing,
with which Balaam was constrained, sore against his will, to bless
Israel, and particularly the notice he took of their numbers; and
is sufficiently pleased with that general testimony borne to this
instance of their strength and honour by an adversary, though he
knows not their numbers exactly, till God now appoints him to
take the sum of them. 2. Eleazar is joined in commission with
him, as Aaron had been before, by which God honoured Eleazar
before the elders of his people, and confirmed his succession.
3. It was presently after the plague that this account was ordered
to be taken; to shew, that though God had in justice contended
with them by that sweeping pestilence, yet he had not made a
full end, nor would he utterly cast them off. God's Israel shall
not be ruined, though it be severely rebuked. 4. They were now
to go by the same rule that they had gone by in the former
numbering, counting those only that were able to go forth to war,
for that was the service now before them.
5. Reuben, the eldest son of Israel: the children
of Reuben; Hanoch, of whom cometh the family
of the Hanochites: of Pallu, the family of the Pal-
luites: 6. Of Hezron, the family of the Hezronites:
of Carmi, the families of the Carmites. 7. These
are the families of the Reubenites: and they that
were numbered of them were forty and three thou-
sand and seven hundred and thirty. 8. And the
sons of Pallu; Eliab. 9. And the sons. of Eliab;
Nemuel, and Dathan, and Abiram. This is that
Dathan and Abiram, which were famous in the
congregation, who strove against Moses and against
Aaron in the company of Korah, when they strove
against the LORD: 10. And the earth opened
her mouth, and swallowed them up together with
Korah, when that company died, what time the
fire devoured two hundred and fifty men: and
they became a sign. 11. Notwithstanding the
12. The sons of
children of Korah died not.
Simeon after their families: of Nemuel, the family
of the Nemuelites: of Jamin, the family of the
Jaminites: of Jachin, the family of the Jachinites :
13. Of Zerah, the family of the Zarhites: of Shaul,
the family of the Shaulites. 14. These are the
families of the Simeonites, twenty and two thou-
sand and two hundred. 15. The children of Gad
unto after their families: of Zephon, the family of the
CHAP. XXVI,
This book is called Numbers, from the numberings of the children of Israel;
which it gives an account of. Once they were numbered at mount Sinai, in
the first year after they came out of Egypt, which we had an account of, ch. 1.
and 2. And now a second time they were numbered in the plains of Moab, just
before they entered Canaan, and that we have an account of in this chapter.
1. Orders are given for the doing of it, v. 1.4. II. A register of the families
and numbers of tribe, v. 5..50. and the sum total, v. 51. III. Directions
1
given to divide the land among them, v.52..56. IV. The families and
numbers of the Levites by themselves, v.57..62. V. Notice is taken of the
fulfilling of the threatening in the death of all those that were first numbered,
v. 63..65. and to this there seems to have been a special regard in the taking
and keeping of this account.
đư
1. AND it came to pass after the plague, that
the unto
Eleazar the son of Aaron the priest, saying, Zephonites: of Haggi, the family of the Haggites:
Before Christ 1452.
The Numbering of the Pee.
NUMBERS, XXVI.
of Shuni, the family of the Shunites: 16. Of Ozni, | families of Bela, the family of the Belaites: of
the family of the Oznites: of Eri, the family of the Ashbel, the family of the Ashbelites: of Ahiram,
Erites: 17. Of Arod, the family of the Arodites: the family of the Ahiramites: 39. Of Shupham,
of Areli, the family of the Arelites. 18. These are the family of the Shuphamites: of Hupham, the
the families of the children of Gad according to family of the Huphamites. 40. And the sons of
those that were numbered of them, forty thousand Bela were Ard and Naamau: of Ard, the family
and five hundred. 19. The sons of Judah were Er
19. The sons of Judah were Er of the Ardites and of Naaman, the family of the
and Onan: and Er and Onan died in the land of Naamites. 41. These are the sons of Benjamin
Canaan. 20. And the sons of Judah after their after their families and they that were numbered
families were; of Shelah, the family of the She- of them were forty and five thousand and six
lanites of Pharez, the family of the Pharzites: hundred. 42. These are the sons of Dan after their
of Zerah, the family of the Zarhites. 21. And the families: of Shubam, the family of the Shuhamites.
sons of Pharez were; of Hezron, the family of the These are the families of Dan after their families.
Hezronites: of Hamul, the family of the Ha- 43. All the families of the Shuhamites according
mulites. 22. These are the families of Judah to those that were numbered of them, were three-
according to those that were numbered of them, score and four thousand and four hundred.
threescore and sixteen thousand and five hundred. 44. Of the children of Asher after their families:
23. Of the sons of Issachar after their families of of Jimna, the family of the Jimnites: of Jesui,
the family of the Jesuites: of Beriah, the family
of the Beriites. 45. Of the sons of Beriah: of
Heber, the family of the Heberites: of Malchiel,
the family of the Malchielites. 46. And the name
of the daughter of Asher was Sarah. 47. These
are the families of the sons of Asher according to
those that were numbered of them; who were
fifty and three thousand and four hundred. 48. Of
the sons of Naphtali after their families of
Jahzeel, the family of the J'zeelites: of Guni,
the family of the Gunites: 49. Of Jezer, the
family of the Jezerites: of Shillem, the family of
the Shillemites. 50. These are the families of
Naphtali according to their families and they
that were numbered of them were forty and five
thousand and four hundred. 51. These were the
numbered of the children of Israel, six hundred
thousand and a thousand seven hundred and
thirty.
Tola, the family of the Tolaites: of Pua, the
family of the Punites: 24. Of Jashub, the family
of the Jashubites: of Shimron, the family of the
Shimronites. 25. These are the families of Issachar
according to those that were numbered of them,
threescore and four thousand and three hundred.
26. Of the sons of Zebulun after their families: of
Sered, the family of the Sardites: of Elon, the
family of the Elonites: of Jahleel, the family of the
Jahleelites. 27. These are the families of the
Zebulunites according to those that were numbered
of them, threescore thousand and five hundred.
28. The sons of Joseph after their families were
Manasseh and Ephraim. 29. Of the sons of Ma-
nasseh of Machir, the family of the Machirites:
and Machir begat Gilead of Gilead come the
family of the Gileadites. 30. These are the sons
of Gilead of Jeezer, the family of the Jeezerites:
of Helek, the family of the Helekites: 31. And
of Asriel, the family of the Asrielites and of
Shechem, the family of the Shechemites: 32. And
of Shemida, the family the Shemidaites: and of
Hepher, the family of the Hepherites. 33. And
Zelophehad the son of Hepher had no sons, but
daughters; and the names of the daughters of
Zelophehad were Mahlah, and Noah, Hoglal,
Milcah, and Tirzah. 34. These are the families
of Manasseh, and those that were numbered of
them, fifty and two thousand and seven hundred:
35. These are the sons of Ephraim after their fami-
lies of Shuthelab, the family of the Shuthalhites:
of Becher, the family of the Bachrites: of Tahan,
the family of the Tabanites. 36. And these are
the sons of Shuthelah: of Eran, the family of the
Eranítes. 37. These are the families of the sons
of Ephraim according to those that were num-
bered of them, thirty and two thousand and five
hundred. These are the sons of Joseph after their
families. 38. The sons of Benjamin after their ment will be to compare those numbers with those when they
2. The numbers of each tribe. And here our best entertain-
•
1
This is the register of the tribes as they were now enrolled, in
the same order that they were numbered in ch.1.
Observe, 1. The account that is here kept of the families of
each tribe; which must not be understood of such as we call
families, those that live in a house together, but such as were the
descendants of the several sons of the patriarchs, by whose names,
in honour of them, their posterity distinguished themselves and one
another. The families of the twelve tribes are thus numbered;
of Dan but one, for Dan had but one son, and yet that tribe was
the most numerous of all, except Judah, v. 42, 43. Its beginning
divided into three families; Ephraim into four; Issachar into
was small, but its latter end greatly increased; Zebulun was
four; Naphtali into four; and Reuben into four; Judah, Simeon,
and Asher, had five families apiece. Gad and Benjamin seven
apiece; and Manasseh eight. Benjamin brought ten sons into
Egypt, Gen. 46. 21. but three of them, it seems, either died
childless, or their families were extinct, for here we find seven
only of those names preserved, and that whole tribe none of the
most numerous: for Providence, in the building up of families
and nations, does not tie itself to probabilities. The barren hath
born seven, and she that hath many children is waxed feeble,
1 Sam. 2.5.
Before Christ 1452.
3
The Numbering of the Peopic.
NUMBERS, XXVI.
were numbered at mount Sinai. The sum total was nearly the [[ endeavour, by eminent virtues, to roll away the reproach of their
same; they were now one thousand eight hundred and twenty fathers.
fewer than they were then; yet seven of the tribes increased in
number. Judah increased one thousand nine hundred. Issachar,
nine thousand nine hundred. Zebulun, three thousand one
hundred. Manasseh, twenty thousand five hundred. Benjamin,
ten thousand two hundred. Dan, one thousand seven hundred.
Asher, eleven thousand nine hundred. But the other five de-
creased more than to balance that increase. Reuben decreased
two thousand seven hundred and seventy. Simeon, thirty-seven
thousand one hundred. Gad, five thousand one hundred and
fifty. Ephraim, eight thousand. And Naphtali, eight thousand.
In which account we may observe, (1.) That all the three tribes
that were encamped under the standard of Judah, who was the
ancestor of Christ, were increased, for his church shall be edified
and multiplied. (2.) That none of the tribes increased so much
as that of Manasseh, which in the former account was the smallest
of all the tribes, only thirty-two thousand two hundred; while
here it is one of the most considerable; and his brother Ephraim,
which there was numerous, is here one of the least. Jacob had
crossed hands upon their heads, and had preferred Ephraim
before Manasseh, which perhaps the Ephraimites had prided
themselves too much in, and had trampled upon their brethren
the Manassites; but when the Lord saw that Manasseh was de-
spised, he thus multiplied him exceedingly, for it is his glory to
help the weakest, and raise up them that are cast down. (3.) That
none of the tribes decreased so much as Simeon did, from fifty-
nine thousand three hundred, it sunk to twenty-two thousand two||
hundred; almost to but a third part of what it was. One whole ||
family of that tribe (namely, Ohad, mentioned Exod. 6. 15.) was
extinct in the wilderness. Hence, Simeon is not mentioned in
Moses's blessing, Deut. 33. and the lot of that tribe in Canaan was
inconsiderable, only a canton out of Judah's lot, Josh. 19.9. Some
conjecture that most of those twenty-four thousand which were
cut off by the plague, for the iniquity of Peor, were of that tribe;
for Zimri, who was a ringleader in that iniquity, was a prince of
that tribe, many of which therefore were influenced by his ex-
ample to follow his pernicious ways.
3. In the account of the tribe of Reuben, mention is made of
the rebellion of Dathan and Abiram, who were of that tribe, in
confederacy with Korah a Levite, v.9..11. Though the story
had been largely related but a few chapters before, yet here it
comes in again, as fit to be had in remembrance and thought of by
posterity, whenever they looked into their pedigree, and pleased
themselves with the antiquity of their families and the glory of
their ancestors, that they might call themselves a seed of evil-
doers. Two things are here said of them, (1.) That they had been
famous in the congregation, v.9. Probably, they were remark-
able for their ingenuity, activity, and fitness for business; that
Dathan and Abiram, that might have been advanced in due time
under God and Moses; but their ambitious spirits put them upon
striving against God and Moses, and when they quarrelled with
the one, they quarrelled with the other. And what was the issue?
(2.) They, that might have been famous, were made infamous;
they became a sign, v. 10. They were made monuments of divine
justice; God in their ruin shewed himself glorious in holiness, and
so they were set up for a warning to all others, in all ages, to take
heed of treading in the steps of their pride and rebellion. Notice
is here taken of the preservation of the children of Korah, v.11
they died not; as the children of Dathan and Abiram did; doubt-
less, because they kept themselves pure from the infection, and
would not join, no, not with their own father, in rebellion. If we
partake not of the sins of sinners, we shall not partake of their
plagues. These sons of Korah were afterwards eminently service-
able to the church, being employed by David as singers in the
house of the Lord; hence many psalms are said to be for the sons
of Korah; and perhaps they were made to bear his name so long
after, rather than the name of any other of their ancestors, for
warning to themselves, and as an instance of the power of God,
which brought those choice fruits even out of that bitter root.
The children of families that have been stigmatized should
|
52. And the LORD spake unto Moses, saying,
53. Unto these the land shall be divided for an
inheritance, according to the number of names.
54. To many thou shalt give the more inheritance,
and to few thou shalt give the less inheritance:
to every one shall his inheritance be given according
to those that were numbered of him. 55. Not-
withstanding the land shall be divided by lot:
according to the names of the tribes of their fathers
they shall inherit. 56. According to the lot shall
the possession thereof be divided between many
and few.
-
If any ask why such a particular account is kept of the tribes
and families, and numbers, of the people of Israel, here is an
answer for them; as they were multiplied, so they were portioned,
not by common providence, but by promise; and, for the support
of the honour of divine revelation, God will have the fulfilling of
the promise taken notice ví, both in their increase and in their
inheritance. When Moses had numbered the people, God does
not say, By these shall the land be conquered; but, taking that
for granted, he tells him, Unto these shall the land be divided.
These, that are now registered as the sons of Israel, shall be
admitted (as it were by copy of court-roll) heirs of the land of
Canaan.
Now in the distributing, or quartering, of these tribes, 1. The
general rule of equity is here prescribed to Moses, that to many
he should give more, and to few he should give less, (v. 54.) yet,
alas! he was so far from giving any to others, that he must not
have any himself; but this direction given to him was intended for
Joshua, his successor. 2. The application of this general rule
was to be determined by lot, v. 55. Notwithstanding it seems thus
to be left to the prudence of their prince, yet the matter must be
finally reserved to the providence of their God, in which they must
all acquiesce, how much soever it contradicted their policies or
inclinations, According to the lot shall the possession be divided.
As the God of nations, so the God of Israel in particular, reserves
it to himself to appoint the bounds of our habitation. And thus
Christ, our Joshua, when he was urged to appoint one of his dis-
ciples to his right hand, and another to his left in his kingdom,
acknowledged the sovereignty of his Father in the disposal; It is
not mine to give. Joshua must not dispose of inheritances in
Canaan according to his own mind, but it shall be given to them
for whom it is prepared of my Father.
57. And these are they that were numbered of
the Levites after their families: of Gershon, the
family of the Gershonites: of Kohath, the family
of the Kohathites: of Merari, the family of the
Merarites. 58. These are the families of the
Levites: the family of the Libnites, the family of
the Hebronites, the family of the Mahlites, the
family of the Mushites, the family of the Korathites.
And Kohath begat Amram. 59. And the name of
Amram's wife was Jochebed, the daughter of
Levi, whom her mother bare to Levi in Egypt:
and she bare unto Amram Aaron and Moses, and
Miriam their sister. 60. And unto Aaron was
born Nadab, and Abihu, Eleazar, and Ithamar.
61. And Nadab and Abihu died, when they offered
strange fire before the LORD. 62. And those that
Before Christ 1452.
The Daughters of Zelophehad.
NUMBERS, XXVI, XXVII
were numbered of them were twenty and three and God's good Spirit, Neh. 9. 20. 3. The truth of God, in
thousand, all males from a month old and upward: performing his promise made to Caleb and Joshua. They were
for they were not numbered among the children so. The arrows of death, though they fly in the dark, do not fly
to from in this common ruin, and were
of Israel, because there was no inheritance given at random, even when they fly thickest, but are directed to the
them among the children of Israel.
mark intended, and no other. All that are written among the
dangerous times. Thousands may fall on their right hand, and
living shall have their lives given them for a prey, in the most
ten thousand on their left, but they shall escape.
Levi was God's tribe; a tribe that was to have no inheritance
with the rest in the land of Canaan, and therefore was not num-
bered with the rest, but by itself; so it had been numbered in the
beginning of this book at mount Sinai, and therefore came not
under the sentence passed upon all that were then numbered, that
none of them should enter Canaan, but Caleb and Joshua; for of
the Levites that were not numbered with them, nor were to go
forth to war, Eleazar and Ithamar, and perhaps others, who were
above twenty years old then (as appears, ch. 4. 16, 28.) entered
Canaan; and yet this tribe, now at its second numbering, was
increased but one thousand; and was still one of the smallest
tribes. Mention is made here of the death of Nadab and Abihu
for offering strange fire, as before of the sin and punishment of
Korah, because these things happened unto them for ensamples.
{
63. These are they that were numbered by
Moses and Eleazar the priest, who numbered the
children of Israel in the plains of Moab by Jordan
near Jericho. 64 But among these there was
not a man of them whom Moses and Aaron the
priest numbered, when they numbered the children
of Israel in the wilderness of Sinai. 65. For the
LORD had said of them, They shall surely die in
the wilderness. And there was not left a man of
them, save Caleb the son of Jephuuneh, and
Joshua the son of Nun.
CHAP. XXVII.
■
Here is, I. The case of Zelophehad's daughter determined, v.1..11. II. Notice
given to Moses of his death approaching, v. 12..14. III. Provision made of
a successor in the government, 1. By the prayer of Moses, v. 15..17.
2. By
the appointment of God, v. 18..23.
1.
THE
•
HEN came the daughters of Zelophehad,
the son of Hepher, the son of Gilead, the
son of Machir, the son of Manasseh, of the fami-
lies of Manasseh the son of Joseph: and thest are
the names of his daughters; Mahlah, Noah, and
Hoglah, and Milcah, and Tirzah. 2. And they
stood before Moses, and before Eleazar the priest,
and before the princes and all the congregation,
by the door of the tabernacle of the congregation,
saying, 3. Our father died in the wilderness, and
he was not in the company of them that gathered
themselves together against the LORD in the com-
pany of Korah; but died in his own sin, and had
no sons. 4. Why should the name of our father
be done away from among his family, because he
hath no son? Give unto us therefore a possession
among the brethren of our father. 5. And Moses
brougt heir cause before the LORD. 6. And the
LORE rake unto Moses, saying, 7. The daughters
of Zelophehad speak right: thou shalt surely give
them a possession of an inheritance among their
father's brethren; and thou shalt cause the inhe-
ritance of their father to pass unto them. 8. And
thou shalt speak unto the children of Israel,
That which is observable in this conclusion of the account, is,
the execution of the sentence passed upon the murmurers, ch. 14.29.
that not one of those who were numbered from twenty years old
and upward (and that the Levites were not, but either from a
month old, or from thirty years old to fifty) should enter Canaan,
except Caleb and Joshua. In the muster now made, particular
directions, no doubt, were given to those of each tribe that were
employed in taking the account, to compare these rolls with the
former, and to observe whether there were any now left of those
that were numbered at mount Sinai, and it appeared that there
was not one man numbered now that was numbered then, but
Caleb and Joshua, v. 64, 65. Herein appeared, 1. The righteous-saying, If a man die, and have no son, then ye shall
ness of God, and his faithfulness to his threatenings, when once cause his inheritance to pass unto his daughter.
the decree is gone forth. He sware in his wrath, and what he 9. And if he have no daughter, then ye shall give
had sworn he performed. Better all those carcases, had they
been ten times as many, should fall to the ground, than the word his inheritance unto his brethren.
of God. Though the rising generation was mixed with them, and have no brethren, then ye shall give his inheritance
many of the guilty and condemned criminals long survived the unto his father's brethren. 11. And if his father
sentence, even to the last year of the forty, yet they were cut off have no brethren, then ye shall give his inheritance
by some means or other before this muster was made those
unto his kinsman that is next to him of his family,
and he shall possess it: and it shall be unto the
children of Israel a statute of judgment, as the
LORD commanded Moses.
10. And if he
whom God has condemned cannot escape, either by losing them-
selves in a crowd, or by the delay of execution. 2. The good
news of God to this people, notwithstanding their provocations;
though that murmuring race was cut off, yet God raised up another
generation which was as numerous as they, that though they
perished, yet the name of Israel might not be cut off, lest the
inheritance of the promise should be lost for want of heirs. And
though the number fell a little short of what was at mount Sinai,
yet those now numbered had this advantage, that they were all
middle-aged men, between twenty and sixty, in the prime of their
time for service and, during the thirty-eight years of their wan-
dering and wasting in the wilderness, they had an opportunity of
acquainting themselves with the laws and ordinances of God,
having no business, civil or military, to divert them from those
sacred studies; and having Moses and Aaron to instruct them,
Mention was made of the case of these daughters of Zelo-
phehad, in the chapter before, v.33. It should seem, by the
particular notice taken of it, that it was a singular case, and that
the like did not at this time occur in all Israel, that the head of a
family had no sons, but daughters only; their case is again debated,
ch. 36. upon another article of it; and, according to the judgmenta
given in their case, we find them put in possession, Josh. 17. 3, 4..
One would suppose that their personal character was such as
added weight to their case, and made it to be so often taken notice
of. Here is,
.
Before Christ 1452.
NUMBERS, XXVII.
Moses warned of his Death
happiness of their sex likewise; for on this particular occasion
a general law was made, that in case a man had no son, his estate
Not to the eldest, as the
should go to his daughters, v.8.
eldest son, but to them all in copartnership, share and share alike.
Those that in such a case deprive their daughters of their right,
purely to keep up the name of their family, unless a valuable
consideration be allowed them, may make the entail of their lands
surer than the entail of a blessing with them. Further directions
are given for the disposal of inheritances, v. 9..11. That if a
man have no issue at all, his estate shall go to his brethren; if no
brethren, then to his father's brethren; and if there be no such,
then to his next kinsman; with this the rules of our law exactly
agree: and though the Jewish doctors here will have it understood,
that if a man have no children, his estate shall go to his father,
if living, before his brethren, yet there is nothing of that in the
law, and our common law has an express rule against it; That
an estate cannot ascend lineally; so that if a son purchase lands in
fee-simple, and die without issue in the lifetime of his father, his
father cannot be his heir. See how God makes heirs, and in his
disposal we must acquiesce.
+
I. Their case stated by themselves, and their petition upon it
presented to the highest court of judicature, which consisted of
Moses as king, the princes as lords, and the congregation, or
elders of the people, who were chosen their representatives, as the
commons, v.2. This august assembly sat near the door of the
tabernacle, that in difficult cases they might consult the oracle.
To them these young ladies made their application: for it is the
duty of magistrates to defend the fatherless, Ps. 82.3. We find
not that they had any advocate to speak for them, but they
managed their own cause ingeniously enough, which they could
do the better, because it was plain and honest, and spoke for itself.
Now observe, 1. What it is they petition for; that they might
have a possession in the land of Canaan among the brethren of
their father, v. 4. What God had said to Moses, ch. 26. 53. he
had faithfully made known to the people, that the land of Canaan
was to be divided among those that were now numbered; these
daughters knew that they were not numbered, and therefore by
this rule must expect no inheritance, and the family of their father
must be looked upon as extinct, and written childless, though he
had all these daughters: this they thought hard, and therefore
prayed to be admitted heirs to their father, and to have an
inheritance in his right. If they had had a brother, they would
not have applied to Moses (as one did, to Christ, Luke, 12.13.) for
an order to inherit with But having no
for a possession. Herein they discovered, (1.) A strong faith in
the power and promise of God, concerning the giving of the land
of Canaan to Israel. Though it was yet unconquered, untouched,
and in the full possession of the natives, yet they petition for their
share in it, as if it were all their own already. See Ps. 60. 6,7.
Here,
God has spoken in his holiness, and then Gilead is mine, Manasseh
is mine. (2.) An earnest desire of a place and name in the land
of promise, which was a type of heaven; and if they had, as some
think, an eye to that, and by this claim laid hold on eternal life,
they were five wise virgins indeed; and their example should
quicken us with all possible diligence to make sure of our title to
the heavenly inheritance, in the disposal of which, by the covenant 1. God tells Moses of his faults; his speaking unadvisedly
of grace, no difference is made between male and female, Gal. 3. 28. || with his lips at the Waters of Strife, where he did not express, so
(3.) A true respect and honour for their father, whose name was carefully as he ought to have done, a regard to the honour both of
dear and precious to them, now that he was gone, and they were God and Israel, v. 14. Though Moses was a servant of the Lord,
therefore solicitous that it should not be done away from among a faithful servant, yet once he rebelled against God's command-
his family. There is a debt which children owe to the memory ment, and failed in his duty; and though a very honourable servant,
of their parents, required by the fifth commandment; Honour and highly favoured, yet he shall hear of his miscarriage, and all
thy father and mother. 2. What their plea is; That their father the world shall hear of it too again and again; for God will shew
did not die under any attainder which might be thought to have his displeasure against sin, even in those that are nearest and
corrupted his blood, and forfeited his estate, but he died in his dearest to him. Those that are in reputation for wisdom and
own sin, v.3. not engaged in any mutiny or rebellion against honour, have need to be constantly careful of their words and ways,
Moses, particularly not in that of Korah and his company, nor in lest at any time they say or do that which may be a diminution either
any way concerned in the sins of others, but chargeable only with to their comfort, or to their credit, or both, a great while after.
the common iniquities of mankind, for which to his own Master he II. He tells Moses of his death; his death was the punishment
was to stand or fall, but laid not himself open to any judicial of his sin, and yet notice is given him of it in such a manner as
process before Moses and the princes. He was never convicted might best serve to sweeten and mollify the sentence, and reconcile
of any thing that might be a bar to his children's claim. It is a him to it. 1. Moses must die, but he shall first have the satis-
comfort to parents when they come to die, if, though they smart faction of seeing the land of promise, v. 12. God did not intend
themselves for their own sin, yet they are not conscious to themselves with this sight of Canaan to tantalize him, or upbraid him with
of
any of those iniquities which God visits upon the children. his folly in doing that which cut him short of it, nor had it any
II. Their case determined by the divine oracle. Moses did not impression of that kind upon him, but God appointed it, and Moses
presume to give judgment himself, because, though their pre-accepted it, as a favour; his sight (we have reason to think) being
tensions seemed just and reasonable, yet his express orders were to wonderfully strengthened and enlarged to take such a full and
divide the land among those that were numbered, which were the distinct view of it as did abundantly gratify his innocent curiosity.
males only he therefore brings their cause before the Lord, and This sight of Canaan signified his believing prospect of the better
waits for his decision, v. 5. and God himself gives judgment upon country, that is, the heavenly, which is very comfortable to dying
it. He takes cognizance of the affairs, not only of nations, but of saints. 2. Moses must die, but death does not cut him off, it only
private families, and orders them in judgment according to the gathers him to his people, brings him to rest with the holy
counsel of his own will. 1. The petition is granted, v. 7. They patriarchs that were gone before him; Abraham, and Isaac, and
speak right, give them a possession. Those that seek an inheritance Jacob, were his people, the people of his choice and love, and to
in the land of promise shall have what they seek for, and other them death gathered him. 3. Moses must die, but only as Aaron died
things shall be added to them. Those are claims which God will before him, v. 13. And Moses had seen how easily and cheerfully
countenance and crown. The point is settled for all future Aaron had put off the priesthood first, and then the body: let not
occasions. These daughters of Zelophehad consulted, not only Moses therefore be afraid of dying, it was but to be gathered to
their own comfort, and the credit of their family, but the honour and || his people, as Aaron was gathered. Thus the death of our near
13. And
12. And the LORD said unto Moses, Get thee
up into this mount Abarim, and see the land which
I have given unto the children of Israel.
when thou hast seen it, thou also shalt be gathered
unto thy people, as Aaron thy brother was gathered.
14. For ye rebelled against my commandment in
the desert of Ziu, in the strife of the congregation,
to sanctify me at the water before their eyes: that
is the water of Meribah in Kadesh in the wilderness
of Zin.
:
Before Christ 1452.
NUMBERS, XXVII.
Joshua named as Moses's Successor.
about him, to pray the Lord of the harvest, that he would send
forth labourers into his harvest, Matth. 9. 38.
II. God, in answer to his prayer, appoints him a successor, even
Joshua, who had long since signalized himself by his courage in
fighting Amalek, his humility in ministering to Moses, and his faith
and sincerity in witnessing against the report of the evil spies: this
is the man whom God pitches upon to succeed Moses. A man
in whom is the Spirit, the Spirit of grace; he is a good man, fear-
ing God, and hating covetousness, and acting from principle; the
spirit of jovernment; he is fit to do the work, and discharge the
trusts of his place; a spirit of conduct and courage; and lie kad
also the spirit of prophecy; for the Lord often spake unto his.
Josh. 4. 1.-6. 2.-7. 10. Now here, 1. God directs Moses how
thine hand upon him. This was done in token of Moses's trans-
to secure the succession to Joshua. (1.) He must ordain him; lay
ferring the government to him, as the laying of hands on the
sacrifice put the offering in the place and stead of the offerer; also
in token of God's conferring the blessing of the Spirit upon him,
was full of the spirit of wisdom, for Moses had laid his hands on
which Moses obtained by prayer. It is said, Deut. 34.9. Joshua
him. This rite of imposing hands we find used in the New Testa-
ment, in the setting apart of gospel ministers, denoting a solemn
designation of them to the office, and an earnest desire that God
would qualify them for it, and own them in it. It is the offering
of them to Christ and his church for living sacrifices. (2.) He
must present him to Eleazar and the people; set him before them,
that they might know him to be designed of God for this great
trust, and consent to that designation. (3.) He must give him a
delivered into his hand as sheep into the hand of a shepherd, and
charge. He must be charged with the people of Israel, who were
for whom he must be accountable: he must be strictly charged to
do his duty to them; though they were under his command, he
the highest must know that there is a higher than they. This
was under God's command, and from him must receive charye ;
charge must be given him in their sight, that it might be the more
affecting to Joshua, and that the people, seeing the work and
care of their prince, might be the more engaged to assist an
encourage him. (4.) He must put some of his honour upon him,
and in many instances came short of him; but this seems to be
meant of his taking him now, while he lived, into partnership with
him in the government, and admitting him to act with authority, as
his assistant. It is an honour to be employed for God and his
church; some of this honour must be put upon Joshua, that the
I. Moses prays for a successor. When God had told him that people being used to obey him while Moses lived, they might ‘he
he must die, though it appears elsewhere that he solicited for a more cheerfully do it afterward. (5.) He must appoint Eleazar
reprieve for himself, Deut. 3. 24, 25. yet, when that could not be the high priest, with his breastplate of judgment, to be his privy
obtained, he begged earnestly that the work of God might be council, v. 21. He shall stand before Eleazar, by him to consuit
carried on, though he might not have the honour of finishing it. the oracle, ready to receive and observe all the instructions that
Envious spirits do not love their successors, but Moses was not one should be given him by it. This was a direction to Joshua, that
of those. We should concern ourselves both in our prayers and in though he was. full of the "Spirit, and had all this honcur put upon
our endeavours for the rising generation, that religion may flourish, him, yet he must do.nothing without asking counsel of God, not
and the interests of God's kingdom among men may be maintained leaning to his own understanding; it was also a great encourage-
and advanced, when we are in our graves. In this prayer Moses ment to him; to govern Israel, and to conquer Canaan, were two
expresses, 1. A tender concern for the people of Israel, that the hard tasks, but God assures him that in both he should be under a
congregation of the Lord be not as sheep which have no shepherd. divine conduct; and in every difficult case God would advise him
Our Saviour uses this comparison in his compassions for the people, to that which should be for the best. Moses had recourse to the
when they wanted good ministers, Matth. 9. 36. Magistrates and oracle of God himself, but Joshua, and the succeeding judges,
ministers are the shepherds of a people; if those be wanting, or be must use the ministry of the high priest, and consult the judgment
not as they should be, people are apt to wander and be scattered of Urim, which, the Jews say, might not be inquired of but by the
abroad, are exposed to enemies, in danger of wanting food, and king, or the head of the Sanhedrim, or by the agent or representa-
of hurting one another, as sheep having no shepherd. 2. A believing tive of the people, for them, and in their name. Thus the
dependence upon God, as the God of the spirits of all flesh. He government of Israel was now purely divine, for both the designa-
is botli the Former and the Searcher of spirits, and therefore can lion and direction of their princes were entirely so. At the word
either find men fit, or make them fit, to serve his purposes, for the || of the priest, according to the judgment of Urim, Joshua and all
good of his church. He prays to God, not to send an angel, but Israel must go out and come in; and, no doubt, God, who thus
to set a man over the congregation, that is, to nominate and appoint | guided, would preserve both their going out and their coming in.
one whom he would qualify and own, as ruler of his people Israel. Those are safe, and may be easy, that follow God, and in all their
Before God gave this blessing to Israel, he stirred up Moses to prayways acknowledge him. 2. Moses does according to these direc
for it thus Christ, before he sent forth his apostles, called to those tions, v. 22, 23. He cheerfully ordained Joshua. (1.) Though
v. 20. Joshua at the most had but some of the honour of Moses,
Here,
1
and dear relations should be improved by us. (1.) As an engage-
ment to us to think often of dying: we are not better than our
fathers or brethren; if they are gone, we are going; if they are
gathered already, we must be gathered very shortly. (2.) As an
encouragement to us to think of death without terror, and even to
please ourselves with the thoughts of it; it is but to die as such
and such die, if we live as they lived; and their end was peace,
they finished their course with joy; why then should we fear any
evil in that melancholy valley?

15. And Moses spake unto the LORD, saying,
16. Let the LORD, the God of the spirits of all flesh,
set a man over the congregation, 17. Which may
go out before them, and which may go in before
them, and which may lead them out, and which
may bring them in; that the congregation of the
LORD be not as sheep which have no shepherd
18. And the LORD said unto Moses, Take thee
Joshua the son of Nun, a man in whom is the Spirit,
and lay thine hand upon him; 19. And set him
before Eleazar the priest, and before all the cou-
gregation; and give him a charge in their sight.
20. And thou shalt put some of thine honour upon
him, that all the congregation of the children of
Israel may be obedient. 21. And he shall stand
before Eleazar the priest, who shall ask counsel for
him after the judgment of Urim before the LORD:
at his word shall they go out, and at his word they
shall come in, both he, and all the children of Israel
with him, even all the congregation. 22. And
Moses did as the LORD commanded him and he
took Joshua, and set him before Eleazar the priest,
and before all the congregation: 23. And he laid
his hands upon him, and gave him a charge, as the
LORD commanded by the hand of Moses.
Before Christ 1452.
Laws concerning Sacrifices.
NUMBERS, XXVII, XXVIII.
it was a present lessening to himself, and amounting almost to a || worship, but that at least the daily lamb was offered morn
resignation of the government. He is very willing that the people and evening, and doubled on the sabbath-day; so Bishop Patrick
should look off him, and gaze on the rising sun. (2.) Though it conjectures; but that many of the sacrifices were then omitted,
might appear a perpetual slur upon his family. It had not been is plainly intimated, Amos, 5. 25. quoted by Stephen, Acts, 7.42.
so much his praise, if he had thus resigned his honour to a son of Did ye offer unto me sacrifices and offerings in the wilderness
his own; but with his own hands to ordain Eleazar, first, high || forty years, O house of Israel? It is implied," No, ye did not.”
priest, and now Joshua, one of another tribe, chief ruler, while his But, whether the course of sacrifices had been interrupted or no,
own children had no preferment at all, but were left in the rank of God saw fit now to repeat the law of sacrifices; 1. Because this was
common Levites; this was such an instance of self-denial, and a new generation of men, that were most of then unborn when the
submission to the will of God, as was more his glory than the former laws were given; therefore, that they might be left without
highest advancement of his family could have been; for it confirms excuse, they have not only these laws written, to be read to them,
his character as the meekest man upon earth, and faithful to but again repeated from God himself, and put into a less compass
him that appointed him in all his house. This (says the excellent and a plainer method. 2. Because they were now entering upon
Bishop Patrick) shews him to have had a principle which raised war, and might be tempted to think, that, while they were engaged
him above all other lawgivers, who always took care to establish in that, they should be excused from offering sacrifices; inter
their families in some share of that greatness which they themselves || arma, silent leges-law is but little regarded amidst the clash of
possessed
but hereby it appeared Moses acted not from himself, arms. No, says God, my bread for my sacrifices even now shall
ye observe to offer, and that in their due season. They were then
because he acted not for himself.
concerned to keep their peace with God, when they were at war
with their enemies. In the wilderness they were solitary, and
quite separate from all other people, and therefore there they
needed not so much their distinguishing badges, nor would their
omission of sacrifices be so scandalous, as when they came into
Canaan, when they were mingled with other people. 3. Because
possession was now to be given them of the land of promise, that
land flowing with milk and honey, where they would have plenty
of all good things; Now," says God, "when you are feasting
yourselves, forget not to offer the bread of your God." Canaan
was given unto them upon this condition, that they should observe
God's statutes, Ps. 105. 44, 45.
<<

?
CHAP. XXVIII.
Now that the people were numbered, orders given for the dividing of the land,
and a of the forces nominated
one would hare
expected that the next chapter should have begun the history of the campaign,
or at least should have given us an account of the ordinances of war; no, it
contains the ordinances of worship, and provides, that now, as they were on
the point of entering Canaan, they should be sure to take their religion along
with them, and not forget that, in the prosecution of their wars, v. 1, 2. The
Raws are here repeated and summed up concerning the sacrifices that were
10 be offered, I. Daily, v. 3..8. II. Weekly, v. 9, 10. III. Monthly,
*. 11..15. IV. Yearly, 1. At the passover, v. 16..25.
2. At pentecost,
4. 23..31. And the next chapter is concerning the annual solemnities of the
seventh month.
1.
ND the LORD spake unto Moses, saying,
2. Command the children of Israel, and say
unto them, My offering, and my bread for my
sacrifices made by fire, for a sweet savour unto
me, shall ye observe to offer unto me in their due
season. 3. And thou shalt say unto them, This is
the offering made by fire which ye shall offer unto
the LORD; two lambs of the first year without
spot day by day, for a continual burnt-offering.
4. The one lamb shalt thou offer in the morning,
and the other lamb shalt thou offer at even; 5. And
a tenth part of an ephah of flour for a meat-offering,
mingled with the fourth part of au hin of beaten
oil.
6. It is a continual burnt-offering, which
was ordained in mount Sinai for a sweet savour, a
sacrifice made by fire unto the LORD. 7. And the
drink-offering thereof shall be the fourth part of an
hin for the one lamb: in the holy place shalt thou
cause the strong wine to be poured unto the LORD
for a drink-offering. 8. And the other lamb shalt
thou offer at even as the meat-offering of the
morning, and as the drink-offering thereof, thou
shalt offer it, a sacrifice made by fire, of a sweet
savour unto the LORD.
II. The particular law of the daily sacrifice, a lamb in the
morning, and a lamb in the evening, which, for the constancy of it
as duly as the day come, is called a continual burnt-offering, v. 3.
which intimates, that when we are bid to pray always, and to
pray without ceasing, it is intended, that at least every morning
and every evening we offer up our solemn prayers and praises to
God. This is said to be ordained in Mount Sinai, (v. 6.) when the
other laws were given. The institution of it we have, Exod. 29. 38.
Nothing is added here in the repetition of the law, but that the
wine to be poured out in the drink-offering is ordered to be strong
wine, v.7. The richest and most generous and best bodied wine
they could get. Though it was to be poured out upon the altar,
and not drunk, (they therefore might be ready to think the worst
would serve to be so thrown away,) yet God requires the strongest,
to teach us to serve God
we have. The wine must
be strong, (says Ainsworth,) because it was a figure of the blood
of Christ, the memorial of which is still left to the church in wine;
and of the blood of the martyrs, which was poured out as a drink-
offering upon the sacrifice and service of our faith, Phil. 2. 17.
9. And on the sabbath-day two lambs of the first
year without spot, and two tenth deals of flour for
a meat-offering, mingled with oil, and the drink-
offering thereof: 10. This is the burnt-offering of
every sabbath, beside the continual burnt-offering,
and his drink-offering. 11. And in the beginnings
of your months ye shall offer a burnt-offering unto
the LORD; two young bullocks, and one ram, seven
lambs of the first year without spot; 12. And three
tenth deals of flour for a meat-offering, mingled
with oil, for one bullock; and two tenth deals of
flour for a meat-offering, mingled with oil, for
Here is,
||
I. A general order given concerning the offerings of the Lord, one ram; 13. And a several tenth deal of flour
which were to be in their season, v. 2. These laws
here given afresh, not because the observance of them was wholly mingled with oil for a meat-offering unto one lamb;
disused during their thirty-eight years' wandering in the wilder- for a burnt-offering of a sweet savour, a sacrifice
ness, we cannot think that they were so long without any public made by fire unto the LORD. 14. And their drink
W
Before Christ 1452.
Laws concerning Sacrifices.
NUMBERS, XXVIII.
offerings shall be half an hin of wine unto all and two tenth deals for a ram; 21. A several
bullock, and the third part of an hin unto a ram, tenth deal shalt thou offer for every lamb, through-
and a fourth part of an hin unto a lamb: this is out the seven lambs: 22. And one goat for a
the burnt-offering of every month throughout the sin-offering, to make an atonement for you. 23. Ye
months of the year. 15. And one kid of the goats
15. And one kid of the goats shall offer these beside the burnt-offering in the
for a sin-offering unto the LORD shall be offered, morning, which is for a continual burnt-offering.
beside the continual burnt-offering, and his drink-24. After this manner ye shall offer daily, through-
offering.
out the seven days, the meat of the sacrifice
made by fire, of a sweet savour unto the LORD:
it shall be offered beside the continual burnt-
offering, and his drink-offering. 25. And on the
seventh day ye shall have an holy convocation;
ye shall do no servile work. 26. Also in the day
of the first fruits, when ye bring a new meat-
offering unto the LORD, after your weeks be out,
ye shall have an holy convocation; ye shall do
no servile work: 27. But ye shall offer the
burnt-offering for a sweet savour unto the LORD;
two young bullocks, one ram, seven lambs of the
first year; 28. And their meat-offering of flour
mingled with oil, three tenth deals unto one
bullock, two tenth deals unto one ram, 29. A
several tenth deal unto one lamb, throughout the
seven lambs; 30. And one kid of the goats, to make
an atonement for you. 31. Ye.shall offer them
beside the continual burnt-offering, and his meat-
offering, (they shall be unto you without blemish,)
and their drink-offerings.
The new moons and the sabbaths are often spoken of together,
as great solemuities in the Jewish Church, very comfortable to the
saints then, and typical of gospel-grace. Now we have here the
sacrifices appointed. 1. For the sabbaths. Every sabbath-day
the offering must be doubled; beside the two lambs offered for
the daily burnt-offering, there must be two more offered, one
(it is probable) added to the morning sacrifice, and the other to
the evening, v. 9, 10. This teaches us to double our devotions on
sabbath-days, for so the duty of the day requires. The sabbath-
rest is to be observed, in order to a more close application to the
sabbath-work, which ought to fill up a sabbath-time. In Ezekiel's
temple-service, which points at gospel-times, the sabbath-offerings
were to be six lambs and a ram, with their meat-offerings and
drink-offerings, Ezek. 46. 4, 5. to intimate not only the continuance,
but the advancement, of sabbath-sanctification in the days of the
Messiah. This is the burnt-offering of the sabbath, in his sabbath,
so it is in the original, v. 10. We must do every sabbath-day's
work in its day, studying to redeem every minute of sabbath-time,
as those that believe it precious; and not thinking to put off one
sabbath's work to another, for sufficient to every sabbath is the
service hereof. 2. For the new moons. Some suggest, that as
the sabbath was kept with an eye to the creation of the world, so
the new moons were sanctified with an eye to the divine providence,
which appoints the moon for seasons, guiding the revolutions of
time by its changes, and governing sublunary bodies (as many think)
by its influences; though we observe not any feast of new moons,
yet we must not forget to give God the glory of all the precicus
things put forth by the moon, which he has established for ever, a
faithful witress in heaven, Ps. 89.37. The offerings in the new
moons were very considerable, two bullocks, a ram, and seven
lambs, with the meat-offerings and drink-offerings that were to
attend them, v. 11. &c. beside a sin-offering, v. 15. For when we
For when we
give glory to God, by confessing his mercies, we must give glory
to him likewise, by confessing our own sins. And when we rejoice
in the gifts of common providence, we must make the sacrifice of
Christ, that great Gift of special grace, the fountain and spring-
head of our joy. Some have questioned whether the new moons
were to be reckoned among their feasts; but why should they not,
when, beside the special sacrifices which were then to be offered,
they rested from servile works, Amos, 8.5. blew the trumpets,
ch. 10. 10. and went to the prophets to hear the word? 2 Kings,
And the worship performed in the new moons is made typical of
gospel-soiemnities, Isa. 66. 23.
!
Here is,
1. The appointment of the passover-sacrifices, not that which
was the chief, the paschal lamb, (sufficient instructions had for-
merly been given concerning that,) but those which were to be
offered upon the seven days of unleavened bread, which followed
it, v. 17..25. The first and last of those seven days were to
be sanctified as sabbaths, by a holy rest and a holy convocation,
and, during each of the seven days, they were to be very liberal
in their sacrifices, in token of their great and constant thank-
fulness for their deliverance out of Egypt; two bullocks, a ram,
and seren lambs. A gospel-conversation, in gratitude for
Christ our Passover, who was sacrificed, is called the keeping
of this feast, 1 Cor. 5. 8. For it is not enough that we purge
out the leavened bread of malice and wickedness, but we must
offer the bread of our God, even the sacrifice of praise continually,
and continue herein unto the end. 2. The sacrifices are likewise
4.23.and continue herein unto the end.
appointed, which were to be offered at the feast of pentecost,
here called the day of the first fruits, v. 26. In the feast of
unleavened bread they offered a sheaf of their first fruits of
barley (which with them was first ripe) to the priest, Lev. 23. 10.
as an introduction to the harvest; but now, about seven weeks
after, they were to bring a new meat-offering to the Lord, at the
end of harvest, in thankfulness to God, who had not only given,
but preserved to their use, the kindly fruits of the earth, so as
that in due time they did enjoy them. It was at this feast that
the Spirit was poured out, Acts, 2.1, &c. and thousands were con-
verted by the preaching of the apostles, and were presented to
Christ, to be a kind of first fruits of his creatures. The sacrifice
that was to be offered with the loaves of the first 'fruits, was
appointed, Lev. 23. 18, But over and above, beside that, and
beside the daily offerings, they were to offer two bullocks, one ram,
and seven lambs, with a kid for a sin-offering, v.27..30. When
God sows plentifully upon us, he expects to reap accordingly from
us. Bishop Patrick observes, that no peace-offerings are appointed
16. And in the fourteenth day of the first month
17. And in the
is the passover of the LORD.
fifteenth day of this mouth is the feast: seven
days shall unleavened bread be eaten. 18. In the
first day shall be an holy convocation; ye shall
do no manner of servile work therein: 19. But
shall offer a sacrifice made by fire for a burnt-
ye
offering unto the LORD; two young bullocks, and
one ram, and seven lambs of the first year: they
shall be unto you without blemish: 20. And
their meat-offering shall be of flour mingled with
oil: three tenth deals shall ye offer for a bullock,
Before Christ 1452.
Solemnities of the Seventh Month.
NUMBERS, XXVIII, XXIX.
in this chapter, which were chiefly for the benefit of the offerers, || 1. We have here the appointment of the sacrifices that were to
and therefore in them they were left more to themselves; but be offered on the first day of the month, the day of blowing the
burnt-offerings, which were purely for the honour of God, and trumpets, which was a preparative for the two great solemnities,
confessions of his dominion, and which figured evangelical piety that of holy mourning on the day of atonement, and that of holy
and devotion, by which the soul is wholly offered up to God in joy in the feast of tabernacles. The intention of divine institutions
the flames of holy love; and sin-offerings, which were typical of is then well answered, when one religious service helps to fit us
Christ's sacrifice of himself, by which we and our services are for another, and all for heaven. The blowing of the trumpels
perfected and sanctified.
was appointed, Lev. 23. 24. Here they are directed what sacrifices
to offer on that day, of which there was not then any mention made.
Note, Those who would know the mind of God in the scripture,
must compare one part of the scripture with another, and put
those parts together that have reference to the same thing; for
the latter discoveries of divine light explain what was dark, and
supply what was defective in the former, that the man of Goa
may be perfect. The sacrifices then to be offered are particularly
ordered here, v.2..6. and care taken that these should not
supersede the daily oblation, and that of the new-moon. It is
hereby intimated, that we must not seek occasions to abate our
zeal in God's service, or be glad of an excuse to omit a good duty,
but rather rejoice in an opportunity of accumulating and doing
more than ordinary in religion. If we perform family worship,
we must not think that that will excuse us from our secret devo-
tions; nor that, on the days we go to church, we need not worship
God alone, and with our families; but we should always abound
in the work of the Lord. 2. On the day of atonement. Beside
all the services of that day which we had the institution of, Lev. 16.
and which, one would required trouble and charge enough;
here are burni-offerings ordered to be offered, v.8..10. For,
in our faith and repentance, those two great gospel-graces which
were signified by that day's performances, we must have an eye
burnt-offerings; there was likewise to be a kid of the goats for a
to the and honour of God, which was intended in the
sin-offering, besides the great sin-offering of atonement, v.11.
which intimates, that there are so many defects and faults, even
in the exercises and expressions of our repentance, that we have
need of an interest in a sacrifice to expiate the guilt even of that
have repented, yet we must repent that we have not repented
of our things. Though we must not that we
better. It likewise bespoke the imperfection of the legal sacrifices,
and their insufficiency to take away sin, that, on the very day the
sin-offering of atonement was offered, yet there must be another
sin-offering. But, what the law could not do in that it was weak,
that Christ has done.
>
CHAP. XXIX.
This chapter appoints the offerings that were to be made by fire unto the Lord,
in the three great solemnities of the seventh month. I. In the feast of trumpets,
on the first day of that month, v.1..6. II. In the day of atonement, on the
tenth day, v.7..11. III. In the feast of tabernacles, on the fifteenth day,
and the seven days following, v. 12..38. And then the conclusion of these
ordinances, v.39, 40,
A
1. ND in the seventh month, on the first day
of the month, ye shall have an holy con-
vocation; ye shall do no servile work: it is a day
of blowing the trumpets unto you. 2. And ye
shall offer a burnt-offering for a sweet savour unto
the LORD; one young bullock, one ram, and
seven lambs of the first year without blemish:
3. And their meat-offering shall be of flour mingled
with oil, three tenth deals for a bullock, and two
tenth deals for a ram, 4. And one tenth deal for
one lamb, throughout the seven lambs: 5. And
one kid of the goats for a sin-offering, to make an
atonement for you: 6. Beside the burnt-offering
of the month, and his meat-offering, and the daily
burnt-offering, and his meat-offering, and their
drink-offerings, according unto their manner, for
a sweet savour, a sacrifice made by fire unto the
LORD. 7. And ye shall have on the tenth day of
this seventh mon an holy convocation; and ye
shall afflict your souls: ye shall not do any work
therein: 8. But ye shall offer a burnt-offering
unto the LORD for a sweet savour; one young
bullock, one ram, and seven lambs of the first 12. And on the fifteenth day of the seventh
year; they shall be unto you without blemish: month ye shall have an holy convocation; ye shall
9. And their meat-offering shall be of flour mingled do no servile work, and ye shall keep a feast unto
with oil, three tenth deals to a bullock, and two the LORD seven days: 13. And ye shall offer a
tenth deals to one ram, 10. A several tenth deal burnt-offering, a sacrifice made by fire, of a sweet
for one lamb, throughout the seven lambs: 11. One savour unto the LORD; thirteen young bullocks,
kid of the goats for a sin-offering; beside the sin-two rams, and fourteen lambs of the first year;
offering of atonement, and the continual burnt- they shall be without blemish: 14. And their
offering, and the meat-offering of it, and their meat-offering shall be of flour mingled with oil,
drink-offerings.
three tenth deals unto every bullock of the
thirteen bullocks, two tenth deals to each ram of
15. And a several tenth deal to
each lamb of the fourteen lambs: 16. And one
kid of the goats for a sin-offering; beside the
continual burnt-offering, his meat-offering, and
his drink-offering. 17. And on the second day
ye shall offer twelve young bullocks, two rams,
fourteen lambs of the first year without spot:
18. And their meat-offering and their drink-
offerings for the bullocks, for the rams, and for
the lambs, shall be according to their number,
There were more sacred solemnities in the seventh month than
in other month of the year: not only because it had been the the two rams,
any
first month till the deliverance of Israel out of Egypt, (which,
falling in the month Abib, occasioned its being thenceforth made
the beginning of the months in all ecclésiastical computations,) but
because still it continued the first month in the civil reckonings
of the jubilees, and years of release; and also because it was the
time of vacation between harvest and seedness, when they had
most leisure to attend the sanctuary: which intimates, that, though
God will dispense with sacrifices, in consideration of works of
necessity and mercy, yet, the more leisure we have from the
pressing occasions of this life, the more time we should spend in
the immediate service of God,
1
-
¿
Before Christ 1452.
NUMBERS, XXIX. The Solemnities of the Seventh Month.
A
Moses.
after the manner: 19. And one kid of the goats your burnt-offerings, and for your meat-offerings,
for a sin-offering; beside the continual burnt- and for your drink-offerings, and for your peace-
offering, and the meat-offering thereof, and their offerings. 40. And Moses told the children of
drink-offerings. 20. And on the third day eleven Israel according to all that the LORD commanded
bullocks, two rams, fourteen lambs of the first
year without blemish; 21. And their meat-offering
Soon after the day of atonement, that day in which men were
and their drink-offerings for the bullocks, for the to afflict their souls, followed the feast of the tabernacles, in which
rams, and for the lambs, shall be according to they were to rejoice before the Lord; for they that sow in tears
their number, after the manner: 22. And one shall soon reap in joy. To the former laws about this feast, which
goat for a sin-offering; beside the continual burnt-offerings made by fire, which they were to offer unto the Lord,
we had, Lev. 23. 34, &c. here are added directions about the
offering, and his meat-offering, and his drink-during the seven days of that feast, Lev. 23.36. Observe here,
offering. 23. And on the fourth day ten bullocks, 1. Their days of rejoicing were to be days of sacrifices. A dis-
two rams, and fourteen lambs of the first year position to be cheerful does us no harm, nor is any bad symptom,
without blemish: 24. Their meat-offering and enlarges our hearts in, the duties of God's immediate service.
when it is so far from unfitting us for, that it encourages and
their drink-offerings for the bullocks, for the rams, 2. All the days of their dwelling in booths, they must offer sacrifices;
and for the lambs, shall be according to their while we are here in a tabernacle-state, it is our interest, as well
number, after the manner : 25. And one kid of as duty, constantly to keep up communion with God: nor will
the goats for a sin-offering; beside the continual of the duties of God's worship. 3. The sacrifices for each of the
the unsettledness of our outward condition excuse us in our neglect
burnt-offering, his meat-offering, and his drink-seven days, though differing in nothing but the number of the
offering. 26. And on the fifth day nine bullocks, bullocks, are severally and particularly appointed, which yet is no
two rams, and fourteen lambs of the first year vain repetition; for God would thus teach them to be very exact
without spot: 27. And their meat-offering and institution in every day's work. It likewise intimates, that the
in those observances, and to keep an eye of faith fixed upon the
their drink-offerings for the bullocks, for the rams, repetition of the same services, if performed with an upright
and for the lambs, shall be according to their heart, and with a continued fire of pious and devout affection, is
number, after the manner: 28. And one goat no weariness to God, and therefore we ought not to snuff at it, or
for a sin-offering; beside the continual burnt- the bullocks (which were the most costly part of the sacrifice)
to say, Behold, what a weariness it is to us! 4. The number of
offering, and his meat-offering, and his drink- decreased every day. On the first day of the feast, they were to
offering. 29. And on the sixth day eight bullocks, offer thirteen, on the second day, but twelve, on the third day,
two rams, and fourteen lambs of the first year eleven, &c. so that, on the seventh day, they offered seven. And
without blemish: 30. And their meat-offering brated with a holy convocation, yet they were to offer but ne
the last day, though it was the great day of the feast, and cele-
and their drink-offerings for the bullocks, for the bullock; and whereas, on all the other days, they offered wo
rams, and for the lambs, shall be according to their rams and fourteen lambs, on this, but one ram and seven lambs.
number, after the manner: 31. And one goat for Such was the will of the Lawmaker, and that is reason enough
a sin-offering; beside the continual burut-offering, infirmity of the flesh, which is apt to grudge the charge and
for the law. Some suggest, that God herein considered the
his meat-offering, and his drink-offering. 32. And expence of religion; it is therefore ordered to grow less and less,
on the seventh day seven bullocks, two rams, and that they might not complain, as if God had made them to serve
fourteen lambs of the first year without blemish: with an offering, Isa. 43. 23. Or, it is hereby intimated to them,
33. And their meat-offering and their drink- last; and the multitude of their sacrifices should end in one great
that the legal dispensation should wax old, and vanish away at
offerings for the bullocks, for the rams, and for Sacrifice, infinitely more worthy than all of them. It was on the
the lambs, shall be according to their number, last day of the feast, after all these sacrifices had been offered,
after the manner: 34. And one goat for a sin- that our Lord Jesus stood, and cried to those who still thirsted
offering; beside the continual burnt-offering, his after righteousness, (being sensible of the insufficiency of these
sacrifices to justify them,) to come unto him and drink, John, 7.37.
meat-offering, and his drink-offering. 35. On the 5. The meat-offerings and drink-offerings attended all the sacrifices,
eighth day ye shall have a solemn assembly: ye according to their number, after the manner. Be there never so
shall do no servile work therein: 36. But ye shall much flesh, it is no feast without bread and drink; therefore these
offer a burnt-offering, a sacrifice made by fire, of must never be omitted at God's altar, which was his table. We
must not think that doing much in religion will be accepted, if we
a sweet savour unto the LORD: one bullock, one do not do it well, and after the manner that God has appointed.
ram, seven lambs of the first year without blemish: 6. Every day there must be a sin-offering presented, as observed
37. Their meat-offering and their drink-offerings in other feasts. Our burnt-offerings of praise cannot be accepted
for the bullock, for the ram, and for the lambs, pitiation which Christ offered, when for us he made himself a
of God, unless we have an interest in the great sacrifice of pro-
shall be according to their number, after the sin-offering. 7. Even when all these sacrifices were offered,
yet
manner : 38. And one goat for a sin-offering; the continual burnt-offering must not be omitted, either morning
beside the continual burnt-offering, and his meat- or evening, but each day that must be offered, first in the morning.
offering, and his drink-offering. 39. These things and last in the evening. No extraordinary services should justle
out our stated
ve shall do unto the LORD in your set feasts,
beside your vows, and your freewill-offerings, for
Lastly, Though all these services were required to be presented
by the body of the congregation, at the common charge, yet, he
1
Concerning Vows.
Before Christ 1452.
NUMBERS, XXIX, XXX.
His
side these, particular persons were to glorify God with their vows | may change his mind, but he shall do according to what be has
and their freewill-offerings, v.39. When God commanded that said. Margin, He shall not change his word. Vowing an
this they must do, he left room for the generosity of their devotion, ordinance of God; if we vow in hypocrisy, we profane that ordi-
a great deal more they might do; not inventing other worships,nance: it is plainly determined, Better not vow, than vow and
but abounding in these, as 2 Chron. 30. 23, 24. Large directions not pay, Eccl. 5. 5. Be not deceived, God is not mocked.
had been given, in Leviticus, concerning the offerings of all sorts promises to us are yea and amen, let not our's to him be yea and
that should be brought by particular persons, according to the nay.
providences of God concerning them, and the graces of God in
them. Though every Israelite had an interest in these common
sacrifices, yet he must not think that these will serve instead of
his vows and his freewill-offerings. Thus, our ministers praying
with us, and for us, will not excuse us from praying for ourselves.
CHAP. XXX.
In this chapter, we have a law concerning rows, which had been mentioned in
the close of the foregoing chapter. I. Here is a general rule laid down, that
all vows must be carefully performed, v. 1, 2. II. Some particular exceptions
to this rule. 1. That the rows of daughters should not be binding, unless
allowed by the father, v.3..5. Nor, 2. The vows of wives, unless allowed by
the husbands, v.6..16.
1.
·
AND Moses spake unto the heads of the
And
tribes the children of Israel,
concerning
saying, This is the thing which the LORD hath
commanded. 2. If a man vow a vow unto the
LORD, or swear an oath to bind his soul with a
bond; he shall not break his word, he shall do
according to all that proceedeth out of his mouth.
This law was delivered to the heads of the tribes, that they
might instruct those who were under their charge, explain the
law to them, give them necessary cautions, and call them to
account, if there were occasion, for the breach of their vows.
Perhaps the heads of the tribes ad, upon come emergency of
this kind, consulted Moses, and desired by him, to know the
mind of God, and here they are told it. This is the thing which
the Lord has commanded concerning vows, and it is a
stili in force.
✓
3. If a woman also vow a vow unto the LORD,
and bind herself by a bond, being in her father's
house in her youth; 4. And her father hear her
vow, and her bond wherewith she hath bound
her soul, and her father shall hold his peace at
her: then all her vows shall stand, and every bond
wherewith she hath bound her soul shall stand.
5. But if her father disallow her in the day that
he heareth; not any of her vows, or of her bonds
wherewith she hath bound her soul, shall stand:
and the LORD shall forgive her, because her father
disallowed
her. 6. if she had at all an
husband, when she vowed, or uttered ought out of
her lips, wherewith she bound her soul; 7. And
her husband heard it, and held his peace at her
in the day that he heard it: then her vows shall
stand, and her bonds wherewith she bound her
soul shall stand. 8. But if her husband disallowed
her on the day that he heard it; then he shall
make her vow which she vowed, and that which
she uttered with her lips, wherewith she bound
her soul, of none effect: and the LORD shall for-
give her. 9. But every vow of a widow, and of
her that is divorced, wherewith they have bound
their souls, shall stand against her. 10. And
if she vowed in her husband's house, or bound
her soul by a bond with an oath; 11. And her
husband heard it, and held his peace at her, and
disallowed her not: then all her vows shall stand,
and every bond wherewith she bound her soul
shall stand. 12. But if her husband hath utterly
made them void on the day he heard them; then
whatsoever proceeded out of her lips concerning
her vows, or concerning the bond of her soul,
shall not stand: her husband hath made them
void; and the LORD shall forgive her. 13. Every
VOW, and every binding oath to afflict the soul,
her husband may establish it, or her husband may
make it void. 14. But if her husband altogether
hold his peace at her from day to day; then he
establisheth all her vows, or all her bonds, which
are upon her: he confirmeth them, because he
held his peace at her in the day that he heard
them. 15. But if he shall any ways make them
void after that he hath heard them; then he shall
bear her iniquity. 16. These are the statutes,
which the LORD commanded Moses, between a
man and his wife, between the father and his
daughter, being yet in her youth in her father's
vow,
1. The case supposed, is, that a person vows a vow unto the
Lord, making God a party to the promise, and designing his
honour and glory in it. The matter of the vow is supposed to be
something lawful: no man can be, by his own promise, bound to
do that which he is already, by the divine precept, prohibited to
do. Yet it is supposed to be something which, in such and such
measures and degrees, was not a necessary duty antecedent to
the vow.
A person might vow to bring such and such sacrifices
at certain times; to give such a sum, or such a proportion, in
alms; to forbear such meats and drinks which the law allowed;
to fast and afflict the soul (which is specified, v. 13.) at other
times beside the day of atonement. And many similar vows
might be made, either in an extraordinary heat of holy zeal, or
in humiliation for some sin committed, or for the prevention of
sin, in pursuit of some mercy desired, or in gratitude for some
mercy received. It is of great use to make such vows as these,
provided they be made in sincerity, and with due caution. Vows
(say the Jewish doctors) are the hedge of separation, that is, a
fence to religion. He that vows is here said to bind his soul with
a bond. It is a vow to God, who is a Spirit, and to him the soul,
with all its powers, must be bound. A promise to man is a bond
upon his estate, but a promise to God is a bond upon the soul.
Our sacramental vows, by which we are bound to no more than
what was before our duty, and which neither father nor husband
can disannul, are bonds upon the soul, and by them we must feel
ourselves bound out from all sin, and bound up to the whole will
of God. Our occasional vows concerning that which before was
in our own power, Acts, 5.4. when they are made, are bonds upon
the soul likewise.
山
​2. The command given, is, that these vows be conscientiously
performed. He shall not break his word, though afterward he housc
Before Christ 1452.
Concerning Vows.
NUMBERS, XXX, XXXI.
It is here taken for granted, that all such persons as are sui distinct meaning of v.10..14. which otherwise would be but a
juris--at their own disposal, and are likewise of sound under-repetition of v.6..8. But it is added, v. 15. that, if the husband
standing and memory, are bound to perform whatever they vow make void the vows of his wife, he shall bear her iniquity; that
that is lawful and possible; but, if the person vowing were under is, if the thing she had vowed was really good for the honour of
the dominion, and at the disposal, of another, the case is different: God and the prosperity of her own soul, and the husband disallow
Two cases, much alike, are here put, and determined.
it, out of covetousness, or humour, or to shew his authority, though
she be discharged from the obligation of her vow, yet he will have
a great deal to answer for.
Now, here it is very observable how carefully the divine law
consults the good order of families, and preserves the power of
superior relations, and the duty and reverence of inferiors. It is
fit that every man should bear rule in his own house, and have
his wife and children in subjection, with all gravity; and, rather
than that this great rule should be broken, or any encouragement
given to inferior relations to break those bonds asunder, God
himself would quit his right, and release the obligation, even of a
solemn vow; so much does religion strengthen the ties of all
relations, and secure the welfare of all societies, and in it the
families of the earth are blessed.
I. The case of a daughter in her father's house; and, some
think, probably enough, that it extends to a son likewise, while
he is at home with his father, and under tutors and governors.
Whether the exception may thus be stretched, I cannot say. Non
est distinguendum, ubi lex non distinguit-We are not allowed to
make distinctions which the law does not. The rule is general.
If a man vow, he must pay. But, for a daughter, it is express:
her vow is ambulatory, and in suspense, till her father knows it,
and (it is supposed) knows it from her; for, when it comes to his
knowledge, it is in his power either to ratify or nullify it. But,
in favour of the vow, 1. Even his silence shall suffice to ratify
it, v. 4. If he hold his peace, her vows shall stand. Qui tacet,
consentire videtur-Silence gives consent. Hereby he allows his
daughter the liberty she has assumed, and, as long as he says
nothing against her vow, she shall be bound by it. But, 2. His
protestation against it shall perfectly disannul it; because it is
possible that such vow may be prejudicial to the affairs of the
family, break the father's measures, perplex the provision made ||
for his table, (if the vow related to meats,) or lessen the provision
made for his children, if the vow would be more expensive than
his estate would bear; however, it was certain that it was an
infringement of his authority over his child, and, therefore, if he
disallow it, she is discharged, and the Lord shall forgive her, that
is, she shall not be charged with the guilt of violating her vow;
she shewed her good-will in making the vow, and, if her intentions
therein were sincere, she shall be accepted; and to obey her
father shall be accounted better than sacrifice. This shews what
4
.
CHAP. XXXI.
This chapter belongs to the book of the wars of the Lord, into which, it is
probable, it was inserted. It is the history of a Holy War, a war with
Midian. Here is, I. A divine command for the war, v.1,2. II. The
undertaking of the war, v.3, 6. III. The glorious success of it, v.7..12.
IV. Their triumphant return from the war, 1. The respect Moses paio'
the soldiers, v.13. 2. The rebuke he gave them for sparing the women,
v. 14..18. 3. The directions he gave them for the purifying of themselves
and their effects, v.19..24. 4. The distribution of the spoil they had taken
one half to the soldiers, the other to the congregation, and a tribute to the
Lord out of cach, v.25..47. 5. The freewill-offering of the officers,
v. 48..54.
;
a deference children owe to their parents, and how much they 1.
ought to honour them, and be obedient to them. It is for the
interest of the public that the paternal authority be supported;
for, when children are countenanced in their disobedience to
their parents, (as they were by the tradition of the elders,
Matth. 15.5, 6.) they soon become, in other things, children of
Belial. If this law be not to be extended to childrens' marrying
without their parents' consent, so far as to put it in parents' power
to null the marriage, and dissolve the obligation, (as some have
thought it does,) yet certainly it proves the sinfulness of it, and
obliges the children, that have thus done foolishly, to repent, and
humble themselves before God and their parents.
II. The case of a wife is much the same. As for a woman that
is a widow, or divorced, she has neither father nor husband to
controul her, so that whatever vows she binds her soul with, they
shall stand against her, v.9. it is at her peril if she run back; but
a wife, who has nothing that she can strictly call her own, but
with her husband's allowance, cannot, without that, make any
such vow.
A
ND the LORD spake unto Moses, saying:
2. Avenge the children of Israel of the
Midianites: afterward shalt thou be gathered
unto thy people. 3. And Moses spake unto the
people, saying, Arm some of yourselves unto the
war, and let them go against the Midianites,
and avenge the LORD of Midian. 4. Of every
tribe a thousand, throughout all the tribes of
Israel, shall ye send to the war. 5. So there
were delivered out of the thousands of Israel, a
thousand of every tribe, twelve thousand armed
for war. 6. And Moses sent them to the war, a
thousand of every tribe, them and Phinehas the
son of Eleazar the priest, to the war, with the
holy instruments, and the trumpets to blow in his
1. The law is plain in case of a wife that continues so long after hand.
the vow.
If her husband allow her vow, though only by silence,
it stands, v. 6,7. If he disallow it, since her obligation to that
which she had vowed arose purely from her own act, and not
from any prior command of God, her obligation to her husband
shall take place of it, for to him she ought to be in subjection, as
unto the Lord; and now it is so far from being her duty to fulfil
her vow, that it would be her sin to disobey her husband, whose
consent, perhaps, she ought to have asked before she had made
the vow; therefore she needs forgiveness, v.8.
2. The law is the same in case of a wife that soon after
becomes a widow, or is put away. Though, if she return to her
father's house, she does not therefore so come again under his
authority, as that he has power to disannul her vows, v. 9. yet, if
the vow was made while she was in the house of her husband, and
her husband disallowed it, it was made void, and of no effect, for
ever, and she does not return under the law of her vow when she
is loosed from the law of her husband. This seems to be the
Here,
:
1. The Lord of Hosts gives orders unto Moses to make war
upon the Midianites; and his commission, no doubt, justified this
war, though it will not serve to justify the like without such
commission. The Midianites were the posterity of Abraham by
Keturah, Gen. 25.2. Some of them settled south of Canaan,
among whom Jethro lived, and they retained the worship of
the true God; but these were settled east of Canaan, and were
fallen into idolatry, neighbours to, and in confederacy with, the
Moabites. Their land was not designed to be given to Israel, nor
would Israel have meddled with them, if they had not made
themselves obnoxious to their resentments, by sending their bad
women among them, to draw them to whoredom and idolatry.
This was the provocation, this was the quarrel. For this, (says
God,) avenge Israel of the Midianites, v.2. (1.) God would have
the Midianites chastised, an inroad made upon that part of their
Before Christ 1452.
The Slaughter of the Midianites.
NUMBERS, XXXI.
•
country which lay next to the camp of Israel, and which was con-
cerned in that mischief, probably, more than the Moabites, who
therefore were let alone. God will have us to reckon those our
worst enemies, that draw us to sin, and to avoid them; and since
every man is tempted when he is drawn aside of his own lusts, and
those are the Midianites which ensnare us with their wiles, on them
we should avenge ourselves; not only make no league with them,
but make war upon them by living a life of mortification. God
had taken vengeance on his own people for yielding to the Midia-
nites' temptations, now the Midianites must be reckoned with,
that gave the temptation, for the deceiver and the deceived are his,
(Job 12. 16.) both accountable to his tribunal; and though judg-
ment begin at the house of God, it shall not end there, I Pet. 4. 17.
There is a day coming, when vengeance will be taken on those
that have introduced errors and corruptions into the church, and namely, Evi, and Rekem, and Zur, and Hur, and
the Devil that deceived men, will be cast into the lake
the Devil that deceived men, will be cast into the lake of fire. Is-Reba, five kings of Midian: Balaam also the son
rael's quarrel with Amelek that fought against them, was not
4
10.
||
avenged till long after, but their quarrel with Midian that de- of Beor they slew with the sword. 9. And the
bauched them, was speedily avenged, for they were looked upon children of Israel took all the women of Midian
as much the more dangerous and malicious enemies. (2.) God captives, and their little oues, and took the spoil
would have it done by Moses, in his life-time; that he who had of all their cattle, and all their flocks, and took
so deeply resented that injury, might have the satisfaction of see-
ing it avenged. "See this execution done upon the enemies of all their goods. And they burnt all their
God and Israel, and afterward thou shall be gathered to thy people." cities wherein they dwelt, and all their goodly
This was the only piece of service of this kind that Moses must castles, with fire. 11. And they
11. And they took all the
further do, and then he has accomplished, as the hireling, his day, spoil, and all the prey, both of men and of beasts
and shall have his quietus-enter into rest: hitherto his usefulness.
must come, and no further; the wars of Canaan must be carried 12. And they brought the captives, and the prey,
on by another hand. Note, God sometimes removes useful men, and the spoil, unto Moses, and Eleazar the priest,
when we think they could ill be spared; but this ought to satisfy and unto the congregation of the children of Israel,
us, that they are never removed till they have done the work unto the camp at the plains of Moab, which are by
which was appointed them.
Jordan near Jericho.
2. Moses gives orders to the people to prepare for this expedi-
tion, v. 3. He would not have the whole body of the camp to
stir, but they must arm some of themselves to the war, such as
were either most fit, or most forward, and avenge the Lord of
Midian. God said, Avenge Israel, Moses says, Avenge the Lord;
for the interests of God and Israel are united, and the cause of
both is one and the same. And if God, in what he does, shows |
himself jealous for the honour of Israel, surely Israel, in what they
do, ought to show themselves jealous for the glory of God. Then
only we can justify the avenging of ourselves, when it is the ven-
geance of the Lord that we engage in. Nay, for this reason we
are forbidden to avenge ourselves, because God has said, Ven-
geance is mine, I will repay.
3. A detachment is drawn out accordingly for this service, a
thousand for every tribe, 12,000 in all; a small number in com-
parison with what they could have sent, and, it is probable, small ||
in comparison with the number of the enemies they were sent
against. But God would teach them, that it is all one to him to ||
have by many or by few, 1 Sam. 14. 6.
2. The execution (the military execution) they did in this descent.
(1.) They slew all the males, (v. 7.) that is, all they met with as
far as they went; they put them all to the sword, and gave no
quarter. But that they did not slay all the males of the nation,
is certain, for we find the Midianites a powerful and formidable
enemy to Israel in the days of Gideon; and they were the Midian-
||ites of this country, for they are reckoned with the children of
4. Phinehas the son of Eleazer is sent along with them. It is
strange that no mention is made of Joshua in this great action.
If he was general of these forces, why do we not find him lead-|| the east, Judg. 6. 3. (2.) They slew the kings of Midian, the
ing them out? If he tarried at-home, why do we not find him same that are called elders of Midian, (ch. 22. 4.) and dukes of
eeting them with Moses at their return? It is probable, each || Sihon, Josh. 13. 21. Five of these princes are here named, one
tribe having a captain of its own thousand, there was no general, of which is Zur, probably, the same Zur whose daughter Cozbi was,
Lut they proceeded in the order of their march through the wil-ch. 25. 15. (3.) They slew Balaam. Many conjectures there are,
derness, Judah first, and the rest in their posts, under the com- what brought Balaam among the Midianites at this time; it is
mand of their respective captains, spoken of v. 48. But the war probable, the Midianites having intelligence of the march of this
being a holy war, Phinehas was their common head, not to sup- army of Israelites against them, hired Balaam to come and assist
ply the place of a general, but, by the oracle of God, to deter-them with his enchantments; that if he could not prevail to act
mine the resolves of their councils of war, in which the cap-offensively in their favour, by cursing the armies of Israel, yet he
tains of thousands would all acquiesce, and according to which might act defensively, by blessing the country of Midian. What-
they would act in conjunction. He therefore took with him the ever was the occasion of his being there, God's overruling provi-
holy instrument or vessels, probably, the breast-plate of judg-dence brought him thither, and there his just vengeance found him.
ment, by which God might be consulted in any emergency. Had he himself believed what he said of the happy state of
Though he was not yet the High-priest, yet he might be dele-Israel, he would not have herded himself thus with the enemies
gated pro hac vice-for this particular occasion, to bear the Urim of Israel, but justly does he die the death of the wicked, (though
and Thummim, as 1 Sam. 23. 6. And there was a particular he pretended to desire that of the righteous,) and go down
VOL. I.
48
4
reason for sending Phinehas to preside in this expedition; he had
already signalized himself for his zeal against the Midianites and
their cursed arts to ensnare Israel, when he slew Cozbi,a daugh-
ter of a chief house in Midian, for her impudence in the matter
of Peor, ch. 25. 15. He that had so well used the sword of jus-
tice against a particular criminal, was best qualified to guide the
sword of war against the whole nation. Thou hast been faithful
over a few things, I will make thee ruler over many things.
I
A
the LORD commanded Moses; and they slew all
7. And they warred against the Midianites, as
the males. 8. And they slew the kings of Mi-
dian, beside the rest of them that were slain :
Here is,
1. The descent which this little army of Israelites made, under
the divine commission, conduct, and command, upon the country
of Midian. They warred against the Midianites. It is very pro-
bable, they first published their manifesto, showing the reasons of
the war, and requiring them to give up the ring-leaders of the mis-
chief to justice; for such afterward was the law, (Deut. 20. 10.)
and such the practice, Jud. 20. 12, 13. But the Midianites jus-
tifying what they had done, and standing by those that had done
it, the Israelites attacked them with fire and sword, and all the pi-
ous fury which their zeal for God and their people inspired them
with.
Before Christ 1452.
1
NUMBERS, XXXI.
The Slaughter of the Midianites.
||
slain to the pit with the uncircumcised, who rebelled thus against
the convictions of his own conscience. The Midianites' wiles were
Balaam's projects, it was therefore just that he should perish with
them, Hos. 4.5. Now was his folly made manifest to all men,
who foretold the fate of others, but foresaw not his own. (4.) They
took all the women and children captives, v. 9. (5.) They burnt
their cities and goodly castles, v.10. not designing to inhabit
them themselves, (that country was out of their line,) but they
thus prevented those who had made their escape from sheltering
themselves in their own country, and settling there again. Some
understand it of their idol-temples; it was fit that they should
share in this vengeance. (6.) They plundered the country, and
carried off all the cattle, and valuable goods, and so returned to
the camp of Israel laden with a very rich booty, v. 9. 11, 12.
Thus (as when they came out of Egypt) they were enriched with
the spoils of their enemies, and furnished with stock for the good
land into which God was bringing them.
2. They were severely reproved for saving the women alive. It
is very probable that Moses had commanded them to kill the
women, at least, that was implied in the general order to avenge
Israel of the Midianites; the execution having reference to that
crime, their drawing them in to the worship of Peor, it was easy
to conclude that the women, who were the principal criminals,
must not be spared. What! (says Moses) have ye saved the women
alive? v. 15. He was moved with a holy indignation at the sight
of them. These were they that caused the children of Israel to
commit the trespass; and therefore, (1.) It is just that they should
die. The law, in case of whoredom, was, The adulterer and
adulteress shall surely be put to death. God had put to death
the adulterers of Israel by the plague, and now it was fit that the
adulteresses of Midian, especially since they had been the tempters,
should be put to death by the sword. (2.) “It is dangerous to
let them live; they will be still tempting the Israelites to unclean-
ness, and so your captives will be your conquerors, and a second
time your destroyers. Severe orders are therefore given, that all
the grown women should be slain in cold blood, and only the
>>
female children spared.
3. They were obliged to purify themselves, according to the
ceremony of the law, and to abide without the camp seven days, till
their purification was accomplished. For, (1.) They had embrued
their hands in blood, by which, though they had not contracted
any moral guilt, the war being just and lawful, yet they were
brought under a ceremonial uncleanness, which rendered them
unfit to come near the tabernacle till they were purified. Thus God
would preserve in their minds a dread and detestation of murder.
war, and had shed blood, 1 Chron. 28.3. (2.) They could not
David must not build the temple, because he had been a man of
but have touched dead bodies, by which they were polluted, and
that required they should be purified with the water of separation,
v. 19, 20, 24.
captives, v. 19. and all the goods, v. 21..23. What would bear
4. They must likewise purify the spoil they had taken; the
the fire, must pass through the fire, and what would not, must be
washed with water. These things had been used by Midianites,
and being now come into the possession of Israelites, it was fit that
they should be sanctified to the service of that holy nation, and the
honour of their holy God. To us now every thing is sanctified by
the word and prayer, if we are sanctified by the Spirit, who is
compared both to fire and water. To the pure all things are pure.
13. And Moses, and Eleazar the priest, and all
the princes of the congregation, went forth to meet
them without the camp. 14. And Moses was wroth
with the officers of the host, with the captains over
thousands, and captains over hundreds, which
came from the battle. 15. And Moses said unto
them, Have ye saved all the women alive?
16. Behold, these caused the children of Israel,
through the counsel of Balaam, to commit trespass
against the LORD in the matter of Peor, and there
was a plague among the congregation of the LORD.
17. Now therefore kill every male among the little
ones, and kill every woman that hath known man
by lying with him. 18. But all the women-
children, that have not known a man by lying with
him, keep alive for yourselves. 19. And do ye
abide without the camp seven days: whosoever hath
killed any person, and whosoever hath touched any
slain, purify both yourselves and your captives on
the third day, and on the seventh day. 20. And
purify all your raiment, and all that is made of
skins, and all work of goats' hair, and all things
made of wood. 21. And Eleazar the priest said
unto the men of war which went to the battle,
This is the ordinance of the law which the LORD
commanded Moses; 22. Only the gold, and the
silver, the brass, the iron, the tin, and the lead,
23. Every thing that may abide the fire, ye shall
make it go through the fire, and it shall be clean:
nevertheless it shall be purified with the water of
separation and all that abideth not the fire ye shall
make go through the water. 24. And ye shall
wash your clothes on the seventh day, and ye shall
be clean, and afterward ye shall come into the
camp.
We have here the triumphant return of the army of Israel from
We have here the triumphant return of the army of Israel from
the war with Midian. And here,
1. They were met with great respect, v. 13. Moses himself,
notwithstanding his age and gravity, walked out of the camp to
congratulate their victory, and to grace the solemnity of their
triumphs. Public successes should be publicly acknowledged, to
the glory of God, and the encouragement of those that have
joonarded their lives in their country's cause,
•
By
25. And the LORD spake unto Moses, saying,
26. Take the sum of the prey that was taken, both
of man and of beast, thou, and Eleazar the priest,
and the chief fathers of the congregation: 27. And
divide the prey into two parts; between them that
took the war upon them, who went out to battle,
and between all the congregation: 28. And levy
a tribute unto the LORD of the men of war which
went out to battle: one soul of five hundred, both
of the persons, and of the beeves, and of the asses,
and of the sheep: 29. Take it of their half, and give
it unto Eleazar the priest, for an heave-offering
of the LORD. 30. And of the children of Israel's
half, thou shalt take one portion of fifty, of the
persons, of the beeves, of the asses, and of the
flocks, of all manner of beasts, and give them unto
the Levites, which keep the charge of the taber-
nacle of the LORD. 31. And Moses and Eleazar
the priest did as the LORD commanded Moses.
32. And the booty, being the rest of the prey which
the men of war had caught, was six hundred thousand
and seventy thousand and five thousand sheep, 33.
1
Before Christ 1452.
The Distribution of the Spoil.
NUMBERS, XXXI.
the soldiery had a much better share than any of their brethren
that tarried at home: and good reason they should. The greater
pains we take, and the greater hazards we run in the service of
God and our generation, the greater will our recompence be at last;
for God is not unrighteous to forget the work and labour of love.
48. And the officers which were over thousands
And threescore and twelve thousand beeves,
34. And threescore and one thousand asses, 35. And
thirty and two thousand persons in all, of women
that had not known man by lying with him.
36. And the half, which was the portion of them
2. God was to have a tribute of it; as an acknowledgment of
that went out to war, was in number three hundred his sovereignty over them in general, and that he was their King,
thousand and seven and thirty thousand and five to whom tribute was due; and particularly of his interest in this
war and the gains of it, he having given them their success; and.
hundred sheep: 37. And the LORD's tribute of the that the priests, the Lord's receivers, might have something added
sheep was six hundred and threescore and fifteen.to the provision made for their maintenance, Note, Whatever
38. And the beeves were thirty and six thousand; the soldiers are favoured above the rest of the congregation, for
we have, God must have his dues out of it. And here (as before)
of which the LORD's tribute was threescore and out of the people's share God required one in fifty, but out of the
twelve. 39. And the asses were thirty thousand soldiers' share only one in five hundred, because the people got
and five hundred; of which the LORD's tribute was their's easily without any peril or fatigue. The less opportunity we
threescore and one. 40. And the persons were
have of honouring God with our personal services, the greater should
sixteen thonsand; of which the LORD's tribute half was given to the priests, v. 29.
our pecuniary contributions be. The tribute out of the soldiers'
That out of the people's
was thirty and two persons. 41. And Moses gave half was given to the Levites, v. 30. For the priests were taken
the tribute, which was the LORD's heave-offering, from among the Levites, as these soldiers from among the people,
unto Eleazar the priest, as the LORD commanded for special service, and hazardous, and their pay was accordingly.
Moses. 42. And of the children of Israel's half,
which Moses divided from the men that warred,
43. (Now the half that pertained unto the congre- of the host, the captains of thousands, and
gation was three hundred thousand and thirty captains of hundreds, came near unto Moses:
thonsand and seven thousand and five hundred 49. And they said unto Moses, Thy servants have
sheep, 44. And thirty and six thousand beeves, taken the sum of the men of war which are under
45. And thirty thousand asses and five hundred, our charge, and there lacketh not one man of us.
46. And sixteen thousand persons ;) 47. Even of 50. We have therefore brought an oblation for the
the children of Israel's half, Moses took one portion LORD, what every man hath gotten, of jewels of
of fifty, both of man and of beast, and gave them gold, chains, and bracelets, rings, ear-rings, and
unto the Levites, which kept the charge of the tablets, to make an atonement for our souls before
tabernacle of the LORD; as the LORD commanded the LORD. 51. And Moses and Eleazar the priest
Moses.
took the gold of them, even all wrought jewels.
52. And all the gold of the offering that they
offered up to the LORD, of the captains of thousands,
and of the captains of hundreds, was sixteen
thousand seven hundred and fifty shekels. 53. (For
the men of war had taken spoil, every man for
himself.) 54. And Moses and Eleazar the priest
took the gold of the captains of thousands and of
hundreds, and brought it into the tabernacle of
the congregation, for a memorial for the children
of Israel before the LORD.
We have here the distribution of the spoil which was taken in
this expedition against Midian. God himself directed how it should
be done, and Moses and Eleazar did according to the directions.
And thus unhappy contests among themselves were prevented, and
the victory was made to turn to the common benefit. It was fit
that he who gave them the prey should order the disposal of it:
all we have is from God, and therefore must be subject to his will.
1. The prey is ordered to be divided into two parts; one for the
twelve thousand men that undertook the war, the other for the
congregation. The prey that was divided seems to have been only
the captives and the cattle; as for the plate, and jewels, and other
goods, every man kept what he took, as is intimated, v. 50 . . 53.
That only was distributed which would be of use for the stocking
f that good laud into which they were going. Now observe,
(1.) That the one half of the prey was given to the whole
congregation, Moses allotting to each tribe its share, and then
leaving it to the heads of the tribes to divide their respective
shares among themselves, according to their families. The war
was undertaken on the behalf of the whole congregation, they
would all have been ready to go to the help of the Lord against the
mighty, if they had been so ordered, and they did help, it is
likely, by their prayers, and therefore God appoints that they that ||
tarried at home should divide the spoil, Ps. 68. 12. David in his
time made it a statute and an ordinance for Israel, that as his part
is that goes down to the battle, so shall his part be that tarrieth
by the stuff, 1 Sam. 30. 24, 25. Those that are employed in public
trusts must not think to benefit themselves only by their toils and
hazards, but must aim at the advantage of the community.
(2.) That yet the twelve thousand that went to the battle had as
uch for their share as the whole congregation (which were fifty
times as many) had for their's; so that the particular persons of
1.
!
ܕ ܕ
Here is a great example of piety and devotion in the officers of
the army; the colonels, that are caired captains of thousands, and
the inferior officers that were captains of hundreds; they came to
Moses as their general and commander in chief; and, though he
was now going off the stage, they very humbly and respectfully
addressed themselves to him, calling themselves his servants; the
honours they had won did not puff them up, so as to make them
forget their duty to him. Observe, in their address to him,
1. The pious notice they take of God's wonderful goodness to
them in this late expedition, in preserving not only their own lives,
but the lives of all the men of war that they had under their charge;
so that, upon the review of their muster-roll, it appeared there
was not one missing, v. 49. This was very extraordinary, and
perhaps cannot be paralleled in any history. So many thousand
lives jeoparded in the high places of the field, and not one lost,
either by the sword of the enemy, or by any disease or disaster.
This was the Lord's doing, and cannot but be marvellous in the
eyes of those that consider how the lives of all men, especially
soldiers, are continually in their hands. It is an evidence of the
Before Christ 1452.
NUMBERS, XXXI, XXXII. The Request of the Reubenites.
:
ender feeling which these commanders had for their soldiers, and || 7. And wherefore discourage ye the heart of the
that their lives were very precious to them, that they looked upon children of Israel from going over into the land
it as a mercy to themselves, that none of those under their charge which the LORD hath given them? 8. Thus did
miscarried. Of all that were given them they had lost none: so
precious also is the blood of Christ's subjects and soldiers unto your fathers, when I sent them from Kadesh-barnea
him, Ps. 72. 14.
to see the land. 9. For when they went up unto
the valley of Eshcol, and saw the land, they
discouraged the heart of the children of Israel,
that they should not go into the land which the
LORD had given them.
10. And the LORD's anger
was kindled the same time, and he sware, saying,
11. Surely none of the men that came up out of
Egypt, from twenty years old and upward, shall
see the land which I sware unto Abraham, unto
Isaac, and unto Jacob; because they have not
wholly followed_me: 12. Save Caleb the son of
Jephunneh the Kenezite, and Joshua the son of
13. And the LORD's anger was kindled against
Nun for they have wholly followed the LORD,
Israel, and he made them wander in the wilderness
forty years, until all the generation, that had done
evil in the sight of the LORD, was consumed.
14. And, behold, ye are risen up in your fathers'
stead, an increase of sinful men, to augment yet
the fierce anger of the LORD toward Israel.
15. For if ye turn away from after him, he will yet
again leave them in the wilderness; and ye shall
destroy all this people.
2. The pious acknowledgment they make for this favour, v. 50.
Therefore we have brought an oblation to the Lord. The oblation
they brought was out of that which every man had gotten, and it
was gotten honestly by a divine warrant. Thus every man should
lay by, according as God has prospered him, 1 Cor. 16.2. For
where God sows plentifully in the gifts of his bounty, he expects
to reap accordingly in the fruits of our piety and charity. The
tabernacle first, and the temple afterward, were beautified and
enriched with the spoils taken from the enemies of Israel; as by
David, 2 Sam. 8. 11, 12. and his captains, 1 Chron. 26. 26, 27.
We should never take any thing to ourselves in war, or trade,
which we cannot in faith consecrate a part of to God, who hates
robbery for burnt-offerings; but when God has remarkably
preserved and succeeded us, he expects that we should make
some particular return of gratitude to him.
As to this oblation, (1.) The captains offered it to make an
atonement for their souls, v. 50. Instead of coming to Moses to
demand a recompence for the good service had done
avenging the Lord of Midian, or to set up trophies of their victory,
for the immortalizing of their own names, they bring an oblation
to make atonement for their souls, being conscious to themselves,
as the best men must be even in their best services, that they had
been defective in their duty, not only in that instance for which
they were reproved, v. 14. but in many others; for there is not a
just man upon earth that doeth good, and sinneth not. (2.) Moses
accepted it, and laid it up in the tabernacle as a memorial for the
children of Israel, v. 54. that is, a monument of God's goodness
to them, that they might be encouraged to trust in him in their
further wars; and a monument of their gratitude to God;
(sacrifices are said to be memorials ;) that he, being well-pleased
with this thankful acknowledgment of favours bestowed, might
continue and repeat his mercies to them.
CHAP. XXXII.
In this chapter we have, I. The humble request of the tribes of Reuben and Gad,
for an inheritance on that side Jordan, where Israel now lay encamped,
v.1..5. II. Moses's misinterpretation of their request, v. 6..15. III. Their
explication of it, and stating it right, v. 16 19. IV. The grant of their
petition under the provisos and limitations which they themselves proposed,
v. 20..42.
··
1.
Now
the children of Reuben and the children
of Gad had a very great multitude of cattle:
and when they saw the land of Jazer, and the land
of Gilead, that, behold, the place was a place for
cattle; 2. The children of Gad and the children
of Reuben came and spake unto Moses, and to
Eleazar the priest, and unto the princes of the
congregation, saying, 3. Ataroth, and Dibon, and
Jazer, and Nimrah, and Heshbon, and Elealeh,
and Shebam, and Nebo, and Beon, 4. Even the
country which the Lord smote before the con-
gregation of Israel, is a land for cattle, and thy
servants have cattle: 5. Wherefore, said they, if
we have found grace in thy sight, let this land be
given unto thy servants for a possession, and bring
us not over Jordan. 6. And Moses said unto the
children of Gad and to the children of Reuben
Shall your brethren go to war, and shall ye sit here
Israel's tents were now pitched in the plains of Moab, where
they continued many months, looking back upon the conquests
they had already made of the land of Sihon and Og, and looking
forward to Canaan, which they hoped in a little time to make
themselves masters of. While they made this stand, and were at
a pause, this great affair of the disposal of the conquests they had
already made, was here concerted and settled, not by any particular
order or appointment of God, but at the special instance and
request of two of the tribes, which Moses, after a long debate that
arose upon it, consented to. For even then, when so much was
done by the extraordinary appearances of divine providence, many
things were left to the conduct of human prudence; for God, in
of men, and serves his own purposes by it.
governing both the world and the church, makes use of the reason
I. Here is a motion made by the Reubenites and Gadites, thaż
the land which they had lately possessed themselves of, and which
assigned to them in particular for their inheritance; upon the
in the right of conquest belonged to Israel in common, might be
general idea they had of the Land of Promise, they supposed this
would be about their proportion. Reuben and Gad were encamped
under the same standard, and so had the better opportunity of
In the first verse, the children of Reuben are named first, but
comparing notes, and settling this matter between themselves.
afterward the children of Gad are, v. 2, 25, 31. either because the
Gadites made the first motion, and were most forward for it, or
because they were the better spokesmen, and had more of the art
he shall not excel. Two things, common in the world, induced
of management; Reuben's tribe still lying under Jacob's sentence.
these tribes to make this choice, and this motion upon it, the lust
of the eye, and the pride of life, 1 John, 2. 16. 1. The lust of the
eye. This land which they coveted, was not only beautiful for
for cattle; and they had a great multitude of cattle, above the rest
situation, and pleasant to the eye, but it was good for food, food
of the tribes, it is supposed, because they brought more out of
Egypt than the rest did, but that was forty years before; and stocks
Before Christ 1452.
The Request of the Reubenites, &c.
NUMBERS, XXXII.
:
•
||
of cattle increase and decrease in less time than that; therefore I || indulged by me in this sloth and cowardice." It ill becomes any
rather think they had been better husbands of their cattle in the of God's Israel to sit down unconcerned in the difficult and pe-
wilderness, had tended them better, had taken more care of the rilous concernments of their brethren, whether public or per-
breed, and not been so profuse as their neighbours in eating the sonal.
lambs out of the flock, and the calves out of the midst of the stall.
Now they, having these large stocks, coveted lavd proportionable.
Many scriptures speak of Bashan and Gilead as places famous for
cattle; they had been so already, and therefore these tribes hoped
they would be so to them, and whatever comes of it, here they
desire to take their lot. The judicious Calvin thinks there was
much amiss in the principle they went upon, and that they con-
sulted their own private convenience more than the public good;
that they had not such regard to the honour and interest of Israel,
and the promise made to Abraham of the land of Canaan, (strictly
so called,) as they ought to have had. And still, it is too true,
that many seek their own things more than the things of Jesus
Christ, (Phil. 2. 21.) and that many are influenced by their secu-
lar interest and advantage to take up short of the heavenly Canaan.
Their spirits agree too well with this world, and with the things
that are seen, that are temporal; and they say, "It is good to be
"It is good to be
here," and so lose what is hereafter for want of seeking it. Lot
thus chose by the sight of the eye, and smarted for his choice.
Would we choose our portion aright, we must look above the
things that are seen. 2. Perhaps there was something of the pride
of life in it. Reuben was the first-born of Israel, but he had lost
his birth-right; divers of the tribes, and Judah especially, had
risen above him, so that he could not expect the best lot in Ca-
naan; and therefore, to save the shadow of a birthright, when he
had forfeited the substance, he here catches at the first lot, though
it was out of Canaan, and far off from the tabernacle. Thus Esau
sold his birthright, and yet got to be served first with an inherit-
ance in mount Seir. The tribe of Gad descended from the first-
born of Zilpah, and were like pretenders with the Reubenites;
and Manasseh too was a first-born, but knew he must be eclipsed
by Ephraim his younger brother, and therefore he also coveted to
get precedency.
II. Moses's dislike of this motion, and the severe rebuke he
gives to it, as a faithful prince and prophet.
It must be confessed that, prima facie-at first sight, the thing
looked ill, especially the closing words of their petition, (v. 5.)
Bring us not over Jordan. 1. It seemed to proceed from a bad
principle; a contempt of the land of promise, which Moses him-
self was so desirous of a sight of: a distrust too of the power of
God to dispossess the Canaanites; as if a lot in a land which they
knew, and which was already conquered, was more desirable than
a lot in a land they knew not, and which was yet to be conquered;
one bird in the hand is worth two in the bush: there seemed also
to be covetousness in it; for that which they insisted on, was, that
it was convenient for their cattle: it argued likewise a neglect of
their brethren, as if they cared not what became of Israel, while
they themselves were well provided for. 2. It might have been
of bad consequence. The people might have taken improper hints
from it, and have suggested that they were few enough, when
they had their whole number, to deal with the Canaanites, but
how unequal would the match be, if they should drop two tribes
and a half (above a fifth part of their strength) on this side Jor-
dan. It would likewise be a bad precedent; if they must have the
land thus granted them as soon as it was conquered, other tribes
might make the same pretensions and claims, and so the regular
disposition of the land by lot would be anticipated.
Moses is therefore very warm upon them, which is to be im-
puted to his pious zeal against sin, and not to any peevishness, the
effect of old age, for his meekness abated not, any more than his
natural force.
(2.) He reminds them of the fatal consequences of the unbelief
and faint-heartedness of their fathers, when they were, as these
here, just ready to enter Canaan. He recites the story very parti-
cularly, (v. 8—13.) “Thus did your fathers, whose punishment
should be a warning to you to take heed of sinning after the simi-
litude of their transgression."
4
-
(3.) He gives them fair warning of the mischief that would be
likely to follow upon this separation, which they were about to
make from the camp of Israel; they would be in danger of bring-
ing wrath upon the whole congregation, and hurrying them all
back again into the wilderness, v. 15, 16. "Ye are risen up in
your fathers' stead, to despise the pleasant land and reject it as
they did, when we hoped ye were risen up in their stead to pos-
sess it." It was an encouragement to Moses to see what an in-
crease of men they were, but a discouragement to see that they
were withal an increase of sinful men, treading in the steps of their
fathers' impiety. It is sad when we observe, as too often we may,
that the rising generation in families and countries is not only no
better, but worse, than that which went before it; and what comes
of it? Why, it augments the fierce anger of the Lord; not only
continues that fire, but increases it, and fills the measure often, till
it overflows in a deluge of desolation. Note If men did consider
as they ought, what would be the end of sin, they would be afraid
of the beginnings of it.
16. And they came near unto him, and said,
We will build sheepfolds here for our cattle, and
cities for our little ones: 17. But we ourselves will
go ready armed before the children of Israel, until
we have brought them unto their place; and our
little ones shall dwell in the fenced cities because
of the inhabitants of the land. 18. We will not re-
turn unto our houses, until the children of Israel
have inherited every man his inheritance: 19. For
we will not inherit with them on yonder side Jor-
dan, or forward; because our inheritance is fallen
to us on this side Jordan eastward. 20. And Mo-
ses said unto them, If ye will do this thing, if ye
will go armed before the LORD to war, 21. And
will go all of you armed over Jordan before the
LORD, until he hath driven out his enemies from
before him, 22. And the land be subdued before the
LORD: then afterward ye shall return, and be
guiltless before the LORD, and before Israel; and
this land shall be your possession before the LORD.
23.But if ye will not do so, behold, ye have sin-
ned against the LORD and be sure your sin will
find you out.) 24. Build ye cities for your little.
ones, and fold's for your sheep; and do that which
hath proceeded out of your mouth. 25. And the
children of Gad and the children of Reuben spake
unto Moses, saying, Thy servants will do as my
(1.) He shows them what he apprehended to be evil in this lord commandeth. 26. Our little ones, our wives,
motion, that it would discourage the heart of their brethren, v. 6, our flocks, and all our cattle, shall be there in the
7. "What!" (says he, with a holy indignation at their selfish-cities of Gilead: 27. But thy servants will pass
ness,) shull your brethren go to war, and expose themselves to
r
all the hardships and hazards of the field, and shall you sit here at over, every man armed for war, before the LORD
your ease? No, do not mistake ourselves, you shall never be to battle, as ny lord saith.
Before Christ 1452.
Request of the Reubenites, &c.
NUMBERS, XXXII.
We have here the accommodating of the matter between Moses | conquest of that which was to be their possession. Having received
and the two tribes, about their settlement on this side Jordan. kindness, we ought to return it, though it was not so conditioned
Probably, the petitioners withdrew, and considered with themselves when we received it. We may suppose that this promise was
what answer they should return to the severe reproof Moses had understood on both sides, so as not to oblige all that were
given them; and, after some consultation, they return with this numbered of these tribes to go over armed, but those only that
proposal, that their men of war should go and assist their brethren were fittest for the expedition, that would be most serviceable,
in the conquest of Canaan, and they would leave their families and while it was necessary that some should be left to till the ground,
flocks behind them in this land: and thus they might have their and guard the country; and accordingly we find that about forty
request, and no harm would be done.
thousand of the two tribes and a half went over armed, Josh. 4. 13.
whereas their whole number was about a hundred thousand.
Now it is uncertain whether they designed this at first, when
they brought their petition, or no. 1. If they did, it is an instance
how often that which is honestly meant is unhappily misinter-
preted. Yet Moses herein was excusabie, for he had reason to
suspect the worst of them, and the rebuke he gave them was from
the abundance of his care to prevent sin. 2. But if they did not,
it is an instance of the good effect of plain dealing; Moses, by
shewing them their sin, and the danger of it, brought them to
their duty, without murmuring or disputing. They object not that
their brethren were able to contend with the Canaanites without
their help, especially since they were sure of God's fighting for
them; but engage themselves to stand by them.
I. Their proposal is very fair and generous, and such as, instead
of disheartening, would rather encourage their brethren. 1. That
their men of war, who were fit for service, would go ready armed
before the children of Israel into the land of Canaan; so far would
they be from deserting
if it were fit,
would lead them on, and be foremost in all dangerous enterprises.
So far were they from either distrusting or despising the conquest
of Canaan, that they would assist in it with the utmost readiness
and resolution. 2. That they would leave their families and cattle
behind them, who would have been but the incumbrance of their
camp, and so they would be the more serviceable to their brethren,
v. 16. 3. That they would not return to their possessions til
the conquest of Canaan was completed, v. 18. Their brethren
should have their best help as long as they needed it. 4. That yet
they would not expect any share of the land that was yet to be
conquered, v. 19. "We will not desire to inherit with them, nor,
ander colour of assisting them in the war, put in for a share with
them in the land; no, we will be content with our inheritance on
this side Jordan, and there will be so much the more on yonder
side for them."
II. Moses thereupon grants their request, upon the consideration
that they would adhere to their proposals. 1. He insists much
upon it, that they should never lay down their arms till their
brethren laid down their's. They promised to go armed before the
children of Israel, v. 17. "Nay," (says Moses,)" ye shall go armed
before the Lord, v. 20, 21. It is God's cause more than your
brethren's, and to him you must have an eye, not to them only."
Before the Lord, that is, Before the ark of the Lord, the token of
his presence, which, it should seem, they carried about with them
in the wars of Canaan, and immediately before which these two
tribes were posted, as we find in the order of their march,
ch. 2. 10, 17. 2. Upon this condition, he grants them this land,
and neither sin nor blame should cleave to it; neither sin before
God, nor blame before Israel; and, whatever possessions we have,
it is desirable thus to come guiltless to them. But, 3. He warns
them of the danger of breaking their word; If you fail, you sin
against the Lord, (v. 23.) and not against your brethren only, and
be sure your sin will find you out, that is, "God will certainly
reckon with you for it, though you may make a light matter of it."
Note, Sin will, without doubt, find out the sinner sooner or
later. It concerns us therefore to find our sins out, that we may
repent of them, and forsake them, lest our sins find us out, to
our ruin and confusion.
28. So concerning them Moses commanded
Eleazar the priest, and Joshua the son of Nun, and
the chief fathers of the tribes of the children of
Israel: 29. And Moses said unto them,. If the
children of Gad and the children of Reuben will
pass with you over Jordan, every man armed to
battle, before the LORD, and the land shall be
subdued before you; then ye shall give them the
land of Gilead for a possession: 30. But if they
will not pass over with you armed, they shall have
possessions among you in the land of Canaan.
31. And the children of Gad and the children of
Reuben answered, saying, As the LORD hath said
unto thy servants, so will we do. 32. We will pass
over armed before the LORD into the land of
Canaan, that the possession of our inheritance' on
this side Jordan may be our's.
be our's. 33. And Moses gave
unto them, even to the children of Gad, and to
the children of Reuben, and unto half the tribe of
Manasseh the son of Joseph, the kingdom of Sihon
king of the Amorites, and the kingdom of Og king
of Bashan, the land, with the cities thereof in the
coasts, even the cities of the country round about.
34. And the children of Gad built Dibon, and
35. And Atroth, Shophan,
Ataroth, and Aroer,
and Jaazer, and Jogbehah, 36. And Beth-nimrah,
and Beth-haran, fenced cities: and folds for sheep.
37. And the children of Reuben built Heshbon, and
Elealeh, and Kirjathaim, 38. And Nebo, and
Baal-meon, (their names being changed,) and
Shibmah: and gave other names unto the cities
which they builded. 39. And the children of
Machir the son of Manasseh went to Gilead, and
took it, and dispossessed the Amorite which was in
it. 40. And Moses gave Gilead unto Machir the
son of Manasseh; and he dwelt therein. 41. And
Jair the son of Manasseh went and took the small
towns thereof, and called them
thereof, and called them Havoth-jair.
42. And Nobah went and took Kenath, and the
villages thereof, and called it Nobah, after his own
name.
Here,
17.
1. Moses settles this matter with Eleazar, and with Joshua who
was to be his successor, knowing that he himself must not live to
see it perfected, v. 28. 30. He gives them an estate upon con-
dition, leaving it to Joshua, if they fulfilled the condition, to
declare the estate absolute. "If they will not go over with you,
he does not say, "you shall give them no inheritance at all," but
If
" you shall not give them this inheritance which they covet.
III. They unanimously agree to the provisos and conditions of the
grant, and do, as it were, give bond for performance, by a solemn
promise, v. 25. Thy servants will do as my lord commandeth.
Their brethren had all contributed their assistance to the conquest
of this country, which they desired for a possession, and therefore
they owned themselves obliged in justice to help them in the
fore Christ 1452.
Encampments of the Israelites,
NUMBERS, XXXII, XXXIII.
their militia will not come over with you, compel the whole tribes which is before Paal-zephon : and they pitched be-
to come over, and let them take their lot with their brethren, and fore Migdol. 8. And
8. And they departed from before
fare as they fare; they shall have possessions in Canaan, and Pi-hahiroth, and passed through the midst of the sea
let them not expect that the lot will favour them." Hereupon
into the wilderness, and went three days' journey
they repeat their promise to adhere to their brethren, v. 31, 32.
2. Moses settles them in the land they desired. He gave it them in the wilderness of Etham, and pitched in Marah.
for a possession, v. 33. Here is the first mention of the half tribe 9. And they removed from Marab, and came unto
of Manasseh, coming in with them for a share; probably, they Elim and in Elim were twelve fountains of water,
had not joined with them in the petition, but the land, when it
came to be apportioned, proving to be too much for them, this and threescore and ten palm-trees; and they pitch-
half tribe had a lot among them, either at their request, or by di-ed there. 10. And they removed from Elim, and
vine direction, or because they had signalized themselves in the encamped by the Red sea. 11. And they removed
conquest of this country; for the children of Machir, a stout and from the Red sea, and encamped in the wilderness
warlike family, had taken Gilead, and dispossessed the Amorites,
v. 39.
"Let them win it and wear it; get it and take it." And of Sin. 12. And they took their journey out of the
they being celebrated for their courage and bravery, it was for wilderness of Sin, and encamped in Dophkah. 13.
the common safety to put them in this frontier country. Concern- And they departed from Dophkah, and encamped
ing the settlement of these tribes here; Observe, (1.) That they in Alush. 14. And they removed from Alush, and
built the cities, that is, repaired them, because either they had
been damaged by the war, or the Amorites had suffered them to encamped at Rephidim, where was no water for
15. And they departed from
go to decay. (2.) That they changed the names of them; (v. 38.) || the people to drink.
either to show their authority, that the change of the names might Rephidim, and pitched in the wilderness of Sinai.
signify the change of their owners; or because their names were 16. And they removed from the desert of Sinai, and
idolatrous, and carried in them a respect to the dung-hill deities
17. And they de-
that were there worshipped. Nebo and Baal were names of their pitched at Kibroth-hattaavah.
gods, which they were forbidden to make mention of, (Exod. 23. parted from Kibroth-hattaavah, and encamped at
13.) and which, by changing the names of these cities, they endea- || Hazeroth. 18. And they departed from Hazeroth,
voured to bury in oblivion; and God promises to take away the and pitched in Rithmah. 19. And they departed
names of Baalim out of the mouths of his people, Hos. 2. 17.
Lastly, It is observable, that as these tribes were now first from Rithmah, and pitched at Rimmon-parez.
placed before the other tribes, so, long afterward, they were dis- And they departed from Rimmon-parez, and pitched
placed before the other tribes. We find that they were carried in Libnah. 21. And they removed from Libnah,
captive into Assyria, some years before the other tribes, 2 Kings and pitched at Rissah. 22. And they journeyed
15. 29. Such a proportion does Providence sometimes observe, from Rissah, and pitched in Kehelathah. 23. And
in balancing prosperity and adversity; he sets the one over-against they went from Kehelathah, and pitched in mount
Shapher. 24. And they removed from mount
Shapher, and encamped in Haradah. 25. And
they removed from Haradah, and pitched in
Makheloth. 26. And they removed from Makhe-
20.
the other.
CHAP. XXXIII.
In this chapter, we have, I. A particular account of the removes and encamp-
ments of the children of Israel, from their escape out of Egypt to their en-
trance into Canaan; forty-two in all with some remarkable events that hap-loth, and encamped at Tahath. 27. And they de-
pened at some of those places, v. 1—49. II. A strict command given
drive out all the inhabitants of the land of Canaan, which they were now go-
ing to conquer and take possession of, v. 50—56. So that the part of
the chapter looks back upon their march through the wilderness, the latter looks
forward to their settlement in Canuan.
1. THE
parted from Tahath, and pitched at Tarah. 28. And
they removed from Tarah, and pitched in Mithcah.
29. And they went from Mithcah, and pitched in
THESE are the journies of the children of Hashmonah. 30. And they departed from Hashmo-
Israel, which went forth out of the land nah, and encamped at Moseroth. 31. And they de-
of Egypt with their armies, under the hand of parted from Moseroth, and pitched in Bene-jaakan.
Moses and Aaron. 2. And Moses wrote their 32. And they removed from Bene-jaakan, and en-
goings out according to their journies by the com- camped at Hor-hagidgad. 33. And they went from
mandment of the LORD: and these are their jour-Hor-hagidgad, and pitched in Jotbathah. 34. And
nies according to their goings out. 3. And they they removed from Jotbathah, and encamped at
departed from Rameses in the first month, on the Ebronah. 35. And they departed from Ebronah,
fifteenth day of the first month: on the morrow af- and encamped at Ezion-gaber. 36. And they re-
ter the passover the children of Israel went out moved from Ezion-gaber, and pitched in the wilder-
with a high hand in the face of all the Egyptians.ness of Zin, which is Kadesh. 37. And they re-
4. (For the Egyptians buried all their first-born, moved from Kadesh, and pitched in mount Hor, in
which the LORD had smitten among them: upon the edge of the land of Edom. 38. And Aaron the
their gods also the LORD executed judgments.) 5. priest went up unto mount Hor at the command-
And the children of Israel removed from Rameses, ment of the LORD, and died there, in the fortieth
and pitched in Succoth. 6. And they departed year after the children of Israel were come out o
from Succoth, and pitched in Etham, which is in the land of Egypt, in the first day of the fifth mouth.
the edge of the wilderness. 7. And they removed 39. And Aaron was an hundred and twenty and
rom Etham, and turned again unto Pi-hahiroth, three years old when he died in mount Hor. 40.

J
Before Christ 1452.
The Canaanites doomed
NUMBERS, XXXIII.
and
And king Arad the Canaanite, which dwelt in the || derful conduct and bounty the thousands of Israel not only sub-
south in the land of Canaan, heard of the coming of sisted for forty years in that desolate place, but came out at least
the children of Israel. 41. And they departed from in the edge of the wilderness, (v. 6.) but afterward, in the heart of
as numerous and vigorous as they went in. At first, they pitched
mount Hor, and pitched at Zalmonah. 42. And it; by lesser difficulties God prepares his people for greater. We
they departed from Zalmonah, and pitched in Pu- find them in the wilderness of Etham, (v. 8.) of Sin, (v. 11.) of Si-
non. 43. And they departed from Punon, nai, v. 15. Our removes in this world are but from one wilderness
pitched in Oboth. 44. And they departed from ward, as in a maze or labyrinth, and yet were all the while under
to another. [3.] That they were led to and fro, forward and back-
Oboth, and pitched in Ije-abarim, in the border of the direction of the pillar of cloud and fire. He led them about,
Moab. 45. And they departed from lim, and (Deut. 32. 10.) and yet led them the right way, Ps. 107. 7. The
pitched in Dibon-Gad. 46. And they removed way which God takes in bringing his people to himself, is always
from Dibon-Gad, and encamped in Almon-dibla- the best way, though it does not always seem to us the nearest way.
thaim. 47. And they removed from Almon-dibla-water at Rephidim, (v. 14.) the death of Aaron, (v. 38, 39.) the
[4.] Some events are mentioned in this journal, as their want of
thaim, and pitched in the mountains of Abarim, insult of Arad, (v. 40.) and the very name of Kibroth-hattavah,
before Nebo. 48. And they departed from the the graves of lusts, (v. 16.) has a story depending upon it. Thus we
mountains of Abarim, and pitched in the plains ought to keep in mind the providences of God concerning us and
of Moab, by Jordan, near Jericho. 49. And they vine care which led us, and fed us, and kept us, all our days hither-
our families, us and our land; and the many that di-
pitched by Jordan, from Beth-jesimoth, even unto to. Shittim, the place where the people sinned in the matter of
Abel-shittim, in the plains of Moab.
Peor, (ch. 25. 1.) is here called Abel-shittim; Abel signifies mourn-
ing, (as Gen. 50. 11.) and, probably, this place was so called
and God's wrath against them for it. It was so great a mourn-
from the mourning of the good people of Israel for that sin,
out.
This is a review and brief rehearsal of the travels of the children
of Israel through the wilderness; it was a memorable history, and
well worthy to be thus abridged, and when thus abridged to being, that it gave a name to the place.
preserved, to the honour of God that led them, and for the encour-
agement of the generations that followed. Observe here,
50. And the LORD spake unto Moses, in the
1. How the account was kept, (v. 2.) Moses wrote their goings plains of Moab, by Jordan near Jericho, saying,
When they began this tedious march, God ordered him to51. Speak unto the children of Israel, and say unto
keep a journal or diary, and to insert in it all the remarkable oc- them, When ye are passed over Jordan into the
currences of their way, that it might be a satisfaction to himself in
the review, and an instruction to others when it should be publish-
land of Canaan ; 52. Then ye shall drive out all
ed. It may be of good use to private christians, but especially for the inhabitants of the land from before you, and
those in public stations, to preserve in writing an account of the destroy all their pictures, and destroy all their
providences of God concerning them, the constant series of mer- molten images, and quite pluck down all their
cies they have experienced, especially those turns and changes
which have made some days of their lives more remarkable. high places. 53. And ye shall dispossess the inha-
Our memories are deceitful and need this help, that we may bitants of the land, and dwell therein: for I have
remember all the way which the Lord our God has led us in given you the land to possess it. 54. And ye shall
divide the land by lot for an inheritance among
2. What the account itself was. It began with their departure
out of Egypt, continued with their march through the wilderness, your families; and to the more ye shall give the
and ended in the plains of Moab, where they now lay encamped. more inheritance, and to the fewer ye shall give the
(1.) Some things are observed here concerning their departure less inheritance; every man's inheritance shall be
out of Egypt, which they are reminded of upon all occasions, as a in the place where
work of wonder never to be forgotten. [1] That they went forth the tribes of your fathers ye shall inherit.
in the place where his lot falleth; according to
with their armies, (v. 1.) rank and file, as an army with banners.
[2.] Under the hand of Moses and Aaron, their guides, overseers,
But if ye will not drive out the inhabitants of
and rulers, under God. [3.] With a high hand, because God's hand the land from before you; then it shall come to
was high that wrought for them, and in the sight of all the Egyp-pass, that those which ye let remain of them,
tians, v. 3. They did not steal away clandestinely, (Isa. 52. 12.) shall be pricks in your eyes, and thorns in your sides,
but in defiance of their enemies, to whom God had made them and shall vex you in the land wherein ye dwell.
56.
Moreover it shall come to pass, that I shall do unto
you as I thought to do unto them.
this wilderness, Deut. 8. 2.
55.
such a burdensome stone, that they neither could, nor would, nor
durst, oppose them. [4.] They went forth while the Egyptians
were burying, or at least preparing to bury, their first-born. [5.]
To all the plagues of Egypt it is added here, that on their gods al-
so the Lord executed judgment. Their idols, which they worship- While the children of Isracl were in the wilderness, their total
ped, it is probable, were broken down, as Dagon afterward be-separation from all other people kept them out of the way of
fore the ark; so that they should not consult them about this temptation to idolatry, and perhaps that was one thing intended by
great affair. To this perhaps there is a reference, Isa. 19. 1. their long confinement in the wilderness, that thereby the idols of
The idols of Egypt shall be moved at his presence.
Egypt might be forgotten, and the people aired (as it were) and
purified from infection, and the generation that entered Canaan,
might be such as never knew those depths of Satan. But now
that they were to pass over Jordan, they were entering again
into that temptation, and therefore,
(2.) Concerning their travels toward Canaan. Observe, [1.
They were continually upon the remove. When they had pitched
a little while in one place, they departed from that to another.
Such is our state in this world; we have here no continuing city.
[2.] Most of their way lay through a wilderness, uninhabited, 1. They are strictly charged utterly to destroy all the remnants
untracked, unfurnished even with the necessaries of human life; of idolatry; they must not only drive out the inhabitants of the
which magnifies the wisdom and power of God, by whose won-land, that they might possess their country, but they must deface
}
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K
Before Christ 1452.
The Boundaries of Canaan.
NUMBERS, XXXIII, XXXIV.
all their idolatrous picture 3 and images, and pull down all their shall be at Hazar-enan: this shall be your north
high places, v. 52. They must not preserve any of thera, no not
as monuments of
to the
of their houses, or toys for their children to play with, but they
must destroy all; both in token of their abhorrence and detestation
of idolatry, and to prevent their being tempted to worship those
images, and the false gods represented by them, or to worship the
God of Israel by such images or representations.
border. 10. And ye shall point out your east
border from Hazar-enan to Shepham: 11. And
the coast shall go down from Shepham to Riblah,
on the east side of Ain; and the border shall
descend, and shall reach unto the side of the sea of
Chinnereth eastward: 12. And the border shall
If go down to Jordan, and the goings out of it shall
be at the Salt sea: this shall be your land with the
coasts thereof round about.
Learn not their coasts thereof round about. 13. And Moses com
manded the children of Israel, saying, This is the
land which ye shall inherit by lot, which the LORD
commanded to give unto the nine tribes, and to the
half tribe: 14. For the tribe of the children of
Reuben according to the house of their fathers,
and the tribe of the children of Gad according to
the house of their fathers, have received their
inheritance; and half the tribe of Manasseh have
received their inheritance: 15. The two tribes
and the half tribe have received their inheritance
on this side Jordan near Jericho eastward, toward
the sun-rising.
2. They are assured, that, if they did so, God would by degrees.
put them in full possession of the land of promise, v. 53, 54.
they would keep themselves pure from the idols of Canaan, God
would enrich them with the wealth of Canaan. Learn not their
way, and then fear not their power.
3. They are threatened, that, if they spared either the idols or the
idolaters, they should be beaten with their own rod, and their sin
would certainly be their punishment. (1.) They would foster
snakes in their own bosoms, v. 55. The remnant of the Canaanites,
if they made any league with them, though it were but a cessation
of arms, would be pricks in their eyes, and thorns in their sides,
that is, they would be on all occasions vexatious to them, in-
sulting them, robbing them, and, to the utmost of their power,
making mischief among them. We must expect trouble and
affliction from that, whatever it is, which we sinfully indulge;
that which we are willing should tempt us, we shall find will vex
us (2.) The righteous God would turn that wheel upon the
Israelites, which was to have crushed the Canaanites, v. 56. I
shall do to you, as I thought to do unto them. It was intended
that the Canaanites should be dispossessed, but if the Israelites fell
in with them, and learned their way, they should be dispossessed,
for God's displeasure would justly be greater against them than
against the Canaanites themselves. Let us hear this, and fear. If
we do not drive out sin, sin will drive us out; if we be not the death
of our lusts, our lusts will be the death of our souls.
We have here a particular draught of the line by which the
land of Canaan was meted, and bounded, on all sides. God
directed Moses to settle it here, not as a geographer in his map,
only to please the curious, but as a prince in his grant, that it may
be certainly known what passes and is conveyed by the grant.
There was a much larger possession promised them, which in due
time they should be possessed of, if they had been obedient,
reaching even to the river Euphrates, Deut. 11.24. And even so
far the dominion of Israel did extend in David's time and Solo-
mon's, 2 Chron.9.26. But this here described is Canaan oniy,
which was the lot of the nine tribes and a half, for the other two
and a half
1.
AND the LORD spake unto Moses, saying; uimits of Cawer, already settled, v.14,15. Now concernir.g the
Canaan, observe,
God
2. Command the children of Israel,
say unto them, When ye come into the land of
Canaan; (this is the land that shall fall unto you
for an inheritance, even the land of Canaan with the
coasts thereof) 3. Then your south quarter shall
be from the wilderness of Zin along by the coast of
Edom, and your south border shall be the outmost
coast of the Salt sea eastward: 4. And your border
shall turn from the south to the ascent of Akrabbim,
and pass on to Zin: and the going forth thereof
shall be from the south to Kadesh-barnea, and
shall go on to Hazar-addar, and pass on to Azmon:
5. And the border shall fetch a compass from
Azmon unto the river of Egypt, and the goings
out of it shall be at the sea. 6. And as for the
western border, ye shall even have the great sea
for a border: this shall be your west border. 7. And
this shall be your north border: from the great sea
ye shall point out for you mount Hor: 8. From
mount Hor ye shall point out your border unto the
entrance of Hamath; and the goings forth of the
border shall be to Zedad: 9. And the border
shall go on to Ziphron, and the goings out of it
I. That it was limited within certain bounds: for God appoints
the bounds of our habitation, Acts, 17.26. The borders are set
them, 1. That they might know whom they were to dispossess,
and how far the commission which was given them extended,
ch. 33. 53. that they should drive out the inhabitants. Those that
hitherto their bloody sword must go, and no further. 2. That they
lay within these borders, and those only, they must destroy;
might know what to expect the possession of themselves.
would not have his people to enlarge their desire of worldly pos-
sessions, but to know when they have enough, and to rest satisfied
with it. The Israelites themselves must not be placed alone in the
midst of the earth, but must leave room for their neighbours to
live by them.God sets bounds to our lot; let us then set bounds
to our desires, and bring our mind to our condition.
here bounded, it is reckoned to be but about one hundred and
II. That it lay (comparatively) in a very little compass; as it is
sixty miles in length, and about fifty in breadth; perhaps it did
not contain more than half as much ground as England; and yet
this is the country which was promised to the father of the faithful,
and was the possession of the seed of Israel. This was that little
his name was great, Ps. 76.1. This was the vineyard of the Lord,
of ground in which only, for many ages, God was known, and
the garden enclosed; but, as it is with gardens and vineyards, the
narrowness of the extent was abundantly compensated by the
extraordinary fruitfulness of the soil, otherwise it could not have
1. How little a part of the world God has for himself; though the
subsisted so numerous a nation as did inhabit it. See here then,
earth is his, and the fulness thereof, yet few have the knowledga
spot of
CHAP. XXXIV.
In this chapter God directs Moses, and he is to direct Israel, I. Concerning the
tounds and borders of the land of Canaan, v.1..15. II. Concerning the
division and distribution of it to the tribes of Israel, v. 16..24.
Before Christ 1452..
The Boundaries of Canaan.
NUMBERS, XXXIV, XXXV.
of him, and serve him; but those few are happy, very happy, || inheritance unto the children of Israel in the land
because fruitful to God. 2. How little a share of the world God of Canaan.
often gives to his own people. They that have their portion in
heaven, have reason to be content with a small pittance of this
earth; but as, here, what is wanting in quantity is made up in
quality, a little that a righteous man has, having it from the love
of God, and with his blessing, is far better, and more comfortable,
than the riches of many wicked, Ps. 37.16.
God here appoints commissioners for the dividing of the land
to them. The conquest of it is taken for granted, though as yet
there was never a stroke struck toward it; here is no nomination
of the generals and commanders in chief that should carry on the
war; for they were to get the land in possession, not by their own
sword or bow, but by the power and favour of God; and so con-
III. It is observable what the bounds and limits of it were,
1. Canaan was itself a pleasant land, (so it is called, Dan. 8.9.)||fident must they be of victory and success while God fought
and yet it bordered upon wildernesses and seas, and was surrounded || for them, that the persons must now be named, who should be
with divers melancholy prospects. Thus the vineyard of the intrusted with the dividing of the land, that is, who should
church is compassed on all hands with the desert of this world, preside in casting the lots, and determine controversies that might
which serves as a foil to it, to make it appear the more beautiful|| arise, and see that all was done fairly.
for situation. 2. Many of its borders were its defences, and natural
fortifications, to render the accesses of its enemies the more
difficult; to intimate to them that the God of nature was their
Protector, and with his favour would compass them as with a
shield. 3. The border reached to the river of Egypt, v.5. that
the sight of that country, which they could look into out of their
own, might remind them of their bondage there, and their won-
derful deliverance thence. 4. Their border is here made to
begin at the Salt sea, v. 3. and there it ends, v.12.
That was
the remaining lasting monument of the destruction of Sodom and
Gomorrah; that pleasant fruitful vale, in which these cities stood,
became a lake, which was never stirred by any wind, bore no
vessels, was replenished with no fish, no living creature of any
sort being found in it, therefore called the Dead sea; this was
part of their border, that it might be a constant warning to them,
to take heed of those sins which had been the ruin of Sodom; yet
the iniquity of Sodom was afterward found in Israel, Ezek. 16. 49. Some observe, that the order of the tribes here very much differs
For which Canaan was made, though not a salt sea, as Sodom, || from that in which they had hitherto, upon all occasions, been
yet a barren soil, and continues so to this day. 5. Their western named, and agrees with the neighbourhood of their lots in the
border was the Great sea, (v.6.) which is now called the Mediter-division of the land. Judah, Simeon, and Benjamin, the three
ranean. Some make that sea itself to be a part of their possession, first here named, lay close together; the inheritance of Dan lay
and that, by virtue of this grant, they had the dominion of it, next them on one side; that of Ephraim and Manasseh on another
and if they had not forfeited it by sin, might have rode masters side; Zebulun and Issachar lay abreast more northerly; and
of it.
lastly, Ashur and Naphtali most northward of all, as is easy to
observe in looking over a map of Canaan; this. (says Bishop
Patrick) is an evidence that Moses was guided by a divine Spirit
in his writings. Known unto God are all his works beforehand,
and what is new and surprising to us he perfectly foresaw, without
any confusion or uncertainty.
sing
►
'
1. The principal commissioners, who were of the Quorum,
were Eleazar and Joshua, v. 17. typifying Christ, who, as Priest
and King, divides the heavenly Canaan to the spiritual Israel; yet
as they were to go by the lot, so Christ acknowledges the disposal
must be by the will of the Father, Matth. 20. 23. Compare
Eph. 1.11.
2. Beside these, that there might be no suspicion of partiality,
a prince of each tribe was employed to inspect this matter, and to
see that the tribe he served for was by no means injured. Public
affairs should be so managed, as not only to give their right to all,
but, if possible, to give satisfaction to all that they have right done
them. It is a happiness to a land, to have the princes of their
people meet together, some out of every tribe, to concert the
affairs that are of common concern; a constitution, which is the
abundant honour, ease, and safety, of the nation that is blessed
with it.
16. And the LORD spake unto Moses, saying,
17. These are the names of the men which shall
divide the land unto you: Eleazar the priest, and
Joshua the son of Nun. 18. And ye shall take
one prince of every tribe, to divide the land by
inheritance. 19. And the names of the men are
these: of the tribe of Judah, Caleb the son of
Jephunneh. 20. And of the tribe of the children
of Simeon, Shemuel the son of Ammihud. 21. Of
the tribe of Benjamin, Elidad the son of Chislon.
22. And the prince of the tribe of the children of
Dan, Bukki the son of Jogli. 23. The prince of
the children of Joseph, for the tribe of the children
of Manasseh, Hanniel the son of 24. And
the prince of the tribe of the children of Ephraim,AND the LORD spake unto Moses in the
Kemuel the son of Shiphtan. 25. And the prince
of the tribe of the children of Zebulun, Elizaphan
the son of Parnach. 26. And the prince of the
tribe of the children of Issachar, Paltiel the son of
Azzan. 27. And the prince of the tribe of the
children of Asher, Ahihud the son of Shelomi.
28. And the prince of the tribe of the children of
Naphtali, Pedahel the son of Ammihud. 29. These
are they whom the LORD commanded to divide the
plains of Moab by Jordan near Jericho,
saying, 2. Command the children of Israel, that
they give unto the Levites of the inheritance of
their possession cities to dwell in; and ye shall
give also unto the Levites suburbs for the cities
round about them. 3. And the cities shall they
have to dwell in; and the suburbs of them shall
be for their cattle, and for their goods, and for all
their beasts. 4. And the suburbs of the cities,
which ye shall give unto the Levites, shall reach
CHAP. XXXV.
Orders having been given before for the dividing of the land of Canaan among
the lay-tribes, (as I may call them,) care is here taken for a competent pro-
vision for the clergy, the tribe of Levi, which ministered in holy things.
I. Forty-eight cities were to be assigned them, with their suburbs, some in
every tribe, v.1..8. II. Six cities out of those were to be for cities of
refuge, for any man that killed another unawares, v.9..15. In the law
concerning these, observe, 1. In what cases sanctuary was not allowed, not
in case of wilful_murder, v. 16..21. 2. In what cases it was allowed,
v.22..24. 3. What was the law concerning those that took shelter in these
cities of refuge, v. 25..34.
Before Christ 1452.
The Cities of the Levites
NUMBERS, XXXV.
•
*
from the wall of the city and outward a thousand number allotted them was forty-eight in all; four out of each of
the twelve tribes, one with another. Out of the united tribes of
cubits round about. 5. And ye shall measure Simeon and Judah nine, out of Naphtali three, and four apiece out
from without the city on the east side two thou- of all the rest, as appears, Josh. 21. Thus were they blessed with
sand cubits, and on the south side two thousand a good ministry, and that ministry with a comfortable maintenance
cubits, and on the west side two thousand cubits, not only in tithes, but in glebe-lands. And though the gospel is
and on the north side two thousand cubits; and not so particular as the law was in this matter, yet it expressly
proves, that he that is taught in the word should communicate uni
the city shall be in the midst: this shall be to them him that teacheth in all good things, Gal. 6.6.
the suburbs of the cities. 6. And among the cities
which ye shall give unto the Levites there shall be
six cities for refuge, which ye shall appoint for the
manslayer, that he may flee thither: and to them
ye shall add forty and two cities. 7. So all the
cities which ye shall give to the Levites shall
be forty and eight cities: them shall ye give
with their suburbs. 8. And the cities which ye
shall give shall be of the possession of the children
of Israel from them that have many ye shall
give many; but from them that have few ye shall
give few every one shall give of his cities unto
the Levites according to his inheritance which he
inheriteth.
say
9. And the LORD spake unto Moses, saying,
10. Speak unto the children of Israel, and
unto them, When ye be come over Jordan into
the land of Canaan; 11. Then ye shall appoint
you cities to be cities of refuge for you; that the
slayer may flee thither, which killeth any person
at unawares. 12. And they shall be unto you
cities for refuge from the avenger; that the man-
slayer die not, until he stand before the congrega
tion in judgment. 13. And of these cities which
ye shall give six cities shall ye have for refuge.
14. Ye shall give three cities on this side Jordan,
and three cities shall ye give in the land of Canaan,
which shall be cities of refuge. 15. These six
cities shall be a refuge, both for the children of
Israel, and for the stranger, and for the sojourner
among them: that every one that killeth any
person unawares may flee thither. 16. And if he
smite him with an instrument of iron, so that he
die, he is a murderer: the murderer shall surely
be put to death. 17. And if he smite him with
throwing a stone, wherewith he may die, and he
die, he is a murderer: the murderer shall surely
be put to death. 18. Or, if he smite him with
hand weapon of wood, wherewith he may die,
and he die, he is a. murderer: the murderer shall
surely be put to death.
1. Cities were surely be put to death. 19. The avenger of blood
himself shall slay the murderer: when he meeteth
him, he shall slay him. 20. But if he thrust him
of hatred, or hurl at him by laying of wait, that
he die; 21. Or in enmity smite him with his
hand, that he die: he that smote him shall surely
be put to death; for he is a murderer: the
revenger of blood shall slay the murderer when he
meeteth him. 22. But if he thrust him suddenly
without enmity, or have cast upon him any thing
without laying of wait, 23. Or with any stone,
wherewith a man may die, seeing him not, and cast
it upon him, that he die, and was not his enemy,
neither sought his harm: 24. Then the congre-
gation shall judge between the slayer and the
revenger of blood according to these judgments:
25. And the congregation shall deliver the slayer
out of the hand of the revenger of blood, and the
congregation shall restore him to the city of hig
refuge, whither he was fled and he shall abide
in it unto the death of the high priest, which was
The laws about the tithes and offerings had provided very
plentifully for the maintenance of the Levites; but it was not
to be thought, nor indeed was it for the public good, that, when
they came to Canaan, they should all live about the tabernacle,
as they had done in the wilderness, and therefore care must be
taken to provide habitations for them, in which they might
live comfortably and usefully. That is it which is here taken
care of.
I. Cities were allotted them, with their suburbs, v. 2. They
were not to have any ground for tillage; they needed not to
sow, or reap, or gather into barns, for their heavenly Father fed
them with the tithe of the increase of other people's labours, that
they might the more closely attend to the study of the law, and
might have more leisure to teach the people; for they were not
fed thus easily, that they might live in idleness, but that theyan
might give themselves wholly to the business of their profession,
and not be entangled in the affairs of this life. 1. Cities were
allotted them, that they might live near together, and converse
with one another about the law, to their mutual edification; and
that in doubtful cases they might consult one another, and in all
cases strengthen one another's hands. 2. These cities had
suburbs annexed to them for their cattle, v. 3. a thousand cubits
from the wall was allowed them for out-housing to keep their
cattle in, and then two thousand more for fields to graze their
cattle in, v.4, 5. Thus was care taken that they should not only
live, but live plentifully, and have all desirable conveniencies
about them, that they might not be looked upon with contempt by
their neighbours.
II. These cities are to be assigned them out of the possessions of
each tribe, v.8. 1. That each tribe might thus make a grateful
acknowledgment to God out of their real as well as out of their
personal estates; for what was given to the Levites was accepted
as given to the Lord; and thus their possessions were sanctified to
them. 2. That each tribe might have the benefit of the Levites
dwelling among them, to teach them the good knowledge of the
Lord; thus that light was diffused through all parts of the country,
and none left to sit in darkness, Deut. 33. 10. They shall teach
Jacob thy judgments. Jacob's curse on Levi's anger, was, I will
scatter them in Israel, Gen. 49.7. But that curse was turned into
a blessing, and the Levites, by being thus scattered, were put into
a capacity of doing so much the more good. It is a great mercy to
a country to be replenished in all parts with faithful ministers. The
Before Christ 1452.
The Cities of Refuge.
NUMBERS, XXXV.
7
•
anointed with the holy oil. 26. But if the slayer of the murderer, v. 33. If murderers escape punishment from
shall at any time come without the border of the men, they that suffer them to escape will have a great deal
city of his refuge, whither he was fled; 27. And his righteous judgments. Upon the same principle, it is pro-
to answer for, and God however will not suffer them to escape
the revenger of blood find him without the borders vided, that no satisfaction should be taken for the life of a
of the city of his refuge, and the revenger of murderer, v. 31. If a man would give all the substance of his
blood kill the slayer; he shall not be guilty of house to the judges, to the country, or to the avenger of blood, to
blood: 28. Because he should have remained in of the life is so precious, that it cannot be obtained by the mur-
atone for his crime, it must utterly be contemned. The redemptios
the city of his refuge until the death of the high titude of riches, Ps.49.7, 8. which perhaps may allude to this
priest: but after the death of the high priest the law. A rule of law comes in here, (which is a rule of our law, in
slayer shall return into the land of his possession. case of treason only,) that no man shall be put to death upon the
29. So these things shall be for a statute of judg-v. 30. this law is settled in all capital cases, Deut. 17.6.-19. 15.
testimony of one witness, but it was necessary there should be two,
ment unto you throughout your generations in all and, lastly, not only the prosecution, but the execution of the mur-
your dwellings. 30. Whoso killeth any person, derer, is committed to the next of kin, who, as he was to be the
the murderer shall be put to death by the mouth redeemer of his kinsman's estate if it were mortgaged, so he was
of witnesses: but one witness shall not testify avenger of blood himself shall slay the murderer, if he were con-
to be the avenger of his blood if he were murdered, v 19. The
against any person to cause him to die. 31. More-victed by the notorious evidence of the fact, and he needed not to
over ye shall take no satisfaction for the life of a have recourse by a judicial process to the court of judgment. But
murderer, which is guilty of death: but he shall if it were uncertain who the murderer was, and the proof doubtful,
be surely put to death, 32. And ye shall take him to do that which the judges themselves could not do, but
we cannot think that his bare suspicion or surmise would empower
no satisfaction for him that is fled to the city of upon the testimony of two witnesses. Only if the fact were
his refuge, that he should come again to dwell in plain, then the next heir of the person slain might himself,
the land, until the death of the priest. 33. So ye Some think, this must be understood to be after the lawful
in a just indignation, slay the murderer, wherever he met him.
shall not pollute the land wherein ye are: for judgment of the magistrate, and so the Chaldee says; "He shall
blood it defileth the land: and the land cannot slay him, when he shall be condemned unto him by judgment;" but
be cleansed of the blood that is shed therein, but it should seem, by v. 24. that the judges interposed only in a
by the blood of him that shed it. 34. Defile not doubtful case, and that if the person on whom he took vengeance
therefore the land which ye shall inhabit, wherein innocent, (v. 27.) only if it proved otherwise, it was at his peril.
was indeed the murderer, and a wilful murderer, the avenger was
I dwell: for I the LORD dwell among the children Our law allows an appeal to be brought against a murderer, by the
of Israel.
widow, or next heir, of the person murdered, yea, though the
murderer have been acquitted upon an indictment; and if the mur-
derer be found guilty upon that appeal, execution shall be awarded
at the suit of the appellant, who may properly be called the
avenger of blood.
2. But if the murder were not voluntary, nor done designedly,
if it were without enmity or lying in wait, v. 22. not seeing him,
or seeking his harm, v. 23. which our law calls chance-medley, or
homicide per infortunium—through misfortune, in this case there
were cities of refuge appointed for the manslayer to flee to. By
our law this incurs a forfeiture of goods, but a pardon is granted of
course upon the special matter found.
Concerning the cities of refuge the law was,
We have here the orders given concerning the cities of refuge,
fitly annexed to what goes before, because they were all Levites'
cities. In this part of the constitution there is a great deal both
of good law and pure gospel.
I. Here is a great deal of good law, in the case of murder and
manslaughter, a case which the laws of all nations have taken par-
ticular cognizance of. It is here enacted and provided, consonant
to natural equity,
1. That wilful murder should be punished with death, and in
that case no sanctuary should be allowed, no ransom taken, nor
any commutation of the punishment accepted; the murderer shall
surely be put to death, v.16. It is supposed to be done of
hatred, v.20. or in enmity, v. 21. upon a sudden provocation,
(for our Saviour makes rash anger, as well as malice prepense,
to be murder, Matth. 5. 21, 22.) whether the person be murdered
with an instrument of iron, v. 16. or wood, v. 18. or with a stone
thrown at him, v. 17, 20. nay, if he smite him with his hand in
enmity, and death ensue, is is murder, v. 21. and it was an ancient
law, consonant to the law of nature, that whoso sheds man's blood,
by man shall his blood be shed, Gen. 9.6. Where wrong has been |
done, restitution must be made; and, since the murderer cannot ||
restore the life he has wrongfully taken away, his own must be
exacted from him in lieu of it, not (as some have fancied) to
satisfy the manes or ghost of a person slain, but to satisfy the law
and the justice of a nation, and to be a warning to all others not
to do likewise. It is here said, and it is well worthy the con-
sideration of all princes and states, that blood defiles not only the
conscience of the murderer, who is thereby proved not to have
eternal life abiding in him, 1John, 3. 15. but also the land in
which it is shed; so very offensive is it to God and all good men,
and the worst of nuisances. And it is added, that the land cannot
be cleansed from the blood of the murdered, but by the blood
t
(1.) That if a man killed another, in these cities he was safe,
and under the protection of the law, till he had his trial before
the congregation, that is, before the judges in open court. If he
neglected thus to surrender himself, it was at his peril; if the
avenger of blood met him elsewhere, or overtook him loitering in
his way to the city of refuge, and slew him, his blood was upon
his own head, because he did not make use of the security which
God had provided for him.
(2.) If, upon trial, it were found to be wilful murder, the city of
refuge should no longer be a protection to him; it was already
determined, Exod. 21. 14. Thou shalt take him from mine altar,
that he may die.
(3.) But if it were found to be by error or accident, and that the
stroke was given without any design upon the life of the person
slain, or any other; then the manslayer should continue safe in
the city of refuge, and the avenger of blood might not meddle
with him, v.25. There he was to remain in banishment from his
own house and patrimony, till the death of the high priest; and
if at any time he went out of that city, or the suburbs of it, he
put himself out of the protection of this law, and the avenger of
blood, if he met him, might slay him, v. 26. .28. Now, [1.] By
the preservation of the life of the manslayer, God would teach
Before Christ 1452.
The Cities of Refuge.
NUMBERS, XXXV, XXXVI.
f
||
us, that men ought not to suffer for that which is rather their
unhappiness than their crime, rather the act of Providence than
their own act, for God delivered him into his hand, Exod. 21. 13.
[2.] By the banishment of the manslayer from his own city, and
his confinement to the city of refuge, where he was in a manner
a prisoner, God would teach us to conceive a dread and horror of
the guilt of blood, and to be very careful of life, and always afraid,
lest, by oversight, or negligence, we occasion the death of any.
[3.] By the limiting of the time of the offender's banishment to the
death of the high priest, an honour was put upon that sacred office.
The high priest was to be looked upon as so great a blessing to his
country, that when he died, their sorrow upon that occasion should
swallow up all other resentments. The cities of refuge being all of
them Levites' cities, and the high priest being the head of that
tribe, and consequently having a peculiar dominion over those
cities, those that were confined to them might properly be looked
upon as his prisoners, and so his death must be their discharge;
it was, as it were, at his suit, that the delinquent was imprisoned,
and therefore at his death it fell; Actio moritur cum persona-The
suit expires with the party. Ainsworth has another notion of it,
That, as the high priests, while they lived, by their service and
sacrificing, made atonement for sin, wherein they figured Christ's
satisfaction; so, at their death, those were released that had been
exiled for casual murder, which typified redemption in Israel.
[4] By the abandoning of the prisoner to the avenger of blood, in
case he at any time went out of the limits of the city of refuge, they
were taught to adhere to the methods which Infinite Wisdom pre-
scribed for their security. It was for the honour of a remedial law,
that it should be so strictly observed. How can we expect to be
saved, if we neglect the salvation, which is indeed a great salvation?
II. Here is a great deal of good gospel couched under the type
and figure of the cities of refuge; and to them the apostle seems
to allude, when he speaks of our flying for refuge to the hope set
before us, Heb. 6. 18. and being found in Christ, Phil. 3. 9. We
never read in the history of the Old Testament, of any use made
of those cities of refuge, any more than of other such institutions,
which yet, no doubt, were made use of upon the occasions intended;
nly we read of those that, in dangerous cases, took hold of the
horns of the altar, (1 Kings, 1. 50.-2. 28.) for the altar, wherever
that stood, was, as it were, the capital city of refuge. But the
law concerning these was to raise and to
encourage the expectations of those who looked for redemption
in Israel, which should be to those who were convinced of sin,
and in terror by reason of it, as the cities of refuge were to the
manslayer. Observe, 1. There were several cities of refuge, and
they were so appointed in several parts of the country, that the
manslayer, wherever he dwelt in the land of Israel, might in half
a day reach one or other of them; so, though there is but one
Christ appointed for our Refuge, yet, wherever we are, he is a
Refuge at hand, a very present Help, for the word is nigh us, and
Christ in the word. 2. The manslayer was safe in any of these
cities; so, in Christ, believers that fly to him, and rest in him, are
protected from the wrath of God, and the curse of the law. There
is no condemnation to them that are in Christ Jesus, Rom. 8. 1.
Who shall condemn those that are thus sheltered? 3. They were
all Levites' cities; it was a kindness to the poor prisoner, that
though he might not go up to the place where the ark was, yet
he was in the midst of Levites, who would teach him the good
knowledge of the Lord, and instruct him how to improve the
providence he was now under. It might also be expected that
the Levites would comfort and encourage him, and bid him
welcome; so it is the work of gospel ministers to bid poor sinners
welcome to Christ, and to assist and counsel those that through
grace are in him.
4. Even strangers and sojourners, though they
were not native Israelites, might take the benefit of these cities of
refuge, v, 15. So in Christ Jesus no difference is made between
Greek and Jew, even the sons of the stranger, that by faith fly to
Christ, shall be safe in him. 5. Even the suburbs or borders of
the city were a sufficient security to the offender, v. 26, 27. So
there is virtue, even in the hem of Christ's garment, for the heal-
ing and saving of poor sinners. If we cannot reach to a full ||
"
assurance, we may comfort ourselves in a good hope through grace.
6. The protection which the manslayer found in the city of refuge,
was not owing to the strength of its walls, or gales or bars, but
purely to the divine appointment; so it is the word of the gospel
that gives souls safety in Christ; for him hath God the Father
sealed. 7. If the offender was ever caught straggling out of the
borders of his city of refuge, or stealing home to his own house
again, he lost the benefit of his protection, and lay exposed to the
avenger of blood; so those that are in Christ must abide in Christ,
for it is at their peril if they forsake him, and wander from him.
Drawing back is to perdition.
V
CHAP. XXXVI.
We have, in this chapter, the determination of another question that arose upon
the case of the daughters of Zelophehad. God had appointed that they should
inherit, ch. 27.7. Now here, I. An inconvenience is suggested, in case they
should marry into any other tribe, v.1..4. II. It is prevented by a divine
appointment, that they should marry in their own tribe and family, (v.5..7.) and
this is settled for a rule in like cases, (v. 8, 9.) and they did marry accordingly
to some of their own relations, (v. 10..12.) and with this the book concludes,
v. 13.
1.
アニ
​ND the chief fathers of the families of the
children of Gilead, the son of Machir, the
son of Manasseh, of the families of the sons of
Joseph, came near, and spake before Moses, and
before the princes, the chief fathers of the children
of Israel: 2. And they said, The LORD commanded
my lord to give the land for an inheritance by lot
to the children of Israel: and my lord was com-
manded by the LORD to give the inheritance of
his daughters.
Zelophehad our brother unto
3. And if they be married to any of the sons of the
other tribes of the children of Israel, then shall
their inheritance be taken from the inheritance of
our fathers, and shall be put to the inheritance of
the tribe whereunto they are received; so shall it.
be taken from the lot of our inheritance. 4. And
when the jubile of the children of Israel shall be,
then shall their inheritance be put unto the inhe-
ritance of the tribe whereunto they are received:
so shall their inheritance be taken away from the
inheritance of the tribe of our fathers.
A
****
1

We have here the humble address, which the heads of the tribe
of Manasseh made to Moses and the princes, on occasion of the
order lately made concerning the daughters of Zelophehad. The
family they belonged to was part of that half of the tribe of Ma-
nasseh which was yet to have their lot within Jordan, not that
half that was already settled; and yet they speak of the land of
their possession, and the inheritance of their fathers, with as great
assurance as if they had it already in their hands, knowing whom
they had trusted. In their appeal observe,
1. They fairly recite the former order made in this case, and do
not move to have that set aside, but are very willing to acquiesce
in it, v.2. The Lord commanded to give the inheritance of Zelo
phehad to his daughters: and they are very well pleased that it
should be so, none of them knowing but that hereafter it might
be the case of their own families, and then their daughters would
have the benefit of this law.
2. They represent the inconvenience which might, possibly,
follow hereupon, if the daughters of Zelophehad should see cause
to marry into any other tribes, v. 3. And it is probable that this
was not a bare surmise, or supposition, but that they knew, at this
time, great court was made to them by some young gentlemen of
other tribes, because they were heiresses, that they might get
footing in this tribe, and so enlarge their own inheritance. This
truly is often aimed at more than it should be in making marriages;
not the neatness of the person, but the convenience of the estate,
Before Christ 1452.
The Law of Inheritance.
NUMBERS, XXXVI.
to lay house to house, and field to field. Wisdom indeed is good daughters of Zelophehad, were married unto their
||
with an inheritance; but what is an inheritance good for in that father's brothers' sons: 12. And they were married
relation without wisdom? But here, we
the
sonal merit of these daughters recommended them as well as their
fortunes; however, the heads of their tribe foresaw the mischief
that would follow, and brought the case to Moses, that he might
consult the oracle of God concerning it.
start, God could have obviated and provided against, in the former
The difficulty they
order given in this case; but, to teach us that we must, in our
affairs, not only attend God's providence, but make use of our own
prudence, God did not direct in it, till they themselves, that were
concerned, wisely foresaw the inconvenience, and piously addressed
Moses for a rule in it. For though they were chief fathers in
their families, and might have assumed a power to overruie
these daughters of Zelophehad, in disposing of themselves,
especially their father being dead, and the common interest of
their tribe being concerned in it, yet they chose rather to refer
themselves to Moses, and it issued well. We should not covet to||
be judges in our own case, for it is hard to be so, without being
partial. It is easier in many cases to take good advice than to
give it, and it is a satisfaction to be under direction.
into the families of the sons of Manasseh the son
of Joseph, and their inheritance remained in the
tribe of the family of their father. 13. These are
LORD commanded by the hand of Moses unto the
the commandments and the judgments, which the
children of Israel in the plains of Moab by Jordan
near Jericho.
Two things they aimed at in their representation
1. To preserve the divine appointment of inheritances. They
urge the command, v. 2. that the land should be given by lot to
the respective tribes, and urge that it would break in upon the
divine appointment, if such a considerable part of the lot of
Manasseh should, by their marriage, be transferred to any other
tribe; for the issue would be denominated from the father's tribe,
not the mother's. This indeed would not lessen the lot of the
particular persons of that tribe, (they would have their own still,)
but it would lessen the lot of the tribe in general, and render it
less strong and considerable; they therefore thought themselves
concerned for the reputation of their tribe; and perhaps were the
more jealous for it, because it was already very much weakened
by the sitting down of the one half of it on this side Jordan.
2. To prevent contests and quarrels among posterity. If those
of other tribes should come among them, perhaps it might occasion
some contests: they would be apt to give and receive disturbance,
and their title might, in process of time, come to be questioned;
and how great a matter would this fire kindle! It is the wisdom
and duty of those that have estates in the world, to settle them,
and dispose of them, so that no strife and contention may arise
about them among posterity.
Here is,
1. The matter settled, by express order from God, between the
daughters of Zelophehad and the rest of the tribe of Manasseh.
The petition is assented to, and care taken to prevent the incon-
venience feared, v. 5. The tribe of the sons of Joseph hath said
well. Thus those that consult the oracles of God, concerning
the making of their heavenly inheritance sure, shall not only be
directed what to do, but their inquiries shall be graciously accepted,
and they shall have not only their well-done, but their well-said,
good and faithful servant. Now the matter is thus accommodated;
these heiresses must be obliged to marry, not only within their
own tribe of Manasseh, but within the particular family of the
Hepherites, to which they did belong. (1.) They are not deter-
mined to any particular persons, there was choice enough in the
family of their father, Let them marry to whom they think best. As
children must preserve the authority of their parents, and not
marry against their mind; so parents must consult the affections
of their children in disposing of them, and not compel them to
marry such as they cannot love. Forced marriages are not likely
to prove blessings. (2.) Yet they are confined to their own
relations, that their inheritance might not go to another family.
God would have them know, that the land being to be divided by
lot, the disposal whereof was of the Lord, they could not mend,
and therefore should not alter, his appointment. The inheritance
must not remove from tribe to tribe, v.7. lest there should be
confusion among them, their estates entangled, and. their genea-
||logies perplexed. God would not have one tribe to be enriched
by the straitening and impoverishing of another, since they were
all alike the seed of Abraham his friend.
5. And Moses commanded the children of Israel
according to the word of the LORD, saying, The
tribe of the sons of Joseph hath said well. 6. This
is the thing which the LORD doth command con-
cerning the daughters of Zelophehad, saying, Let
them marry to whom they think best; only to the
family of the tribe of their father shall they marry.
7. So shall not the inheritance of the children of
Israel remove from tribe to tribe: for every one
of the children of Israel shall keep himself to the
inheritance of the tribe of his fathers. 8. And
8. And
every daughter, that possesseth an inheritance in
any tribe of the children of Israel, shall be wife
unto one of the family of the tribe of her father,
that the children of Israel may enjoy every man
the inheritance of his fathers. 9. Neither shall
the inheritance remove from one tribe to another latter part of it; These are the judgments which the Lord com-
Lastly, The conclusion of this whole book, referring to the
tribe; but every one of the tribes of the childrenmanded in the plains of Moab, v. 13. these foregoing, ever since
of Israel shall keep himself to his own inheritance. ch. 26. most of which related to their settlement in Canaan, into
10. Even as the LORD commanded Moses, so did which they were now entering. Whatever new condition God is
the daughters of Zelophehad: 11. For Mahlah, by his providence bringing us into, we must beg of him to teach
us the duty of it, and to enable us to do it, that we may do the
Tirzah, and Hoglah, and Milcah, and Noah, the work of the day in its day, of the place in its place.
2. The law, in this particular case, was made perpetual, and to
be observed whenever hereafter the like case should happen, v.8.
pleased, (though we may suppose that, ordinarily, they kept within
Those that were not heiresses might marry into what tribe they
their own tribe,) but those that were must either quit their claim
to the inheritance, or marry one of their own family, that each of
the tribes might keep themselves to their own inheritance, and one
generations there might remain immoveable the ancient land-
tribe might not encroach upon another, but throughout their
marks, set, not by their fathers, but by the God of their fathers.
3. The submission of the daughters of Zelophehad to this
appointment. How could they but marry well, and to their satis-
father's brothers' sons, v. 10..12. By this it appears, (1.) That
faction, when God himself directed them? They married their
the marriage of cousin-germans is not in itself unlawful, nor within
the degrees prohibited, for then God would not have countenanced
these marriages. But, (2.) That ordinarily it is not advisable; for
hold in any case now, inheritances being not disposed of, as then,
if there had not been a particular reason for it, (which cannot
by the special designation of Heaven,) they would not have married
such near relations. The world is wide, and he that walks up-
rightly, will endeavour to walk surely.
Here May 13+ 1400
Hey
AN
May 13-16-80
EXPOSITIO N,
WITH
Practical Observations,
UPON THE FIFTH BOOK OF MOSES, CALLED
DEUTERONOM Y.
This book is a repetition of very much both of the history and of the laws contained in the three foregoing books; which
repetition Moses delivered to Israel, (both by word of mouth, that it might affect, and by writing, that it might abide,)
a little before his death. There is no new history in it but that of the death of Moses, in the last chapter, nor any new
revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spake unto Moses,
saying: But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts
added to them, with copious reasonings for the enforcing of them. In this, Moses was divinely inspired and assisted, so
that this is as truly the word of the Lord by Moses, as that which was spoken to him with an audible voice out of the
tabernacle of the congregation, Levit. 1. 1. The Greek Interpreters called it Deuteronomy, which signifies, the second law;
or, a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction
of the people in divers cases not mentioned before. Now,
1. It was much for the honour of the divine law, that it should be thus repeated; how great were the things of that law
which was thus inculcated, and how inexcusable would they be by whom they were counted as a strange thing, Hos. 8. 12.
II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first
given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, that,
if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land
of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions
they were to hold and enjoy that land, and might understand that they were upon their good behavicur in it.
1. The
2. It was
III. It would be of great use to the people to have those parts of the law thus gathered up and put together, which did
more immediately concern them, and their practice; for the laws which concerned the priests and Levites, and the
execution of their offices, are not repeated; it was enough for them that they were once delivered; but, in compassion to
the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon
precept, and line upon line, Isa. 28. 10. The great and needful truths of the gospel should be often pressed upon people
by the ministers of Christ. To write the same things (says Paul, Philip. 3. 1.) to me indeed is not grievous, but for you
it is safe.
What God has spoken once we have need to hear twice, to hear many times, and it is well, if, after all, it
be duly perceived and regarded. Three ways this book of Deuteronomy was magnified and made honourable.
king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17. 18, 19.
to be written upon great stones plastered, at their passing over Jordan, ch. 27. 2, 3. 3. It was to be read publicly every
seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, ch. 31. 9, &c. The gospel is a kind
of Deuteronomy, a second law, a remedial law, a special law, a law of faith; by it we are under the law to Christ, and
it is a law that makes the comers thereunto perfect. This book of Deuteronomy begins with a brief rehearsal of the most
remarkable events that had befallen the Israelites since they came from mount Sinai; in the fourth chapter we have a
most pathetic exhortation to obedience; in the twelfth chapter, and so on to the twenty-seventh, are repeated many
particular laws, which are enforced, ch. 27, and 28, with promises and threatenings, blessings and curses, formed mto a
covenant, ch. 29, and 30. Care is taken to perpetuate the remembrance of these things among them, ch. 31. particularly
by a song, ch. 32. and so Moses concludes with a blessing, ch, 38.-All this was delivered by Moses to Israel in the las
DEUTERONOMY, I.
month of his life. The whole book contains the history but of two months; compare th. 1. 3. with Josh. 4. 19. the latter
of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good, when
he knew that his time was short; how quick his motion, when he drew near his rest. Thus we have more recorded of
what our blessed Saviour said and did in the last week of his life, than in any other. The last words of eminent persons
make, or should make, deep impressions.-Observe, for the honour of this book, that when our Saviour would answer the
devil's temptations with, It is written, he fetched each of his quotations out of this book, Matth. 4. 4, 7, 10.
*Before Christ 1451.
Đi chơi hay nhất và th
J^****
CHAP. I.
The first part of Moses's farewell sermon to Israel begins with this chapter, and
is continued to the latter end of the fourth chapter. In the five first verses of
this chapter we have the date of the sermon, the place where it was preached,
(v. 1, 2, 5.) and the time when, v. 3, 4. The narrative in this chapter reminds
them, I. Of the promise God made them of the land of Canaan, v. 6..8.
11. Of the provision made of judges for them, v.9..18. III. Of their
unbelief and murmuring upon the report of the spies, v. 19..33. IV. Of the
sentence passed upon them for it, and the ratification of that sentence,
v.341..46.
1.THESE be the words which Moses spake
•THE
unto all Israel on this side Jordan in the
wilderness, in the plain over against the Red sea,
between Paran, and Tophel, and Laban, and
Hazeroth, and Dizahab. 2. (There are eleven
days' journey from Horeb by the way of mount
Seir unto Kadesh-barnea.) 3. And it came to
pass in the fortieth year, in the eleventh month,
on the first day of the month, that Moses spake
unto the children of Israel, according unto all that
the LORD had given him in commandment unto
them;
4. After he had slain Sihon the king of the
Amorites, which dwelt in Heshbon, and Og the
king of Bashan, which dwelt at Astaroth in Edrei:
5. On this side Jordan, in the land of Moab, began
Moses to declare this law, saying, 6. The LORD
our God spake unto us in Horeb, saying, Ye have
dwelt long enough in this mount: 7. Turn you,
and take your journey, and go to the mount of the
Amorites, and unto all the places nigh thereunto,
in the plain, in the hills, and in the vale, and in
the south, and by the sea-side, to the land of the
Canaanites, and unto Lebanon, unto the great
river, the river Euphrates. 8. Behold, I have set
the land before you go in and possess the land
which the LORD sware unto your fathers, Abra-
ham, Isaac, and Jacob, to give unto them and to
their seed after them.
Israel's History repeated.
where they were now encamped, was in the plain, in the land of
Moab, (v.1, 5.) where they were just ready to enter Canaan, and
engage in a war with the Canaanites; yet he discourses not to
them concerning military affairs, the arts and stratagems of war,
but concerning their duty to God; for if they kept themselves in
his fear and favour, he would secure to them the conquest of the
land; their religion would be their best policy. 2. The time was
near the end of the fortieth year since they came out of Egypt.
So long God had borne their manners, and they had borne their
pleasant scene was to be introduced, as a token for good, Moses
own iniquity, (Numb. 14. 34.) and now that a new and more
repeats the law to them. Thus, after God's controversy with
God's being reconciled to them, was, the renewing of the tables.
them on account of the golden calf, the first and surest sign of
There is no better evidence and earnest of God's favour than his
putting his law in our hearts, Ps. 147. 19, 20.
all that the Lord had given him in commandment, v. 3.
II. The discourse itself. In general, Moses spake unto them
Which
intimates, not only that what he now delivered was for substance
the same with what had formerly been commanded, but that it
was what God now commanded him to repeat. He gave them
appointed him to leave this legacy to the church.
this rehearsal and exhortation purely by divine direction; God
He begins his narrative with their removal from mount Sinai,
v. 6. and relates here, 1. The orders which God gave them to
decamp, and proceed in their march, v. 6, 7. Ye have dwelt long
enough in this mount, that was the mount that burned with fire,
Heb. 12. 18. and gendered to bondage, Gal. 4. 24. Thither God
brought them to humble them, and by the terrors of the law to
prepare them for the land of promise. There he kept them about
a year, and then told them they had dwelt long enough there,
and affliction, into spiritual trouble and affliction of mind, he
must forward. God his into trouble
knows when they have dwelt long enough in it, and will certainly
find a time, the fittest time, to advance them from the terrors of
the spirit of bondage to the comforts of the spirit of adoption.
and early settlement in Canaan. Go to the land of the Canaanites,
See Rom. 8. 15. 2. The prospect which he gave them of a happy
v. 7. enter and take possession, it is all your own. Behold, I have
set the land before you, v.8. When God commands us to go
forward in our Christian course, he sets the heavenly Canaan
before us for our encouragement.
9. And I spake unto you at that time, saying,
I am not able to bear you myself alone: 10. The
LORD your God hath multiplied you, and, behold,
ye are this day as the stars of heaven for multitude.
11. (The LORD God of your fathers make you a
thousand times as many more as ye are, and bless
you, as he hath promised you!) 12. How can I
myself alone bear your cumbrance, and your bur-
We have here,
I. The date of this sermon which Moses preached to the people
of Israel. A great auditory, no question, he had, as many as
could crowd within hearing, and particularly all the elders and
officers, the representatives of the people; and, probably, it was
on the sabbath-day that he delivered this to them. 1. The place, den, and your strife?
Į 13.
13. Take you wise men, and
*The reader will observe that the date respects, not the period at which the events of this history occurred, but the period at which Moses recounted
those events. For the date of each event, recourse must be had to the Book of Numbera
Before Christ 1451.
The Charge to Magistrates.
DEUTERONOMY, I.
form.
understanding, and known among your tribes, and || help, and most afraid of undertaking more than they can per-
I will make them rulers over you. 14. And ye
answered me, and said, The thing which thou hast
spoken, is good for us to do. 15. So I took the
chief of your tribes, wise men, and known, and made
them heads over you, captains
over you, captains over thousands,
and captains over hundreds, and captains over fifties,
and captains over tens, and officers among your tribes.
16. And I charged your judges at that time, saying,
Hear the causes between your brethren, and judge
righteously between every man and his brother, and
the stranger that is with him. 17. Ye shall not
respect persons in judgment; but ye shall hear the
small as well as the great; ye shall not be afraid
of the face of man for the judgment is God's:
and the cause that is too hard for you, bring it unto
me, and I will hear it. 18. And I commanded
you at that time all the things which ye should
do.
3. That he was not desirous to prefer his own creatures, or
such as underhand should have a dependence upon him; for he
leaves it to the people to choose their own judges, to whom he
would grant commissions, not durante bene placeto-to be
turned out when he pleased; but quam diu se bene gesserint-to
Take you wise men, that are known to be so among your tribes,
continue so long as they approved themselves faithful, v. 13.
and I will make them rulers. Thus the apostle directed the mul-
titude to choose overseers of the poor, and then they ordained
them, Acts 6. 3, 6. He directs them to take wise men and
understanding, whose personal merit would recommend them;
the rise and original of this nation were so late, that none of
them could pretend to antiquity of race, and nobility of birth,
above their brethren; and they having all lately come out of
slavery in Egypt, it is probable that one family was not much
richer than another; so that their choice must be directed purely
by the qualifications of wisdom, experience, and integrity. "Choose
those," says Moses, "whose praise is in your tribes, and, with all
my heart, I will make them rulers." We must not grudge that
God's work be done by other hands than our's, provided it be done
by good hands.
Moses here reminds them of the happy constitution of their
vernment, which was such as might make them all safe and easy,
if it was not their own fault. When good laws were given them,
good men were intrusted with the execution of them; which as
it was an instance of God's goodness to them, so it was of the care
of Moses concerning them; and, it should seem, he mentions it
here, to recommend himself to them as a man that sincerely
sought their warfare, and so to make way for what he was about
to say to them, wherein he aimed at nothing but their good.
In this part of his narrative he insinuates to them,
4. That he was in this matter very willing to please the people;
and though he did not in any thing aim at their applause, yet
in a thing of this nature he would not act without their approba-
go-thou hast spoken, is good. This he mentions, to aggravate the sin
tion. And they agreed to the proposal, (v. 14.) The thing which
thou hast spoken, is good.
of their mutinies and discontents after this, that the government
they quarrelled with, as what they themselves had consented
to; Moses would have pleased them, if they would have been
pleased.
the causes.
}
5. That he aimed to edify them, as well as to gratify them;
for, (1.) He appointed men of good characters, (v. 15.) wise men
and men known, men that would be faithful to their trust, and to
the public interest. (2.) He give them a good charge, v. 16, 17.
1. That he greatly rejoiced in the increase of their numbers. Those that are advanced to honour, must know that they are
He owns the accomplishment of God's promise to Abraham, (v. 10.) charged with business, and must give account another day of their
Ye are as the stars of heaven for multitude; and prays for the fur charge. [1.] He charges them to be diligent and patient; Hear
ther accomplishment of it, (v. 11.) God make you a thousand times
Hear both sides, hear them fully, hear them care-
more. This prayer comes in, in a parenthesis, and a good prayer fully, for nature has provided us with two ears, and he that an-
prudently put in cannot be impertinent, in any discourse of divine swereth a matter before he heareth it, it is folly and shame to him.
things; nor will a pious ejaculation break the coherence, but ra-
The ear of the learner is necessary to the tongue of the learned,
ther strengthen and adorn it. But how greatly are his desires en-
But how greatly are his desires en- Isa. 50. 4. [2.] To be just and impartial; Judge righteously.
larged, when he prays that they might be made a thousand times Judgment must be given according to the merits of the cause,
more than they were! We are not straitened in the power and without regard to the quality of the parties. The natives must
goodness of God, why should we be straitened in our own faith not be suffered to abuse the strangers, any more than the strangers
and hope, which ought to be as large as the promise? larger it to insult the natives, or to encroach upon them: the great must
needs not be. It is from the promise that Moses here takes the not be suffered to oppress the small, or to crush them, any more
measures of his prayer, The Lord bless you as he hath promised you.
than the small to rob the great, or to affront them. No faces
And why might he not hope that they might become a thousand
must be known in judgment, but unbribed, unbiassed equity must
times more than they were now, when they were now ten thou-always pass sentence. [3.] To be resolute and courageous ;
sand times more than they were when they went down into Egypt, to do an ill thing, either by the clamours of the crowd, or by the
Ye shall not be afraid of the face of men. Be not overawed
about 250 years ago? Observe, When they were under the
government of Pharaoh, the increase of their numbers was envied, menaces of those that have power in their hands." And he
and complained of as a grievance; (Exod. 1. 9.) but now, under gave them a good reason to enforce this charge," For the judg-
government of Moses, it was rejoiced in, and prayed for, as
ment is God's. You are God's vicegerents, you act for him,
a blessing; the comparing of which might give them occasion to and therefore must act like him; you are his representatives, but
reflect with shame upon their own folly, when they had talked of if you judge unrighteously, you misrepresent him. The judgment
making a captain, and returning to Egypt.
is his, and therefore he will protect you in doing right; and will
certainly call you to account if you do wrong.' And, (Lastly,)
He allowed them to bring all difficult cases to him, and he
would always be ready to hear and determine, and to make
both the judges and the people easy. Happy art thou, O Israel,
::
the
2. That he was not ambitious of monopolizing the honour of
the government, and ruling them himself alone, as an absolute
monarch, v. 9, Though he was a man as well worthy of that
honour, and as well qualified for the business, as ever any man
was, yet he was desirous that others might be taken in as assist-in such a prince as Moses was.
ants to him in the business, and consequently sharers with nim
in the honour. I cannot myself alone bear the burden, v. 12.
Magistracy is a burden. Moses himself, though eminently gifted
19. And when we departed from Horeb, we
for it, found it lay heavy upon his shoulders; nay, the best magi-went through all that great and terrible wilderness,
strates complain most of the burden, and are most desirous of which ye saw by the way of the mountain of the
VOL. I.
49
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1
Before Christ 1451.
Israel's Sin at Kadesh.
DEUTERONOMY, I.
And
Amorites, as the LORD our God commanded us; should be a prey, and your children, which in that
and we came to Kadesh-barnea. 20. And I said day had no knowledge between good and evil,
unto you, Ye are come unto the mountain of the they shall go in thither, and unto them will I give
Amorites, which the LORD our God doth give unto it, and they shall possess it. 40. But as for you,
us. 21. Behold, the LORD thy God hath set the turn you, and take your journey into the wilder-
land before thee: go up and possess it, as the mess by the way of the Red sea.
41. Then ye
LORD God of thy fathers hath said unto thee; fear answered and said unto me, We have sinned against
not, neither be discouraged. 22. And ye came the LORD, we will go up and fight, according to
near unto me every one of you, and said, We will all that the LORD our God commanded us.
send men before us, and they shall search us out when ye had girded on every man his weapons
the land, and bring us word again by what way we of war, ye were ready to go up into the hill.
must go up, and into what cities we shall come. 42. And the LORD said unto me, Say unto them,
23. And the saying pleased me well: and I took Go not up, neither fight; for I am not among you;
twelve men of you, one of a tribe: 24. And they lest ye be smitten before your enemies. 43. So
turned and went up into the mountain, and came I spake unto you; and ye would not hear, but
unto the valley of Eshcol, and searched it out. rebelled against the commandment of the LORD, and
25. And they took of the fruit of the land in their went presumptuously up into the hill. 44. And
hands, and brought it down unto us, and brought the Amorites, which dwelt in that mountain, came
us word again, and said, It is a good land which out against you, and chased you, as bees do,
the LORD our God doth give us. 26. Notwith- and destroyed you in Seir, even unto Hormah.
standing ye would not go up, but rebelled against 45. And ye returned and wept before the LORD;
the commandment of the LORD your God: 27. And but the LORD would not hearken to your voice,
ye murmured in your tents, and said, Because the nor give ear unto you. 46. So ye abode in
LORD hated us, he hath brought us forth out of Kadesh many days, according unto the days that
the land of Egypt, to deliver us into the hand of ye abode there.
the Amorites, to destroy us. 28. Whither shall we
go up? our brethren have discouraged our heart,
saying, The people is greater and taller than we;
the cities are great and walled up to heaven; and
moreover we have seen the sons of the Anakims
there. 29. Then I said unto you, Dread not, neither
be afraid of them. 30. The LORD your God which
goeth before you, he shall fight for you, according
to all that he did for you in Egypt before your eyes;
31. And in the wilderness, where thou hast seen
how that the LORD thy God bare thee, as a man
doth bear his son, in all the way that ye went, until
ye came into this place. 32. Yet in this thing ye
did not believe the LORD your God, 33. Who went
in the way before you, to search you out a place to
pitch your tents in, in fire by night, to shew you
by what way ye should go, and in a cloud by day.
34. And the LORD heard the voice of your words,
and was wroth, and sware, saying, 35. Surely
there shall not one of these men of this evil
generation see that good land, which I sware to
give unto your fathers, 36. Save Caleb the son
of Jephunneh; he shall see it, and to him will I
give the land that he hath trodden upon, and to
his children, because he hath wholly followed the
LORD. 37. Also the LORD was angry with me
for your sakes, saying, Thou also shalt not go in
thither. 38. But Joshua the son of Nun, which
standeth before thee, he shall go in thither
encourage him: for he shall cause Israel to inherit
it. 39. Moreover your little ones, which ye said
竈
​Moses here makes a large rehearsal of that fatai turn which was
given them by their own sins, and God's wrath, when, from the
very borders of Canaan, the honour of conquering it, and the
pleasure of possessing it, the whole generation was hurried
memorable story; we read it in Numb. 13, and 14. but divers
back into the wilderness, and their carcases fell there. It was a
circumstances are found here, which are not related there.
I. He reminds them of their march from Horeb to Kadesh-
barnea, (v. 19.) through that great and terrible wilderness. This
he takes notice of, 1. To make them sensible of the great goodness
of God to them, in guiding them through so great a wilderness,
and protecting them from the mischiefs they were surrounded
with in such a terrible wilderness. The remembrance of our
dangers should make us thankful for our deliverances. 2. To
aggravate the folly of those who, in their discontent, would have
gone back to Egypt through the wilderness, though they had for-
feited, and had no reason to expect, the divine conduct, in such a
retrograde motion.
II. He shews them how fair they stood for Canaan at that time,
v. 20, 21. He told them with triumph, The land is set before
you; go up, and possess it. He lets them see how near they were
to a happy settlement, when they put a bar in their own door,
that their sin might appear the more exceeding sinful. It will
aggravate the eternal ruin of hypocrites, that they were not far
from the kingdom of God, and yet came short, Mark, 12. 34.
III. He lays the blame of sending the spies upon them, which
the Lord directed the sending of them, but here we find that the
in there, it is said, ch. 13. 1, 2. that
people first desired it, and God, in permitting it, gave them up to
their own counsels, v. 22. Ye said, We will send men before us.
Moses had given them God's word, v. 20, 21. But they could
further with them than divine wisdom, and they wilt needs light a
not find in their hearts to rely upon that; human policy goes
candle to the sun. As if it were not enough that they were sure
of a God before them. they must send men before them.
Before Christ 1451.
Israel's Sin at Kadeshi,
DEUTERONOMY, I, II.
IV. He repeats the report which the spies brought of the good- || displeasure, for a hasty word which they provoked him to speak,
ness of the land, which they were sent to survey, v. 24, 25. The v. 37. The Lord was angry with me for your sakes. Because all
blessings which God has promised are truly valuable and desirable, the old stock must go off, Moses himself must not stay behind.
even the unbelievers themselves being judges: never any looked Their unbelief let death into the camp, and, having entered, even
into the Holy Land, but they must own it a good land. Yet they Moses falls within his commission. 3. Yet here is mercy mixed
represented the difficulties of conquering it as insuperable, v. 28. || with wrath. (1.) That though Moses might not bring them into
as if it were in vain to think of attacking them either by battle. Canaan, Joshua should, v.38. Encourage him; for he would be
for the people are taller than we, or by siege, for the cities are discouraged from taking up a government which he saw Moses
walled up to heaven; an hyperbole which they made use of to himself fall under the weight of; but let him be assured that he
serve their ill purpose, which was to dishearten the people, and shall accomplish that for which he is raised up, He shall cause
perhaps they intended to reflect on the God of heaven himself, as Israel to inherit it. Thus, what the law could not do in that it
if they were able to defy him, like the Babel-builders the top of was weak, Jesus, our Joshua, does, by bringing in the better hope.
whose tower must reach to heaven, Gen. 11. 4. Those places (2.) That though this generation should not enter into Canaan,
only are walled up to heavea that are compassed with God's the next should, v. 39. As they had been chosen for their father's
favour as with a shield.
sakes, so their children might justly have been rejected for their
sakes. But mercy rejoiceth against judgment.
||
VIII. He reminds them of their foolish and fruitless attempt to
get this sentence reversed, when it was too late. 1. They tried it
by their reformation in this particular; whereas they had refused
to go up against the Canaanites, now they would go up, in all
haste, and they girded on their weapons of war for that purpose,
v. 41. Thus, when the door is shut, and the day of grace over,
there will be found those that stand without and knock. But this,
which looked like a reformation, proved but a further rebellion;
God, by Moses, prohibited the attempt, v. 42. Yet they went
presumptuously up to the hill, v. 43. acting now in contempt of
the threatening, as before in contempt of the promise, as if they
were governed by a spirit of contradiction; and it sped accordingly,
v. 44. they were chased and destroyed, and by this defeat which
they suffered, when they had provoked God to leave them, they
were taught what success they might have had they had kept
themselves in his love. 2. They tried by their prayers and tears
to get the sentence reversed, v. 45. They returned and wept before
the Lord. While they were fretting and quarrelling, it is said,
Numb. 14. 1. they wept that night; those were tears of rebellion
against God, these were tears of repentance and humiliation
before God. Note, Tears of discontent must be wept over again ;
the sorrow of the world worketh death, and is to be repented of;
it is not so with godly sorrow, that will end in joy. But their
weeping was all to no purpose, The Lord would not hearken to
your voice, because ye would not hearken to his; the decree was
gone forth, and, like Esau, they found no place of repentance,
though they sought it carefully with tears.
V. He tells them what pains he took with them to encourage
them, when their brethren had said so much to discourage them,
v. 29. Then I said unto you, Dread not. Moses suggested enough
to have stilled the tumult, and to have kept them with their faces
toward Canaan. He assured them that God was present with
them, and President among them, and would certainly fight for
them, v.30. As for proof of his power over their enemies, he
refers them to what they had seen in Egypt, where their enemies
had all possible advantages against them, and yet were humbled
and forced to yield, v. 30. And, for proof of God's good-will to
them, and the real kindness which he intended them, he refers
them to what they had seen in the wilderness, v. 31, 33. through
which they had been guided by the eye of Divine Wisdom, in a
pillar of cloud and fire, which guided both their motions and their
rests; and had been carried in the arms of divine grace, with as
much care and tenderness as ever any child was borne in the
arms of a nursing father. And was there any room left to distrust
this God? Or, were they not the most ungrateful people in the
world, who, after such sensible proofs of the divine goodness,
hardened their hearts in the day of temptation? Moses had
complained once that God had charged him to carry this people
as a nursing father doth the sucking child, Numb. 11. 12. But
here he owns that it was God that so carried them, and perhaps
this is alluded to, Acts, 13. 18. where he is said to bear them, or
to suffer their manners.
;
VI. He charges them with the sin which they were guilty of
upon this occasion. Though those whom he was now speaking
to were a new generation, yet he lays it upon them, Ye rebelled,
and ye murmured; for many of these were then in being, though
under twenty years old, and perhaps were engaged in the riot
and the rest inherited their fathers' vices, and smarted for them.
Observe what he lays to their charge. 1. Disobedience, and
rebellion against God's law. Ye would not go up, but rebelied,
The rejecting of God's favours is really a rebelling against
his authority. 2. Invidious reflections upon God's goodness.
They basely suggested, v. 27. Because the Lord hated us, he
brought us out of Egypt. What could have been more absurd,
more disingenuous, and more reproachful to God? 3. An un-
believing heart at the bottom of all this, v. 32. Ye did not believe
the Lord your God.
God. All
All your disobedience to God's laws, and
of his power and goodness, flow from a disbelief of his
v. 26.
distrust sad pass it is come to with us, when the God of eternal |
word.
truth cannot be believed.
CHAP. 11.
Moses, in this chapter, proceeds in the rehearsal of God's providences concerning
Israel in their way to Canaan, yet preserves not the record of any thing that
happened during their tedious march back to the Red sea, in which they were
almost 38 years, but passes that over in silence, as a dark time; and makes his
narrative to begin again when they faced about toward Canaan, v. 1..3. and
drew toward the countries that were inhabited, concerning which God here
gives them direction. I. What nations they must not give any disturbance to,
1. Not to the Edomites, v. 4..S. 2. Not to the Moabites, v. 9. of the antiquities
of whose country, with that of the Edomites, he gives some account, v, 10..12.
And here comes in an account of their passing the river Zered, v. 13..16.
3. Not to the Ammonites, of whose country here is some account given,
v. 17..23. II. What nations they should attack and conquer. They must
begin with Sihon, king of the Amorites, v. 24, 25, 26. And, accordingly,
1. They had a fair occasion of quarrelling with him, v. 26..32.
2. God gave
them a complete victory over him v. 33..37.
VII. He repeats the sentence passed upon them for this sin,
which now they had seen the execution of. 1. They were all
condemned to die in the wilderness, and none of them must be
suffered to enter Canaan, except Caleb and Joshua, v. 34. 36.
So long they must continue their wanderings in the wilderness,
THE
1.HEN we turned, and took our journey into
the wilderness by the way of the Red sea,
that most of them would drop off of course, and the youngest of as the LORD spake unto me: and we compassed
them should be cut off. Thus they could not enter in because of mount Seir many days. 2. And the LORD spake
unbelief. It was not the breach of any of the commands of the unto me, saying,
law that shut them out of Canaan, no, not the golden calf, but mountain long enough: turn you northward.
3. Ye have compassed this
their disbelief of that promise which was typical of gospel-grace,4. And command thou the people, saying, Ye
to signify that no sin will ruin us but unbelief, which is a sin
against the remedy. 2. Moses himself afterwards fell under God's || are to pass through the coast of your brethren the
Before Christ 1451
DEUTERONOMY, II. The Seed of Esau and Lot spared.
1
children of Esau, which dwell in Seir; and they
shall be afraid of you take ye good heed unto
yourselves therefore: 5.Meddle not with them
for I will not give you of their land, no, not so
much as a foot breadth; because I have given
mount Seir unto Esau for a possession. 6. Ye
shall buy meat of them for money, that ye may
eat; and ye shall also buy water of them for
money, that ye may drink. 7. For the LORD thy
God hath blessed thee in all the works of thy
hand he knoweth thy walking through this great
wilderness: these forty years the LORD thy God
hath been with thee; thou hast lacked nothing.
for what thou callest for, (thanks to the divine blessing!) use,
therefore, what thou hast, use it cheerfully, and do not spunge
upon the Edomites."
thou must not steal.
Thou hast experienced the care of the divine providence concern-
ing thee, in confidence of which, for the future, and in a firm
belief of its sufficiency, never use any indirect methods for thy
supply. Live by thy faith, and not by thy sword."
Here is,
I. A short account of the long stay of Israel in the wilderness;
We compassed mount Seir many days, v. 1. Near thirty-eight
years they wandered in the deserts of Seir; probably, in some of
their rests they stayed several years, and never stirred; God, by
this, not only chastised them for their murmuring and unbelief,
but, 1. Prepared them for Canaan, by humbling them for sin,
teaching them to mortify their lusts, to follow God, and to comfort
themselves in him. It is a work of time to make souls meet for
heaven, and it must be done by a long train of exercises. 2. He
prepared the Canaanites for destruction, all this time the measure
of their iniquity was filling up; and, though it might have been
improved by them as a space to repent in, it was abused by them
to the hardening of their hearts. Now that the host of Israel
was once repulsed, and after that, was so long entangled, and
seemingly lost in the wilderness, they were secure, and thought
the danger was over from that quarter, which would make the
next attempt of Israel upon them the more dreadful.
8. And when we passed by from our brethren
the children of Esau, which dwelt in Seir, through
the way of the plain from Elath, and from Ezion-
gaber, we turned and passed by the way of the
wilderness of Moab. 9. And the LORD said unto
me, Distress not the Moabites, neither contend
with them in battle: for I will not give thee of their
land for a possession; because I have given Ar unto
the children of Lot for a possession. 10. The
Emims dwelt therein in times past, a people great,
and many, and tall, as the Anakims; 11. Which
also were accounted giants, as the Anakims; but
the Moabites call them Emims. 12. The Horims
also dwelt in Seir before time; but the children of
Esau succeeded them, when they had destroyed
them from before them, and dwelt in their stead;
as Israel did unto the land of his possession, which
the LORD gave unto them. 13. Now rise up, said
I, and get you over the brook Zered. And we
went over the brook Zered. 14. And the space in
which we came from Kadesh-barnea, until we were
come over the brook Zered, was thirty and eight
years; until all the generation of the men of war
were wasted out from among the host, as the LORD
sware unto them. 15. For indeed the hand of the
LORD was against them, to destroy them from
among the host, until they were consumed. 16. So
it came to pass, when all the men of war were con
sumed and dead from among the people, 17. That
the LORD spake unto me, saying, 18. Thou art to
pass over through Ar, the coast of Moab, this day:
19. And when thou comest nigh over against the
children of Ammon, distress them not, nor meddle
with them: for I will not give thee of the land of
the children of Ammon any possession; because I
must not avenge upon the Edomites the affront they gave them in have given it unto the children of Lot for a pos-
refusing them passage through their country, Numb. 20. 21. Thus, session. 20. (That also was accounted a land of
before God brought Israel to destroy their enemies in Canaan, he giants: giants dwelt therein in old time; and the
taught them to forgive their enemies in Edom. (3.) They must Ammonites called them Zamzummims; 21. A
not expect to have any part of their land given them for a pos-
session; mount Seir was already settled upon the Edomites, and people great, and many, and tall, as the Anakims;
they must not, under pretence of God's covenant and conduct, but the LORD destroyed them before them; and
think to seize for themselves all they could lay hands on. they succeeded them, and dwelt in their stead:
Dominion is not founded in grace. God's Israel shall be well 22. As he did to the children of Esau, which dwelt
placed, but must not expect to be placed alone in the midst of the in Seir, when he destroyed the Horims from before
earth, Isa. 5. 8. 2. They must trade with them as neighbours:
buy meat and water of them, and pay for what they bought, v. 6. them; and they succeeded them, and dwelt in
religion must never be made a cloak for injustice. The reason their stead even unto this day: 23. And the
given, v. 7. is, because God hath blessed thee, and hitherto thou Avins which dwelt in Hazerim, even unto Azzah,
hast lacked nothing; and therefore, (1.) Thou needest not
beg; scorn to be beholden to Edomites, when thou hast a God the Caphtorims, which came forth out of Caphtor,
all-sufficient to depend upon. Thou hast wherewithal to pay destroyed them, and dwelt in their stead.)
II. Orders given them to turn toward Canaan. Though God
contend he will not contend for ever.
Israel
be long kept waiting for deliverance and enlargement, it will come
at last; The vision is for an appointed time, and at the end it
shall speak, and not lie.
"C
III. A charge given them not to annoy the Edomites: 1. They
must not offer any hostility to them as enemies, v.4, 5. Meddle
not with them. (1.) They must not improve the advantage they
not with them. (1.) They must not improve the advantage they
had against them, by the fright they would be put into upon
Israel's approach. They shall be afraid of you, knowing your
strength and numbers, and the power of God engaged for you;
but think not that because their fears make them an easy prey,
you may therefore prey upon them; no, take heed to yourselves."
There is need of great caution and a strict government of our
own spirits, to keep ourselves from injuring those whom we have
an advantage against. Or, this caution is given to the princes;
they must not only not meddle with the Edomites themselves, but
not permit any of the soldiers to meddle with them. (2.) They
•
t

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Before Christ 1401.
DEUTERONOMY, II. Moabites, Edomites, and Amu onites.
IÏ.
'
2
+
·
It is observable here, that Moses, speaking of the Edomites, | trained up in a wilderness, the excellency of the power might the
v.8. calls them our brethren, the children of Esau; though they more plainly appear to be of God, and not of men.
had been unkind to Israel, in refusing them a peaceable passage
through their country, yet he calls them brethren. For, though
our relations fail in their duty to us, we must retain a sense of the
relation, and not be wanting in our duty to them, as there is
occasion.
Now, in these verses, we have,
24. Rise ye up, take your journey, and pass
I. The account which Moses gives of the original of the nations
which he had here occasion to speak of; the Moabites, Edomites,
and Ammonites. We know very well, from other parts of his
history, whose posterity they were, but here he tells us how they
came to those countries in which Israel found them; they were
not the aborigines, or first planters. But, 1. The Moabites dwelt
in a country which had belonged to a numerous race of giants,
called Emims, that is, terrible ones; as tall as the Anakims, and
perhaps more fierce, v. 10, 11. 2. The Edomites, in like manner,
dispossessed the Horims from mount Seir, and took their country,
v. 12. and again, v. 22. of which we read, Gen. 36.20. 3. The
Ammonites likewise got possession of a country that had formerly
been inhabited by giants, called Zamzummims, crafty men, or
wicked men, v. 20, 21. probably the same that are called Zuzims,
Gen. 14.5. He illustrates these remarks by an instance older
than any of these; the Caphtorims (who were akin to the Philis-over the river Arnon: behold, I have given into
tines, Gen. 10.14.) drove the Avims out of their
took possession of it, v. 23. The learned Bishop Patrick supposes
these Avites, being expeiled hence, to have settled in Assyria, and
to be the same people we read of under that name, 2 Kings, 17.31.
Now, these revolutions are recorded, (1.) To shew how soon the
world was peopled after the flood, so well peopled, that, when a
family grew numerous, they could not find a place to settle in, at
least in that part of the world, but they must drive out those that
were already settled. (2.) To shew that the race is not to the
swift, nor the battle to the strong. Giants were expelled by those
of ordinary stature; for, probably, these giants, like those before
the flood, (Gen. 6.4.) were notorious for impiety and oppression,
which brought the judgments of God upon them, against which
their great strength would be no defence. (3.) To shew what
uncertain things worldly possessions are, and how often they
change their owners: it was so of old, and ever will be so.
Families decline, and from them estates are transferred to families
that increase; so little constancy or continuance is there in these
things! (4.) To encourage the children of Israel, who were now
going to take possession of Canaan, against the difficulties they
would meet with, and to shew the unbelief of those that were afraid
of the sons of Anak, to whom the giants, here said to be conquered,
are compared, v. 11, 21. If the providence of God had done this
for Moabites and Ammonites, much more would his promise do
it for Israel, his peculiar people.
I
·
III. The caution given them, not to meddle with the Moabites
or Ammonites, whom they must not disseize, nor so much as
disturb, in their possessions. Distress them not, nor contend
with them, v.9. Though the Moabites aimed to ruin Israel,
Numb.22.6. yet Israel must not aim to ruin them. If others
design-us a mischief, that will not justify us in designing them a
mischief. But, why must not the Moabites and Ammonites be
meddled with? 1. Because they were the children of Lot, v.9, 19.
often fare the better in this world for the piety of their ancestors;
righteous Lot, who kept his integrity in Sodom. Note, Children
the seed of the upright, though they degenerate, yet are blessed
with temporal good things. 2. Because the land they were
possessed of was what God had given them, and he did not
worldly possessions, and must not be wronged. The tares are
it for Israel. Even wicked men have a right to their
allowed their place in the field, and must not be rooted out until
the harvest. God gives and preserves outward blessings to
wicked men, to shew that these are not the best things, but he
has better in store for his own children.
thine hand Sihon the Amorite, king of Heshbon,
and his land: begin to possess it, and contend
with him in battle. 25. This day will I begin to
put the dread of thee and the fear of thee upon
the nations that are under the whole heaven, who
shall hear report of thee, and shall tremble, and
be in anguish because of thee. 26. And I sent
messengers out of the wilderness of Kedemoth
unto Sihon king of Heshbon with words of peace,
saying, 27. Let me pass through thy land: I will
go along by the highway, I will neither turn unto
the right hand nor to the left. 28. Thou shalt sell
me meat for money, that I may eat; and give me
water for money, that I may drink: only I will
pass through on my feet; 29. (As the children of
Esau which dwell in Seir, and the Moabites which
dwell in Ar, did unto me:) until I shall pass over
Jordan into the land which the LORD our God
giveth us. 30. But Sihon king of Heshbon would
not let us pass by him: for the LORD thy God
hardened his spirit, and made his heart obstinate,
that he might deliver him into thy hand, as
appeareth this day. 31. And the LORD said unto
me, Behold, I have begun to give Sihon and his
land before thee begin to possess, that thou
mayest inherit his land. 32. Then Sihon came
out against us, he and all his people, to fight at
Jahaz. 33. And the LORD our God delivered him
before us; and we smote him, and his sons, and
all his people. 34. And we took all his cities at
that time, and utterly destroyed the men, and the
women, and the little ones, of every city, we left
none to remain: 35. Only the cattle we took for
over the brook or vale of Zered, v. 13. and there Moses takes
toward Canaan, and to have it in their eve, notice is taken of their
II. The advances which Israel made toward Canaan. They
passed by the way of the wilderness of Moab, v.8. and then went
notice of the fulfilling of the word which God had spoken con-
cerning them, that none of those that were numbered at mount
Sinai should see the land that God had promised, Numb. 14. 23.
According to that sentence, now that they began to set their faces
being all destroyed and consumed, and not a man of them left,
v. 14. Common providence, we may observe, in about thirty-eight
years, ordinarily raises a new generation, so that, in that time,
lew remain of the old one; but here it was entirely new, and none
at all remained but Caleb and Joshua: for indeed the hand of the
Lord was against them, v. 15. Those cannot but waste, until
they are consumed, who have the hand of God against them.
Observe, Israel is not called to engage with the Canaanites, till
all the men of war, the veteran regiments, that had been used to
hardship, and had learned the art of war from the Egyptians,
were consumed and dead from among the people, v. 16. that the
→
"
a
prey unto ourselves, and the spoil of the cities
which we took. 36. From Aroer, which is by the
brink of the river of Arnon, and from the city that
conquest of Canaan, being effected by a host of new-raised nei
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Sihon and Og subdued.
DEUTERONOMY, II, III.
is by the river, even unto Gilead, there was not
one city too strong for us: the LORD our God
delivered all unto us: 37. Only unto the land of
the children of Ammon thou camest not, nor unto
any place of the river Jabbok, nor unto the cities
in the mountains, nor unto whatsoever the LORD
our God forbad us.
God having tried the self-denial of his people, in forbidding
them to meddle with the Moabites and Ammonites, and they
having quietly passed by those rich countries, and, though
superior in number, not made any attack upon them, here he
recompenses them for their obedience, by giving them possession
of the country of Sihon, king of the Amorites. If we forbear
what God forbids, we shall receive what he promises, and shall
be no losers at last by our obedience, though it may seem, for the
present, to be our loss. Wrong not others, and God shall right
thee.
I. God gives them commission to seize upon the country of
Sihon, king of Heshbon, v. 24, 25. This was then God's way
of disposing of kingdoms, but such particular grants are not now
either to be expected or pretended. In this commission, observe,
1. Though God assured the land should be their own,
yet they must bestir themselves, and contend in battle with the
enemy. What God gives, we must endeavour to get. 2. God
promises, that, when they fight, he will fight for them. Do you
begin to possess it, and I will begin to put the dread of you upon
them. God would dispirit the enemy, and so destroy them ;
would magnify Israel, and so terrify all those against whom they
were commissioned. See Exod. 15. 14.
II. Moses sends to Sihon a message of peace, and only begs a
passage through his land, with a promise to give his country no
disturbance, but the advantage of trading for ready money with
so great a body, v. 26..29. Moses herein did neither disobey
God, who bid him contend with Sihon, nor dissemble with Sihon;
but, doubtless, it was by divine direction that he did it, that Sihon
might be left inexcusable, though God hardened his heart. This
may illustrate the method of God's dealing with those to whom
he gives his gospel, but does not give grace to believe it.
III. Sihon began the war, v.32. God having made his heart
obstinate, and hid from his eyes the things that belonged to his
peace, v. 30. that he might deliver him into the hand of Israel.
Those that meddle with the people of God, meddle to their own
hurt; and God sometimes ruins his enemies by their own resolves.
See Mic. 4.11..13. Rev. 16. 14.
IV. Israel was victorious. 1. They put all the Amorites to the
sword, men, women, and children, v. 33, 34. this they did as the
executioners of God's wrath; now the measure of the Amorites
iniquity was full, Gen. 15. 16. and the longer it was in the filling,
the sorer was the reckoning at last. This was one of the devoted
nations; they died not as Israel's enemies, but as sacrifices to divine
justice, in the offering of which sacrifices Israel was employed, as
a kingdom of priests. The case being, therefore, extraordinary, it
ought not to be drawn into a precedent for military executions,
which make no distinction, and give no quarter: they will have
judgment without mercy that shew no mercy. 2. They took pos-
session of all they had; their cities, v. 34. their goods, v. 35. and
their land, v. 36. The wealth of the sinner is laid up for the just.
What a new world did Israel now come into! Most of them were
born, and had lived all their days, in a vast howling wilderness,
where they knew not what either fields or cities were, had no
houses to dwell in, and neither sowed nor reaped; and now of a
sudden to become masters of a country so well built, so well
husbanded, this made them amends for their long waiting, and
yet it was but the earnest of a great deal more. Much more joyful
will the change be which holy souls will experience, when they
remove out of the wilderness of this world to the better country,
that is, the heavenly; to the city that has foundations.
CHAP. III.
Moses, in this chupter, relates, 1. The conquest of Og, king of Bushan, and the
seizing of his country, v. 1..11. II. The distribution of these new conquests
to the two tribes and a half, v. 12..17. Under certain provisos and limita-
tions, v. 18..20. III. The encouragement given to Joshua to carry on the
war, which was so gloriously begun, v. 21, 22. IV. Moses's request to go over
into Canaan, v. 23..25. With the denial of that request, but the grant of an
equivalent, v.26..29.
1. THE we turned, and went
1.THEN we turned, and went up the way to
the way to
Bashan: and Og the king of Bashan came
out against us, he and all his people, to battle at
Edrei. 2. And the LORD said unto me, Fear him
not: for I will deliver him, and all his people, and
his land, into thy hand; and thou shalt do unto
him as thou didst unto Sihon king of the Amorites,
which dwelt at Heshbon. 3. So the LORD our
God delivered into our hands Og also, the king of
Bashan, and all his people: and we smote him
until none was left to him remaining. 4. And we
took all his cities at that time, there was not a city
which we took not from them, threescore cities, all
the region of Argob, the kingdom of Og in Bashan.
5. All these cities were fenced with high walls, gates,
and bars; beside unwalled towns a great many.
6. And we utterly destroyed them, as we did unto
Sihon king of Heshbon, utterly destroying the
men, women, and children, of every city. 7. But
all the cattle, and the spoil of the cities, we took
for a prey to ourselves. 8. And we took at that.
time out of the hand of the two kings of the
Amorites the land that was on this side Jordan,
from the river of Arnon unto mount Hermon
9. (Which Hermon the Sidonians call Sirion; and
the Amorites call it Shenir;) 10. All the cities of
the plain, and all Gilead, and all Bashan, unto
Salehah and Edrei, cities of the kingdom of Og in
Bashan. 11. For only Og king of Bashan remained
of the remnant of giants; behold, his bedstead was
a bedstead of iron; is it not in Rabbath of the
children of Ammon? nine cubits was the length
thereof, and four cubits the breadth of it, after the
cubit of a man.
;

We have here another brave country delivered into the hand
of Israel, that of Bashan; the conquest of Sihon is often men-
tioned, together with that of Og, to the praise of God, the
rather because in these Israel's triumphs began, Ps.135.11.-
136. 19, 20.
See, 1. How they got the mastery of Og, a very formidable
prince. (1.) Very strong, for he was of the remnant of the giants,
v. 11. his personal strength was extraordinary, a monument of
which was preserved by the Ammonites in his bedstead, which
was shewed as a rarity in their chief city. You might guess at
his weight by the materials of his bedstead; it was iron, as if a
bedstead of wood were too weak for him to trust tó: and you might.
guess at his stature by the dimensions of it; it was nine cubits
long, and four cubits broad, which, supposing a cubit to be but
half a yard, (and some learned men have made it appear to be:
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Before Christ 1451.
Deuteronomy, III. Allotment of the conquered Lands.
somewhat more,) was four yards and a half long, and two yards and your little ones, and your cattle, (for I know
broad; and, if we allow his bedstead to be two cubits longer
han himself, and that is as much as we need allow, he was three
yards and a half high, double the stature of an ordinary man,
and every way proportionable, yet they smote him, v.3. Note,
When God pleads his people's cause, he can deal with giants as
with grashoppers No man's might can secure him against the
Almighty. The army of Og was very powerful, for he had the
that ye have much cattle,) shall abide in your cities
which I have given you; 20. Until the LORD have
given rest unto your brethren, as well as unto you,
and until they also possess the land which the
LORD your God hath given them beyond Jordan:
and then shall ye return every man unto his
possession, which I have given you.
command of sixty fortified cities, beside unwalled towns, v. 5.
Yet all this was nothing before God's Israel, when they came with
commission to destroy him. 2. He was very stout and daring Having shewed how this country which they were now in was
he came out against Israel to battle, v.1. It was wonderful that conquered, in these verses he shews how it was settled upon the
he did not take warning by the ruin of Sihon, and send to desire| Reubenites, Gadites, and half-tribe of Manasseli, which we had
Here is the rehearsal.
conditions of peace; but he trusted to his own strength, and so the story of before, Numb. 32.
was hardened to his destruction. Note, Those that are not
1. Moses specifies the particular parts of the country that were
awakened by the judgments of God upon others, but persist in allotted to each tribe, especially the distribution of the lot to the
their defiance of Heaven, are ripening apace for the like judgments half-tribe of Manasseh, the subdividing of which tribe is observable.
upon themselves, Jer. 3.8. God bade Moses not fear him, v. 2. Joseph was divided into Ephraim and Manasseh; Manasseh was
If Moses himself was so strong in faith as not to need the caution, divided into one half on the one side Jordan, and the other half
yet it is probable that the people needed it; and for them these
uo the other side: that here on the east side Jordan was again
fresh assurances are designed, "I will deliver him into thine divided into two great families, which had their several allotments,
hand; not only deliver thee out of his hand, that he shall not be Jair, v. 14. Machir, v. 15. and, perhaps, Jacob's prediction of the
thy ruin, but deliver him into thy hand, that thou shalt be his smallness of that tribe was now accomplished in these divisions
ruin, and make him pay dear for his attempt." He adds, Thou and subdivisions.
He adds, Thou and subdivisions. Observe, that Bashan is here called the land
shait do to him as thou didst to Sihon; intimating, that they of the giants, because it had been in their possession, but Og was
ought to be encouraged, by their former victory, to trust in Godthe last of them. These giants, it seems, had lost their country,
for another victory; for he is God, and changeth not.
and were rooted out of it sooner than any of their neighbours;
for they, who, presuming upon their strength and stature, had
their hand against every man, had every man's hand against
them, and went down slain to the pit, though they were the terror
of the mighty in the land of the living.
II. How they got possession of Bashan, a very desirable country.
They took all the cities, v.4. and all the spoil of them, v.7.
They made them all their own, v. 10. so that now they had in
their hands all that fruitful country which lay east of Jordan,
from the river Arnon unto Hermon, v.8. Their conquering and 2. He repeats the condition of the grant which they had already
possessing of all these countries was intended, not only for the agreed to, v. 18..20. That they should send a strong detach
encouragement of Israel in the wars of Canaan, but for the satis-ment over Jordan, to lead the van in the conquest of Canaan,
faction of Moses before his death, because he must not live to who should not return to their families, at least not to settle,
see the completing of their victory and settlement, God thus (though, for a time, they might retire thither into winter-quarters,
gives him a specimen of it. Thus the Spirit is given to them that at the end of a campaign,) till they had seen their brethren in as
believe, as the earnest of their inheritance, until the redemption full possession of their respective allotments as themselves were
of the purchased possession.
now in of their's. They must hereby be taught not to look at
their own things only, but at the things of others, Phil. 2.4. It
ill becomes an Israelite to be selfish, and to prefer any private
interest before the public welfare. When we are at rest, we
should desire to see our brethren at rest too, and should be ready
to do what we can towards it; for we are not born for ourselves,
but are members one of another. A good man cannot rejoice
much in the comforts of his family, unless withal he sees peace
Israel, Ps. 128. 6.
12. And this land, which we possessed at that
time, from Aroer, which is by the river Arnon, and
half mount Gilead, and the cities thereof, gave I
unto the Renbenites and to the Gadites. 13. And
the rest of Gilead, and all Bashan, being the king-upon
dom of Og, gave I unto the half tribe of Manasseh;
all the region of Argob, with all Bashan, which
was called the land of giants. 14. Jair the sou
of Manasseh took all the country of Argob unto
the coasts of Geshuri and Maachathi; and called
them after his own name, Bashan-havoth-jair, passest.
Bashan-havoth-jair,
unto this day. 15. And I gave Gilead unto Machir.
16. And unto the Reubenites and unto the Gadites
I gave from Gilead even unto the river Arnon half
the valley, and the border even unto the river
Jabbok, which is the border of the children of
Ammon; 17. The plain also, and Jordan, and
the coast thereof, from Chinnereth even unto the
sea of the plain, even the Salt sea, under Ashdoth-
pisgah eastward. 18. And I commanded you at
that time, saying, The LORD your God hath given
you this land to possess it: ye shall pass over
armed before your brethren the children of Israel,
all that are meet for the war. 19. But your wives,
21. And I commanded Joshua at that time,
saying, Thine eyes have seen all that the LORD
your God hath done unto these two kings: so shall
the LORD do unto all the kingdoms whither thou
passest. 22. Ye shall not fear them; for the LORD
your God he shall fight for you. 23. And I besought
the LORD at that time, saying, 24. O Lord GoD,
thou hast begun to shew thy servant thy greatness,
and thy mighty hand for what God is there in
heaven or in earth, that can do according to thy
works, and according to thy might? 25 pray
thee, let me go over, and see the good land that
is beyond Jordan, that goodly mountain, and
Lebanon. 26. But the LORD was wroth with me
for your sakes, and would not hear me: and the
LORD said unto me, Let it suffice thee; speak no
more unto me of this matter. 27. Get thee up into
the top of Pisgah, and lift up thine eyes west
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Before Christ 1451.
DEUTERONOMY, III. Joshua named as Moses's Successor.
and northward, and southward, and eastward, and
behold it with thine eyes: for thou shalt not go
over this Jordan. 28. But charge Joshua, and
encourage him, and strengthen him: for he shall
go over before this people, and he shall cause them
to inherit the land which thou shalt see. 29. So
we abode in the valley over against Beth-peor,
Here is,
I. The encouragement which Moses gave to Joshua, who was
to succeed him in the government, v. 21, 22. He commanded
him not to fear. Thus, those that are aged and experienced in
the service of God should do all they can to strengthen the hands
of those that are young, and setting out in religion. Two things
he would have him consider for his encouragement 1. What
God had done. Joshua had seen what a total defeat God had
given, by the forces of Israel, to these two kings; and, from thence,
he might easily infer, so shall the Lord do to all the rest of the
kingdoms which we are to make war upon. He must not only
infer from thence, that thus the Lord can do with them all, for
his arm is not shortened, but, thus he will do, for his purpose is
not changed; he that has begun, will finish; as for God, his
work is perfect. Joshua had seen it with his own eyes. And the
more we have seen of the instances of divine wisdom, power, and
goodness, the more inexcusable we are, if we fear what flesh can
2. What God had promised. The Lord your God
he shall fight for you; and that cause cannot but be victorious
which the Lord of Hosts fights for If God be for us, who can
be against us, so as to prevail? We'reproach our Leader, if we
follow him trembling.
do unto us.
they should not enter. Thus Hezekiah prayed for his own life,
threatened; and the former prevailed, though the latter did not.
and David for the life of his child, after both had been expressly
Moses remembered the time when he had, by prayer, prevailed
with God to recede from the declarations which he had made of
his wrath against Israel, Exod. 32.14. And why might, he not
hope, in like manner, to prevail for himself? Let me go over and
see the good land. Not, “Let me go over, to be a prince and a
ruler there;" he seeks not his own honour, is content to resign
the government to Joshua; but, "Let me go, to be a spectator of
thy kindness to Israel; to see what I believe concerning the good-
ness of the land of promise." How pathetically does he speak of
Canaan, that good land, that goodly mountain! Note, Those
may hope to obtain and enjoy God's favours that know how to
value them. What he means by that goodly mountain, we may
learn from Ps. 78. 54. where it is said of God's Israel, that he
brought them to the border of his sanctuary, even to this mountain,
which his right hand had purchased: where it is plainly to be
understood of the whole land of Canaan, yet with an eye to the
sanctuary, the glory of it.
2. God's answer to this prayer had in it a mixture of mercy and
judgment, that he might sing unto God of both.
(1.) There was judgment in the denial of his request, and that
in something of anger too, v. 26. The Lord was wroth with me,
for your sakes. God not only sees sin in his people, but is much
displeased with it; and even those that are delivered from the
wrath to come, yet may lie under the tokens of God's wrath in
this world, and may be denied some particular favour, which their
hearts are much set upon. God is a gracious, tender, loving
Father; but he is angry with his children when they do amiss,
and denies them many a thing that they desire, and are ready to
cry for. But, how was he wroth with Moses, for the sake of
Israel? Either, [1.] For that sin which they provoked him to.
See Ps. 106. 32, 33. Or, [2.] The removal of Moses at that time,
when he could so ill be spared, was a rebuke to all Israel, and a
punishment of their sin. Or, [3.] It was for their sakes, that it
might be a warning to them to take heed of offending God, by
passionate and unbelieving speeches at any time, after the simi-
litude of his transgression; for, if this were done to such a green
tree, what should be done to the dry? He acknowledges that God
would not hear him. God had often heard him for Israel, yet he
would not hear him for himself. It was the prerogative of Christ,
the great Intercessor, to be heard always; yet of him his enemies
said, He saved others, himself he could not save: which the Jews
would not have upbraided him with, had they considered that
Moses, their great prophet, prevailed for others, but for himself
he could not prevail. Though Moses, being one of the wrestling
seed of Jacob, did not seek in vain, yet he had not the thing itself
which he sought for. God may accept our prayers, and yet not
grant us the very thing we pray for
(2.) Here is mercy mixed with this wrath; in several things.
[1.] God quieted the spirit of Moses, under the decree that was
gone forth, by that word, v. 26. Let it suffice thee. With which
word, no doubt, a divine power went to reconcile Moses to the
will of God, and to bring him to acquiesce in it. If God does
not, by his providence, give us what we desire, yet if, by his grace,
he makes us content without it, it comes much to one.
“Let it
suffice thee to have God for thy Father, and Heaven for thy
portion, though thou hast not every thing thou wouldest have in
this world. Be satisfied with this, God is all-sufficient.
[2.] He put an honour upon his prayer, in directing him not
to insist upon his request. Speak no more to me of this matter.
It intimates, that what God does not think fit to grant, we should
not think fit to ask; and that God takes such a pleasure in the
prayer of the upright, that it is no pleasure to him, no, not in any
particular instance, to give a denial to it.
[3.] He promised him a sight of Canaan from the top of Pisgah,
v. 27. Though he should not have the possession of it, he should
have the prospect of it; not to tantalize him, but such a sight of
it as would yield him trne satisfaction, and would enable him to
form a very clear and pleasing idea of that promised land. Proba-
II. The prayer which Moses made for himself, and the answer
which God gave to that prayer.
1. His prayer was, That, if it were God's will, he might go
before Israel over Jordan into Canaan. At that time, When he
had been encouraging Joshua to fight Israel's battles, taking it
for granted that he must be their leader; upon that occasion, he
was touched with an earnest desire to go over himself, which
expresses itself, not in any passionate and impatient complaints,
or reflections upon the sentence he was under, but in humble
prayers to God, for a gracious reversing of it. I besought the
Lord. Note, We should never allow any desires in our hearts
which we cannot, in faith, offer up to God by prayer: and what
desires are innocent, let them be presented to God. We have
not, because we ask not.
Observe, (1.) What he pleads here. Two things. [1.] The
great experience which he had had of God's goodness to him, in
what he had done for Israel. "Thou hast begun to shew thy
servant thy greatness. Lord, perfect what thou hast begun.
Thou hast given me to see thy glory in the conquest of these two
kings, and the sight has affected me with wonder and thankfulness:
Oh let me see more of the outgoings of my God, my King! This
great work, no doubt, will be carried on, and completed; let me
have the satisfaction of seeing it." Note, The more we see of
God's glory in his works, the more we shall desire to see. The
works of the Lord are great, and therefore are sought out more
and more of all them that have pleasure therein. [2.] The good
impressions that had been made upon his heart by what he had
seen; for what God is there in heaven or earth that can do
according to thy works? The more we are affected with what we
have seen of God, and of his wisdom, power, and goodness, the
better we are prepared for further discoveries. Those shall see
the works of God that admire him in them Moses had thus
expressed himself, concerning God and his works, long before,
Exod. 15.11, and he still continues of the same mind, that there
are no works worthy to be compared with God's works, Ps. 86. 8.
(2.) What he begs. I pray thee, let me go over, v. 25. God
had said, he should not go over, yet he prays that he might;
not knowing but that the threatening was conditional, for it was
noi ratified with an oath, as that concerning the people was, that
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Before Christ 1451.
DEUTERONOMY, III, IV. Exnortations and Arguments.
[4.] He provided him a successor, one who should support the
honour of Moses, and carry on and complete that glorious work
which the heart of Moses was so much upon, the bringing of
Israel to Canaan, and settling thep there, v. 28. Charge Joshua,
and encourage him in this work. Those to whom God gives a
charge, he will be sure to give encouragement to. And it is a
comfort to the church's friends, (when they are dying and going
off,) to see God's work likely to be carried on by other hands,
when they are silent in the dust.
1. Now
bly, Moses had not only his sight preserved for other purposes, || fear me all the days that they shall live upon the
but greatly enlarged for this purpose; for, if he were not to have earth, and that they may teach their children.
such a sight of it as others could not have from the same place, 11. And ye came near and stood under the
it had been no particular favour to Muses, nor the matter of a
promise. Even great believers, in this present state, see heaven mountain; and the mountain burned with fire unto
but at a distance.
the midst of heaven, with darkness, clouds, and
thick darkness. 12. And the LORD spake unto you
out of the midst of the fire: ye heard the voice of
the words, but saw no similitude; only ye heard a
voice. 13. And he declared unto you his covenant,
which he commanded you to perform, even ten
commandments; and he wrote them upon two
tables of stone. 14. And the LORD commanded
me at that time to teach you statutes and judgments,
that ye might do them in the land whither ye go
over to possess it. 15. Take ye therefore good
heed unto yourselves; for ye saw no manner of
similitude on the day that the LORD spake unto you
in Horeb out of the midst of the fire: 16. Lest ye
corrupt yourselves, and make you a graven image,
the similitude of any figure, the likeness of male or
female, 17. The likeness of any beast that is on
OW therefore hearken, O Israel, unto the the earth, the likeness of any winged fowl that
statutes and unto the judgments, which I flieth in the air, 18. The likeness of any thing that
teach you, for to do them, that ye may live, and go creepeth on the ground, the likeness of any fish
in and possess the land which the LORD God of that is in the waters beneath the earth: 19. And
your fathers giveth you. 2. Ye shall not add unto lest thou lift up thine eyes unto heaven, and when
the word which I command you, neither shall ye thou seest the sun, and the moon, and the stars,
diminish ought from it, that ye may keep the even all the host of heaven, shouldest be driven to
commandments of the LORD your God which I worship them, and serve them, which the LORD thy
command you. 3. Your eyes have seen what the God hath divided unto all nations under the whole
LORD did because of Baal-peor: for all the men heaven. 20. But the LORD hath taken you, and
that followed Baal-peor, the LORD thy God hath brought you forth out of the iron furnace, even out
destroyed them from among you. 4. But ye that of Egypt, to be unto him a people of inheritance,
did cleave unto the LORD your God are alive as ye are this day. 21. Furthermore, the LORD
every one of you this day. 5. Behold, I have taught was angry with me for your sakes, and sware that
you statutes and judgments, even as the LORD my I should not go over Jordan, and that I should not
God commanded me, that ye should do so in the go in unto that good land, which the LORD thy
land whither ye go to possess it. 6. Keep there- God giveth thee for an inheritance: 22. But I
fore and do them; for this is your wisdom and must die in this land, I must not go over Jordan:
your understanding in the sight of the nations, which but ye shall go over, and possess that good land.
shall hear all these statutes, and say, Surely this 23. Take heed unto yourselves, lest ye forget the
great nation is a wise and understanding people. covenant of the LORD your God, which he made
7. For what nation is there so great, who hath Godwith you, and make you a graven image, or the
so nigh unto them, as the LORD our God is in all likeness of any thing, which the LORD thy God
things that we call upon him for? 8. And what||hath forbidden thee. 24. For the LORD thy God
nation is there so great, that hath statutes and is a consuming fire, even a jealous God. 25. When
judgments so righteous as all this law, which I set thou shalt beget children, and children's children,
before you this day? 9. Only take heed to thyself, and ye shall have remained long in the land, and
and keep thy soul diligently, lest thou forget the shall corrupt yourselves, and make a graven image,
things which thine eyes have seen, and lest they or the likeness of any thing, and shall do evil in the
depart from thy heart all the days of thy life: sight of the LORD thy God, to provoke him to anger :
but teach them thy sons, and thy sons' sons; 26. I call heaven and earth to witness against you
10. Specially the day that thou stoodest before the this day, that ye shall soon utterly perish from oft
LORD thy God in Horeb, when the LORD said unto the land whereunto ye go over Jordan to possess
me, Gather me the people together, and I will it; ye shall not prolong your days upon it, but
make them hear my words, that they may learn to shall utterly be destroyed. 27. And the LORD
•
CHAP. IV.
In this chapter we have, I. A most earnest and pathetic exhortation to obedience,
both in general, and in some particular instances, backed with a great variety
of very pressing arguments, repeated again and again, and set before them in
the most moving and affectionate manner imaginable, v. 1..40. II. The
appointing the cities of refuge on that side Jordan, v. 41. 43. III. The
particular description of the place where Moses delivered the following repetition
of the law, v. 44..49.
+
Before Christ 1451.
Exhortations and Arguments.
DEUTERONOMY, IV.
:
*
1. See here how he charges and commands them, and shews
them what is good, and what the Lord requires of them.
them what is good, and what the Lord requires of them.
(1.) He demands their diligent attention to the word of God,
and to the statutes and judgments that were taught them, Hearken,
O Israel. He means, not only that they must now give him
the hearing, but that, whenever the book of the law was read
Heaken to the statutes, as containing the great commands of
to them, or read by them, they should be attentive to it.
God, and the great concerns of your own souls, and therefore
challenging your utmost attention." At Horeb God had made
them hear his words, v. 10. hear them with a witness; the
attention which was then constrained by the circumstances of
the delivery, ought ever after to be engaged by the excellency of
the things themselves. What God so spoke once, we should hear
twice, hear often.
shall scatter you among the nations, and ye shall review of God's providences concerning us, we should by them be
be left few in number among the heathen, whither quickened and engaged to duty and obedience. The histories of
the years of ancient times should in like manner be improved
the LORD shall lead you. 28. And there ye shall by us.
serve gods, the work of men's hands, wood and II. The scope and drift of his discourse is to persuade them to
stone, which neither see, nor hear, nor eat, nor keep close to God, and to his service, and not to forsake him
smell. 29. But if from thence thou shalt seek the duty to him. Now observe what he says to them with a great
for other nor in instance to decline from their
LORD thy God, thou shalt find him, if thou seek deal of divine rhetoric. 1. By way of exhortation and direc-
him with all thy heart and with all thy soul.tion. 2. By way of motive and argument to enforce his ex-
30. When thou art in tribulation, and all these hortations.
things are come upon thee, even in the latter days,
if thou turn to the LORD thy God, and shalt be
obedient unto his voice; 31. (For the LORD thy
God is a merciful God;) he will not forsake thee,
neither destroy thee, nor forget the covenant of thy
fathers which he sware unto them. 32. For ask
now of the days that are past, which were before
thee, since the day that God created man upon the
earth, and ask from the one side of heaven unto
the other, whether there hath been any such thing
as this great thing is, or hath been heard like it?
33. Did ever people hear the voice of God speaking
out of the midst of the fire, as thou hast heard, entire among them, v. 2. Keep it pure, and do not add to it;
(2.) He charges them to preserve the divine law pure and
and live? 34. Or hath God assayed to go and take keep it entire, and do not dimini h from it. Not in practice, so
him a nation from the midst of another nation, some; "Ye shall not add, by committing the evil which the law
by temptations, by signs, and by wonders, and by forbids; nor diminish, by omitting the good which the law
war, and by a mighty hand, and by a stretched-requires." Not in opinion, so others; "Ye shall not add your
own inventions, as if the divine institutions were defective, nor
out arm, and by great terrors, according to all introduce, much less impose, any rites of religious worship, other
that the LORD your God did for you in Egypt than what God has appointed; nor shall ye diminish, or set aside,
before your eyes? 35. Unto thee it was shewed, any thing that is appointed, as needless, or superfluous." God's
that thou mightest know that the LORD he is God; work is perfect, nothing can be put to it, or taken from it, without
making it the worse. See Eccl. 3. 14. The Jews understand
there is none else beside him. 36. Out of heaven it as prohibiting the alteration of the text or letter of the law,
he made thee to hear his voice, that he might even in the least jot or tittle. And to their great care and
instruct thee and upon earth he shewed thee his exactness herein we are very much indebted, under God, for the
and of the Hebrew code. We find a fence
great fire; and thou heardest his words out of the like this made about the New Testament in the close of it,
midst of the fire. 37. And because he loved thy Rev. 22. 18, 19.
fathers, therefore he chose their seed after them,
(3.) He charges them to keep God's commandments, v. 2. to do
and brought thee out in his sight with his mighty them, v.5, 14. to keep and do them, v. 6. to perform the covenant,
power out of Egypt; 38. To drive out nations from. 13. Hearing must be in order to doing; knowledge in order
to practice. God's commandments were the way they must
before thee greater and mightier than thou art, to keep in, the rule they must keep to; they must govern them-
bring thee in, to give thee their land for an selves by the moral precepts: perform their devotion according
inheritance, as it is this day. 39. Know therefore to the divine ritual; and administer justice according to the judicial
this day, and consider it in thine heart, that the charge, Thou shalt keep his statutes and his commandments which
He concludes his discourse, v. 40. with this repeated
LORD he is God in heaven above, and upon the earth charge, Thou shalt keep his statutes and his commandments which
I command thee. What are laws made for, but to be observed
beneath there is none else. 40. Thou shalt keep and obeyed?
therefore his statutes, and his commandments,
which I command thee this day, that it may go well
with thee, and with thy children after thee, and
that thou mayest prolong thy days upon the earth,
which the LORD thy God giveth thee, for ever.
law.
(4.) He charges them to be very strict and careful in their
observance of the law, v. 9. Only take heed to thyself, and keep
thy soul diligently; and v. 15. Take ye therefore good heed unto
yourselves : And again, v. 23. Take heed to yourselves. Those
that would be religious must be very cautious, and walk
circumspectly. Considering how many temptations we
compassed about with, and what corrupt inclinations we have in
our own bosoms, we have great need to look about us, and to keep
our hearts with all diligence. Those cannot walk aright, that
walk carelessly, and at all adventures.
are
||
This most lively and excellent discourse is so entire, and the
particulars of it are so often repeated, that we must take it
altogether in the exposition of it, and endeavoured to digest it
into proper heads, for we cannot divide it into paragraphs.
(5.) He charges them particularly to take heed of the sin of
idolatry, that sin which of all others they would be most tempted
I. In general, it is the use and application of the foregoing to by the customs of the nations, were most addicted to by the
history;
it comes in by way of inference from it, v. 1. Now corruption of their hearts, and which would be most provoking
therefore hearken, O Israel. This use we should make of the || to God, and of the most pernicious consequence to themselves :
Before Christ 1451.
?
Exhortations and Arguments.
DEUTERONOMY, IV.
T
Take good heed, lest in this matter ye corrupt yourselves, v. 15, 16. || stars, were only blessings which the Lord their God, whom they
Two sorts of idolatry he cautions them against.
were obliged to worship, had imparted to all nations. It is absura
to worship them, for, 1. They are man's servants, were made and
ordained to give light on earth; and shall we serve those that
were made to serve us? The sun, in Hebrew, is called Shemesh,
which signifies a servant, for it is the minister-general of this
visible world, and holds the candle up to all mankind: let it not
then be worshipped as a lord. 2. They are God's gifts; he has
imparted them; whatever benefit we have by them, we owe it to
him; it is therefore highly injurious to him, to give that honour
and praise to them which is due to him only.
||
(6.) He charges them to teach their children to observe the law
of God. Teach them thy sons, and thy sons' sons, v.9. that they
may teach their children, v. 10. [1.] Care must be taken in
general to preserve the entail of religion among them, and to
transmit the knowledge and worship of God to posterity; for the
kingdom of God in Israel was designed to be perpetual, if they
did not forfeit the privilege of it. [2.] Parents must, in order
hereunto, particularly take care to teach their own children the
fear of God, and to train them up in an observance of all his
commandments.
[1] The worship of images, however by them they might intend
to worship the true God, as they had done in the golden calf;
so changing the truth of God into a lie, and his glory into shame.
The second commandment is expressly directed against this,
and is here enlarged upon, v. 15..18. "Take heed lest ye
corrupt yourselves," that is, " lest ye debauch yourselves;" for
they that think to make images of God, form in their minds such
notions of him as must needs be an inlet to all impieties; and it is
intimated that it is a spiritual adultery; "and take heed lest ye
destroy yourselves. If any thing ruin you, this will be it.
Whatever you do, make no similitude of God, either in a human
shape, male or female; or in the shape of any beast or fowl,
serpent- or fish;" for the heathen worshipped their gods by
images of all these kinds, being either not able to form, or not
willing to admit, that plain demonstration which we find, Hos. 8.6.
The workman made it, therefore it is not God. To represent an
infinite spirit by an image, and the Great Creator by the image of
a creature, is the greatest affront we can put upon God, and the
greatest cheat we can put upon ourselves.
||
As an argument against their making images of God, he
urges it very much upon them, that, when God made himself
known to them at Horeb, he did it by a voice of words which
sounded in their ears, to teach them that faith comes by hearing,
and God in the word is nigh us; no image was presented to their
eye; for to see God as he is, is reserved for our happiness in the
other world, and to see him as he is not, will do us hurt, and no
good, in this world. Ye saw no similitude, v. 12. no manner of
similitude, v. 15. Probably, they expected to have seen some
similitude, for they were ready to break through unto the Lord
to guze, Exod. 19. 21. But all they saw was, light and fire,
and nothing that they could make an image of; God, in infinite
wisdom, so ordering his manifestation of himself, because of the
peril of idolatry. It is said indeed of Moses, that he beheld the
similitude of the Lord, Numb. 12. 8. God allowing him that
favour, because he was above the temptation of idolatry; but, for
the people who were lately come from admiring the idols of
Egypt, they must see no resemblance of God, lest they should
have pretended to copy it, and so should have received the second
commandment in vain; “For," says Bishop Patrick, "they would
have thought that that forbad them only to make any representation
of God beside that wherein he shewed himself to them, in which
they would have concluded it lawful to represent him." Let this
be a caution to us, to take heed of making images of God in our
fancy and imagination, when we are worshipping him, lest thereby
we corrupt ourselves. There may be idols in the heart, where
there are none in the sanctuary.
||
[2.] The worship of the sun, moon, and stars, is another sort of
idolatry which they are here cautioned against, v. 19. This was
the most ancient species of idolatry, and the most plausible,
drawing the adoration to those creatures that not only are in a
situation above us, but are most sensibly glorious in themselves,
and most generally serviceable to the world. And the plausible- ||
ness of it made it the more dangerous. It is intimated here, First,
How strong the temptation is to sense; for the caution is, Lest
thou shouldest be driven to worship them, by the strong impulse of
a vain imagination, and the impetuous torrent of the customs of
the nations. The heart is supposed to walk after the eve, which,
in our corrupt and degenerate state, it is very apt to do. When
thou seest the sun, moon, and stars, thou wilt so admire their
height and brightness, their regular motion and powerful influence,
that thou wilt be strongly tempted to give that glory to them
which is due to him that made them, and made them what they
are to us; gave them their beings, and made them blessings to
the world." It seems, there was need of a great deal of resolution ||
to arm them against this temptation; so weak was their faith in
an invisible God and an invisible world. Secondly, Yet he
shews how weak the temptation would be to those that would
use their reason; for these pretended deities, the sun, moon, and
(7.) He charges them never to forget their duty, v. 23. Take
heed lest ye forget the covenant of the Lord your God. Though
God is ever mindful of the covenant, we are apt to forget it; and
that is at the bottom of all our departures from God. We have
need therefore to watch against all those things which would put
the covenent out of our minds, and to watch over our own hearts,
lest at any time we let it slip; and so we must take heed lest at
any time we forget our religion, lest we lose it, or leave it off.
Care and caution, and holy watchfulness, are the best helps
against a bad memory. These are the directions and commands
he gives them.
||
2. Let us see now what are the motives and arguments with
which he backs these exhortations. How does he order the cause
before them, and fill his mouth with arguments! He has a great
deal to say on God's behalf. Some of his topics are indeed
peculiar to that people, yet applicable to us. But, upon the
whole, it is evident, that religion has reason on its side, the
powerful charms of which, all that are irreligious wilfully stop
their ears against.
(1.) He urges the greatness, glory, and goodness of God. Did
we consider what a God he is with whom we have to do, we
should surely make conscience of our duty to him, and not dare
to sin against him. He reminds them here, [1.] That the Lord
Jehovah is the one only living and true God. This they must
know and consider, v. 39. There are many things which we know,
||
but are not the better for, because we do not consider them, we
do not apply them to ourselves, nor draw proper inferences
from them. This is a truth so evident, that it cannot but be
known, and so important, that, if it were duly considered, it would
effectually reform the world. That the Lord Jehovah he is God,
an infinite and eternal Being, self-existent and self-sufficient, and
the Fountain of all being, power, and motion; that he is God in
heaven above, clothed with all the glory, and Lord of all the hosts,
of the upper world, and that he is God upon earth beneath, which,
though distant from the throne of his glory, is not out of the
reach of his sight or power; and though despicable and mean,
is not below his care and cognizance. And there is none else;
no true and living God but himself, all the deities of the heathens
were counterfeits and usurpers; nor did any of them so much as
pretend to be universal monarchs in heaven and earth, but were
only local deities. The Israelites, who worshipped no other than
the supreme Numen-Divinity, were for ever inexcusable, if they
either changed their God, or neglected him. [2.] That he is a
consuming fire, a jealous God, v. 24. "Take heed of offending
him, for, First, He has a jealous eye to discern an affront; he
must have your entire affection and adoration, and will by
means endure a rival." God's jealousy over us is a good reason for
our godly jealousy over ourselves. Secondly, He has a heavy hand
to punish an affront, especially in his worship, for therein he is
Before Christ 1451.
Exhortations and Arguments.
DEUTERONOMY, IV.
||
in a special manner jealous; he is a consuming fire; his wrath || what they come to him for. Secondly, Those that call upon God
against sinners is so, it is dreadful and destroying, it is a fiery shall certainly find him within call, and ready to give an answer
indignation which will devour the adversaries, Heb. 10. 27. Fire of peace to every prayer of faith; See Isa. 58. 9.
Thou shalt cry,
consumes that only which is fuel for it, so the wrath of God as the child for the nurse, and he shall say, Here I am, what
fastens upon those only who, by their own sin, have fitted them- does my dear child cry for? Thirdly, This is a privilege which
selves for destruction, 1 Cor. 3. 13. Isa. 27. 4. Even in the makes the Israel of God truly great and honourable. What can
New Testament we find the same argument urged upon us, as a go further than this to magnify a people, or person? Is any
reason why we should serve God with reverence; Heb. 12. 28, 29. name more illustrious than that of Israel, a prince with God?
because though he is our God, and a rejoicing light to those What nation is there so great? Other nations might boast of greater
that serve him faithfully, yet he is a consuming fire to those numbers, larger territories, and more ancient incorporations;
that trifle with him. Thirdly, That yet he is a merciful God, but none could boast of such an interest in Heaven as Israel
It comes in here as an encouragement to repentance, but had. They had their gods, but not so nigh to them as Israel's
might serve as an inducement to obedience, and a consideration God was; they could not help them in a time of need, as
proper to prevent their apostacy. Shall we forsake a merciful 1 Kings, 18. 26.
God, who will never forsake us, as it follows here, if we be
faithful unto him? Whither can we go to mend ourselves? Shall
we forget the covenant of our God, who will not forget the
covenant of our fathers? Let us be held to our duty by the
bonds of love, and prevailed with by the mercies of God to cleave
to him.
v. 31.
|
[2.] Never were any people so privileged in hearing from God,
by the statutes and judgments which were set before them, v. 8.
This also was the grandeur of Israel above any people. What nation
is there so great, that hath statutes and judgments so righteous?
Observe, First, That all these statutes and judgments of the divine
law are infinitely just and righteous, above the statutes and
judgments of any, of the nations. The law of God is far more
excellent than the law of nations. No law so consonant to
natural equity and the unprejudiced dictates of right reason, so
consistent with itself in all the parts of it, and so conducive
to the welfare and interest of mankind, as the scripture-law is,
Ps. 119. 128. Secondly, The having of these statutes and
judgments set before them, is the true and transcendent greatness
of any nation or people. See Ps. 147. 19, 20. It is an honour to
us that we have the Bible in reputation and power among us. It
is an evidence of a people's being high in the favour of God, and
a means of making them high among the nations. They that
magnify the law shall be magnified by it.
(5.) He urges God's glorious appearances to them at mount
Sinai, when he gave them this law. This he insists much upon.
Take heed lest thou forget the day that thou stoodest before the
Lord thy God in Horeb, v. 10. Some of them were now alive,
that could remember it, though they were then under twenty
years of age, and the rest of them might be said to stand there in
the loins of their fathers, who received the law, and entered into
covenant there, not for themselves only, but for their children, to
whom God had an eye particularly in giving the law, that they
might teach it their children.
་
(2.) He urges their relation to this God, his authority over
them, and their obligations to him. "The commandments you
are to keep and do, are not mine," says Moses, "not my
inventions, not my injunctions, but they are the commandments
of the Lord, framed by infinite wisdom, enacted by sovereign
power, he is the Lord of your fathers, v. 1. so that you are his by
inheritance, your fathers were his, and you were born in his
house. He is the Lord your God, v. 2. so that you are his by
your own consent. He is the Lord my God, v. 5. so that I treat
with you as his agent and ambassador," and in his name Moses
delivered unto them all that, and that only, which he had received
from the Lord.
I
(3.) He urges the wisdom of being religious, v. 6. for this is
your wisdom in the sight of the nations. In keeping God's
commandments, [1.] They would act wisely for themselves. This
is your wisdom.
It is not only agreeable to right reason, but
highly conducive to our true interest; this is one of the first
and most ancient maxims of divine revelation, The fear of the
Lord, that is wisdom, Job, 28. 28. [2.] They would answer the
expectations of their neighbours, who, upon reading or hearing
the precepts of the law that was given them, would conclude that
certainly the people, that were governed by this law, were a wise
and understanding people. Great things may justly be looked
for from those who are guided by divine revelation, and unto
whom are committed the oracles of God; they must needs be
wiser and better than other people; and so they are, if they are
ruled by the rules that are given them; and if they are not, though
reproach may for their sakes be cast upon the religion they
profess, yet it will in the end certainly return upon themselves, to
their eternal confusion. Those that enjoy the benefit of divine
light and laws, ought to conduct themselves so as to support their
own reputation for wisdom and honour, (See Eccl. 10. 1.) that
God may be glorified thereby.
(4.). He urges the singular advantages which they enjoyed by
virtue of the happy establishment they were under, v. 7, 8. Our
communion with God (which is the highest honour and happiness
we are capable of in this world) is kept up by the word and
prayer; in both these, Israel were happy above any people under
heaven.
[1.] Never were any people so privileged in speaking to God,||
v. 7. he was nigh unto them in all that they called upon him
for, ready to answer their inquiries, and resolve them by his
oracle; ready to answer their requests, and grant them by a
particular providence. When they had cried unto God for bread, ||
for water, for healing, they had found him near them, to succour
and relieve them, a very present help, and in the midst of them,
(Ps. 46. 1.5.) his ear open to their prayers. Observe, First, It is
the character of God's Israel that on all occasions they call upon
him, in every thing they make their requests known to God. They
do nothing but what they consult him in, they desire nothing but
•
Two things they must remember, and, one would think, they
could never forget them.
[1.] What they saw at mount Sinai, v. 11. they saw a strange
composition of fire and darkness, both dreadful and very awful;
and they must needs be a striking foil to each other; the darkness
made the fire in the midst of it look the more dreadful. Fires in
the night are most frightful, and the fire made the darkness that
surrounded it look the more awful; for it must needs be a strong
darkness which such a fire did not disperse. In allusion to this
appearance upon mount Sinai, God is said to shew himself for has
people, and against his and their enemies, in fire and darkness
together, Ps. 18. 8, 9. He tells then again, v. 36. what they saw,
for he would have them never to forget it; he shewed thee his great
fire. One flash of lightning, that fire from heaven, strikes an awe
upon us; and some have observed, that most creatures naturally
turn their face toward the lightning, as ready to receive the
impressions of it; but how dreadful then must a constant fire from
heaven be! It gave an earnest of the day of judgment, in which
the Lord Jesus shall be revealed in flaming fire. As he reminds
them of what they saw, so he tells them what they saw not;
no manner of similitude, from which they might form either an
idea of God in their fancies, or an image of God in their high
places. By what we see of God, sufficient ground is given us to
believe him to be a Being of infinite power and perfection, but no
occasion given us to suspect him to have a body such as we have.
[2.] What they heard at mount Sinai, v. 12. "The Lord spake
unto you with an intelligible voice, in your own language, and you
heard it. This he enlarges upon toward the close of his dis
Before Christ 1451.
The Cities of Refuge.
DEUTERONOMY, IV.
course, v. 32, 33, 36. First, They heard the voice of God speaking
out of heaven. God manifests himself to all the world in the
works of creation, without speech or language, and yet their voice
is heart, Ps. 19.1..3. but to Israel he made himself known by
speech and language, condescending to the weakness of the church's
infant state. Here was the voice of one crying in the wilderness to
prepare the way of the Lord. Secondly, They heard it out of the
midst of the fire, which shewed that it was God himself that spake
to them, for who else could dwell with devouring fire? God spake
to Job out of the whirlwind, which was terrible; but to Israel
out of the fire, which was more terrible. We have reason to be
thankful that he does not thus speak to us, but by men like our-
selves, whose terror shall not make us afraid, Job, 33. 6,7. Thirdly,||
They heard it, and yet lived, v. 33. It was a wonder of mercy
that the fire did not devour them, or that they did not die for fear,
when Moses himself trembled. Fourthly, Never any people heard
the like. He bids them inquire of former days, and distant places,
and they would find this favour of God to Israel without precedent
or parallel, v. 32. This singular honour done them, called for
singular obedience from them. It might justly be expected that
they should do more for God than other people, since God had
done so much more for them.
·
↓
the judgments of God upon them for this, Ye shall utterly be
destroyed, v.26. scattered among the nations, v. 27. And their
"There shall ye
sin should be made their punishment, v. 28.
serve gods, the work of men's hands; be compelled to serve them,
whether ye will or no; or, through your own sottishness and
stupidity, you will find no better succours to apply yourselves to
in your captivity." Those that cast off the duties of religion in
their prosperity, cannot expect the comforts of it when they come
to be in distress. Justly are they then sent to the gods whom they
have served, Judges, 10.14. [3.] Yet he encourages them to
hope that God would reserve mercy for them in the latter days;
that he would by his judgments upon them bring them to
repentance, and take them again into covenant with himself,
v. 29..31. Where observe, First, That whatever place we are in,
we may from thence seek the Lord our God, though never so remote
from our own land, or from his holy temple. There is no part
of this earth that has a gulf fixed between it and heaven. Secondly,
They, and they only, shall find God to their comfort, who seek
him with all their heart, that is, who are entirely devoted to him,
and earnestly desirous of his favour, and solicitous to obtain it.
Thirdly, Afflictions are sent to engage and quicken us to seek
God, and, by the grace of God working with them, many are thus
“ When these things are come upon
reduced to their right mind.
thee, it is to be hoped that thou wilt turn to the Lord thy God,
for thou seest what comes of turning from him," see Dan. 9. 11, 12.
Fourthly, God's faithfulness to his covenant encourages us to hope
that he will not reject us, though we are driven to him by afflic-
tion. If we at length remember the covenant, we shall find that
(6.) He urges God's gracious appearances for them, in bringing
them out of Egypt, from the iron furnace, where they laboured
in the fire, forming them into a people, and then taking them to
be his own people, a people of inheritance, v. 20. this he mentions
again, v. 34, 37, 38. Never did God do such a thing for any
people; the rise of this nation was quite different from the origin
of all other nations. [1.] They were thus dignified and distin-he has not forgotten it.
guished, not for any thing in them that was deserving or inviting,
but, because God had a kindness for their fathers, he chose them.
See the reasons of free grace; we are not beloved for our own
sakes, but for his sake who is the great Trustee of the covenant.
[2.] They were delivered out of Egypt by miracles and signs, in
mercy to them, and in judgment upon the Egyptians, against whom
God stretched out his arm, which was signified by Moses's
stretching out his hand in summoning the plagues. [3.] They
were designed for a happy settlement in Canaan, v. 38. Nations
must be driven out from before them, to make room for them, to
shew how much dearer they were to God than any other people
were. Egyptians and Canaanites must both be sacrificed to Israel's
honour and interest. They that stand in Israel's light, in Israel's
way, shall find that it is at their peril.
to
(7.) He urges God's righteous appearance against them some-
times for their sins. He specifies the matter of Peor, v. 3, 4. this
had happened very lately; their eyes had seen but the other day
the sudden destruction of those that joined themselves
Baal-peor, and the preservation of those that clave to the Lord;
from which they might easily infer the danger of apostacy from
God, and the benefit of adherence to him. He also takes notice
again of God's displeasure against himself, v. 21, 22. The Lord
was angry with me for your sakes. He mentions this, to try their
ingenuousness, whether they would really be troubled for the great
prejudice which they had occasioned to their faithful friend and
leader. Others' sufferings for our sakes should grieve us more
▾
than our own.
(8.) He urges the certain benefit and advantage of obedience.
This argument he begins with, v. 1. That ye may live, and go in
+
and possess the land; and this he concludes with, v. 40. That it
may go well with thee, and with thy children after thee. He
reminds them that they were upon their good behaviour, their
prosperity would depend upon their piety. If they kept God's
precepts, he would undoubtedly fulfil his promises.
(9.) He urges the fatal consequences of their apostacy from God:
That it would undoubtedly be the ruin of their nation. This he
enlarges upon, v. 25.. 31. Where, [1.] He foresees their revolt
from God to idols; that in process of time, when they had
remained long in the land, and were settled upon their lees, they
would corrupt themselves, and make a graven image; this was the
sin that would most easily beset them, v. 25. [2.] He foretells
Now let all these arguments be laid together, and then say,
whether religion has not reason on its side. None cast off the
government of their God, but those that have first abandoned the
understanding of a man.
A
41. Then Moses severed three cities on this side
Jordan toward the sun-rising; 42. That the slayer
might flee thither, which should kill his neighbour
unawares, and hated him not in times past; and
that fleeing unto one of these cities he might live;
43. Namely, Bezer in the wilderness, in the plain
country, of the Reubenites; and Ramoth in Gilead,
of the Gadites; and Golan in Bashan, of the
Manassites. 44. And this is the law which Moses
set before the children of Israel: 45. These are
the testimonies, and the statutes, and the judg-
ments, which Moses spake unto the children of
Israel, after they came forth out of Egypt. 46. On
this side Jordan, in the valley over against Beth-
peor, in the land of Sihon king of the Amorites,
who dwelt at Heshbon, whom Moses and the
forth out of Egypt: 47. And they possessed his
children of Israel smote, after they were come
land, and the land of Og king of Bashan, two kings
of the Amorites, which were on this side Jordan
toward the sun-rising; 48. From Aroer, which
is by the bank of the river Arnon, even unto mount
Sion, which is Hermon, 49. And all the plain on
this side Jordan castward, even unto the sea of the
plain, under the springs of Pisgah.
Here is,
1. The nomination of the cities of refuge on that side Jordan
where Israel now lay encamped. Three cities were appointed for
Before Christ 1451.
The Decalogue repeated.
DEUTERONOMY, IV, V.
that purpose, one in the lot of Reuben, another in that of Gad, || in practice, for that is the end of hearing and learning; not to fill
and another in that of the half tribe of Manasseh, v.41..43. our heads with notions, or our mouths with talk, but to rectify
What Moses could do for that people while he was yet with them, and direct our affections and conversations.
he did, to give example to the rulers who were settled, that they
might observe them the better when he was gone.
||
*
2. The introduction to another sermon that Moses preached to
Israel, which we have in the following chapters. Probably, it was
preached the next sabbath-day after, when the. congregation
attended to receive instruction. He had in general exhorted them
to obedience in the former chapter; here he comes to repeat the
law which they were to observe; for he demands an universal, but
not an implicit, obedience. How can we do our duty, if we do
not know it? Here therefore he sets the law before them, as the
rule they were to work by, the way they were to walk in; sets it
before them, as the glass in which they were to see their natural
face, that, looking into this perfect law of liberty, they might
continue therein. These are the testimonies, the statutes, and the
judgments, the moral, ceremonial, and judicial laws, which had
been enacted before, when Israel was newly come out of Egypt,
and were now repeated, on this side Jordan, v. 44. .46. The place
where Moses gave them these laws in charge is here particularly
described. It was, (1.) Over against Beth-peor, an idol temple of
the Moabites, which perhaps Moses sometimes looked toward, with
a particular caution to them against the infection of that and other
such like dangerous places. (2.) It was upon their new con-
quests, in the very land which they had got out of the hands of
Sihon and Og, and were now actually in possession of, v. 47.
Their present triumphs herein were a powerful argument for
obedience.
III. He refers them to the covenant made with them in Horeb,
as that which they must govern themselves by. See the wonderful
condescension of divine grace in turning the command into a cove-
nant, that we might be the more strongly bound to obedience by
our own consent, and the more encouraged in it by the divine
promise, both which are supposed in the covenant. The promises
and threatenings annexed to some of the precepts, as to the
second, third, and fifth, make them amount to a covenant.
Observe, 1. The parties to this covenant. God made it not with
our fathers, not with Abraham, Isaac, and Jacob; to them God
gave the covenant of circumcision, Acts, 7. 8. but not that of the
ten commandments. The light of divine revelation shone gradually,
and the children were made to know more of God's mind, than
their fathers had done. The covenant was made with us, or our
immediate parents that represented us, before mount Sinai, and
transacted for us." 2. The publication of this covenant; God
himself did, as it were, read the articles to them, v. 4. He talked
with you face to face. Word to Word. So the Chaldee. Not in
dark visions, as of old he spake to the fathers, Job, 4. 12, 13. but
openly and clearly, and so as that all the thousands of Israel might
hear and understand. He spake to them, and then received the
answer they returned to him: thus was it transacted face to face.
3. The mediator of the covenant; Moses stood between God and
them, at the foot of the mount, v. 5. and carried messages between
them, both for the settling of the preliminaries, Exod. 19. and for
the exchanging of the ratifications, Exod. 24. Herein Moses was
a type of Christ, who stands between God and man, to shew us the
word of the Lord: a blessed Day's-Man, that has laid his hand
upon us both, so that we may both hear from God, and speak to
him, without trembling.
CHAP. V.
In this chapter we_nave the second edition of the ten commandments. 1. The
general intent of them; they were in the nature of a covenant between God
II. The are v.6.
and Israel, v.1..5.
With the double delivery of them, both by word and writing, v. 22. III. The
D
•
O
}
settling of the correspondence from thenceforward between God and Israel.
by the mediation and ministry of Moses. 1. It was Israel's humble petition
that it might be so, v. 23..27. 2. It was God's gracious grant that it should
e so, v. 28..31. And from hence he infers the obligation they were under
to obedience, v. 32, 33.
j. ND Moses called all Israel, and said unto
them, Hear, O Israel, the statutes and
judgments which I speak in your ears this day,
that ye may learn them, and keep, and do them.
2. The LORD our God made a covenant with us in
Horeb. 3. The LORD made not this covenant with
our fathers, but with us, even us, who are all of us
here alive this day. 4. The LORD talked with you
face to face in the mount out of the midst of the
fire, 5. (I stood between the LORD and you at
that time, to shew you the word of the LORD: for
ye were afraid by reason of the fire, and went not
up into the mount;) saying,
Here,
I. Moses summons the assembly. He called all Israel, not
only the elders, but, it is likely, as many of the people as could
come within hearing, v. 1. The greatest of them were not above
God's command, nor the meanest of them below his cognizance ;
to do.
II. He demands attention. <<
but they were all concerned to hear what they were all bound
Hear, O Israel; hear and heed,
hear and remember, hear, that you may learn, and keep, and do;
else your hearing is to no purpose. When we hear the word of
God, we must set ourselves to learn it, that we may have it ready
to us upon all occasions, and what we have learned we must put
6. I am the LORD thy God, which brought
thee out of the land of Egypt, from the house of
bondage. 7. Thou shalt have none other gods
before me. 8. Thou shalt not make thee any graven .
image, or any likeness of any thing that is in heaven
above, or that is in the earth beneath, or that is
in the waters beneath the earth: 9. Thou shalt
not bow down thyself unto them, nor serve them:
for I the LORD thy God am a jealous God, visiting
the iniquity of the fathers upon the children unto
the third and fourth generation of thein that hate
me, 10. And shewing mercy unto thousands of
them that love me and keep my commandments.
11. Thou shalt not take the name of the LORD thy
God in vain: for the LORD will not hold him guilt.
less that taketh his name in vain. 12. Keep the
sabbath-day to sanctify it, as the LORD thy God hath
commanded thee. 13. Six days thou shalt labour,
and do all thy work: 14. But the seventh day is the
sabbath of the LORD thy God: in it thou shalt not
do any work, thou, nor thy son, nor thy daughter,
nor thy man-servant, nor thy maid-servant, nor
thine ox, nor thine ass, nor any of thy cattle, nor
thy stranger that is within thy gates; that thy man-
servant and thy maid-servant may rest as well as
thou. 15. And remember that thou wast a servant
in the land of Egypt, and that the LORD thy God
brought thee out thence through a mighty hand
and by a stretched-out arm: therefore the LORD
.4
Before Christ 1451.
The Decalogue repeated.
DEUTERONOMY, V.
thy God commanded thee to keep the sabbath-out of the fire and thick darkness. That was a dispensation of
terror, designed to make the gospel of grace the more welcome,
day. 16. Honour thy father and thy mother, as
the LORD thy God hath commanded thee; that thy
days may be prolonged, and that it may go well
with thee, in the land which the LORD thy God
giveth thee. 17. Thou shalt not kill.
17. Thou shalt not kill. 18. Neither
shalt thou commit adultery. 19. Neither shalt
thou steal. 20. Neither shalt thou bear false
witness against thy neighbour. 21. Neither shalt
thou desire thy neighbour's wife, neither shalt thou
covet thy neighbour's house, his field, or his man-
servant, or his maid-servant, his ox, or his ass, or
any thing that is thy neighbour's. 22. These words
the LORD spoke unto all your assembly in the
mount out of the midst of the fire, of the cloud,
and of the thick darkness, with a great voice: and
he added no more. And he wrote them in two
tables of stone, and delivered them unto me.
d to be a specimen of the terrors of the judgment-day,
Ps. 50. 3, 4. 2. He added no more. What other laws he gave
them were sent by Moses, but no more were spoken in the same
He added no more,
manner that the ten commandments were.
therefore we must not add: the law of the Lord is perfect. 3. He
wrote them in two tables of stone, that they might be preserved
from corruption, and might be transmitted pure and entire to
posterity, for whose use they were intended, as well as for the
present generation. These being the heads of the covenant, the
chest in which the written tables were deposited was called the
ark of the covenant. See Rev. 11. 19.
Here is the repetition of the ten commandments; in which
observe,
I. Though they had been spoken before, and written, yet they
are again rehearsed: for precept must be upon precept, and line
upon line, and all little enough to keep the word of God in our
minds, and to preserve and renew the impressions of it. We
have need to have the same things often inculcated upon us. See
Phil. 3. 1.
23. And it came to pass, when ye heard the voice
out of the midst of the darkness, (for the mountain
did burn with fire,) that ye came near unto me,
even all the heads of your tribes, and your elders;
24. And ye said, Behold, the LORD our God hath
shewed us his glory and his greatness, and we have
heard his voice out of the midst of the fire: we
have seen this day that God doth talk with man,
and he liveth. 25. Now therefore why should we
die? for this great fire will consume us: if we
hear the voice of the LORD our God any more, then
we shall die. 26. For who is there of all flesh,
that hath heard the voice of the living God
speaking out of the midst of the fire, as we have, and
lived? 27. Go thou near, and hear all that the
LORD our God shall say: and speak thou unto us
that the LORD our God shall speak unto thee;
and we will hear it, and do it. 28. And the LORD
heard the voice of your words, when ye spake unto
me; and the LORD said unto me, I have heard the
voice of the words of this people, which they have
spoken unto thee: they have well said all that they
have spoken. 29. O that there were such an heart
in them, that they would fear me, and keep all my
commandments always, that it might be well with
30. Go
them, and with their children for ever!
say to them, Get you into your tents again.
31. But as for thee, stand thou here by me, and I
will speak unto thee all the commandments, and
the statutes, and the judgments, which thou shalt
teach them, that they may do them in the land
which I give them to possess it. 32. Ye shall
observe to do therefore as the LORD your God hath
commanded you; ye shall not turn aside to the
right hand or to the left. 33. Ye shall walk in all
the ways which the LORD your God hath com-
manded you,
you, that ye may live, and that it may be
well with you, and that ye may prolong your days
in the land which ye shall possess.
II. There is some variation here from that record, Exod. 20. as
there is between the Lord's prayer, as it is in Matth. 6. and as it is
Luke, 11. In both it is more necessary that we tie ourselves to the
things, than to the words, unalterably.
III. The most considerable variation is in the fourth command-all
ment, Exod. 20. the reason annexed is taken from the creation of
the world; here it is taken from their deliverance out of Egypt,
because that was typical of our redemption by Jesus Christ, in
remembrance of which the Christian sabbath was to be observed,
v. 15. Remember that thou wast a servant, and God brought thee
1
out. And therefore, 1. "It is fit that thy servants should be
favoured by the sabbath rest; for thou knowest the heart of a
servant, and how welcome one day's ease will be after six days'
labour." 2. "It is fit that thy God should be honoured by the
sabbath-work, and the religious services of the day, in consideration
of the great things he has done for thee." In the resurrection of
Christ, we were brought into the glorious liberty of the children
of God, with a mighty hand, and an outstretched arm; therefore,
by the gospel edition of the law, we are directed to observe the
first day of the week, in remembrance of that glorious work of
power and grace.
IV. It is added in the fifth commandment, That it may go well
with thee, which addition the apostle quotes, and puts first,
Eph. 6. 3. that it may be well with thee, and that thou mayest live
long. If there be instances of some that have been very dutiful
to their parents, and yet have not lived long upon earth, we may
reconcile it to the promise, by this explication of it, Whether they
live long or no, it shall go well with them, either in this world
or in a better. See Eccl. 8. 12.
V. The five last commandments are connected or coupled
together, which they are not in Exodus; Neither shalt thou
commit adultery, neither shalt thou steal, &c. Which intimates
that God's commands are all of a piece, the same authority that
obliges us to one obliges us to another; and we must not be partial
in the law, but have respect to all God's commandments; for he
that offends in one point is guilty of all, Jam. 2. 10, 11.
VI. That these commandments were given with a great deal of
awful solemnity, v. 22. 1. They were spoken with a great voice
||
<<
Here,
I. Moses reminds them of the agreement of both the parties
that were now treating, in the mediation of Moses.
1. Here is the consternation that the people were put into, by that
extreme terror with which the law was given. They owned that
Before Christ 1451.
A Charge to Israel.
DEUTERONOMY, V, VI.
they could not bear it any more; "This great fire will consume
us, this dreadful voice will be fatal to us, we shall certainly die if
we hear it any more," v. 25. They wondered that they were not
already struck dead with it, and took it for an extraordinary instance
of the divine power and goodness, not only that they were thus
spoken to, but that they were enabled to bear it. For, who ever
heard the voice of the living God, as we have, and lived? God's
appearances have always been terrible to man, ever since the fall :
but Christ, having taken away sin, invites us to come boldly to the
throne of grace.
►
CHAP. VI.
Moses, in this chapter, goes on with his charge to Israel to be sure to keep up
their religion in Canaan. It is much the same with ch. 1. I. His preface is
a persuasive to obedience, v. 1—3. II. He lays down the great principles of
obedience. The first truth to be believed, That God is one, v. 4. The first
duty to be done, To love him with all our heart, v. 5. III. He prescribes the
means for keeping up religion, v. 6—9. IV. He cautions them against those
things which would be the ruin of religion; abuse of plenty, (v. 10—12)
inclination to idolatry; (v. 14, 15.) and gives them some general precepts,
1
v. 13, 16-18. V. He directs them what instructions to give their children
v. 20-25.
2. Their earnest request that God would from henceforward
speak to them by Moses, with a promise that they would hear what
he said, as from God himself, and do it, v. 27. It seems by this,
(1.) That they expected to receive further commands from God,
and were willing to hear more from him. (2.) That they thought
Moses able to bear these discoveries of the divine glory, which they,
by reason of guilt, were sensible of their inability to stand up under.
They believed him to be a favourite of Heaven, and also one that
would be faithful to them; yet at other times they murmured at
him, and but a little before this, were ready to stone him, Exod. 17.
4. See how men's convictions correct their passions. (3.) That
now they were in a good mind, under the strong convictions of the
word they heard. Many have their consciences startled by the law,
that have them not purified; fair promises are extorted from then,
but no good principles fixed and rooted in them.
ever.
3. God's approbation of their request. (1.) He commends what
they said, v. 28. They spoke it to Moses, but God took notice of
it; for there is not a word in our tongue, but he knows it. He ac-
knowledges, They have well said. Their owning the necessity of
a mediator to deal between them and God, was well said. Their
Observe here, 1. That Moses taught the people all that, and that
Thus
desire to receive further directions from God by Moses, and their only, which God commanded him to teach them, v. 1.
promise to observe what directions should be given them, were well Christ's ministers are to teach his churches all that he has com-
And what is well said, shall have its praise with God, and end of their being taught, was, that they might do as they were
said.
manded, and neither more nor less, Matth. 28. 20. 2. That the
should have with us. What is good, as far as it goes, let it be com-
mended. (2.) He wishes they were but sincere in it, (v. 29.) O taught, (v. 1.) might keep God's statutes, (v. 2.) and observe to do
that there were such a heart in them! [1.] Such a heart as they them, v. 3. Good instructions from parents and ministers will but
should have; a heart to fear God, and keep his commandments for aggravate our condemnation, if we do not live up to them. 3. That
Note, The God of heaven is truly and earnestly desirous of Moses carefully endeavoured to fix them for God and godliness,
the welfare and salvation of poor sinners: he has given abundant now that they were entering upon the land of Canaan, that they
proof that he is so; he gives us time and space to repent; by his might be prepared for the comforts of that land, and fortified against
mercies invites us to repentance, and waits to be gracious; has sent
the snares of it; and.now that they were setting out in the world,
his Son to redeem us, published a general offer of pardon and life, might set out well. 4. That the fear of God in the heart will be
promised his Spirit to those that pray for him, and has said it, and the most powerful principle of obedience ; (v. 2.) That thou might-
sworn, that he has no pleasure in the ruin of sinners. [2.] Such est fear the Lord thy God, to keep all his statutes. 5. The entail
a heart as they now had, or, one would think they had. Note, It of religion in a family, or country, is the best entail: it is highly
would be well with many, if there were always such a heart' in desirable that not we only, but our children, and our children's chil-
them, as there seems to be sometimes; when they are under con- dren, may fear the Lord. 6. Religion and righteousness advance
viction of sin, or the rebukes of Providence, or when they come
and secure the prosperity of any people. Fear God, and it shall
to look death in the face: How gracious will they be, when these they are taught, shall be well-fed too, as Israel in the land flowing
be well with thee. Those that are well-taught, if they do what
pangs come upon them! O that there were always such a heart || with milk und honey, v.
(
来
​3.
1.
4
Now
OW these are the commandments, the sta-
tutes, and the judgments, which the LORD
your God commanded to teach you, that ye might
do them in the land whither ye go to possess it: 2.
That thou mightest fear the LORD thy God, to keep
all his statutes and his commandments, which I
command thee, thou, and thy son, and thy son's
son, all the days of thy life; and that thy days
may be prolonged. 3. Hear therefore, O Israel,
and observe to do it, that it may be well with thee,
and that ye may increase mightily, as the LORD
God of thy fathers hath promised thee, in the land
that floweth with milk and honey.
B
in them! (3.) He appoints Moses to be his messenger to them,
to receive the law from his mouth, and to communicate it to them,
v. 31. Here the matter was settled by consent of both parties,
that God should from henceforward speak to us by men like our
selves, by Moses and the prophets, by the apostles and the evange-
lists, whom if we believe not, neither should we be persuaded,
though God should speak to us as he did to Israel at mount Sinai,
or send expresses from heaven or hell.
4. Hear, O Israel: the LORD our God is one
LORD: 5. And thou shalt love the LORD thy God
with all thine heart, and with all thy soul, and with
all thy might. 6. And these words, which I com-
mand thee this day, shall be in thine heart: 7.
II. Hence he infers a charge to them, to observe and do all that And thou shalt teach them diligently unto thy chil-
God had commanded them, v. 32, 33. Seeing God had showed dren, and shalt talk of them when thou sittest in thine
himself so tender of them, and so willing to consider their frame, house, and when thou walkest by the way, and when
and gratify them in what they desired, and withal so ready to make thou liest down, and when thou risest up. 8. And
the best of them; seeing they themselves had desired to have Mo-thou shalt bind them for a sign upon thine hand,
ses for their teacher, who was now teaching them; and seeing
they had promised so solemnly, and under the influence of so many
good causes and considerations, that they would hear and do; he
charges them to walk in all the ways that God had commanded them,
assuring them that it would be highly to their advantage to do so.
and they shall be as frontlets between thine eyes.
9. And thou shalt write them upon the posts of thy
house, and on thy gates. 10. And it shall be when
the LORD thy God shall have brought thee into the
land which he sware unto thy fathers, to Abraham,
The only way to be happy, is to be holy. Say to the righteous,
It shall be well with them.
!
Before Christ 1451.
A Charge to Israel.
DEUTERONOMY, VI.
to Isaac, and to Jacob, to give thee great and goodly
cities, which thou buildedst not, 11. And houses
full of all good things, which thou filledst not, and
wells digged, which thou diggedst not, vineyards
and olive trees, which thou plantedst not; when
thou shalt have eaten and be full; 12. Then
beware lest thou forget the LORD, which brought
thee forth out of the land of Egypt, from the house
of bondage. 13. Thou shalt fear the LORD thy
God, and serve him, and shalt swear by his name.
14. Ye shall not go after other gods, of the gods of
the people which are round about you; 15. (For
the LORD thy God is a jealous God among you)
lest the anger of the LORD thy God be kindled
against thee, and destroy thee from off the face of
the earth. 16. Ye shall not tempt the LORD your
God, as ye tempted him in Massah.
we love him when our hearts are not with him, but inwardly, and
in truth, solacing ourselves in him. [2.] With a strong love; the
heart must be carried out toward him with great ardour and
fervency of affection. Some have from hence thought, that we
should avoid saying (as we commonly express ourselves) that we
will do this or that, with all our heart; for we must not do any
thing with all our heart but love God; and that this phrase being
here used concerning that sacred fire, it should not be unhallowed.
He that is our All must have our all, and none but he. [3.] With
a superlative love; We must love God above any creature
whatsoever, and love nothing beside him, but what we love for
for so it is explained, Mark, 12.33. To love him with all the heart,
him, and in subordination to him. [4.] With an intelligent love;
and with all the understanding; we must know him, and therefore
love him, as those that see good cause to love him. [5.] With an
entire love; he is one, and therefore our hearts must be united in
this love, and the whole stream of our affections must run toward
him. Oh that this love of God may be shed abroad in our hearts!
II. Means are here prescribed for the maintaining and keeping
up of religion in our hearts and houses, that it might not wither
and go to decay. And they are these:
1. Meditation, v. 6. These words which I command thee, shall be
in thine heart. Though the words alone without the things will do
us no good, yet we are in danger of losing the things if we neglect
the words, by which ordinarily divine light and power are conveyed
to the heart. God's words must be laid up in our heart, that our
thoughts may be daily conversant with them, and employed about
them, and thereby the whole soul may be brought to abide and
act under the influence and impression of them. This immediately
follows upon the law of loving God with all our heart; for they
that do so will lay up his word in their hearts, both as an evidence
and effect of that love, and as a means to preserve and increase
it. He that loves God, loves his Bible.
*
Here is,
I. A brief summary of religion, containing the first principles of
faith and obedience, v. 4,5. These two verses the Jews reckon
one of the choicest portions of scripture: they write it in their
phylacteries, and thirk themselves not only obliged to say it at
least twice every day, but very happy in being so obliged; having
this saying among them: Blessed are we, who every morning and
evening say, Hear, O Israel, the Lord our God is one Lord. But
more blessed are we, if we duly consider and improve,
4
1. What we are here taught to believe concerning God; That
Jehovah our God is one Jehovah. (1.) That the God whom we serve
is Jehovah, a Being infinitely and eternally perfect, self-existent,
and self-sufficient. (2.) That he is the one only living and true
God; he only is God, and he is but One. The firm belief of this
self-evident truth would effectually arm them against all idolatry,
which was introduced by that fundamental error, That there are
gods many. It is past dispute, that there is one God, and there
is no other but he, Mark, 12. 32. Let us therefore have no other,
nor desire to have any other. Some have thought there is here a
plain intimation of the Trinity of persons in the unity of the
Godhead; for here is the name of God three times, and yet all
declared to be One. Happy they that have this one Lord for their
God; for they have but one Master to please, but one Benefactor
to seek to. It is better to have one fountain than a thousand
cisterns; one all-sufficient God than a thousand insufficient ones.
2. What we are here taught concerning the duty which God
requires of man. It is all summed up in this, as its principle, Thou
shalt love the Lord thy God with all thy heart. He had undertaken,
v. 2. to teach them to fear God; and, in pursuance of his
undertaking, he here teaches them to love him: for the warmer
our affection to him, the greater will be our veneration for him;
and the child that honours his parents, no doubt loves them. Did
ever any prince make a law that his subjects should love him?
'Yet such is the condescension of the divine grace, that this is made
the first and great commandment of God's law, that we love him,
and that we perform all other parts of our duty to him from a
principle of love: My son, give me thine heart. We must highly
esteem him, be well-pleased that there is such a Being, well-pleased
in all his attributes and relations to us: our desire must be toward
him, our delight in him, our dependence upon him, and to him we
must be entirely devoted. It must be a constant pleasure to us to
think of him, hear from him, speak to him, and serve him. We
must love him, (1.) As the Lord, the best of Beings, most
excellent and amiable in himself. (2.) As our God, a God in
covenant with us, our Father, and the most kind and bountiful of
friends and benefactors. We are also commanded to love God
with all our heart, and soul, and might; that is, We must love ||
him, [1.] With a sincere love; not in word and tongue only, saying
VOL. I
50
:
:
"Be careful and exact
2. The religious education of children, v. 7. " Thou shalt teach
them diligently to thy children; and by communicating thy
knowledge thou wilt increase it." They that love the Lord God
themselves should do what they can to engage the affections of
their children to him, and so to preserve the entail of religion in
their families from being cut off. Thou shalt whet them diligently
upon thy children, so some read it; frequently repeat these things
to them, try all ways of instilling them into their minds, and
making them pierce into their hearts. As in whetting a knife, it
is turned first on this side, then on that.
in teaching thy children; and aim, as by whetting, to sharpen
them, and put an edge upon them. Teach them thy children,
not only those of thine own body," (say the Jews,)" but all those
that are any way under thy care and tuition." Bishop Patrick
well observes here, that Moses thought his law so very plain and
easy, that every father might be able to instruct his sons in it, and
every mother her daughters. Thus that good thing which is
committed to us, we must carefully transmit to those that come
after us, that it may be perpetuated.
3. Pious discourse. Thou shalt talk of these things, with due
reverence and seriousness, for the benefit not only of thy children,
but of thy other domestics, thy friends and companions, as thou
sittest in thy house, either at work, or at meat, or at rest, or to
receive visits; and when thou walkest by the way, either for
diversion, or for conversation, or in journeys, when at night thou
art retiring from thy family to lie down for sleep, and when in
the morning thou art risen up, and returnest to thy family again.
Take all occasions to discourse with those about thee of divine
things; not of unrevealed mysteries, or matters of doubtful
disputation, but of the plain truths and laws of God, and the things
that belong to our peace." So far is it from being reckoned a
diminution to the honour of sacred things, to make them the
subject of our familiar discourse, that they are recommended to
us to he talked of; for the more conversant we are with them, the
more we shall admire them, and be affected with them, and
thereby be instrumental to communicate divine light and heat.
may
4. Frequent reading of the word. They shall be as frontlets
Before Christ 1451.
}
DEUTERONOMY, VI.
A Charge to Israel.
between tårne eyes, and thou shalt write them upon the posts of thy || for an open profession of his name; Isa. 45. 23. Every tongue
house, v. 8, 9. It is probable that at that time there were few shall swear, is expounded, Rom. 14. 11. Every tongue shail
written copies of the whole law, only at the feast of tabernacles confess to God. 2. They must not upon any occasion give that
the people had it read to them; and therefore God appointed honour to other gods, v. 14. Ye shall not go after other gods, that
them, at least for the present, to write some select sentences of is, "Ye shall not serve or worship them," for therein they went
the law, that were most weighty and comprehensive, upon their astray, they went a-whoring from the true God, who, in this,
walls, or in scrolls of parchment to be worn about their wrists, more than in any thing, is a jealous God, v. 15. and the learned -
and some think that hence the phylacteries, so much used among Bishop Patrick observes here, out of Maimonides, that we never
the Jews, took rise. Christ blames the Pharisees, not for wearing find, either in the law or the prophets, anger, or fury, or jealousy,
them, but for affecting to have them broader than other people's, or indignation, attributed to God, but upon occasion of idolatry.
Matth. 23. 5. But when Bibles came to be common among them, 3. They must take heed of dishonouring God by tempting him,
there was the less occasion for this expedient. It was prudently and v. 16. Ye shall not tempt the Lord your God, that is, "Ye shall
piously provided, by the first reformers of the English church, that not in any exigence distrust the power, presence, and providence
then, when Bibles were scarce, some select portions of scripture of God, nor quarrel with him;" which, if they indulged an evil
should be written on the walls and pillars of the churches, which heart of unbelief, they would take occasion to do in Canaan as
the people might make familiar to them, in conformity to this well as in the wilderness. No change of condition will cure a
direction here, which seems to have been binding in the letter of it disposition to murmur and fret. Our Saviour uses this caution
to the Jews, as it is to us in the intent of it, which is, that we should as an answer to one of Satan's temptations, with application to
endeavour by all means possible to make the word of God familiar himself, Matth. 4.7. Thou shall not tempt the Lord thy God; either
to us, that we may have it ready to us upon all occasions, for our by despairing of his power and goodness, while we keep in the
restraint from sin, and our direction and excitement to our duty. It way of our duty, or by presuming upon it, when we turn aside out
must be as that which is graven on the palms of our hands, always of that way.
||
before our eyes.
See Prov. 3. 1, 3. It is also intimated that we
must never be ashamed to own our religion, nor to own ourselves
under the check and government of it. Let it be written on our
gates, and let every one that goes by our door, read it, That we
believe Jehovah to be God alone, and believe ourselves bound to
love him with all our hearts.
III. A caution is here given not to forget God in a day of
prosperity and plenty, v.10..12. Here, 1. He raises their
expectations of the goodness of their God; taking it for granted
that he would bring them into the good land that he had promised,
v. 10. That they should no longer dwell in tents as shepherds and
poor travellers, but should settle in great and goodly cities; should
no longer wander in a barren wilderness, but should enjoy houses
well-furnished, and gardens well-planted, v. 11. and all this
without any care or expence of their own, which he here lays a
great stress upon, Cities which thou buildedst not, houses which
thou filledst not, &c. both because it made the mercy really much
more valuable, that what they had came to them so cheap, and
yet, if they did not actually consider it, the mercy would be the
jess esteemed, for we are most sensible of the value of that which
has cost us dear. When they came so easily by the gift, they
would be apt to grow secure, and unmindful of the Giver. 2. He
engages their watchfulness against the badness of their own hearts;
then beware, when thou liest safe and soft, lest thou forget the
Lord, v. 12. Note, (1.) In a day of prosperity we are in great
danger of forgetting God, our dependence upon him, our need of
him, and our obligations to him. When the world smiles, we are
apt to make our court to it, and expect our happiness in it, and
so we forget him that is our only portion and rest. Agur prays
against this temptation, Prov. 30. 9. Lest I be full, and deny thee.
(2.) There is therefore need of great care and caution at such a
time, and strict watch over our own hearts. "Then beware;
being warned of your danger, stand upon your guard against it.
Bind the words of God for a sign upon thy hand, for this end, to
prevent thy forgetting God. When thou art seliled in Canaan,
forget not thy deliverance out of Egypt; but look to the rock out
of which thon wast hewn: when thy latter end is greatly increased,
remember the smallness of thy beginnings."
IV. Some special precepts and prohibitions are here given,
which are of great consequence. 1. They must upon all occasions
give honour to God, v. 13. Fear him and serve him, (for if he be
a Master, we must both reverence him and do his work,) and
swear by his name; that is, they must not upon any occasion
appeal to any other, as the Discerner of truth, and Avenger of
wrong. Swear by him only, and not by any idol, or any other
creature. Swear by his name in all treaties and covenants with
the neighbouring nations, and do not compliment them so far as
to swear by their gods. Swearing by his name, is sometimes put
·
›
of the LORD your God, and his testimonies, and
17. Ye shall diligently keep the commandments
his statutes, which he hath commanded thee.
18. And thou shalt do that which is right and good
in the sight of the LORD: that it may be well
with thee, and that thou mayest go in and possess
the good land which the LORD sware unto thy
fathers, 19. To cast out all thine enemies from
before thee, as the LORD hath spoken. 20. And
when thy son asketh thee in time to come, saying,
What mean the testimonies, and the statutes, and
the judgments, which the LORD our God hath
commanded you? 21. Then thou shalt say unto
thy son, We were Pharaoh's bondmen in Egypt;
and the LORD brought us out of Egypt with a
mighty hand: 22. And the LORD shewed signs
and wonders, great and sore, upon Egypt, upon
Pharaoh, and upon all his household, before our
eyes: 23. And he brought us out from thence, that
he might bring us in, to give us the land which he
sware unto our fathers. 24. And the LORD
commanded us to do all these statutes, to fear the
LORD our God, for our good always, that he
might preserve us alive, as it is at this day.
25. And it shall be our righteousness, if we observe,
to do all these commandments before the LORD
our God, as he hath commanded us.
Here,
1. Moses charges them to keep God's commandments themselves,
v. 17..19. Ye shall diligently heep God's commandments. Note,
It requires a great deal of care and pains to keep up religion in
the power of it in our hearts and lives. Negligence will ruin us;
but we cannot be saved without diligence. To induce them to
this, he here shews them, 1. That this would be very acceptable
to God. It is right and good in the sight of the Lord; and that
is right and good, indeed, that is so in God's sight. If we have
any regard to the favour of our Creator ag our felicity, and the
law of our creation as our rule, we shall be religions. 2. That
it would be very advantageous and profitable to themselves.
I
Before Christ 1451.
"#1
DEUTERONOMY, VI, VII.
A Charge to Israel.
would secure to them the possession of the land of Canaan,
prosperity there, and constant victory over those that stood in
their way. In short, Do well, and it shall be well with thee.
II. He charges them to instruct their children in the commands
of God; not only that they might in their tender years intelligently
and affectionately join in religious services, but that afterward
they might in their day keep up religion, and convey it to those 1.
|
that should come after them.
·
L
interest. It is here promised, [1.] In general, that if they would serve
God, he would bless and prosper them, v. 12..15. [2.] In particular, that
if they would drive out the nations, that they might not be a temptation to
them, God would drive them out, that they should not be any rexation to them,
v. 17..24.
HEN the LORD thy God shall bring thee
into the land whither thou goest to possess
WHE
•
Now, 1. Here is a proper question, which it is supposed the it, and hath cast out many nations before. thee,
children would ask, v.20. “What mean the testimonies and the
statutes? What is the meaning of the feasts we observe, the
sacrifices we offer, and the many peculiar customs we keep up?"
Observe, (1.) All divine institutions have a certain meaning, and
there is something great designed in them. (2.) It concerns us
to know and understand the meaning of them, that we may
perform a reasonable service, and may not offer the blind for
sacrifice. (3.) It is good for children betimes to inquire into
the true intent and meaning of the religious observances they are
trained up in. To be thus inquisitive, in divine things, is a good
sign that they are concerned about them, and a good means
their attaining to a great acquaintance with them. Then shall
we know, if thus we follow on to know.
2. Here is a full answer put into the parents' mouths to be
given to this good question. Parents and teachers must give
instruction to those under their charge, though they do not ask it,
nay, though they have an aversion to it; much more must they
be ready to answer questions, and to give instruction when it is
desired; for, it may be hoped, they that ask it will be willing to
receive it. Did the children ask the meaning of God's laws, let
them be told, That they were to be observed, (1.) In a grateful
remembrance of God's former favours to them, especially their
deliverance out of Egypt, v. 21..23. The children must be
often told of the deplorable state their ancestors were in, when
they were bondmen in Egypt, the great salvation God wrought
for them in fetching them out thence, and that God, in giving
them these peculiar statutes, meant to perpetuate the memorial of
that work of wonder by which they were formed into a peculiar
people.__(2:) As the prescribed condition of his further favours,
v. 24. The Lord commanded us all these statutes for our good.
Note, God commands us nothing but what is really for our own
the Hittites, and the Girgashites, and the Amorites,
and the Canaanites, and the Perizzites, and
the Hivites, and the Jebusites; seven nations
greater and mightier than thou; 2. And when
the LORD thy God shall deliver them before thee;
thou shalt smite them, and utterly destroy them;
thou shalt make no covenant with them, nor shew
mercy unto them: 3. Neither shalt thou make
marriages with them; thy daughter thou shalt not
give unto his son, nor his daughter shalt thou
take unto thy son. 4. For they will turn away thy
son from following me, that they may serve other
gods: so will the anger of the LORD be kindled
against you. and destroy thee suddenly. 5. But
thus shall ye deal with them; ye shall destroy their
altars, and break down their images, and cut down
their groves, and burn their graven images with
fire. 6(For thou art an holy people unto the
LORD thy God: the LORD thy God hath chosen
thee to be a special people unto himself, above all
people that are upon the face of the earth.
7. The LORD did not set his love upon you, nor
choose you, because ye were more in number
than any people; for ye were the fewest of all
people: 8. But because the LORD loved you,
and because he would keep the oath which he
had sworn unto your fathers, hath the LORD brought
you out with a mighty hand, and redeemed you
out of the house of bondmen, from the hand of
Pharaoh king of Egypt. 9. Know therefore that
the LORD thy God, he is God, the faithful God,
which keepeth covenant and mercy with them that
love him and keep his commandments to a
thousand generations; 10. And repayeth them
that hate him to their face, to destroy them: he
will not be slack to him that hateth him, he will
repay him to his face. 11. Thou shalt therefore
keep the commandments, and the statutes, and
the judgments, which I command thee this day, tc
do them.
good. It is our interest, as well as our duty, to be religious.
[1.] It will be our life; that he might preserve us alive, which is
a great favour, and more than we could expect, considering how
often we have forfeited life itself. Godliness has the promise of
the continuance and comfort of the life that now is, as far as it is
for God's glory. [2.] It will be our righteousness. Could we
perfectly fulfil but that one command of loving God with all our
heart, soul, and might, and could we say, "We have never done
otherwise," that would be so our righteousness, as to entitle us to
the benefits of the covenant of innocency; had we continued in
every thing that is written in the book of the law to do it, the
law would have justified us. But that we cannot pretend to,
therefore our sincere obedience shall be accepted through a
Mediator, to denominate us, as Noah was, righteous before God,
Gen. 7.1. Luke, 1. 6. and John, 3. 7. The Chaldee reads it, There
shall be a reward to us, if we observe to do these commandments;
for, without doubt, in keeping God's commandments there is great
reward.
✓
CHAP. VII.
Moses in this chapter exhorts Israel, I. In general, to keep God's commandments,
*. 11,12. II. In particular, and in order to that, to keep themselves pure
from all communion with idolaters. 1. They must utterly destroy the
seven devoted nations, and not spare them, or make leagues with them,
v. 1, 2, 16, 24. 2. They must by no means marry with the remainders of
them, v. 3, 4. 3. They must deface and consume their altars and images,
and not so much as take the silver and gold of them to their own use, v. 5, 25, 26.
."
To enforce this charge, he shews that they were bound to do so, (1.) In duty
Considering, [1.] Their election to God, v.6. [2] The reason of that
election, v. 7, 8. [3.] The terms they stood upon with God, v. 9, 10. (2.) In || and in its time and place needful, acceptable, and honourable,
here appointed them, and yet it is God's work, and good work,
1. They must shew them no mercy, v.1,2. Bloody work is
Here is,
I. A very strict caution against all friendship and fellowship with
idols and idolaters. Those that are taken into communion with
God, must have no communication with the unfruitful works of
darkness. These things they are charged about, for the preventing
of this snare now before them.
Before Christ 1451.
A Charge to Israel.
DEUTERONOMY, VII.
་
3. They must destroy all the relics of their idolatry, v. 5. Their
altars and pillars, their groves and graven images, all must be
destroyed; both in a holy indignation against idolatry, and to prevent
infection. This command was given before, Exod. 23. 24. 34. 13.
A great deal of good work of this kind was done by the people in
their pious zeal, 2 Chron.31.1. and by good Josiah, 2 Chron. 34.3,7.
and with this may be compared the burning of the conjuring
books, Acts, 19. 19.
(1.) God here engages to do his part. It is spoken of as a || adds here, as a reason of this command, v. 3. For he that marries
thing taken for granted, that God would bring them into the land || with idolaters does in effect marry with their idols.
of promise, that he would cast out the nations before them who
were the present occupants of that land; no room was left to doubt
of that. His power is irresistible, and therefore he can do it: his
promise is inviolable, and therefore he will do it. Now, [1.] These
devoted nations are here named and numbered, v. 1. Seven in all,
and seven to one seemed to make it a very unequal contest. They
are specified, that Israel might know the bounds and limits of their
commission; hitherto their severity must come, but no further;
nor must they, under colour of this commission, kill all that came
in their way; no, here must its waves be stayed. The confining
of this commission to the nations here mentioned, plainly intimates
that after-ages were not to draw this into a precedent; this will
not serve to justify those barbarous wars which give no quarter.
How agreeable soever this method might be, when God himself
prescribed it, to that dispensation under which such multitudes of
beasts were killed and burned in sacrifice; now that all sacrifices
of atonement are perfected in, and superseded by, the great
propitiation made by the blood of Christ, human blood is become
perhaps more precious than it was, and those that have most
power, yet must not be prodigal of it. [2.] They are here owned
to be greater and mightier than Israel. They had been long rooted
in this land, to which Israel came strangers; they were more
numerous, had men much more bulky, and more expert in war,
than Israel had; yet all this shall not prevent their being cast out
before Israel. The strength of Israel's enemies magnifies the
power of Israel's God, who will certainly be too hard for them.
II. Here are very good reasons to enforce this caution.
1. The choice which God had made of this people for his
own, v. 6. There was such a covenant and communion established
between God and Israel, as was not between him and any other
people in the world. Shall they by their idolatries dishonour
him who had thus honoured them? Shall they slight him who,
Shall they put
had thus testified his kindness for them?
themselves upon the level with other people, when God had thus
dignified and advanced them above all people? Had God taken
them to be a special people to him, and no other but them, and
will not they take God to be a special God to them, and no other
but him?
(2.) He engages them to do their part. Thou shalt smite them,
and utterly destroy them, v. 2. If God cast them out, Israel must
not take them in, no not as tenants, or tributaries, or servants.
No covenant of any kind must be made with them, no mercy
must be shewed them. This severity was appointed, [1.] In
order to punish the wickedness they and their fathers had been
guilty of. The iniquity of the Amorites was now full, and the
longer it had been in the filling, the sorer was the vengeance when
it came at last. [2.] In order to prevent the mischiefs they
would do to God's Israel, if they were left alive. The people of
these abominations must not be mingled with the holy seed, lest
they corrupt them. Better that all these lives should be lost from
the earth, than that religion and the true worship of God should be
lost in Israel. Thus we must deal with our lusts that war against
our souls; God has delivered them into our hands by that
promise, Sin shall not have dominion over you, unless it be your
own faults; let not us then make covenants with them, or shew
them any mercy, but mortify and crucify them, and utterly destroy
them.
*
2. The freeness of that grace, which made this choice.
(1.) There was nothing in them to recommend or entitle them to
this favour. In the multitude of the people is the king's honour,
Prov. 14. 28. But their number was inconsiderable; they were
only seventy souls when they went down into Egypt, and though
greatly increased there, yet there were many other nations more
numerous; Ye were the fewest of all people, v.7. The author
of the Jerusalem Targum passes too great a compliment upon
his nation, in his reading this, Ye were humble in spirit, and
meck above all people; quite contrary. They were rather
stiff-necked, and ill-natured, above all people. (2.) God fetched
the reason of it purely from himself, v. 8. [1] He loved you,
because he would love you. Even so, Father, because it seemed
good in thine eyes. All that God loves, he loves freely,
Hos. 14. 4. Those that perish, perish by their own merits, but
all that are saved, are saved by prerogative. [2] He has done
his work, because he would keep his word. "He has brought you
out of Egypt, in pursuance of the oath sworn to your fathers."
Nothing in them, or done by them, did or could make God
a debtor to them; but he had made himself a debtor to his
own promise, which he would perform, notwithstanding their
unworthiness.
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T
3. The tenor of the covenant into which they were taken; it
was in short this, That as they were to God, so God would be to
them. They should certainly find him, (1.) Kind to his friends,
The Lord thy God is not like the gods of the nations, the
2. They must make no marriages with those of them that escaped v. 9.
the sword, v. 3, 4. The families of the Canaanites were ancient, creatures of fancy, subjects fit enough for loose poetry, but no
and it is probable that some of them were called honourable, proper objects of serious devotion; no, he is God, God indeed,
which might be a temptation to the Israelites, especially those of God alone, the faithful God, able and ready not only to fulfil his
them that were of least note in their tribes, to court an alliance own promises, but to answer all the just expectations of his
with them, to mend their blood, and the rather because their worshippers, and he will certainly keep covenant and mercy," that
acquaintance with the country might be serviceable to them in the is, "shew mercy according to covenant, to them that love him, and
improvement of it; but religion, and the fear of God, must keep his commandments;" (and in vain do we pretend to love him,
overrule all these considerations. To intermarry with them was if we do not make conscience of his commandments;)" and this,”
therefore unlawful, because it was dangerous; this very thing had (as is here added for the explication of the promise in the second
proved of fatal consequence to the old world, Gen. 6. 2. and commandment,) “not only to thousands of persons, but to thousands -
thousands, in the world that now is, have been undone by of generations. So inexhaustible is the fountain, so constant
irreligious ungodly marriages, for there is more ground of fear in the streams!" (2.) Just to his enemies; he repayeth them that hate
mixed marriages that the good will be perverted, than of hopes him, v. 10. Note, [1.] Wilful sinners are haters of God; for the
that the bad will be converted. The event proved the reasonableness carnal mind is enmity against him. Idolaters are so in a special
of this warning, They will turn away thy son from following me. manner, for they are in league with his rivals. [2.] Those that
Solomon paid dear for his folly herein. We find a national hate God, cannot hurt him, but certainly ruin themselves. He
repentance for this sin of marrying strange wives, and care taken will repay them to their face, in defiance of them and all their
to reform, Ezra, 10, 19, &c. and Neh. 13.23. and a New-Testament impotent malice. His arrows are said to be made ready against the
caution not to be unequally yoked with unbelievers, 2 Cor. 6. 14. face of them, Ps. 21.12. Or, He will bring those judgments upon
Those that, in choosing yokefellows, keep not at least within the them, which shall appear to themselves to be the just punishment
bounds of a justifiable profession of religion, cannot promise of their idolatry. Compare Job, 21.19. He rewardeth him,
themselves helps meet for them. One of the Chaldee paraphrases | and he shall know it. Though vengeance seem to be slow, yet it
鲁
​•
Conta
·
Before Christ 1451.
A Charge to Israel
DEUTERONOMY, VII.
is not slack. The wicked and sinner shall be recompens d in the
earth, Prov. 11.31. I cannot pass the gloss of the Jerusalem
Targum upon this place, because it speaks the faith of the Jewish
church concerning a future state: He recompenses to them that
hate him, the reward of their good works in this world, that he
may des roy them in the world to come.
.....
LORD thy God. 26. Neither shalt thou bring an
abomination into thine house, lest thou be a cursed
thing like it: but thou shalt utterly detest it, and
thou shalt utterly abhor it; for it is a cursed thing.
饔
​12. Wherefore it shall come to pass, if ye
hearken to these judgments, and keep, and do
them, that the LORD thy God shall keep unto thee
the covenant and the mercy which he sware unto
thy fathers: 13. And he will love thee, and bless
thee, and multiply thee: he will also bless the fruit
of thy womb, and the fruit of thy land, thy corn,
and thy wine, and thine oil, the increase of thy
kine, and the flocks of thy sheep, in the land
which he sware unto thy fathers to give thee.
14. Thou shalt be blessed above all people; there
shall not be male or female barren among you,
or among your cattle. 15. And the LORD will
take away from thee all sickness, and will put
none of the evil diseases of Egypt, which thou
knowest, upon thee; but will lay them upon all
them that hate thee. 16. And thou shalt consume
all the people which the LORD thy God shall
deliver thee; thine eye shall have no pity upon
them: neither shalt thou serve their gods; for that
will be a snare unto thee. 17 If thou shalt say in
thine heart, These nations are
I;
:
a
can. I dispossess them)) 16. Thou shalt not be
afraid of them; but shalt well remember what the
LORD thy God did unto Pharaoh, and unto all
Egypt; 19. The great temptations which thine
eyes saw, and the signs, and the wonders, and the
mighty hand, and the stretched-out arm, whereby
the LORD thy God brought thee out: so shall the
LORD thy God do unto all the people of whom
thou art afraid. 20. Moreover the LORD thy God
will send the hornet among them, until they that
are left, and hide themselves from thee, be
destroyed. 21. Thou shalt not be affrighted at
them for the LORD thy God is among you,
mighty God and terrible. 22. And the LORD thy
God will put out those nations before thee by
little and little: thou mayest not consume them
at once, lest the beasts of the field increase upon
thee. 23. But the LORD thy God shall deliver
them unto thee, and shall destroy them with a
mighty destruction, until they be destroyed.
24. And he shall deliver their kings into thine
hand, and thou shalt destroy their name from
under heaven: there shall no man be able to stand
before thee, until thou have destroyed them.
25. The graven images of their gods shall ye burn
with fire: thou shalt not desire the silver or gold
that is on them, nor take it unto thee, lest thou
be snared therein: for it is an abomination to the
Here,
:
I. The caution against idolatry is repeated, and against cen
munion with idolaters, v. 16. "Thou shalt consume the people,
and not serve their gods." We are in danger of having fellowship
with the works of darkness, if we take pleasure in fellowship with
those that do those works. Here is also a repetition of the charge
to destroy the images, v. 25, 26. The idols which the heathen had
worshipped were an abomination to God, and therefore must be
so to them all that truly love God hate what he hates. Observe
thou shalt utterly abhor it: such a holy indignation as this must
how this is urged upon them, Thou shalt utterly detest it, and
we conceive against sin, that abominable thing which the Lord
hates. They must not retain the images, to gratify their covetous-
ness: Thou shalt not desire the silver or gold that is on them,
nor think it pity to have that destroyed. Achan paid dear for
must they retain the images, to gratify their curiosity; "Neither
converting that to his own use which was an anathema. Nor
shalt thou bring it into thine house, to be hung up as an ornament,
or preserved as a monument of antiquity: No, to the fire with it,
that is the fittest place for it." Two reasons are given for this
be drawn, ere thou art aware, to like it and love it, to fancy it,
and pay respect to it; and, Lest thou be a cursed thing like it,
v.26. They that make images are said to be like unto them,
stupid and senseless; here they are said to be, in a worse sense, like
these two reasons together, and observe, That whatever brings us
to them-accursed of God, and devoted to destruction. Compare
into a snare brings us under a curse.
caution: Lest thou be snared therein, v. 25. that is,
"lest thou
The of favour to them, if they would
obedient, is enlarged upon with a most affecting copiousness and
desire, and our own interest, that we be religious. All possible
fluency of expression, which intimates how much it is both God's
desire, and our own interest, that we be religious. All possible
assurance is here given them,
1. That, if they would sincerely endeavour to do their part of the
covenant, God would certainly perform his part. He shall keep
stant to our duty, and we cannot question the constancy of God's
the which he sware unto thy fathers, v. 12. Let us be con-
mercy
KA
mercy.
2. That, if they would love God, and serve him, and devote
themselves and their's to him, he would love them, and bless
desire more to make them happy? (1.) He will love thee. He
them, and multiply them greatly, v. 13, 14. What could they
began in love to us, 1 John, 4. 19. and if we return his love in
filia! duty, then, and then only, we may expect the continuance
of it, Jehn, 14.21. (2.) He will bless thee with the tokens of his
their neighbours by singular services, God would dignify them
love above all people. If they would distinguish themselves from
above their neighbours by singular blessings. (3.) He will
multiply thee. Increase was the ancient blessing for the peopling
of the world, once and again, Gen. 1. 28.---9.1. and here for the
peopling of Canaan, that little world by itself. The increase both
neither have estates without heirs, nor heirs without estates, but
of their families and of their stock is promised: They should
should have the complete satisfaction of having many children,
and plentiful provisions and portions for them.
of Egypt, God would keep them clear from the diseases of Egypt,
3. That, if they would keep themselves pure from the idolatries
v. 15. It seems to refer not only to those plagues of Egypt, by the
of God would keep them clear from the diseases of
force of which they were delivered, but to some other epidemical
country disease, as we call it, which they remembered the prevalency
of among the Egyptians, and by which God had chastised them for
he sends them, and do what he bids them. It is therefore good
their national sins. Diseases are God's servants; they go where
for the health of our bodies, to mortify the sin of our souls.
Before Christ 1451.
DEUTERONOMY, VII, VIII.
A Charge to Israel.

4. That if they would cut off the devoted nations, they should
cut them off, and none should be able to stand before them.
Their duty in this matter would itself be their advantage. Thou
shalt consume all the people which the Lord thy God shall deliver
thee, that is the precept, v. 16. And then the Lord thy God
And then the Lord thy God
shall deliver them unto thee, and shall destroy them, that is the
promise, v. 23. Thus we are commanded not to let sin reign,
not to indulge ourselves in it, or give countenance to it, but
to hate it, and strive against it; and then God has promised that
sin shall not have dominion over us, (Rom. 6. 12, 14.) but that
we shall be more than conquerors over it.
The difficulty and doubtfulness of the conquest of Canaan hav-
ing been a stone of stumbling to their fathers, he here animates
them against those things which were most likely to discour-
age them, bidding them not to be afraid of them, v. 18.
again, v. 21.
CHAP. VIII.
Moses had charged parents in teaching their children, to whet the word of God.
upon them, (ch. 6. 7.) by frequent repetition of the same things, over and over
again; and here he himself takes the same method of instructing the Israel-
ites, as his children; frequently inculcating the same precepts and cautions,
with the same motives, or arguments, to enforce them; that what they heard
so often, might abide with them. In this chapter Moses gives them, I. Ge-
neral exhortations to obedience, v. 1, 6. II. A review of the great things God
had done for them in the wilderness, as a good argument for obedience, v. 2—5.
and v. 15, 16. III. A prospect of the good land into which God would now
bring them, v. 7-9. IV. A necessary caution against the temptations of a
prosperous condition, v. 10—14. and 17, 18. V. A fair warning of the fatal
consequences of apostasy from God, v. 19, 20.
1.
LL the commandments which I command
thee this day shall ye observe to do, that ye
may live, and multiply, and go in and possess the
land which the LORD sware unto your fathers. 2.
And thou shalt remember all the way which the
LORD thy God led thee these forty years in the
wilderness, to humble thee, and to prove thee, to
know what was in thine heart, whether thou would-
(1.) Let them not be disheartened by the number and strength
of their enemies. Say not, they are more than I, how can I dis-
possess them? v. 17. We are apt to think that the most numer-
ous must needs be victorious but to fortify them against
this temptation, he reminds them of the destruction of Pharaoh and
all the power of Egypt, v. 18, 19. They had seen the great temp-
tations, or miracles, (so the Chaldee reads it,) the signs and won-
ders, wherewith God had brought them out of Egypt, in order to
his bringing of them into Canaan, and from thence might easily
3. And he
infer, that God could dispossess the Canaanites, who, though forest keep his commandments, or no.
midable enough, had not such advantages against Israel as the humbled thee, and suffered thee to hunger, and fed
Egyptians had; He that had done the greater, could do the lesser: thee with manna, which thou knewest not, neither
and they might also infer, that he would dispossess them, other- did thy fathers know, that he might make thee
wise his bringing Israel out of Egypt had been no kindness to them.
He that begun, would finish. Thou shalt therefore well reniem- know that man doth not live by bread only, but
ber this, v. 18. The word and works of God are then well re- by every word that proceedeth out of the mouth of
membered, when they are improved as helps to our faith and obe- the LORD doth man live. 4. Thy raiment waxed
dience. This is well laid up, which is ready to us when we have not old upon thee, neither did thy foot swell, these
forty years. 5. Thou shalt also consider in thine
a man chasteneth his son, so the
heart, that, as
6. Therefore
LORD thy God chasteneth thee.
thou shalt keep the commandments of the LORD
thy God, to walk in his ways, and to fear him.
For the LORD thy God bringeth thee into a good
land, a land of brooks of water, of fountains and
depths that spring out of valleys and hills; 8. A
land of wheat, and barley, and vines, and fig-
trees, and pomegranates; a land of oil-olive, and
honey; 9. A land wherein thou shalt eat bread
without scarceness, thou shalt not lack any thing
in it: a land whose stones are iron, and out of whose
hills thou mayest dig brass.
occasion to use it.
7.
▼
(2.) Let them not be disheartened by the weakness and defi-
ciency of their own forces; for God will send them in auxiliary
troops of hornets, or wasps, as some read it, (a. 20.) probably, larger
than ordinary, which would so terrify and molest their enemies,
(and perhaps be the death of many of them,) that their most nu-
merous armies would become an easy prey to Israel. God plagued
the Egyptians with flies, but the Canaanites with hornets. Those
who take not warning by lesser judgments on others, may expect
greater on themselves. But their great encouragement was, that
they had God among them, a mighty God and terrible, v. 21.
And if God be for us, if God be with us, we need not fear the
power of any creature against us.
(3.) Let them not be disheartened by the slow progress of their
arms, nor think that the Canaanites would never be subdued, if
they were not expelled the first year; no, they must be put out
by little and little, and not all at once, v. 22. Note, We must
not think, that because the deliverance of the church, and the
destruction of its enemies are not effected immediately, therefore
it will never be effected; God will do his own work in his own
method and time; and we may be sure that they are always the
best. Thus corruption is driven out of the hearts of believers by ||
little and little. The work of sanctification is carried on gradually; |
but that judgment will at length be brought forth into a complete
victory. The reason here given (as before, Exod. 23. 29, 30.) is,
Lest the beast of the field increase upon thee. The earth God has
To engage them to this obedience, beside the great advantages
given to the children of men; and therefore there shall rather be
a remainder of Canaanites to keep possession till Israel become of it, which he sets before them, v. 1. That they should live and
numerous enough to replenish it, than that it should be a|| multiply, and all should be well with them; he directs them,
I. To look back upon the wilderness through which God had
habitation of dragons, and a court for the wild beasts of the
way
which
desert, Isa. 34. 13, 14. Yet God could have prevented this now brought them, (v. 2.) Thou shalt remember all the
mischief from the beasts, Lev. 26. 6. But pride and securi-the Lord thy God led thee these forty years in the wilderness. Now
ty, and other sins that are the common effects of a settled that they were come of age, and were entering upon their inherit-
prosperity, were the enemies more dangerous than the beasts ance, they must be reminded of the discipline they had been un- ·
of the field, that would be apt to increase upon them. Seeder during their minority, and the method God had taken to train
them up for himself. The wilderness was the school in which
udges 3. 1, 4.
The charge here given them, is the same as before, to keep and
do all God's commandments. Their obedience must be, 1. Care-
ful, observe to do. 2. Universal, to do all the commandments, v. 1.
And, 3. From a good principle, with a regard to God, as the Lord,
and their God, and particularly with a holy fear of him, (v. 6.)
from a reverence of his majesty, a submission to his authority,
and a dread of his wrath.
Before Christ 1451.
A Charge to Israel.
DEUTERO OMY, VIII.
5
they had been for forty years boarded and taught, under tutors || Christ, the bread of life. He is the Word of God; by him wẹ
and governors; and this was a time to bring it all to remembrance.live; the Lord evermore give us that bread which endures to
The occurrences of these last forty years were, 1. Very memorable, eternal life, and let us not be put off with the meat that perisheth!
and well worthy to be remembered. 2. Very useful and profitable [2.] The same clothes served them from Egypt to Canaan; at
to be ren cumbered, as yielding a complication of arguments for least, the generality of them. Though they had not change of
obedience. And, 3. They were recorded on purpose that they raiment, yet it was always new, and waxed not old upon them, v. 4.
might be remembered. As the feast of the passover was a This was a standing miracle, and the greater, if, as the Jews say,
memorial of their deliverance out of Egypt, so the feast of they grew with them, so as to be always fit for them. But it is
tabernacles was of their passage through the wilderness. Note, plain that they brought out of Egypt bundles of clothes on their
It is very good for us to remember all the ways both of God's shoulders, Exod. 12. 34. which they might barter with each other
providence and grace, by which he has led us hitherto through as there was occasion; and those, with what they wore, sufficed
this wilderness, that we may be prevailed with cheerfully to serve till they came into a country where they could furnish themselves
him and trust in him. Here let us set up our Ebenezer.
with new clothes.
(1.) They must remember the straits they were sometimes Now, by the method God took of providing food and raiment
brought into; [1.] For the mortifying of their pride; it was to for them, First, He humbled them. It was a mortification to them
humble them, that they might not be exalted above measure with to be tied for forty years together to the same meat, without any
the abundance of miracles that were wrought in their favour, and varieties, and to the same clothes, in the same fashion. Thus he
that they might not be secure, and confident of being in Canaan taught them that the good things he designed for them were
immediately. [2.] For the manifesting of their perverseness; tc|figures of better things: and that the happiness of man consists not
prove them, that they and others might know (for God himself in being clothed in purple or fine linen, and in faring sumptuously
perfectly knew it before) all that was in their heart, and might every day, but in being taken into covenant and communion with
see that God chose them, not for any thing in them that might|| God, and in learning his righteous judgments. God's law, which
recommend them to his favour, for their whole carriage was was given to Israel in the wilderness, must be to them instead of
untoward and provoking. Many commandments God gave them, food and raiment. Secondly, He proved them, whether they could
which there had been no occasion for, if they had not been trust him to provide for them then, when means and second causes
led through the wilderness, as those relating to the manna, || failed. Thus he taught them to live in a dependence upon Pro-
(Exod. 16. 28.) and God thereby tried them, as our first parents vidence, and not to perplex themselves with care, what they should
were tried by the trees of the garden, whether they would keep || eat and drink, and wherewithal they should be clothed. Christ
God's commandments or not. Or, God thereby proved them, would have his disciples learn the same lesson, Matth. 6. 25. and
whether they would trust his promises, the word which he com-took a like method to teach it them, when he sent them out
manded to a thousand generations, and, in dependence on his without purse or scrip, and yet took care that they lacked
promises, obey his precepts.
nothing, Luke, 22. 35. Thirdly, God took care of their health
and ease. Though they travelled on foot in a dry country, the
food,way rough and untrodden, yet their foot swelled not: God pre-
served them from taking hurt by the inconveniencies of their
journey; and mercies of that kind we ought to acknowledge.
Note, Those that follow God's conduct are not only safe, but easy.
Our feet swell not while we keep in the way of duty; it is the way
of transgression that is hard, Prov. 13. 15. God has promised to
keep the feet of his saints, 1 Sam. 2. 9.
(2.) They must remember the supplies which were always
granted them. God himself took particular care of their
raiment, and health; and what would they have more?
[1.] They had manna for food, v.3. God suffered them to
hunger, and then fed them with manna, that the extremity of their
want might make their supply the more acceptable, and God's
goodness to them therein the more remarkable. God often brings
his people low, that he might have the honour of helping them
And thus the manna of heavenly comforts is given to them that, (3.) They must also remember the rebukes they had been
hunger and thirst after righteousness, Matth. 5. 6. To the hungry under, v. 5. During these years of their education, they had been
soul every bitter thing is sweet. It is said of the manna, that it kept under a strict discipline, and not without need. As a man
was a sort of food which neither they nor their fathers knew.|| chasteneth his son, for his good, and because he loves him, so the
And again, v. 16. If they knew there was such a thing that f ||| Lord thy God chasteneth thee. God is a loving tender Father to
sometimes with the dew in those countries, as some think they all his children, yet when there is occasion they shall feel the
did, yet it was never known to fall in such vast quantities, so smart of the rod. Israel did so, they were chastened that they
constantly, and at all seasons of the year, so long, and only about might not be condemned; chastened with the rod of men. Not as
a certain place. These things were altogether miraculous, and a man wounds and slays his enemies, whose destruction he aims
without precedent; The Lord created a new thing for their supply. at, but as a man chastens his son, whose happiness and welfare he
And hereby he taught them, that man liveth not by bread alone; designs: So did their God chasten them; he chastened and taught.
though God has appointed bread for the strengthening of man's then, Ps. 94. 12. This they must consider in their heart, that is,
heart, and that is ordinarily made the staff of life, yet God can, they must own it from their own experience, that God had
when he pleases, command support and nourishment without it, corrected them with a fatherly love, for which they must return
and make something else very unlikely to answer the intention as to him a filial reverence and compliance. Because God has
well. We might live upon air, if it were sanctified for that use || chastened thee as a father, Therefore, v.6. thou shalt keep his
by the word of God; for the means God ordinarily uses he is not || commandments. This use we should make of all our afflictions;
tied to, but can perform his kind purposes to his people without by them let us be engaged and quickened to our duty. Thus
them. Our Saviour quotes this scripture in answer to that they are directed to look back upon the wilderness.
temptation of Satan, Command that these stones be made bread.
"What need of that?" says Christ, "my heavenly Father can
keep me alive without bread," Matth. 4.3, 4. Let none of God's
children distrust their Father, nor take any sinful indirect course
for the supply of their own necessities; some way or other, God
will provide for them in the way of duty and honest diligence,
and verily they shall be fed. It may be applied spiritually; the
word of God, as it is the revelation of God's will and grace duly
received, and entertained by faith, is the food of the soul; the life
which is supported by that is the life of the man, and not only
shat life which is supported by bread. The manna typified
II. He directs them to look forward to Canaan, into which God
was now bringing them. Look which way we will, both our
reviews and our prospects will furnish us with arguments for
obedience. The land which they were now going to take pos-
session of, is here described to be a very good land, v.7..9.
There was every thing in it that was desirable. 1. It was well-
watered, like Eden the garden of the Lord. It was a land of
brooks of water, of fountains and depths, which contributed to the
fruitfulness of the soil. Perhaps there was more plenty of water
there now than had been in Abraham's time, the Canaanites
having found and digged wells; so that Israel reaped the fruit of
Before Christ 1451.
A Charge to Israel.
DEUTERONOMY, VIII.
In
}
It
•
their industry as well as of God's bounty. 2. The ground pro- thy God, and walk after other gods, and serve them,
duced great plenty of all good things, not only for the necessary and worship them, I testify against you this day
support, but for the convenience and comfort, of human life.
their father's land they had bread enough; it was corn land, and that ye shall surely perish. 20. As the nations
a land of wheat and barley, where, with the common care and labour which the LORD destroyeth before your face, so
of the husbandman, they might eat bread without scarceness.
was a fruitful land, that was never turned into barrenness but for unto the voice of the LORD your God.
shall ye perish; because ye would not be obedient
the iniquity of them that dwelt therein. They had not only water
enough to quench their thirst, but vines, the fruit whereof was
ordained to make glad the heart. And if they were desirous of
dainties, they needed not to send to far countries for them, when
their own was so well stocked with fig-trees, and pomegranates,
olives of the best kind, and honey, or date-trees, as some think it
should be read. 3. Even the bowels of its earth were very rich,
though it should seem that silver and gold they had none; of these He directs them to the duty of a prosperous condition, v. 10.
The princes of Sheba should bring presents, Ps. 72. 15. yet they had They are allowed to eat, even to fulness; not to surfeit or excess.
olerty of those more serviceable metals, iron and brass. Iron-But let them always remember their Benefactor, the Founder of
stone, and mines of brass were found in their hills. See Job, 28. 2. their feast, and never fail to give thanks after meat, Then thou
Now observe, These things are mentioned, (1.) To shew the shalt bless the Lord thy God. 1. They must take heed of eating or
great difference between that wilderness through which God had drinking so much as to indispose themselves for this duty of
ed them, and the good land into which he was bringing them. blessing God, rather they must aim to serve God therein with so
Note, Those that bear the inconveniencies of an afflicted state with much the more cheerfulness and enlargement. 2. They must not
patience and submission, are humbled by them, and prove well have any fellowship with those that, when they had eaten and
under them, are best prepared for better circumstances. (2.) To were full, blessed false gods, as the Israelites themselves had done
shew what obligations they lay under to keep God's command- in their worship of the golden calf, Exod. 32.6. 3. Whatever they.
ments, both in gratitude for his favours to them, and from a had the comfort of, God must have the glory of. As our Saviour
regard to their own interest, that the favours might be continued. has taught us to bless before we eat, Matth. 14. 19, 20. so we are
The only way to keep possession of this good land would be to here taught to bless after meat. That is our Hosannah, God bless;
keep in the way of their duty. (3.) To shew what a figure it was this is our Hallelujah, Blessed be God. In every thing we must
of good things to come. Whatever others saw, it
Whatever others saw, it is probable that give thanks. From this law the religious Jews took up a laudable
Moses in it saw a type of the better country: the gospel-church is usage of blessing God, not only at their solemn meals, but upon
the New-Testament Canaan, watered with the Spirit in his gifts other occasions; if they drank of a cup of wine they lifted up their
and graces, planted with the trees of righteousness, bearing the hands and said, Blessed be he that created the fruit of the vine to
fruits of righteousness. Heaven is the good land, in which there make glad the heart. If they did but smell at a flower, they said,
is nothing wanting, and where there is a fulness of joy.
Blessed be he that made this flower sweet. 4. When they gave
thanks for the fruits of the land, they must give thanks for the
good land itself, which was given them by promise. From all our
comfortable settlements; and I know not but we of this nation
comfortable enjoyments, we must take occasion to thank God for
have as much reason as they had to give thanks for a good land.
·
<<
not, ch. 6. 10. those would not serve them, they must have larger
and finer,) and when thou art grown rich in cattle, in silver and
in gold, v.13. as Abraham, Gen. 13.2. when all thou hast is
multiplied,
10. When thou hast eaten and art full, then (thou
shalt bless the LORD thy God for the good land which
he hath given thee.) 11. Beware that thou forget not
the LORD thy God, in not keeping his command-
II. He aims them against the temptations of a prosperous con-
ments, and his judgments, and his statutes, which dition, and charges them to stand upon their guard against them;
When thou art settled in goodly houses of thy own building,
I command thee this day: 12. Lest when thou hast. 12. (for though God gave them houses which they builded
eaten and art full, and hast built goodly houses
and dwelt therein; 13. And when thy herds and
thy flocks multiply, and thy silver and thy gold is
multiplied, and all that thou hast is multiplied;
14. Then thine heart be lifted up, and thou forget
the LORD thy God, which brought thee forth out
of the land of Egypt, from the house of bondage;
15. Who led thee through that
great and terrible
wilderness, wherein were fiery serpents, and scor
pions, and drought, where there was no water; who
brought thee forth water out of the rock of flint;
16. Who fed thee in the wilderness with manna,
which thy fathers knew not, that he might humble
thee, and that he might prove thee, to do thee good
at thy latter end, 17. And thou say in thine heart,
My power and the might of mine hand hath gotten
me this wealth. 18. But thou shalt remember the
LORD thy God:(for it is he that giveth thee power
to get wealth, that he may establish his covenant
which he sware unto thy fathers, as it is this day.
19. And it shall be, if thou do at all forget the LORD

J
".
Moses having mentioned the great plenty they would find in the
land of Canaan, finds it necessary to caution them against the
abuse of that plenty, which is a sin they would be the more prone
to, now that they came into that vineyard of the Lord, immediately
out of a barren desert.
་
4
Body
1. "Then take heed of pride. Beware lest then thy heart be
up," v. 14. when the estate rises, the mind is apt to rise
with it, in self-conceit, self-complacency, and self-confidence. Let
bumility is both the ease and the ornament of prosperity. Take
us therefore strive to keep the spirit low in a high condition;
heed of saying, so much as in thy heart, that proud word, My
power and the might of my hand hath gotten me this wealth, v. 17.
Note, We must never take the praise of our prosperity to ourselves,
nor attribute it to our ingenuity or industry; for bread is not always
spiritual idolatry, thus to sacrifice to our own net, Hab. 1.16.
to the wise, nor riches to men of understanding, Eccles. 9.11. It is
2. “Then take heed of forgetting God." This follows upon the
lifting up of the heart; for it is through the pride of the countenance
that the wicked seeks not after God, Ps. 10.4. Those that admire
themselves, despise God.
(1 "Forget not thy duty to God," v. 11. We forget God, if
we keep not his commandments; we forget his authority over us,
and our obligations to him, and expectations from him, if we are
not obedient to his laws. When men grow rich, they are tempted
think it a thing below them, and too hard upon them; their dignity
to think religion a needless thing; they are happy without it;
forbids them to stoop, and their liberty forbids them to serve,
!
Before Christ 1451.
A Charge to Israel
DEUTERONOMY, VIII, Ia.
4
But we are basely ungrateful, if, the better God is to us, the worse
Thy
we are to him.
(C
(2.) Forget not God's former dealings with thee.
deliverance out of Egypt, v. 14. The provision he made for thee
in the wilderness, that great and terrible wilderness;" they must
never forget the impressions which the horror of that wilderness
made upon them; see Jer. 2. 6. where it is called the very shadow
of death. There God preserved them from being destroyed by
the fiery serpents and scorpions, though sometimes he made use
of them for their correction: there he kept them from perishing
for want of water, following them with water out of a rock of
flint, v. 15. Out of which (says Bishop Patrick) one would rather
have expected fire than water. There he fed them with manna,
of which before, v.3. taking care to keep them alive,
might do them good at their latter end, v. 16. Note, God reserves
the best till the last for his Israel. However he may seem to deal
hardly with them by the way, he will not fail to do them good at
their latter end.
•
C
and of whom thou hast heard say, Who can stand
before the children of Anak! 3. Understand
therefore this day, that the LORD thy God is he
which goeth over before thee; as a consuming fire
he shall destroy them, and he shall bring them
down before thy face: so shalt thou drive them
out, and destroy them quickly, as the LORD hath
said unto thee. 4. Speak not thou in thine heart,
after that the LORD thy God hath cast them out
from before thee, saying, For my righteousness the
LORD hath brought me in to possess this land:
but for the wickedness of these nations the LORD
5. Not for
doth drive them out from before thee.
thy righteousness, or for the uprightness of thine
heart, dost thou go to possess their land: but for
the wickedness of these nations the LORD thy God
doth drive them out from before thee, and that he
may perform the word which the LORD sware
unto thy fathers, Abraham, Isaac, and Jacob.
6. Understand therefore, that the LORD thy God
giveth thee not this good land to possess it for thy
righteousness; for thou art a stiff-necked people.
The call to attention, v.1. Hear, O Israel, intimates that this
was a new discourse, delivered at some distance of time after the
former, probably the next sabbath-day.
·
(3.) "Forget not God's hand in thy present prosperity, v. 18.
Remember, it is he that giveth thee wealth; for he giveth thee
power to get wealth." See here how God's giving and our getting
are reconciled, and apply it to spiritual wealth. It is our duty
to get wisdom, and above all our gettings to get understanding;
and yet it is God's grace that gives wisdom, and, when we have
got it, we must not say, It was the might of our hand that got it,
but must own it was God that gave us power to get it, and there-
fore to him we must give the praise, and consecrate the use of it.
The blessing of the Lord on the hand of the diligent makes rich,
both for this world and for the other. He giveth thee power to
get wealth, not so much to gratify thee, and make thee easy, as
that he may establish his covenant. All God's gifts are in
All God's gifts are in pur-
suance of his promises.
I. He represents to them the formidable strength of the enemies
The nations they were
III. He repeats the fair warning he had often given them of the which they were now to encounter, v. 1.
fatal consequences of their apostacy from God, v. 19, 20. Observe, to dispossess were mightier than themselves, not a rude and undis-
1. How he describes the sin; it is forgetting God, and then ciplined rout, like the natives of America, that were easily made a
worshipping other gods. What wickedness will not they fall into, prey of. But, should they besiege them, they would find their
cities well fortified, according as the art of fortification then was;
that keep thoughts of God out of their minds? And when once
the affections are displaced from God, they will soon be mis-should they engage them in the field, they would find the people
placed upon lying vanities. 2. How he denounces wrath and ruin great and tall, of whom common fame had reported, that there was
against them for it; "If you do so, ye shall surely perish, and the no standing before them, v.2. This representation is much the
power and might of your hands, which you are so proud of, same with that which the evil spies had made, Numb. 13. 28, 33
but made with a very different intention: that was designed to
cannot help you. Nay, you shall perish, as the nations that are
driven out before you. God will make no more account of you, drive them from God, and to discourage their hope in him; this to
notwithstanding his covenant with you, and your relation to him, drive them to God, and engage their hope in him; since no power,
than he does of them, if you will not be obedient and faithful to less than that which is almighty, could secure and succeed them.
him." They that follow others in sin, will certainly follow them
to destruction. If we do as sinners do, we must expect to fare as
sinners fare.
4
II. He assures them of victory, by the presence of God with
Under-
them, notwithstanding the strength of the enemy, v.3.
stand therefore what thou must trust to for success, and which way
thou must look; it is the Lord thy God that goes before thee, not
only as thy Captain, or Commander in chief, to give direction, but
as a consuming fire, to do execution among them. Observe, He
shall destroy them, and then thou shalt drive them out.
Thou
canst not drive them out, unless he destroy them, and bring them
down. But he will not destroy them, and bring them down,
unless thou set thyself in good earnest to drive them out." We
must do our endeavour in dependence upon God's grace, and we
shall have that grace, if we do our endeavour
III. He cautions them not to entertain the least thought of their
own righteousness, as if that had procured them this favour at
God's hand. "Say not, For my righteousness, either with regard
to my good character, or in recompence for any good service; the
Lord hath brought me in to possess this land, v. 4. never think it is
for thy righteousness, or the uprightness of thy heart, that it is for
and in consideration either of thy good conversation, or of thy good
disposition," v. 5. And again, v. 6. it is insisted on, because it is
hard to bring people from a conceit of their own merit, and yet
very necessary that it be done. "Understand, know it, and believe
it, and consider it, that the Lord thy God giveth thee not this good
land for thy righteousness. Hadst thou been to come to it upon
that ondition, thou hadst been for ever shut out of it. for thou
CHAP. IX.
The design of Moses in this chapter, is, to convince the people of Israel of their
utter unworthiness to receive from God those great favours that were now to
be conferred upon them; writing this, as it were, in capital letters at the head
of their charter, Not for your sake, be it known unto you, Ezek. 36. 32.
I. He assures them of victory over their enemies, v. 1..3. II. He cautions
them not to attribute their successes to their own merit, but to God's justice,
which was engaged against their enemies, and his faithfulness, which was
engaged to their fathers, v. 4..6. III. To make it evident that they ad no
reason to boast of their own righteousness, he mentions their faults, shews
Israel their transgressions, and the house of Jacob their sins. In general,
they had been all along a provoking people, v.7..24: In particular, 1. In
the matter of the golden calf, the story of which he largely relates, v. 8..21.
2. He mentions some other instances of their rebellion, v. 22 23. And,
3. Returns, at v. 25. to speak of the intercession he had made for them at
Horeb, to prevent their being ruined for the golden calf.
H
1. EAR, Israel: Thou art to pass over disposition," v. 5.
O
pass over
Jordan this day, to go in to possess nations
greater and mightier than thyself, cities great and
fenced up to heaven, 2. A people great and tall,
the children of the Anakims, whom thou knowest,
+
Before Christ 1451.
DEUTERONOMY, IX.
A Charge to Israel.
art a stiff-necked people." Note, Our gaining possession of the
heavenly Canaan, as it must be attributed to God's power, and
not to our own might, so it must be ascribed to God's grace, and
not to our own merit: in Christ we have both righteousness and
strength; in him therefore we must glory, and not in ourselves, or
any sufficiency of our own.
IV. He intimates to them the true reasons why God would take
this good land out of the hands of the Canaanites, and settle it
upon Israel, and they are borrowed from his own honour, not from
Israel's deserts. 1. He will be honoured in the destruction of
idolaters; they are justly looked upon as haters of him, and there-
fore he will visit their iniquity upon them. It is for the wickedness
of these nations that God drives them out, v. 4. and again, v. 5.
All those whom God rejects, are rejected for their own wickedness;
but none of those whom he accepts, are accepted for their own
righteousness. 2. He will be honoured in the performance of his
promise to those that are in covenant with him: God sware to
the patriarchs who loved him, and left all to follow him, that he
would give this land to their seed; and therefore he would keep
that promised mercy for thousands of them that loved him and
kept his commandments; he would not suffer his promise to fail.
It was for their fathers' sakes that they were beloved, Rom. 11. 28.
Thus boasting is for ever excluded. See Eph. 1. 9, 11.
I
out of the way which the LORD had commanded
you. 17. And I took the two tables, and cast
them out of my two hands, and brake them before
your eyes. 18. And I fell down before the LORD,
neither eat bread, nor drink water, because of all
as at the first, forty days and forty nights: I did
your sins which ye sinned, in doing wickedly in
the sight of the LORD, to provoke him to anger.
19. For I was afraid of the anger and hot dis-
pleasure, wherewith the LORD was wroth against
you to destroy you. But the LORD hearkened
unto me at that time also. 20. And the LORD was
very angry with Aaron to have destroyed him: and
I prayed for Aaron also the same time. 21. And
took your sin, the calf which ye had made, and
burnt it with fire, and stamped it, and ground it
very small, even until it was as small as dust: and I
cast the dust thereof into the brook that descended
out of the mount, 22. And at Taberah, and at
7. Remember, and forget not, how thou pro- Massah, and at Kibroth-hattaavah, ye provoked
vokedst the LORD thy God to wrath in the wil- the LORD to wrath. 23. Likewise when the LORD
derness from the day that thou didst depart out sent you from Kadesh-barnea, saying, Go up and
of the land of Egypt, until ye came unto this possess the land which I have given you; then ye
place, ye have been rebellious against the LORD. rebelled against the commandment of the LORD
8. Also in Horeb ye provoked the LORD to wrath, your God, and ye believed him not, nor hearkened
so that the LORD was angry with you to have to his voice. 24. Ye have been rebellious against
destroyed you. 9. When I was gone up into the the LORD from the day that I knew you. 25. Thus
mount to receive the tables of stone, even the I fell down before the LORD forty days and forty
tables of the covenant which the LORD made with nights, as I fell down at the first; because the
you, then I abode in the mount forty days and LORD had said he would destroy you.
forty nights, I neither did eat bread nor drink prayed therefore unto the LORD, and said, O
water: 10. And the LORD delivered unto me two Lord GOD, destroy not thy people and thine
tables of stone written with the finger of God; and inheritance, which thou hast redeemed through
on them was written according to all the words, thy greatness, which thou hast brought forth out
which the LORD spake with you in the mount out of Egypt with a mighty hand. 27. Remember thy
of the midst of the fire in the day of the assembly. servants, Abraham, Isaac, and Jacob; look not
11. And it came to pass at the end of forty days unto the stubbornness of this people, nor to their
and forty nights, that the LORD gave me the two wickedness, nor to their sin: 28. Lest the land
tables of stone, even the tables of the covenant. whence thou broughtest us ont say, Because
12. And the LORD said unto me, Arise, get thee the LORD was not able to bring them into the
down quickly from hence; for thy people which land which he promised them, and because he
thou hast brought forth out of Egypt have cor- hated them, he hath brought them out to slay
rupted themselves; they are quickly turned aside them in the wilderness.
29. Yet they are thy
out of the way which I commanded them; they people and thine inheritance, which thou broughtest
have made them a molten image. 13. Furthermore out by thy mighty power and by thy stretched-out
the LORD spake unto me, saying, I have seen this arm.
people, and, behold, it is a stiff-necked people:
14. Let me alone, that I may destroy them, and
blot out their name from under heaven and I
will make of thee a nation mightier and greater
than they. 15. So I turned and came down from
the mount, and the mount burned with fire: and
the two tables of the covenant were in my two
hands. 16. And I looked, and, behold, ye had
smned against the LORD your God, and had made
you a molten calf: ye had turned aside quickly
26. I
That they might have no pretence to think that God brought
them to Canaan for their righteousness, he here shews them what a
destroyed in the wilderness; "Remember, and forget not, how
of it was, that had not ere this been
thou provokedst the Lord thy God, v.7. so far from purchasing his
favour, that thou hast many a time laid thyself open to his dis-
pleasure." Their fathers' provocations are here charged upon
them; for, if God had dealt with their fathers according to their
deserts, this generation had never been, much less had they en-
tered Canaan. We are apt to forget our provocations, especially
when the smart of the rod is over, and have need to be d put in
}
..
Before Christ 1451.
A Charge to Israel.
DEUTERONOMY, IX, X.
!
and
:
mind of them, that we may never entertain any conceit of our || Their character was bad indeed, when he that appeared an
own righteousness. St. Paul argues from the guilt which all advocate for them could not give them a good word;
mankind is under, to prove that we cannot be justified before God had nothing else to say in their behalf, but that God had done
by our own works, Rom. 3. 19, 20. If our works condemn us, great things for them, which really did but aggravate their crime,
they will not justify us.
v. 26. that they were the posterity of good ancestors, v. 27.
which might also have been turned upon him, as making the
matter worse, and not better: and that the Egyptians would
reproach God if he should destroy them, as unable to perfect
what he wrought for them, v. 28. a plea which might easily
enough have been answered: No matter what the Egyptians
So that
say, while the heavens declare God's righteousness.
the saving of them from ruin, at that time, was owing purely to
the mercy of God, and the importunity of Moses, and not to any
merit of their's, that could be offered so much as in mitigation of
their offence.
1. They had been a provoking people ever since they came out
of Egypt, v.7. Forty years long, from first to last, were God
and Moses grieved with them. It is a very sad character Moses
now at parting leaves of them, v.24. Ye have been rebellious
since the day I knew you. No sooner were they formed into a
No sooner were they formed into a
people, than there was a faction formed among them, which
upon all occasions made head against God and his government.
Though the Mosaic history records little more than the occur-
rences of the first and last year of the forty, yet it seems, by this
general account, that the rest of the years were not much better,
but one continued provocation.
7. To affect them the more with the destruction they were then
at the brink of, he describes the destruction of the calf they had
made, very particularly, v. 21. He calls it their sin: perhaps,
not only because it had been the matter of their sin; but because
the destroying of it was intended for a testimony against their
sin; and an indication to them what the sinners themselves did
deserve. They that made it were like unto it, and had no wrong
done them, if they had been thus stamped to dust, and consumed,
and scattered, and no remains of them left. It was infinite mercy
that accepted the destruction of the idol, instead of the destruction
of the idolaters.
8. Even after this fair escape that they had, in many other
instances they provoked the Lord again and again. He needed
only to name the place, for they carried the memorials either of
the sin or the punishment in their names, v. 22. at Taberah,
burning, where God set fire to them for their murmuring: at
Massah, the temptation, where they challenged almighty power
to help them: and at Kibroth-hattaavah, the graves of lustres,
where the dainties they coveted were their poison. And, after
these, their unbelief and distrust at Kadesh-barnea, which he had
already told them of, ch. 1. and here mentions again, v. 23. had
certainly completed their ruin, if they had been dealt with accord-
ing to their own merits.
Now let them lay all this together, and it will appear, that
whatever favour God should hereafter shew them, in subduing
their enemies, and putting them in possession of the land of
Canaan, it was not for their righteousness. It is good for us
often to remember against ourselves, with sorrow and shame, our
former sins, and to review the records conscience keeps of them,
that we may see how much we are indebted to free grace, and
may humbly own that we never merited at God's hand any thing
but wrath and the curses
2. Even in Horeb they made a calf and worshipped it, v. 8, &c.
That was a sin so heinous, and by several aggravations made so
exceeding sinful, that they deserved upon all occasions to be
upbraided with it. It was done in the very place where the law
was given, by which they were expressly forbidden to worship
God by images; and while the mountain was yet burning before
their eyes, and Moses was gone up to fetch them the law in
writing; they turned aside quickly, v. 16.
3. God was very angry with them for their sin. Let them
Let them
not think that God overlooked what they did amiss, and gave
them Canaan for what was good among them. No, God had
determined to destroy them, v. 8. could easily have done it, and
had been no loser by it; he even desired Moses to let him alone,
that he might do it, v. 13, 14. By this it appeared how heinous
their sin was, for God is never angry with any above what there
is cause for, as men often are. Moses himself, though a friend
and favourite, trembled at the revelation of God's wrath from
heaven, against their ungodliness and unrighteousness, v. 19. I
was afraid of the anger of the Lord; afraid perhaps not for them
only, but for himself, Ps. 119. 120.
4. They had by their sin broken covenant with God, and
forfeited all the privileges of the covenant, which Moses signified
to them by breaking the tables, v. 17. A bill of divorce was given
them, and from thenceforward they might justly have been
abandoned for ever; so that their mouth was certainly stopped
from pleading any righteousness of their own. God had, in effect,
disowned them, when he said to Moses, v. 12. "They are thy
people, they are none of mine, nor shall they be dealt with as
mine.'
5. Aaron himself fell under God's displeasure for it, though he
was the saint of the Lord, and was only brought by surprise or
terror to be confederate with them in the sin, v. 20. The Lord
was very angry with Aaron. No man's place or character can
shelter him from the wrath of God, if he have
with
the unfruitful works of darkness. Aaron, that should have made
atonement for them, if the iniquity could have been purged away
by sacrifice and offering, did himself fall under the wrath of
God so little did they consider what they did, when they drew
him in.
CHAP. X.
Moses having, in the foregoing chapter, minded them of their own sin, as a
reason why they should not depend upon their own righteousness, in this
chapter sets before them God's great mercy to them, notwithstanding their
provocations, as a reason why they should be more obedient for the future.
I. He mentions divers tokens of God's favour and reconciliation to them, never
to be forgotten. (1.) The renewing of the tables of the covenant, v. 1..5.
(2.) Giving orders for their progress toward Canaan, v. 6, 7. (3.) Choosing
the tribe of Levi for his own, v. 8, 9. (4.) And continuing the priesthood
after the death of Aaron, v. 6. (5.) Owning and accepting the intercession
of Moses for them, v. 10, 11. II. From hence he infers what obligations they
lay under to fear, and love, and serve God, which he presses upon them with
many motives, v. 12..22.
6. It was with great difficulty, and very long attendance, that
Moses himself prevailed to turn away the wrath of God, and
prevent their utter ruin. He fasted and prayed full forty days
and forty nights, before he could obtain their pardon, v. 18. And
some think twice forty days, v. 25. Because it is said, "As I
fell down before," whereas his errand, in the first forty, was not
of that nature. Others think, it was but one forty, though twice
mentioned, and again, ch. 10. 10. But that was to make
enough
them sensible how great God's displeasure was against them,
and what a narrow escape they had for their lives. And in this
appears the greatness of God's anger against all mankind, that
no less a person than his Son, and no less a price than his own
blood, would serve to turn it away. Moses here tells them the
substance of his intercession for them. He was obliged to own
their stubbornness, and their wickedness and their sin, v. 27.
:
Α΄
A
T that time the LORD said unto me, Hew
thee two tables of stone like unto the first,
and come up unto me into the mount, and make
thee an ark of wood. 2. And I will write on the
tables the words that were in the first tables which
thou brakedst, and thou shalt put them in the ark.
3. And I made an ark of shittim-wood, and hewed
two tables of stone like unto the first, and went
1.
i
Before Christ 1451.
A Charge to Israel
DEUTERONOMY, X.
I
}
up into the mount, having the two tables in mine a compass they were contained: they were not ten volumes, but
hand. 4. And he wrote on the tables, according ten words: it was the same with the first writing, and both the
same that he spoke in the mount. The second edition needed no
to the first writing, the ten commandments, which correction or amendment: nor did what he wrote differ from
the LORD spake unto you in the mount out of what he spoke the written word is as truly the word of God, as
2. What
the midst of the fire in the day of the assembly: that which he spake to his servants the prophets.
These two tables, thus engraven, were
and the LORD gave them unto me. 5. And I care was taken of it.
faithfully laid up in the ark. And there they be, said Moses,
turned myself and came down from the mount, pointing, it is probable, towards the sanctuary, v.5. That good
and put the tables in the ark which I had made; thing which was committed to him he transmitted them, and
and there they be, as the LORD commanded me. left it pure and entire in their hands; now let them look to it, at
6. And the children of Israel took their journey has intrusted us with Bibles, sabbaths, sacraments, &c. as tokens
their peril. Thus we may say to the rising generation, "God
from Beeroth of the children of Jaakan to Mosera of his presence and favour, and there they be; we lodge them
there Aaron died, and there he was buried; and with you." 2 Tim. 1. 13, 14.
Eleazar his son ministered in the priest's office in
his stead. 7. From thence they journeyed unto
Gudgodah; and from Gudgodah to Jotbath, a
land of rivers of waters. 8. At that time the LORD
8. At that time the LORD
separated the tribe of Levi, to bear the ark of
the covenant of the LORD, to stand before the
LORD to minister unto him, and to bless in his
name, unto this day. 9. Wherefore Levi hath no
part nor inheritance with his brethren; the LORD
is his inheritance, according as the LORD thy God
promised him.
10. And I stayed in the mount,
according to the first time, forty days and forty
nights; and the LORD hearkened unto me at that
time also, and the LORD would not destroy thee.
11. And the LORD said unto me, Arise, take thy
journey before the people, that they may go in
and possess the land, which I sware unto their
fathers to give unto them.
II. He led them forward toward Canaan. Though they in their
hearts turned back toward Egypt, and he might justly have chosen
their delusions, v. 6, 7. he brought them to a land of rivers of
water, out of a dry and barren wilderness: when that failed, then
by miracles; and yet, after this, when they were brought into a
little distress, we find them distrusting God, and murmuring,
Numb. 20. 3, 4.
III. He appointed a standing ministry among them, to deal for
them in holy things. At that time, when Moses went up a second
time to the mount, or soon after, he had orders to separate the
tribe of Levi to God, and to his immediate service, they having
distinguished themselves by their zeal against the worshippers
of the golden calf, v.8, 9. The Kohathites carried the ark; they
and other Levites stood before the Lord, to minister to him in
all the offices of the tabernacle; and the priests, who were of
that tribe, were to bless the people. This was a standing
ich had now continued almost forty years, even
ordinance,
unto this day; and provision was made for the perpetuating
of it, by the settled maintenance of that tribe, which was such as
gave them great encouragement in their work, and no diversion
from it. The Lord is his inheritance. Note, A settled ministry is
a great blessing to a people, and a special token of God's favour.
And since the particular priests could not continue, by reason
of death, God shewed his care of the people in securing a suc-
When Aaron
cession, which Moses takes notice of here, v. 6.
died, the priesthood did not die with him, but Eleazar his son
ministered in his stead, and took care of the ark, in which the
tables of stone, those precious stones, were deposited, that they
should suffer no damage; there they be, and he has the custody
of them. Under the law, a succession in the ministry was kept
up, by an entail of the office on a certain tribe and family. But
now, under the gospel, when the effusion of the Spirit is more
plentiful and powerful, the succession is kept up by the Spirit's
operation on men's hearts, qualifying men for, and inclining men
to, that work-some in every age, that the name of Israel may
not be blotted out.
•
•
There were four things in and by which God shewed himself
reconciled to Israel, and made them truly great and happy; and
in which God's goodness took occasion from their badness to
make himself the more illustrious.
I. He gave them his law; gave it to them in writing, as a
standing pledge of his favour. Though the tables that were first
written were broken, because they had broken the command-
ments, and God might justly break the covenant, yet, when his
anger was turned away, the tables were renewed, v. 1, 2. Note,
God's putting his law in our hearts, and writing it in our inward
parts, is the surest evidence of our reconciliation to God, and the
best earnest of our happiness in him. Moses is bid to hew the
IV. He accepted Moses as an advocate or intercessor for them,
tables; for the law prepares the heart, by conviction and humi-
liation, for the grace of God, but it is only that grace that then and therefore constituted him their prince and leader, v.10, 11.
writes the law in it. Moses made an ark of shittim-wood, v. 3.|| The Lord hearkened to me, and said, Arise, go before the people.
a plain chest, the same, I suppose, in which the tables were after- It was a mercy to them, that they had such a friend, so faithful
ward preserved: but Bezaleel is said to make it, Exod. 37. 1. both to him that appointed him, and to them for whom he was
because he afterward finished it up, and overlaid it with gold. appointed. It was fit, that he, who had saved them from ruin, by.
Or, Moses is said to make it, because, when he went up the his intercession with Heaven, should have the conduct and com-
second time into the mount, he ordered it to be made by Beza-mand of them. And herein he was a type of Christ, who, as he
leel, against he came down. And it is observable, that for this ever lives, making intercession for us, so he has all power both in
reason the ark was the first thing that God gave orders about, heaven and in earth.
Exod. 25. 10. And this left an earnest to the congregation,
that the tables should not miscarry this second time, as they
had done the first. God will send his law and gospel to those
whose hearts are prepared as arks to receive them. Christ is
the Ark in which now our salvation is kept safe, that it may
not be lost, as it was in the first Adam, when he had it in his
own hand.
Observe, 1. What it was that God wrote on the two tables;
the ten commandments, v. 4. or ten words; intimating in how little
12. And now, Israel, what doth the LORD thy
God require of thee, but to fear the LORD thy
God, to walk in all his ways, and to love him,
and to serve the LORD thy God with all thy
heart and with all thy soul, 13. To keep the
commandments of the LORD, and his statutes,
Before Christ 1451.
A Charge to Israel,
DEUTERONOMY, X.
1

+
which I command thee this day for thy good?
14. Behold, the heaven and the heaven of heavens
is the LORD's thy God, the earth also, with all
that therein is. 15. Only the LORD had a delight
in thy fathers to love them, and he chose their
seed after them, even you above all people, as it is
this day. 16. Circumcise therefore the fore-
kin of your heart, and be no more stiff-necked.
17. For the LORD your God is God of gods,
and Lord of lords, a great God, a mighty, and
terrible, which regardeth not persons, nor taketh
eward 18. He doth execute the judgment of
the fatherless and widow, and loveth the stranger,
in giving him food and raiment. 19. Love ye
therefore the stranger: for ye were strangers in
the land of Egypt. 20. Thou shalt fear the LORD
thy God; him shalt thou serve, and to him shalt
thou cleave, and swear by his name. 21. He is
hy praise, and he is thy God, that hath done for
thee these great and terrible things, which thine
eyes have seen. 22. Thy fathers went down into
Egypt with threescore and ten persons; and now
the LORD thy God hath made thee as the stars of
heaven for multitude.
Here is a most pathetic exhortation to obedience, inferred from
the premises, and urged with very powerful arguments, and a great
deal of persuasive rhetoric. He brings it in like an orator, with
an appeal to his auditors, And now, Israel, what doth the Lord
thy God require of thee? v. 12. Ask what he requires; as David,
Ps. 116. 12. What shall I render? When we have received mercy
from God, it becomes us to inquire what returns we shall make to
him. Consider what he requires, and you will find it is nothing
but what is highly just and reasonable in itself, and of unspeakable
benefit and advantage to you. Let us see here what he does
require, and what abundant reason there is why we should do
what he requires.
•
I. We are here most plainly directed in our duty, both to God,
to our neighbour, and to ourselves.
good to be meek and humble, chaste and sober, just and cheri-
table, patient and contented; these make us easy, and safe, and
pleasant, and truly great. (6.) We must give honour to God,
in swearing by his name, v. 20. so give him the honour of his
omniscience, his sovereignty, his justice, as well as of his neces-
sary existence. Swear by his name, and not by the name of any
creature, or false god, whenever an oath for confirmation is called
for. (7.) To him we must cleave, v. 20. Having chosen him
for our God, we must faithfully and constantly abide with him,
and never forsake him. Cleave to him as one we love and
delight in, trust and confide in, and from whom we have great
expectations.
·
2. We are here taught our duty to our neighbour, v.19.
Love ye the stranger. And if the stranger, much more our bre-
thren, as ourselves. If the Israelites, that were such a peculiar
people, so particularly distinguished from all people, must be kind
to strangers, much more must we, that are not enclosed in such
a pale; we must have a tender concern for all that share with us
in the human nature, and, as we have opportunity, that is, accord-
ing to their necessities and our abilities, we must do good unto
all men. Two arguments are here urged to enforce this duty.
(1.) God's common providence, which extends itself to all nations
of men, they being all made of one blood. God loveth the stranger,
v. 18. that is, he gives to all life, and breath, and all things, even
to those that are Gentiles, and strangers to the commonwealth of
Israel, and to Israel's God. He knows those perfectly whom we
whom he has not shewed his word and statutes. God's common
know nothing of. He gives food and raiment even to those to
gifts to mankind oblige us to honour all men. Or, it denotes the
particular care which Providence takes of strangers in distress,
which we ought to praise him for, (Ps. 146. 9. The Lord pre-
serveth the strangers,) and to imitate him, to serve him, and con-
cur with him, therein, being forward to make ourselves instruments
in his hand of kindness to strangers. (2.) The afflicted condition
which the Israelites themselves had been in, when they were
strangers in Egypt. They that have themselves been in distress,
and have found mercy with God, should sympathize most feelingly
with those that are in the like distress, and be ready to shew
kindness to them. The people of the Jews, notwithstanding
these repeated commands given them to be kind to strangers, con-
ceived a rooted antipathy to the Gentiles, whom they looked upon
with the utmost disdain, which made them envy them the grace
of God, and the gospel of Christ, and that brought a final ruin
upon themselves.
3. We are here taught our duty to ourselves, v. 16. Circumcise
the foreskin of your hearts, that is, "Cast away from you all
corrupt affections and inclinations which hinder you from fearing
and loving God. Mortify the flesh, with the lusts of it. Away
with all filthiness and superfluity of naughtiness, which obstruct
the free course of the word of God to your hearts. Rest not in
the circumcision of the body, which was only the sign, but be
circumcised in heart, which is the thing signified." See Rom. 2. 29.
The command of Christ goes further than this, and obliges us not
only to cut off the foreskin of the heart, which may easily be
spared, but to cut off the right hand, and to pluck out the right
eye, that is an offence to us: the more spiritual the dispensation.
is, the more spiritual we are obliged to be, and to go the closer in
mortifying sin. And be no more stiff-necked, as they had been
hitherto, ch. 9.24. "Be not any longer obstinate against divine
commands and corrections, but ready to comply with the will o
God in both." The circumcision of the heart makes it ready to
yield to God, and draw in his yoke.
II. We are here most pathetically persuaded to our duty. Let
but reason rule us, and religion will.
•
',
1. We are here taught our duty to God, both in the dispositions
and affections of our souls, and in the actions of our lives, our
principles, and our practices. (1.) We must fear the Lord our
God, v.12. And again, v. 20. We must adore his majesty, ac-
knowledge his authority, stand in awe of his power, and dread his
wrath. This is gospel-duty, Rev. 14.6, 7. (2.) We must love
him, be well pleased that he is, desire that he may be, our's, and
delight in the contemplation of him, and in communion with him.
Fear him as a great God, and our Lord, love him as a good God,
and our Father and Benefactor. (3.) We must walk in his ways,
that is, the ways which he has appointed us to walk in. The whole
course of our conversation must be conformable to his holy will.
(4.) We must serve him, v.20; serve him with all our heart and
soul, v. 12. devote ourselves to his honour, put ourselves under
his government, and lay out ourselves to advance all the interests
of his kingdom among men. And we must be hearty and
zealous in his service, engage and employ our inward man in
his work, and what we do for him we must do cheerfully, and
with a good will. (5.). We must keep his commandments and his
statutes, v.13. Having given up ourselves to his service, we
must make his revealed will our rule in every thing; perform all
he prescribes; forbear all he forbids; firmly believing that all
the statutes he commands us are for our good. Beside the reward
of obedience which will be our unspeakable gain, there is true
honour and pleasure in obedience. It is really for our present
}
··
1. Consider the greatness and glory of God, and therefore fear
him, and from that principle serve and obey him. What is it
that is thought to make a man great, but great honour, power,
and possessions? Think then how great the Lord our God is, and
greatly to be feared. (1.) He has great honour, a name above
every name, v. 17. He is God of gods, and Lord of lords. Angels
J
Before Christ 1451.
DEUTERONOMY, X, XL
A Charge to Israel.
S
are called gods, so are magistrates, and the Gentiles had gods
od
many, and lords many, the creatures of their own fancy, but
is infinitely above all these nominal deities. What an absur ity
would it be for them to worship other gods, when the God to
whom they had sworn allegiance was the God of gods! (2.) He 1. thy God, and keep his charge, and his
HEREFORE thou shalt love the LORD
the enemy.
has great power. He is a mighty God and terrible, (v. 17.) which
regardeth not persons. He has the power of a conqueror, and so
he is terrible to those that resist him and rebel against him. He
has the power of a judge, and so he is just to all those that appeal
to him, or appear before him. And it is as much the greatness
and honour of a judge to be impartial in his justice, without
respect to persons or bribes, as it is to a general to be terrible to
Our God is both. (3.) He has great possessions.
Heaven and earth are his, v. 14. and all the hosts and stars of
both. Therefore he is able to bear us out in his service, and to
make up the losses we sustain in discharging our duty to him.
And yet therefore he has no need of us, or any thing we have, or
can do; we are undone without him; but he is happy without us;
which makes the condescensions of his grace, in accepting us and
our services, truly admirable. Heaven and earth are his possession,
and yet the Lord's portion is his people.
2. Consider the goodness and grace of God, and therefore love
him, and from that principle serve and obey him. His goodness
is his glory, as much as his greatness.
(1.) He is good to all. Whomsoever he finds miserable, to them
he will be found merciful, v. 18. He executes the judgment of the
fatherless and widow. is his honour to help
It the helpless,
to succour those that most need relief, and that men are apt to do
injury to, or at least to put a slight upon. See Ps. 68. 4, 5.-
and
146. 7, 9.
""
(2.) But truly God is good to Israel, in a special manner, and
therefore they are under special obligations to him. "He is thy
praise, and he is thy God, v. 21. Therefore love him and serve
him, because of the relation wherein he stands to thee. He is thy
God, a God in covenant with thee, and as such he is thy praise,
that is, (1.) "He puts honour upon thee; he is the God in
whom, all the day long, thou mayest boast that thou knowest
him, and art known of him. If he be thy God, he is thy glory."
(2.) "He expects honour from thee. He is thy praise," that is,
"he is the God whom thou art bound to praise; if he has not
praise from thee, whence may he expect it?" He inhabits the
praises of Israel.
Consider, [1.] The gracious choice he made of Israel, v. 15.
"He had a delight in thy fathers, and therefore chose thy seed."
Not that there was any thing in them to merit his favour, or to
recommend them to it, but so it seemed good in his eyes. He
would be kind to them, though he had no need of them. [2.] The
great things he had done for Israel, v. 21, 22. He reminds them
not only of what they had heard with their ears, and which their
fathers had told them of, but of what they had seen with their
eyes, and which they must tell their children of; particularly, that
within a few generations seventy souls (for there were no more
when Jacob went down into Egypt) increased to a great nation,
os the stars of heaven for multitude. And the more they were in
number, the more praise and service God expected from them;
yet it proved, as in the old world, that, when they began to mul-
tiply, they corrupted themselves.
ruin, v. 16, 17. III. He directs them what means to use, that they might
keep in mind the lau of Gond, r. 18..21. And, IV. Concludes all with solemniy
charging them to choose which they would have, the blessing or the curse,
v. 26.732.
TH
statutes, and his judgments, and his command-
ments, alway. 2. And know ye this day: for I
speak not with your children which have not known,
and which have not seen the chastisement of the
LORD your God, his greatness, his mighty hand,
and his stretched-out arm, 3. And his miracles.
and his acts, which he did in the midst of Egypt
unto Pharaoh the king of Egypt, and unto all
his land; 4. And what he did unto the army of
Egypt, unto their horses, and to their chariots;
how he made the water of the Red sea to over-
flow them as they pursued after you, and how
the LORD hath destroyed them unto this day;
5. And what he did unto you in the wilderness,
until ye came into this place; 6. And what he
did unto Dathan and Abiram, the sons of Eliab,
the son of Reuben: how the earth opened her
mouth, and swallowed them up, and their house-
holds, and their tents, and all the substance that
was in their possession, in the midst of all Israel:
7. But your eyes have seen all the great acts of
the LORD which he did.
CHAP. XI.
With this chapter Moses concludes his preface to the repetition of the statutes and
judgments which they must observe to do. He repeats the general charge,
v. 1. and having, in the close of the foregoing chapter, begun to mention the
great things God had done among them, in this, I. He specifies several of
the great works God had done before their eyes, v. 2..7. II. He sets before
them, for the future, life and death, the blessing and the curse, according as
they did or did not keep God's commandments. That they should certainly
prosper if they were obedient, should be blessed with plenty of all good things,
v. 8..15. and with victory over their enemies, and the enlargement of their
cuust thereby, v. 22..25. But their disobedience would undoubtedly be their
-
Because God has made thee as the stars of heaven for multitude,
so the chapter before concludes; therefore thou shalt love the Lord
thy God, so this begins. Those whom God has built up into
families, whose beginning was small, but whose latter end greatly
increases, should use that as an argument with themselves, why
they should serve God. Thou shalt keep his charge, that is, the
oracles of his word, and ordinances of his worship, with which
It
they were intrusted, and for which they were accountable.
is a phrase often used concerning the office of the priests and
Levites, for all Israel was a kingdom of priests, a holy nation.
Observe the connection of these two: Thou shalt love the Lord,
and keep his charge: since love will work in obedience, and that
only is acceptable obedience which flows from a principle of love,
1 John, 5.3.
He goes on to mention divers of the great and terrible works of
This part of his discourse
God, which their eyes had seen, v.7.
he addresses to the seniors among them, the elders in age; and,
probably, the elders in office were so, and were now his immediate
auditors: there were some among them that could remember their
deliverance out of Egypt, all above fifty, and to them he speaks
this, not to the children, who knew it by hearsay only, v. 2.
Note, God's mercies to us when we were young, we should remem-
ber and retain the impressions of when we are old; what our eyes
have seen, especially in our early days, has affected us, and should
be improved by us long after.
}
They had seen what terrible judgments God had executed upor
the enemies of Israel's peace; 1. Upon Pharaoh and the Egyptians,
that enslaved them. What a fine country was ruined and laid
waste by one plague after another, to force Israel's enlargement!
v.3. What a fine army was entirely drowned in the Red sea,
to prevent Israel's being re-enslaved! v.4. Thus did he give
Egypt for their ransom, Isa. 43.3.
Rather shall that famous
kingdom be destroyed, than that Israel shall not be delivered.
2. Upon Dathan and Abiram, that embroiled them. Remember
Before Christ 1451.
A Charge to Israel.
DEUTERONOMY, XI.
what he did in the wilderness, v.5. by how many necessary chas- || the bow, and use the sword, and keep ranks, that they might be
tisements (as they are called, v. 2.) they were kept from ruining strong, and go in and possess the land; no, but let them keep
themselves. Particularly, when those daring Reubenites defied God's commandments, and their religion, while they were true to
2. It was the
the authority of Moses, and headed a dangerous rebellion against it, will be their strength, and secure their success.
God himself, which threatened the ruin of a whole nation, and way to keep possession, v. 9. That ye may prolong your days in
might have ended in that, if the divine power had not immediately this land that your eye is upon. Sin tends to the shortening of the
crushed the rebellion, by burying the rebels alive, them, and all days of particular persons, and to the shortening of the days of a
that was in their possession, v. 6. What was done against them, people's prosperity; but obedience will be a lengthening out of
though misinterpreted by the disaffected party, Numb. 16. 41. was their tranquillity.
really done in mercy to Israel. To be saved from the mischiefs
of insurrections at home, is as great a kindness to a people, and
therefore lays under as strong obligations, as protection from the
invasion of enemies abroad.
II. Because the land of Canaan, into which they were going,
had a more sensible dependence upon the blessing of heaven than
the land of Egypt had, v. 10..12. Egypt was a country fruitful
enough, but it was all flat, and was watered, not as other coun-
tries, with rain, (it is said of Egypt, Zech. 14. 18. that it has no
rain,) but by the overflowing of the river Nile at a certain season
of the year; to the improving of which there was necessary a great
deal of the art and labour of the husbandman; so that in Egypt a
man must bestow as much cost and pains upon a field, as upon a
garden of herbs. And this made more apt to imagine
them the
that the power of their own hands got them this wealth. But the
land of Canaan was an uneven country, a land of hills and valleys,
which not only gave a more pleasing prospect to the eye, but
yielded a greater variety of soils for the several purposes of the
husbandman. It was a land that had no great rivers in it, except
Jordan, but drank water of the rain of heaven. And so, 1. Saved
them a great deal of labour. While the Egyptians were ditching
and guttering in the fields up to the knees in mud, to bring water
to their land, which otherwise would soon become like the heath
in the wilderness, the Israelites could sit in their houses, warm
and easy, and leave it to God to water their land with the former
and the latter rain, which is called the river of God, (Ps. 65. 9.)
perhaps in allusion to, and contempt of, the river of Egypt, which
that nation was so proud of. Note, The better God has provided,
by our outward condition, for our ease and convenience, the more
bodies, the more we should do for God and our souls. 2. So he
directed them to look upward to God, who giveth us rain from
self as the dew unto Israel, Hos. 14. 5. Note, (1.) Mercies bring
heaven, and fruitful seasons, Acts, 14.17. and promised to be him-
with them the greatest comfort and sweetness, when we see them
coming from heaven, the immediate gifts of Divine Providence.
(2.) The closer dependence we have upon God, the more cheerful
we should be in our obedience to him. See how Moses here mag-
nifies the land of Canaan above all other lands, that the eyes of
God were always upon it, that is, they should be so, to see that
nothing was wanting, while they kept close to God and duty:
its fruitfulness should be, not so much the happy effect of its soil
as the immediate fruit of the divine blessing; this may be inferre
is departed from it, as barren a spot of ground as perhaps any
from its present state, for it is said to be at this day, now that Goở
under heaven. Call it not Naomi; call it Marah.
we should abound in his service: the less we have to do for our
·
III. Because God would certainly bless them with an abundance
of all good things, if they would love him and serve him, v. 13.. 15
should neither want it when the ground called for it, nor have it in
I will give you the rain of your land in due season, so that they
excess; but they should have the former rain which fell at seed-
time, and the latter rain which fell before the harvest, Amos, 4.7.
This represented all the seasonable blessings which God would
bestow upon them, especially spiritual comforts which should
come as the latter and former rain, Hos. 6. 3. And the earth thus
watered, produced, 1. Fruits for the service of man; corn, and
wine, and oil, Ps. 104. 18..15. 2. Grass for the cattle, that they
also might be serviceable to man; that he might eat of them and
be full, v. 15. Godliness hath here the promise of the life that now
is; but the favour of God shall put gladness into the heart, more
than the increase of corn, and wine, and oil, will.
8. Therefore shall ye keep all the commandments
which I command you this day, that ye may be
strong, and go in and possess the land, whither
ye go to possess it; 9. And that ye may prolong
your days in the land, which the LORD sware unto
your fathers to give unto them and to their seed,
a land that floweth with milk and honey. 10. For
the land, whither thou goest in to possess it, is not
as the land of Egypt, from whence ye came out,
where thou sowedst thy seed, and wateredst it
11. But the
with thy foot, as a garden of herbs:
land, whither ye go to possess it, is a land of hills
and valleys, and drinketh water of the rain of
heaven: 12.A land which the LORD thy God
careth for the eyes of the LORD thy God are
always upon it, from the beginning of the year even
unto the end of the year. 13. And it shall come
to pass, if ye shall hearken diligently unto my
commandments which I command you this day,
to love the LORD your God, and to serve him with
all your heart and with all your soul, 14. That
I will give you the rain of your land in his due
season, the first rain and the latter rain, that thou
mayest gather in thy corn, and thy wine, and thine
oil. 15. And I will send grass in thy fields for thy
cattle, that thou mayest eat and be full. 16. Take
heed to yourselves, that your heart be not deceived,
and ye turn aside, and serve other gods, and wor-
ship them; 17. And then the LORD's wrath be
kindled against you, and he shut up the heaven,
that there be no rain, and that the land yield not
her fruit; and lest ye perish quickly from off the
good land which the LORD giveth you.

Still he urges the same subject, as loath to conclude till he had
gained his point. If thou wilt enter into life, if thou wilt enter
into Canaan, a type of that life, and find it a good land indeed
to thee, keep the commandments, keep all the commandments
which I command you this day: love God, and serve him with
all your heart.
I. Because this was the way to get and keep possession of the
promised land. 1. It was the way to get possession, v. 8. That
ye may be strong for war, and so go in and possess it. So little
did they know either of hardship or hazard in the wars of
Canaan, that he does not say they should go in and fight for it;
no, they had nothing in effect to do but go in and possess it. He
He
does not go about to teach them the art of war, how to draw
IV. Because their revolt from God to idols would certainly be
their ruin, v. 16, 17. Take heed that your hearts be not deceived.
All that forsake God to set their affection upon, or pay their
devotion to, any creature, will find themselves wrezchedly deceived
Before Christ 1451.
A Charge to Israel
DEUTERONOMY, X1.
to their own destruction; and this will aggravate it, that it was
purely for want of taking heed. A little care would have pre-
vented their being imposed upon by the great deceiver. To awaken
them to take heed, Moses here tells them plainly, that if they
should turn aside to other gods, 1. They would provoke the wrath
of God against them; and who knows the power of that anger?
2. Good things would be turned away from them; the heaven
would withhold its rain, and then of course the earth would not
yield its fruit. 3. Evil things would come upon them, they would
perish quickly from off this good land. And the better the land
was, the more grievous it would be to perish from it. The good-
ness of the land would not be their security, when the badness of
the inhabitants had made them ripe for ruin.
*
be taught the service of God, as the one thing needful, mụch more
needful than either the rules of decency, or the calling they must
live by in this world. Great care and pains must be taken to
acquaint children betimes, and to affect them with the word of
God and the wondrous things of his law. Nor will any thing
contribute more to the prosperity and perpetuity of religion in a
nation, than the good education of children; if the seed be holy,
it is the substance of a land.
Here,
I. He repeats the directions he had given for their guidance and
assistance in their obedience, and for the keeping up of religion
among them, v. 18.. 20. which is much to the same purport with
what we had before, ch. 6. 6, &c. Let us all be directed by the
three rules here given. 1. Let our hearts be filled with the word
of God. Lay up these words in your heart and in your soul. The
heart must be the treasury or storehouse in which the word of
God must be laid up, to be used upon all occasions. We cannot
expect good practices in the conversation, unless there be good
thoughts, good affections, and good principles, in the heart. 2. Let
our eyes be fixed upon the word of God. "Bind these words for
a sign upon your hand, which is always in view, (Isa. 49. 16.)
and as frontlets between your eyes, which you cannot avoid the
sight of let them be as ready and familiar to you, and have your
eye as constantly upon them, as if they were written upon your
door-posts, and could not be overlooked either when you go out
or when you come in." Thus we must lay God's judgments before
us, having a constant regard to them, as the guide of our way, as
the rule of our work, Ps. 119. 30. 3. Let our tongues be employed
about the word of God. Let it be the subject of our familiar dis-
course, wherever we are; especially with our children, who must
•
1
out of it.
II. He repeats the assurances he had before given them, in God's
name, of prosperity and success, if they were obedient: 1. They
should have a happy settlement, v. 21. Their days should be mul
tiplied; and, when they were fulfilled, the days of their childrez
likewise should be many, as the days of heaven, that is, Canaan.
should be sure to them and their heirs for ever, as long as the
world stands, if they did not by their own sin throw themselve
2. It should not be in the power of their enemies to
give them any disturbance, or make them upon any account un..
easy. "If ye will keep God's commandments, and be careful to do
your duty, v. 22. God will not only crown the labours of the hus-
bandmen with plenty of the fruits of the earth, but he will own and
shall attend your arms; which way soever they turn: God will
succeed the more glorious undertakings of the men of war; victory
drive out these nations, and put you in possession of their land,"
v. 23, 24. Their territories should be enlarged to the utmost ex-
tent of the promise, Gen. 15. 18. and all their neighbours should
stand in awe of them, v.25. Nothing contributes more to the
and formidable to its enemies, than religion reigning in it; for who
making of a nation considerable abroad, valuable to its friends,
can be against those that have God for them? And he is certainly
for those that are sincerely for him, Prov. 14. 34.
:
3.
18. Therefore shall ye lay up these my words in
your heart and in your soul, and bind them for a
sign upon your hand, that they may be as frontlets
between your eyes.
19. And ye shall teach them
your children, speaking of them when thou sittest
in thine house, and when thou walkest by the way,
when thou liest down, and when thou risest up.
20. And thou shalt write them upon the door-posts
of thine house, and upon thy gates: 21. That
your days may be multiplied, and the days of
your children, in the land which the LORD sware
unto your fathers to give them, as the days of
heaven upon the earth. 22. For if ye shall diligently
keep all these commandments which I command
you, to do them, to love the LORD your God, to
26 Behold, I set before you this day a blessing
walk in all his ways, and to cleave unto him; and a curse;
and a curse; 27. A blessing, if ye obey the com-
23. Then will the LORD drive out all these nations mandments of the LORD your God, which I com-
from before you, and ye shall possess greater mand you this day:
shall possess greater mand you this day: 28. And a curse, if ye will ·
nations and mightier than yourselves. 24. Every not obey the commandments of the LORD your
place whereon the soles of your feet shall tread God, but turn aside out of the way which I com-
shall be your's: from the wilderness and Lebanon, mand you this day, to go after other gods, which
from the river, the river Euphrates, even unto the ye have not known. 29. And it shall come to
uttermost sea shall your coast be. 25. There shall
pass, when the LORD thy God hath brought thee
no man be able to stand before you for the LORD in unto the land whither thou goest to possess it,
your God shall lay the fear of you and the dread that thou shalt put the blessing upon mount Ge-
of you upon all the land that ye shall tread upon, rizim, and the curse upon mount Ebal. 30. Are
as he hath said unto you. ·
they not on the other side Jordan, by the way
where the sun goeth down, in the land of the
Canaanites, which dwell in the champaign over
against Gilgal, beside the plains of Moreh? 31. For
ye shall pass over Jordan to go in to possess the
land which the LORD your God giveth you, and
And ye
ye shall possess it, and dwell therein. 32.
shall observe to do all the statutes and judgments
which I set before you this day.
L
¦
-
Here Moses concludes his general exhortation to obedience.
and his management is very affecting, and such as, one would
think, should have engaged them for ever to God, and shoul
have left impressions upon them, never to be worn out.
I. He sums up all his arguments for obedience in two words,
the blessing, and the curse, v. 26. that is, the rewards and the
punishments, as they stand in the promises and the
which are the great sanctions of the law, taking hold of hope and
fear, those two handles of the soul by which it is caught, held,
and managed. These two, the blessing, and the curse, he set be-
fore them, that is, 1. He explained them, that they might know
threatenings
Before Christ 1451..
A Charge to Israel.
DEUTERONOMY, XI, XII.
them; he enumerated the particulars contained both in the blessing under every green tree: 3. And ye shall overthrow
and in the curse, that they might see the more fully how desirable
the blessing was, and how dreadful the curse. 2. He confirmed
them, that they might believe them; made it evident to them, by
the proofs he produced of his own commission, that the blessing
was not a fool's paradise, nor the curse a bugbear, but that both
were real declarations of the purpose of God concerning them.
3. He charged them to choose which of these they would have.
So fairly does he deal with them, and so far is he from putting out
the eyes of these men, as he was charged, Numb. 16.14. They
and we are plainly told on what terms we stand with Almighty
God. (1.) If we be obedient to his laws, we may be sure of a
blessing, v. 27. But, (2.) If we be disobedient, we may be as
sure of a curse, v. 28. Say ye to the righteous, (for God has
said it, and all the world cannot unsay it,) that it shall be well
with them: But woe to the wicked, it shall be ill with them.
their altars, and break their pillars, and burn their
groves with fire; and ye shall hew down the graven
images of their gods, and destroy the names of
them out of that place. 4. Ye shall not do so unto
the LORD your God.
II. He appoints a public and solemu proclamation to be made
of the blessing and curse which he had set before them, upon the
two mountains of Gerizim and Ebal, v. 29, 30. We have more
particular directions for this solemnity, ch. 27. 11, &c. and an
account of the performance of it, Josh. 8. 33, &c. It was to be
done, and was done, immediately upon their coming into Canaan,
that, when they first took possession of that land, they might know
apon what terms they stood. The place where this was to be
done particularly described by Moses, though he never saw it,
which is one circumstance, among many, that evidences his divine
instructions. It is said to be near the plain, or oaks, or meadows,
of Moreh, whien was one of the first places that Abraham came
to in Canaan; so that, in sending them thither to hear the blessing
and the curse, God reminded them of the promise he made to
Abraham in that very place, Gen. 12. 6, 7. The mention of this
appointment here, serves, 1. For the encouragement of their faith
in the promise of God, that they should be masters of Canaan
quickly. Do it (says Moses) on the other side Jordan, v. 30.
for you may be confident you shall pass orer Jordan, v. 31. The
institution of this service, to be done in Canaan, was an assurance
to them that they should be brought into possession of it, and a
token, like that which God gave to Moses, Exod. 3. 12. Ye shall
serve God upon this mountain. And, 2. It serves for an engage-
ment upon them to be obedient, that they might escape that curse,
and obtain that blessing, which, beside what they had already
heard, they must shortly be witnesses to the solemn publication
of, v. 32. "Ye shall observe to do the statutes and judgments,
that ye may not in that solemnity be witnesses against yourselves."
CHAP. XII.
Moses, at this chapter, comes to the particular statutes which he had to give in
charge to Israel, and he begins with those which relate to the worship of God;
and particularly those which explain the second commandment, about which
God is in a special manner jealous. I. They must utterly destroy all relics
and remains of idolatry, v. 1..3. II. They must keep close to the tabernacle,
v.4, 5. The former precept was intended to prevent all false worship; the||
latter, to preserve the worship God had instituted. By this latter law,
1. They are commanded to bring all their offerings to the altar of God, and
all their holy things to the place which he should choose, v.6, 7, 11, 12, 14,
18, 26. 28. 2. They are forbidden, in general, to do as they now did in the
wilderness, v.8..11. And as the Canaanites had done, v. 29..32. And, in
particular, to eat the hallowed things at their own houses, v. 13, 17, 18. Or,
to forsake the instituted ministry, v. 19.
as common food at their own houses, provided they did not eat the blood,
3. They are permitted to eat flesh
•
v. 15, 16. And again, v. 20..26.
1
1.HESE are the statutes and judgments, which
HESE are the statutes and judgments, which
ye shall observe to do in the land, which
the LORD God of thy fathers giveth thee to possess
it, all the days that ye live upon the earth. 2. Ye
shall utterly destroy all the places, wherein the
nations which ye shall possess served their gods,
upon the high mountains, and upon the hills, and
VOL. 1.
51
From those great original truths, That there is a God, and,
That there is but one God, arise those great fundamental laws,
That that God is to be worshipped, and he only, and that, there-
fore, we are to have no other god before him: this is the first
commandment, and the second is a guard upon it, or a hedge
about it. To prevent a revolt to false gods, we are forbidden to
worship the true God in such a way and manner as the false gods
were worshipped in; and are commanded to observe the instituted
ordinances of worship; that we may adhere to the proper Object
of worship. For this reason, Moses is very large in his exposition
of the second commandment. What is contained in this, and the
four following chapters, mostly refers to that. These are the statutes
and judgments which they must observe to ao, v.1. 1. In the
days of their rest and prosperity, when they should be masters of
Canaan. We must not think that our religion is instituted only to
be our work in the years of our servitude, our entertainment in the
places of our solitude, and our consolation in affliction; no, when
we come to possess a good land, still we must keep up the worship
of God in Canaan, as well as in a wilderness; when we are grown
up, as well as when we are children; when we are full of business,
as well as when we have nothing else to do. 2. All the days, as
long as ye live upon the earth. While we are here in our state
of trial, we must continue in our obedience, even to the end, and
never leave our duty, nor grow weary of well-doing.
+
Now, 1. They are here charged to abolish and extirpate all
those things that the Canaanites had served their idol-gods with,
2,3. Here is no mention of idol-temples, which countenances
the opinion some have, that the tabernacle Moses reared in the
wilderness was the first habitation that ever was made for religious
uses; and that from it temples took their rise. But the places
that had been used, and were now to be levelled, were enclosures
for their worship, on mountains and hills, (as if the height of the
ground would give advantage to the ascent of their devotions,) and
under green trees, either because pleasant, or because awful;
whatever makes the mind easy and reverent, contracts and com-
poses it, was thought to befriend devotion. The solemn shade and
silence of a grove are still admired by those that are disposed to
contemplation. But the advantages which these retirements gave
to the Gentiles, in the worship of their idols, was, that they con-
cealed those works of darkness which could not bear the light;
and therefore they must all be destroyed, with the altars, pillars,
and images, that had been used by the natives in the worship of
their gods, so as that the very names of them might be buried in
oblivion; and not only not be remembered with respect, but not
remembered at all. They must thus consult, (1.) The reputation of
their land, let it never be said of this holy land, that it had been
thus polluted, but let all these dunghills be carried away, as
things they were ashamed of. (2.) The safety of their religion; let
none be left remaining, lest profane unthinking people, especially
God of Israel. Let these pest-houses be demolished, as things
in degenerate ages, should make use of them in the service of the
they were afraid of. He begins the statutes that relate to divine
worship with this, because there must first be an abhorrence of
that which is evil, before there can be a steady adherence to that
which is Rom. 12.9. The kingdom of God must be set up,
both in persons and places, upon the ruins of the devil's kingdom;
for they cannot stand together, nor can there be any communion
between Christ and Belial.
of idolaters into the worship of God; no, not under colour of
2. They are charged not to translate the rites and usages
beautifying and improving it, v. 4. Ye shall not do so to the
·
Before Christ 1451.
DEUTERONOMY, XII.
A Charge to Israel.
thy son, and thy daughter, and thy man-servant,
and thy maid-servant, and the Levite that is within
thy gates; and thou shalt rejoice before the LORD
thy God in all that thou puttest thine hands unto.
19. Take heed to thyself that thou forsake not
the Levite as long as thou livest upon thy earth.
5. But unto the place which the LORD your God 20. When the LORD thy God shall enlarge thy
shall choose out of all your tribes to put his name border, as he hath promised thee, and thou shalt
there, even unto his habitation shall ye seek, and say, I will eat flesh, because thy soul longeth to eat
thither thou shalt come: 6. And thither ye shall flesh; thou mayest eat flesh, whatsoever thy soul
bring your burnt-offerings, and your sacrifices, and lusteth after. 21. If the place which the LORD thy
your tithes, and heave-offerings of your hand, and God hath chosen to put his name there be too far
your vows, and your freewill-offerings, and the from thee, then thou shalt kill of thy herd and of
firstlings of your herds and of your flocks: 7. And thy flock, which the LORD hath given thee, as I
there ye shall eat before the LORD your God, and have commanded thee, and thou shalt eat in thy
ye shall rejoice in all that ye put your hand unto, gates whatsoever thy soul lusteth after. 22. Even
ye and your households, wherein the LORD thy as the roe-buck and the hart is eaten, so thou shalt
God hath blessed thee. 8. Ye shall not do after all eat them: the unclean and the clean shall eat of
the things that we do here this day, every man them alike. 23. Only be sure that thou eat not the
whatsoever is right in his own eyes. 9. For ye are blood: for the blood is the life; and thou mayest
not as yet come to the rest and to the inheritance, not eat the life with the flesh. 24. Thou shalt not
which the LORD your God giveth you. 10. But eat it; thou shalt pour it upon the earth as water.
when ye go over Jordan, and dwell in the land 25. Thou shalt not eat it; that it may go well with
which the LORD your God giveth you to inherit, thee, and with thy children after thee, when thou
and when he giveth you rest from all your enemies shalt do that which is right in the sight of the
round about, so that ye dwell in safety; 11. Then LORD. 26. Only thy holy things which thou hast,
there shall be a place which the LORD your God and thy vows, thou shalt take, and go unto the
27. And thou
shall choose to cause his name to dwell there; place which the LORD shall choose:
thither shall ye bring all that I command you; your shalt offer thy burnt-offerings, the flesh and the
burnt-offerings, and your sacrifices, your tithes, and blood, upon the altar of the LORD thy God: and
the heave-offering of your hand, and all your choice the blood of thy sacrifices shall be poured out
vows which ye vow unto the LORD: 12. And ye upon the altar of the LORD thy God, and thou
28. Observe and hear all these
shall rejoice before the LORD your God, ye, and shalt eat the flesh.
your sons, and your daughters, and your men- words which I command thee, that it may go well
servants, and your maid-servants, and the Levite with thee, and with thy children after thee for ever,
that is within your gates: forasmuch as he hath no when thou doest that which is good and right in
part nor inheritance with you. 13. Take heed to the sight of the LORD thy God. 29. When the
thyself that thou offer not thy burnt-offerings in LORD thy God shall cut off the nations from before
every place that thou seest: 14. But in the place thee, whither thou goest to possess them, and
which the LORD shall choose in one of thy tribes, thou succeedest them, and dwellest in their land;
there thou shalt offer thy burnt-offerings, and there || 30 Take heed to thyself that thou be not snared
thou shalt do all that I command thee. 15. Not- by following them, after that they be destroyed
withstanding thou mayest kill and eat flesh in all from before thee; and that thou inquire not after
thy gates, whatsoever thy soul lusteth after, their gods, saying, How did these nations serve
according to the blessing of the LORD thy God their gods? even so will I do likewise. 31. Thou
which he hath given thee: the unclean and the shalt not do so unto the LORD, thy God: for every
clean may eat thereof, as of the roe-buck, and as of abomination to the LORD, which he hateth, have
the hart. 16. Only ye shall not eat the blood; ye they done unto their gods; for even their sons
shall pour it upon the earth as water. 17. Thou and their daughters they have burnt in the fire to
32. What thing soever I commaud
mayest not eat within thy gates thy tithe of thy their gods.
corn, or of thy wine, or of thy oil, or the firstlings you, observe to do it:(thou shalt not add thereto,
of thy herds or of thy flock, nor any of thy vows nor diminish from it.
which thou vowest, nor thy freewill-offerings, or
heave-offering of thine hand: 18. But thou must
eat them before the LORD thy God in the place
which the LORD thy God shall choose, thou, and
Lord your God, that is, "You must not think to do honour to
him, by offering sacrifices on mountains and hills, erecting pillars,
planting groves, and setting up images; no, you must not indulge
a luxurious fancy in your nor that whatever
pleases that, will please God: he is above all gods, and will not
be worshipped as other gods are.
"
There is not any one particular precept (as I remember) in all
the law of Moses, so largely pressed and inculcated as this, by
which they are all tied to bring their sacrifices to that one altar
which was set up in the court of the tabernacle, and there to
!
Before Christ 1451.
A Charge to Israel.
DEUTERONOMY, XII.
d
1
perform all the rituals of their religion; for, as to moral services, v. 11. Thither shall ye bring all that I command you. And, v. 14.
then, no doubt, as now, men might pray every where, as they There thou shalt offer thy burnt-offerings. And, v. 27. The flesh
did in their synagogues. The command to do this, and the pro-and the blood must be offered upon the altar of the Lord thy God.
hibition of the contrary, are here repeated again and again, as And of their peace-offerings, here called their sacrifices, though
we teach children: and yet we are sure that there is in scripture they were to eat the flesh, yet the blood was to be poured out
no vain repetition: but all this stress is laid upon it, 1. Because upon the altar. By this they were taught that sacrifices and
of the strange proneness there was in the hearts of the people to offerings God did not desire, nor accept, for their own sake, nor
idolatry and superstition, and the danger of their being seduced for any intrinsic worth in them, as natural expressions of homage
by the many temptations which they would be surrounded with. and adoration: but that they received their virtue purely from
2. Because of the great use which the observance of this appoint-the altar on which they were offered, as it typified Christ; whereas
ment would be of to them, both to prevent the introducing of prayers and praises, as much more necessary and valuable, were
corrupt customs into their worship, and to preserve among them to be offered every day by the people of God, wherever they were.
unity and brotherly love; that; meeting all in one place, they A devout Israelite might honour God, and keep up communion
might continue both of one way, and of one heart. 3. Because of with him, and obtain mercy from him, though he had not an
the significancy of this appointment. They must keep to one opportunity, perhaps, for many months together, of bringing
place, in token of their belief of those two great truths which a sacrifice to his altar. But this signified the obligation we
we find together, 1 Tim. 2. 5. That there is one God, and one Christians are under, to offer up all our spiritual sacrifices to
Mediator between God and man. It not only served to keep up God in the name of Jesus Christ, hoping for acceptance only
the notion of the unity of the Godhead, but was an intimation to upon the score of his mediation, 1 Pet. 2. 5.
them (though they could not steadfastly discern it) of the one
only way of approach to God, and communion with him, in and
by the Messiah.

Let us now reduce this long charge to its proper heads.
I. It is here promised, that when they were settled in Canaan,
when they had rest from their enemies, and dwelt in safety, God
would choose a certain place, which he would appoint to be the
centre of their unity, to which they should bring all their offerings,
v. 10, 11. Observe, 1. If they must be tied to one place, they
should not be left in doubt concerning it, but should certainly
know what place it was. Had Christ intended, under the gospel,
to make any one place such a seat of power as Rome pretends to
be, we should not have been left so destitute of instruction, as we
are, concerning the appointed place. 2. God does not leave it to
them to choose the place, lest the tribes should have quarrelled
about it, each striving, for their secular advantage, to have it
among them; but he reserves the choice to himself, as he does
the designation of the Redeemer, and the institution of holy
ordinances. 3. He does not appoint the place now, as he had
appointed mounts Gerizim and Ebal, for the pronouncing of the
blessings and curses, ch. 11. 29. but reserves the doing of it till
hereafter, that hereby they might be made to expect further
directions from heaven, and a divine conduct, after Moses should
be removed.
*
III. They are commanded to feast upon their hallowed things
before the Lord, with holy joy. They must not only bring to the,
altar the sacrifices which were to be offered to God, but they must
bring to the place of the altar all those things which they were
appointed by the law to eat and drink, to the honour of God, in
token of their communion with him, v.6. Their tithes, heave-
offerings of their hand, that is, their first-fruits, their vows, and
freewill-offerings, and firstlings, all those things which were to be
religiously made use of, either by themselves, or by the priests
and Levites, must be brought to the place which God would
choose; as all the revenues of the crown, from all parts of the
kingdom, are brought into the exchequer. And, v.7. There ye
shall eat before the Lord, and rejoice in all that ye put your hands
unto. And again, v. 12. Ye shall rejoice before the Lord, ye,
and your sons, and your daughters. Observe here, 1. That what
we do in the service of God, and to his glory, redounds to our
benefit, if it be not our own fault. They that sacrifice to God
are welcome to eat before him, and to feast upon their sacrifices:
he sups with us, and we with him, Rev. 3. 20. If we glorify God,
we edify ourselves, and cultivate our own minds, through the grace
of God, by the increase of our knowledge and faith, the enlivening
of devout affections, and the confirming of gracious habits and
resolutions: thus is the soul nourished. 2. That work for God
should be done with holy joy and cheerfulness. Ye shall eat and
rejoice, v.7. And again, v. 12. and v. 18. (1.) Now, while they
were before the Lord, they must rejoice, v. 12. It is the will of
God that we should serve him with gladness; none displeased
him more than they that covered his altar with tears, Mal. 2. 13.
See what a good Master we serve, that has made it our duty to
sing at our work. Even the children and servants must rejoice
with them before God, that the services of religion might be a
pleasure to them, and not a task, or drudgery. (2.) They must
carry away with them the grateful relish of that delight which
they found in communion with God; they must rejoice in all that
they put their hands unto, v. 7. Some of the comfort which they
had had in the business of religion, they must take with them into
their common employments; and, being thus strengthened in
soul, whatever they did, they must do it heartily and cheerfully.
And this holy pious joy in God and his goodness, with which wẹ
are to rejoice evermore, would be the best preservative against the
sin and snare of vain and carnal mirth, and a relief against the
sorrows of the world.
IV. They are commanded to be kind to the Levites. Did they
feast with joy? the Levites must feast with them, and rejoice
with them, v. 12. And again, v. 18. And a general caution,
v. 19. Take heed that thou forsake not the Levite as long as thou
livest. There were Levites that attended the altar as assistants to
the priests, and these must not be forsaken, that is, the service.
they performed must be constantly adhered to; no other altar
must be set up, than that which God appointed; for that would
be to forsake the Levites. But this here seems to be spoken of
The place which God would choose, is said to be the place
where he would put his name, that is, which he would have to
be called his, where his honour should dwell, where he would
manifest himself to his people, and make himself known, as men
do by their names, and where he would receive addresses, by
which his name is both praised and called upon. It was to be
his habitation, where, as King of Israel, he would keep court,
and be found by all those that reverently sought him. The ark
was the token of God's presence, and where that was put, there ||
God put his name, and that was his habitation; it contained the
tables of the law; for none must expect to receive favours from
God's hand, but those that are willing to receive the law from his
mouth. The place which God first chose for the ark to reside in,
was, Shiloh and after that place had sinned away its honours, we
find the ark at Kirjath-jearim, and other places; but, at length, in ||
David's time, it was fixed at Jerusalem, and God said concerning
Solomon's temple, more expressly than ever he had said concern-
ing any other place, This I have chosen for a house of sacrifice,||
2 Chron. 7. 12. Compare ch.6. 5. Now, under the gospel, we
have no temple that sanctifies the gold, no altar that sanctifies the
gift, but Christ only; and as to the places of worship, the prophets
foretold that in every place the spiritual incense should be offered,
Mal. 1.11. And our Saviour has declared that those are accepted
as true worshippers who worship God in sincerity and truth,
without regard either to this mountain or Jerusalem, John, 4. 21.
II. They are commanded to bring all their burnt-offerings and
sacrifices to this place that God would choose, v.6. And again, ||
Refore Christ 1451.
A Charge to Israel.
DEUTERONOMY, XII.
the Levites that were dispersed in the country, to instruct the
people in the law of God, and to assist them in their devotions;
for it is the Levite within their gates that they are here com-
manded to make much of. It is a great mercy to have Levites
near us, within our gates, that we may ask the law at their mouth,
and at our feasts to be a check upon us, to restrain excesses. And
it is the duty of people to be kind to their ministers that give
them good instructions, and set them good examples. As long
as we live, we shall need their assistance, till we come to that
world where ordinances will be superseded; and therefore, as
long as we live, we must not forsake the Levites. The reason
The reason
given, v. 12. is, because the Levite has no part nor inheritance
with you; so that he cannot grow rich by husbandry or trade;
let him, therefore, share with you in the comfort of your riches.
They must give the Levites their tithes and offerings, settled on
them by the law, because they had no other maintenance.
||
V. They are allowed to eat common flesh, but not the flesh of
their offerings, in their own houses, wherever they dwelt. What
was any way devoted to God, they must not eat at home, v. 13, 17.
but what was not so devoted, they might kill, and eat of, at their
pleasure, v. 15. And this permission is again repeated, v. 20..22.
It should seem, that, while they were in the wilderness, they did
not eat the flesh of any of those kind of beasts that were used in
sacrifice, but what was killed at the door of the tabernacle, and
part of it presented to God as a peace-offering, Lev. 17.3, 4.
But, when they came to Canaan, where they must live at a great
distance from the tabernacle, they might kill what they pleased
for their own use, of their flocks and herds, without bringing part
to the altar. This allowance is very express, and repeated, lest
Satan should take occasion, from that law which forbade the eating
of their sacrifices at their own houses, to suggest to them, as he
did to our first parents, hard thoughts of God, as if he grudged
them the enjoyment of what he had given them; Thou mayest
eat whatsoever thy soul lusteth after. There is a natural regular
appetite, which it is lawful to gratify with temperance and sobriety,
not taking too great a pleasure in the gratification, nor being
uneasy, if it be crossed. The unclean, who might not eat of the
holy things, yet might eat of the same sort of flesh when it was
only used as common food. The distinction between clean persons
and unclean was sacred, and designed for the preserving of the
honour of their holy feasts, and therefore must not be brought
into their ordinary meals.
usages in the wilderness, or the corrupt usages of their predecessors
in the land of Canaan.
1

;.
1. They must not keep up those improper customs which they
had got into in the wilderness, and which were connived at in
consideration of the present unsettledness of their condition, v. 8, 9
Ye shall not do after all the things that we do here this day.
Never was there a better governor than Moses, and one would
think never a better opportunity of keeping up good order and
discipline than now among the people of Israel, when they lay so
closely encamped under the eye of their governor; and yet, it
seems, there was much amiss, and that many irregularities had
crept in among them. We must never expect to see any society
perfectly pure and right, and as it should be, till we come to the
heavenly Canaan. They had sacrifices, and religious, worship,
courts of justice, and civil government, and, by the stoning of the
man that gathered sticks on the sabbath-day, it appears there was
great strictness used in guarding the most weighty matters of
the law; but, being frequently upon the remove, and always at
uncertainty, (1.) They could none of them observe the solemn
feasts, and the rites of cleansing, with the exactness that the law
required: And, (2.) Those among them that were disposed to
do amiss, had opportunity given them to do it unobserved,
by the frequent interruptions which their removes gave to the
administration of justice. But (says Moses) when ye come to
Canaan, ye shall not do as we do here. Note, When the people
of God are in an unsettled condition, that may be tolerated and
dispensed with which would by no means be allowed at another
time. Cases of necessity are to be considered while the necessity
continues; but that must not be done in Canaan which was in
dulged in in the wilderness. While a house is in the building, a
great deal of dirt and rubbish is suffered to lie by it, which must
all be taken away when the house is built. Moses was now about
to lay down his life and government, and it is a comfort to him
to foresee that Israel would be better in the next reign than they
had been in his.
2. They must not worship the Lord by any of those rites or
ceremonies which the nations of Canaan had made use of in the
service of their gods, v. 29..32. They must not so much as
inquire into the modes and forms of idolatrous worship. What
good would it do to them to know those depths of Satan? Rev. 2. 24.
It is best to be ignorant of that which there is danger of being
infected by They must not introduce the customs of idolaters,
(1.) Because it would be absurd to make those their patterns
whom God had made their slaves and captives, cut off, and
destroyed from before them. The Canaanites had not flourished
and prospered so much in the service of their gods, as that the
Israelites should be invited to take up their customs. Those are
wretchedly besotted indeed, who will walk in the way of sinners,
after they have seen their end. (2.) Because some of their customs
were most barbarous and inhuman, and such as trampled, not
only upon the light and law of nature, but upon natural affection
itself, as burning their sons and their daughters in the fire to
their gods, v. 31. the very mention of which is sufficient to make
fit odious, and possess us with a horror of it. (3.) Because their
idolatrous customs were an abomination to the Lord, and the
translating of them into his worship would make even that an
abomination, and an affront to him, by which they should give him
honour, and by which they hoped to obtain his favour. The case
is bad indeed, when the sacrifice itself is become an abomination,
Prov. 15. 8. He therefore concludes, v. 32. with the same caution
concerning the worship of God, which he had before given con-
cerning the word of God, ch.4.2. "Ye shall not add thereto any
inventions of your own, under pretence of making the ordinance
either more significant or more magnificent; nor diminish from it,
under pretence of making it more easy and practicable, or of
setting aside that which may be spared; but observe to do all
We may then
that, and that only, which God has commanded." We
hope in our religious worship to obtain the divine acceptance.
when we observe the divine appointment. God will have his own
| work done in his own way.
This permission has a double restriction.
1. They must eat according to the blessing which God had given
them, v.15. Note, It is not only our wisdom, but our duty, to
live according to our estates, and not to spend above what we
have. As it is unjust on the one hand to hoard what should be
laid out, so it is much more unjust to lay out more than we have;
for, what is not our own must needs be another's, who is thereby
robbed and defrauded. And this, I say, is much more unjust,
because it is easier afterward to distribute what has been unduly
´spared, and so to make a sort of restitution for the wrong, than it
is to repay to wife, and children, and creditors, what has been
unduly spent. Between these two extremes let wisdom find the
mean, and then let watchfulness and resolution keep it.
2. They must not eat blood, v. 16. and again, v. 23. Only
be sure that thou eat not the blood; v. 24. Thou shalt not eat it;
and, v, 25. Thou shalt not eat it, that it may go well with ||
thee. When they could not bring the blood to the altar, to
pour it out there before the Lord, as belonging to him, they |
must pour it out upon the earth, as not belonging to them,
because it was the life, and therefore, as an acknowledgment,
belonged to him who gives life, and, as an atonement, belonged
to him to whom life is forfeited. Bishop Patrick thinks one
reason why they were forbidden thus strictly the eating of blood,
was, to prevent the superstitions of the old idolaters about the
blood of their sacrifices, which they thought their demons de-
lighted in, and by eating of which they imagined that they had
communion with them.
VI. They are forbidden to keep up either their own corrupt
•
A
ๆ
Before Christ 1451.
Cautions against Idolatry.
DEUTERONOMY, XIII.
CHAP. XIII.
Moses is still upon that necessary subject, concerning the peril of idolatry. In
the close of the foregoing chapter, he had cautioned them against the peril that
might arise from their predecessors, the Canaanites. In this chapter, he cautions
them against the rise of idolatry from among themselves; they must take heed
lest any should draw them to idolatry, I. By the pretence of prophecy, v.1..5.
11. By the pretence of friendship and relation, v.6..11. III. By the pretence
of numbers, v. 12..18. But, in all these cases, the temptation must be reso-
lutely resisted, and the tempters punished, and cut off.
1. F there arise among you a prophet, or a
dreamer of dreams, and giveth thee a sign
or a wonder, 2. And the sign or the wonder
come to pass, whereof he spake unto thee, saying,
Let us go after other gods, which thou hast not
known, and let us serve them; 3. Thou shalt not
hearken unto the words of that prophet, or that
dreamer of dreams: for the LORD your God
proveth you, to know whether ye love the LORD
your God with all your heart and with all your
soul. 4. Ye shall walk after the LORD your God,
and fear him, and keep his commandments, and
obey his voice, and ye shall serve him, and cleave
unto him. 5. And that prophet, or that dreamer
of dreams, shall be put to death; because he
hath spoken to turn you away from the LORD your
God, which brought you out of the land of Egypt,
and redeemed you out of the house of bondage,
to thrust thee out of the way which the LORD thy
God commanded thee to walk in. So shalt thou
put the evil away from the midst of thee.
Here is,
}
I. A very strange supposition, v. 1,2. 1. It is strange that
there should arise any among themselves, especially any pretending
to vision and prophecy, who should move them to go and serve
other gods. Was it possible that any who had so much knowledge
of the methods of divine revelation, as to be able to personate a
prophet, should yet have so little knowledge of the divine nature
and will, as to go himself, and entice his neighbours, after other
gods? Could an Israelite ever be guilty of such impiety? Could
a man of sense ever be guilty of such absurdity? We see it in our
own day, and therefore may think it the less strange; multitudes
that profess both learning and religion, yet exciting both themselves
and others, not only to worship God by images, but to give divine
honour to saints and angels, which is no better than going after
other gods to serve them; such is the power of strong delusions.
2. It is yet more strange, that the sign or wonder given for the
confirmation of this false doctrine should come to pass. Can it
be thought that God himself should give any countenance to such
a vile notion? Did ever a false prophet work a true miracle? It
is only supposed here, for two reasons, (1.) To strengthen the
caution here given against hearkening to such a one. Though
it were possible that he should work a true miracle, yet you must
not believe him if he tells you, you must serve other gods, for the
divine law against that is certainly perpetual, and unalterable."
The supposition is like that, Gal.1.8. If we, or an angel from
heaven, preach any other gospel to you; which does not prove it
possible that an angel should preach another gospel, but strongly
expresses the certainty and perpetuity of that which we have
received. So here, (2.) It is to fortify them against the danger
of impostures, and lying wonders, (2 Thess. 2.9.) "Suppose the
credentials he produces be so artfully counterfeited, that you
cannot discern the cheat, nor disprove them, yet, if they are
•
<<
T
intended to draw you to the service of other gods, that alone is
sufficient to disprove them; no evidence can be admitted against
so clear a truth as that of the Unity of the Godhead, and so plain
a law as that of worshipping the one only living and true God."
We cannot suppose that the God of truth should set his seal of
miracles to a lie, to so gross a lie as is supposed in that temptation,
Let us go after other gods. But, if it be asked, Why is this false
prophet permitted to counterfeit this broad seal? it is answered
He suffers you to
here, v. 3. "The Lord your God proveth you.
be set upon by such a temptation, to try your constancy, that both
they that are perfect, and they that are false and corrupt, may be
made manifest. It is to prove you; therefore see that you acquit
yourselves in the trial, and stand your ground."
"
،،
II. Here is a very necessary charge given in this case. 1. Not
to yield to the temptation, v.3. "Thou shalt not hearken to the
words of that prophet. Not only thou shalt not do the thing he
tempts thee to, but thou shalt not so much as patiently hear the
temptation, but reject it with the utmost disdain and detestation.
Such a suggestion as this is not to be so much as parleyed with,
but the ear must be stopped against it; Get thee hehind me,
Satan;" some temptations are so grossly vile, that they will not
bear a debate, nor may we so much as give them the hearing.
What follows, v. 4. Ye shall walk after the Lord, may be looked
upon, (1.) As prescribing a preservative from the temptation;
Keep close to your duty, and you keep out of harm's way.'
God never leaves us till we leave him. Or, (2.) As furnishing us
with an answer to the temptation; say, "It is written, Thou shalt
walk after the Lord, and cleave unto him; and therefore what
That prophet shall be put to death, both to punish him for the
have I to do with idols?" 2. Not to spare the tempter, v.5.
attempt he has made, (the seducer must die, though none were
seduced by him: a design upon the crown is treason,) and to
prevent his doing further mischief. This is called putting away
the guilty, if such a criminal be not punished, they that should
the evil. There is no way of removing the guilt but by removing
do it make themselves responsible. And thus the mischief must
be put away; the infection must be kept from spreading, by cutting
off the gangrened limb, and putting away the mischief-makers
Such dangerous diseases as these must be taken in time.
6. If thy brother, the son of thy mother, or thy
Son, or thy daughter, or the wife of thy bosom, or
thy friend, which is as thine own soul, entice thee
secretly, saying, Let us go and serve other gods,
which thou hast not known, thou, nor thy fathers;
7. Namely, of the gods of the people which are
round about you, nigh unto thee, or far off from
thee, from the one end of the earth even unto the
other end of the earth; 8. Thou shalt not consent
unto him, nor hearken unto him; neither shall thine
eye pity him, neither shalt thou spare, neither
shalt thou conceal him: 9. But thou shalt surely
kill him; thine hand shall be first upon him to put
him to death, and afterwards the hand of all the
people. 10. And thou shalt stone him with stones,
that he die; because he hath sought to thrust thee
away from the LORD thy God, which brought
thee out of the land of Egypt, from the house of
bondage. 11. And all Israel shall hear, and fear,
and shall do no more any such wickedness as
this is among you.
Further provision is made, by this branch of the statute, against
receiving the infection of idolatry from those that are near and
dear to us.
}
Before Christ 1451.
DEUTERONOMY, XIII.
Cautions against Idolatry.
I. It is the policy of the tempter to send his solicitations by the
hand of those whom we love, whom we least suspect of any ill
design upon us, and whom we are desirous to please, and apt to
conform ourselves to. The enticement here is supposed to come
from a brother or child, that are near by nature; from a wife or
friend, that are near by choice; and are to us as our own souls,
v. 6. Satan tempted Adam by Eve, and Christ by Peter. We are
therefore concerned to stand upon our guard against a bad proposal,
when the person that proposes it can pretend to an interest in us,
that we may never sin against God, in compliment to the best friend
we have in the world. The temptation is supposed to be private,
he will entice thee secretly, implying, that idolatry is a work of
darkness, which dreads the light, and covets to be concealed, and
which the sinner promises himself, and the tempter promises him,
secrecy and security in. Concerning the false gods proposed to be
served, 1. The tempter suggests, that the worshipping of these
gods was the common practice of the world, and, if they limited
their adorations to an invisible Deity, they were singular, and like
nobody, for these gods were the gods of the people round about
them, and, indeed, of all the nations of the earth, v.7. This
suggestion draws many away from religion and godliness, that it
is an unfashionable thing; and they make their court to the world
and the flesh, because these are the gods of the people that are
round about them. 2. Moses suggests, in opposition to this, that
it had not been the practice of their ancestors; they are gods
which thou hast not known, thou nor thy fathers. Those that
are born of godly parents, and have been educated in pious
exercises, when they are enticed to a vain, loose, careless way of
living, should remember, that those are ways which they have not
known, they nor their fathers. And will they thus degenerate?
•
II. It is our duty to prefer God and religion before the best
friends we have in the world. 1. We must not, in complaisance to
our friends, break God's law, v.8. "Thou shalt not consent to him,
nor go with him to his idolatrous worship, no, not for company,
or curiosity, or to gain a better interest in his affections." It is a
general rule, If sinners entice thee, consent thou not, Prov. 1.10.
2. We. must not, in compassion to our friends, obstruct the course
of God's justice. He that offers such a thing, must not only be
looked upon as an enemy, or dangerous person, whom one should
be afraid of, and swear the peace against, but as a criminal or
traitor, whom, in zeal for our sovereign Lord, his crown and
dignity, we are bound to inform against, and cannot conceal,
without incurring the guilt of a great misprision, v. 9. Thou shalt
surely kill him. By this law, the persons enticed were bound to
prosecute the seducer, and to give evidence against him before
the proper judges, that he might suffer the penalty of the law,
and that without delay, which, the Jews say, is here intended in
that phrase, as it is in the Hebrew, killing, thou shalt kill him:
neither the prosecution nor the execution must be deferred; and
he that was first in the former must be first in the latter, to shew
that he stood to his testimony. Thy hand shall be first upon
him, to mark him out as an anethema; and then the hands of all
the people, to put him away as an accursed thing." The death he
must die was that which was looked upon among the Jews as the
severest of all other: he must be stoned; and his accusation written
is, that he has sought to thrust thee away, by a kind of violence,
from the Lord thy God, v.10. Those are certainly our worst
enemies that would thrust us from God, our best Friend; and
whatever draws us to sin, separates between us and God, it is a
design upon our life, and to be resented accordingly. And, lastly,
here is the good effect of this necessary execution, v. 11. All Israel
shall hear, and fear. They ought to hear, and fear; for the
punishment of crimes committed is designed in terrorem to
terrify, and so to prevent their repetition. And it is to be hoped
they will hear, and fear, and, by the severity of the punishment,
especially when it is at the prosecution of a father, a brother, or
a friend, will be made to conceive a horror of the sin, as exceeding
sinful, and to be afraid of incurring the like punishment them-
selves. Smite the scorner that sins presumptuously, and the simple
that is in danger of sinning carelessly will beware.
""
12. If thou shalt hear say, in one of thy cities,
which the LORD thy God hath given thee to dwell
there, saying, 13. Certain men, the children of
Belial, are gone out from among you, and have
withdrawn the inhabitants of their city, saying,
Let us go and serve other gods, which ye have not
known; 14. Then shalt thou inquire, and make
search, and ask diligently; and, behold, if it be
truth, and the thing certain, that such abomination
is wrought among you; 15. Thou shalt surely smite
the inhabitants of that city with the edge of the
sword, destroying it utterly, and all that is therein,
and the cattle thereof, with the edge of the sword.
16. And thou shalt gather all the spoil of it into the
midst of the street thereof, and shalt burn with fire
the city, and all the spoil thereof every whit, for
the LORD thy God: and it shall be an heap for
ever; it shall not be built again. 17. And there
shall cleave nought of the cursed thing to thine
hand: that the LORD may turn from the fierce-
ness of his anger, and shew thee mercy, and have
compassion upon thee, and multiply thee, as he
hath sworn unto thy fathers; 18. When thou shalt
hearken to the voice of the LORD thy God, to keep
all his commandments which I command thee this
day, to do that which is right in the eyes of the
LORD thy God.
•
Here the case is put of a city revolting from its allegiance to
the God of Israel, and serving other gods.
I. The crime is supposed to be committed, 1. By one of the
cities of Israel, that lay within the jurisdiction of their courts; the
church then judged them only that were within, 1 Cor. 5.12, 13.
And even when they were ordered to preserve their religion, in the
first principles of it, by fire and sword, yet they were not allowed
by fire and sword to propagate it. They that are born within
the allegiance of a prince, if they take up arms against him, are
dealt with as traitors; but foreign invaders are not so.
The city
that is here become idolatrous is supposed formerly to have
worshipped the true God, but now to be withdrawn to other
gods; which intimates how great the crime is, and how sore the
punishment will be, of those, that, after they have known the
2. It is
way of righteousness, turn aside from it, 2 Pet. 2. 21.
supposed to be committed by the generality of the inhabitants of
the city, for we may conclude, that, if a considerable number
did retain their integrity, those only that were guilty were to
be destroyed, and the city was to be spared, for the sake of the
righteous in it; for shall not the Judge of all the earth do right?
No doubt, he shall. 3. They are supposed to be drawn to idolatry
by certain men, the children of Belial; men that would endure
no yoke, so it signifies; that neither fear God nor regard man,
but shake off all restraints of law and conscience, and are per-
fectly lost to all manner of virtue; these are they that say,
us serve other gods," that will not only allow, but will countenance
and encourage, our immoralities. Belial is put for the devil,
2 Cor. 6. 15. and the children of Belial are his children. These
withdraw the inhabitants of the city; for a little of this old leaven,
when it is entertained, soon leavens the whole lump.
"Let
II. The cause is ordered to be tried with a great deal of care,
v. 14. Thou shalt inquire, and make search. They must not proceed
upon common fame, or take the information by hearsay, but must
examine the proofs, and not give judgment against them, unless
the evidence was clear, and the charge fully made out. God himself,
before he destroyed Sodom, is said to come down and see whether
Before Christ 1451.
DEUTERONOMY, XIII, XIV. What might be eaten, and what not.
T
its crimes were according to the clamour, Gen. 18.21. In judicial people unto himself, above all the nations that
processes, it is requisite that time, and care, and pains, be taken to
3. Thou shalt not eat any
find out the truth, and that search be made, without any pain, abominable thing. 4. These are the beasts which
are upon the earth.
prejudice, or partiality. The sewish writers say, that though
particular persons, who wer-olaters, might be judged by the ye shall eat: the ox, the sheep, and the goat,
inferior courts, the defection of a city must be tried by the great 5. The hart, and the roe-buck, and the fallow deer,
Sanhedrim; and, if it appear that they are thrust away to idolatry, and the wild goat, and the pygarg, and the wild
they send two learned men to them, to admonish and reduce them.
ox, and the chamois. 6. And every beast that
If they repent, all is well; if not, then all Israel must go up to war
against them, to testify their indignation against idolatry, and to parteth the hoof, and cleaveth the cleft into two
stop the spreading of the contagion.
claws, and cheweth the cud amongst the beasts,
that ye shall eat. 7. Nevertheless these ye shall
not eat of them that chew the cud, or of them that
not eat of them that chew the cud, or of them that
divide the cloven hoof; as the camel, and the hare,
and the coney: for they chew the cud, but divide
not the hoof; therefore they are unclean unto you.
8. And the swine, because it divideth the hoof, yet
cheweth not the cud, it is unclean unto you: ye shall
not eat of their flesh, nor touch their dead carcase.
9. These ye shall eat of all that are in the waters:
all that have fins and scales shall ye eat: 10. And
whatsoever hath not fins and scales ye may not eat;
it is unclean unto you. 11. Of all clean birds ye
shall eat. 12. But these are they of which ye shall
not eat: the eagle, and the ossifrage, and the ospray,
13. And the glede, and the kite, and the vulture
after his kind, 14. And every raven after his kind,
15. And the owl, and the night-hawk, and the
cuckow, and the hawk after his kind, 16. The
little owl, and the great owl, and the swan, 17. And
the pelican, and the gier-eagle, and the cormorant,
18. And the stork, and the heron after her kind,
and the lapwing, and the bat.
19. And every
creeping thing that flieth is unclean unto you:
they shall not be eaten. 20. But of all clean fowls
ye may eat. 21. Ye shall not eat of any thing that
dieth of itself: thou shalt give it unto the stranger
that is in thy gates, that he may eat it; or thou
mayest sell it unto an alien: for thou art an holy
people unto the LORD thy God. Thou shalt not
seethe a kid in his mother's milk.
III. If the crime were proved, and the criminals were incor-
rigible, the city was to be wholly destroyed. If there were a few
righteous men in it, no doubt they would remove themselves and
their families out of such a dangerous place, and then all the
inhabitants, men, women, and children, must be put to the sword,
v. 15. all the spoil of the city, both shop goods and the furniture
of houses, must be brought into the market-place, and burned, and
the city itself must be laid in ashes, and never built again, v.16.
The soldiers are forbidden, upon pain of death, to convert any of
the plunder to their own use, v. 17. It was a devoted thing, and
dangerous to meddle with it, as we find in the case of Achan.
Now, 1. God enjoins this severity, to shew what a jealous God he
is in the matters of his worship, and how great a crime it is to
serve other gods. Let men know, that God will not give his glory
to another, nor his praise to graven images. 2. He expects that
magistrates, having their honour and power from him, should be
concerned for his honour, and use their power for terror to evil
doers, else they bear the sword in vain. 3. The faithful worshippers
of the true God must take all occasions to shew their just indig-
nation against idolatry, much more against atheism, infidelity,
and irreligion. 4. It is here intimated, that the best expedient
for the turning away of God's anger from a land, is, to execute
justice upon the wicked of the land, v. 17. that the Lord may turn
from the fierceness of his anger, which was ready to break out
against the whole nation, for the wickedness of that one apostate
city. It is promised, that, if they would thus root wickedness out
of their land, God would multiply them. They might think it
impolitic, and against the interest of their nation, to ruin a whole
city, for a crime relating purely to religion, and that they should
be more sparing of the blood of Israelites: "Fear not that," says
Fear not that," says
Moses, "God will multiply you the more; the body of your nation
will lose nothing by the letting-out of this corrupt blood." Lastly,
Though we do not find this law put in execution in all the history
of the Jewish church, (Gibeah was destroyed, not for idolatry,
but immorality,) yet, for the neglect of the execution of it upon
the inferior cities that served idols, God himself, by the army of
the Chaldeans, put it in execution upon Jerusalem, the head city,
which, for its apostacy from God, was utterly destroyed and laid
waste, and lay in ruins seventy years. Though idolaters may
escape the punishment from men, (nor is this law, in the letter of
it, binding now, under the gospel,) yet the Lord our God will
not suffer them to escape his righteous judgments. The New
Testament speaks of communion with idolators as a sin which,
above any other, provokes the Lord to jealousy, and dares him, as
if we were stronger than he, 1 Cor. 10. 21, 22.
Moses here tells the people of Israel,
1. How God had dignified them, as a peculiar people, with three
distinguishing privileges, which were their honour, and figures of
those spiritual blessings in heavenly things, with which God has,
in Christ, blessed us. 1. Here is election; The Lord hath chosen
thee, v.2. Not for their own merit, or for any good works fore-
seen, but because he would magnify the riches of his power and
grace among them. He did not choose them because they were,
by their own dedication and subjection, a peculiar people to him
above other nations, but he chose them that they might be so by
his grace; and thus were believers chosen, Eph. 1.4.
2. Here is,
adoption, v. 1. "Ye are the children of the Lord your God, formed
by him into a people, owned by him as his people, nay, his family,
a people near unto him, nearer than any other." Israel is my
son, my first-born; not because he needed children, but because
E are the children of the LORD your God: they were orphans, and needed a father. Every Israelite is,
ye shall not cut yourselves, nor make any indeed, a child of God, a partaker of his nature and favour, his
baldness between your eyes for the dead. 2. For love and blessing: Behold, what manner of love the Father hath
thou art an holy people unto the LORD thy God, a holy people, separated and set apart for God, devoted to his
upon us! 3. Here is, sanctification, v.2. “Thou art
and the LORD hath chosen thee to be a peculiar || service, designed for his praise, governed by a holy law, graced
YE
bestowed
CHAP. XIV.
Moses, in this chapter, teaches them, 1. To distinguish themselves from their
neighbours, by a singularity, 1. In their mourning, v. 1,2. 2. In their meat,
v.3..21. II. To devote themselves unto God, and, in token of that, to give
him his dues out of their estates, the yearly tithe, and that, every third year, for
the maintenance of their religious feasts, the Levites, and the poor, v. 22. .29.
1.
Before Christ 1451.
Cutting the Flesh prohibited.
DEUTERONOMY, XIV.
by a holy tabernacle, and the holy ordinances relating to it." God's
eople are obliged to be holy, and, if they are holy, are indebted
to the grace of God, that makes them 30. The Lord has set them
apart for himself, and qualified them for his service and the
enjoyment of him, and so has made them holy to himself.
II. How they ought to distinguish themselves, by a sober
mgularity, from all the nations that were about them. And,
God having thus advanced them, let not them debase themselves
by admitting the superstitious customs of idolaters, and, by making
themselves like them, put themselves upon the level with them.
Be ye the children of the Lord your God; so the Seventy read it,
as a command, that is, "Carry yourselves as becomes the children
of God, and do nothing to disgrace the honour, and forfeit the
privileges, of the relation."
Fy two things particularly they must distinguish themselves;
In their mourning. Ye shall not cut yourselves, v.1. This
forbids, (as some think,) not only their cutting themselves at their
funerals, either to express their grief, or with their own blood to
appease the infernal deities, but their wounding and mangling
themselves in the worship of their gods, as Baal's prophets did,
1 Kings, 18.28. or their marking themselves, by incisions in their
flesh, for such and such deities, which in them, above any, would
be an inexcusable crime, who, in the sign of circumcision, bore
about with them in their bodies the marks of the Lord Jehovah.
So that,
were allowed so great a variety, not only of that which we call
butcher's meat, v. 4. which alone was offered in sacrifice, but of
venison, which they had great plenty of in Canaan, the hart, and
the roe-buck, and the fallow deer, v. 5. which, though never
brought to God's altar, was allowed them at their own table.
See ch. 12. 22. When of all these (as Adam of every tree of the
garden) they might freely eat, those were inexcusable who, to
gratify a perverse appetite, or (as should seem) in honour of their
idols, and in participation of their idolatrous sacrifices, ate swines
flesh, and made broth of abominable things (made so by this law)
in their vessels, Isa. 65.4.
•
.
1
f
(2.) Concerning fish, there is only one general rule given, that
whatsoever had not fins and scales (as shell-fish and eels, beside
leeches and other animals in the water, that are not proper food)
was unclean, and forbidden, v. 9, 10.
.
(3.) No general rule is given concerning fowl, but those are
particularly mentioned that were to be unclean to them, and there
are few or none of them which are here forbidden that are now.
commonly eaten; and whatsoever is not expressly forbidden is
allowed, v. 11. .20. Of all clean fowls ye may eat.
2.
(1.) They are forbidden to deform or hurt their own bodies,
upon any account. Methinks this is like a parent's charge to his
little children, that are foolish, careless, and wilful, and are apt to
play with knifes; Children, ye shall not cut yourselves. This is the
intention of those commands which oblige us to deny ourselves; the
true meaning of them, if we understood them right, would appear
to be, Do yourselves no harm. And this also is the design of those
providences which most cross us, to remove from us those things
by which we are in danger of doing ourselves harm. Knives are
taken from us, lest we cut ourselves. They that are dedicated to
God, as a holy people, must do nothing to disfigure themselves;
the body is for the Lord, and is to be used accordingly.
||
They are further forbidden, [1.] To eat the flesh of any creature
that died of itself, because the blood was not separated from it;
and, beside the ceremonial uncleanness which it lay under, (from
Lev. 11. 39.) it is not wholesome food, nor ordinarily used among
us, except by the poor. [2.] To seethe a kid in its mother's milk,
either to gratify their own luxury, supposing it a dainty bit, or in
conformity to some superstitious custom of the heathen. The
Chaldee paraphrasts read it, Thou shalt not eat flesh-meats and
milk-meats together. And so it would forbid the use of butter as
sauce to any flesh. Now, as to all these precepts concerning their
food, First, It is plain, in the law itself, that they belonged only to
the Jews, and were not moral, nor of perpetual use, because not
of universal obligation; for what they might not eat themselves
they might give to a stranger, a proselyte of the gate, that had
renounced idolatry, and therefore was permitted to live among
them, though not circumcised; or, they might sell to an alien, a
mere Gentile, that came into their country for trade, but might
not settle in it, v. 21. They might feed upon that which an
Israelite might not touch, which is a plain instance of their
peculiarity, and their being a holy people. Secondly, It is plain,
in the gospel, that they are now antiquated, and repealed; for
every creature of God is good, and nothing now to be refused, or
called common and unclean, 1 Tim. 4. 4.
(C
(2.) They are forbidden to disturb and afflict their own minds
with inordinate grief for the loss of near and dear relations. "Ye
shall not express or exasperate your sorrow, even upon the most
mournful occasions, by cutting yourselves, and making baldness
between your eyes, like men enraged, or resolvedly hardened in
sorrow for the dead, as those that have no hope," 1 Thess. 4. 13.
It is an excellent passage which Mr. Ainsworth here quotes from
one of the Jewish writers, who understands this as a law against
imn.oderate grief for the death of our relations. If your father
(for instance) die, you shall not cut yourselves, that is, you shall
not sorrow more than is meet, for you are not fatherless, you have
4 Father, who is great, living, and permanent, even the holy
blessed God, whose children ye are, v.1. But an infidel, (says
he,) when his father dies, hath no father that can help him in
time of need; for he hath said to a stock, Thou art my father,
and to a stone, Thou hast brought me forth, (Jer. 2.27.) therefore
he weeps, cuts himself, and makes him bald. We, that have a
God to hope in, and a heaven to hope for, must hear up ourselves
with that hope under every burthen of this kind.
2. They must be singular in their meat. Many sorts of flesh,
which were wholesome enough, and which other people did
commonly eat, they must religiously abstain from, as unclean.
This law we had before, Lev. 11.2. where it was largely opened.
It seems plainly, by the connexion here, to be intended as a mark
of peculiarity; for their observance of it would cause them to
be taken notice of, in all mixed companies, as a separate people,
and would preserve them from mingling themselves with, and
conforming themselves to, their idolatrous neighbours.
(1.) Concerning beasts, here is a more particular enumeration
of those which they were allowed to eat, than was in Leviticus, to
shew that had no reason to of their restrained
from eating swines' flesh, and hares, and rabbits, (which were all
that were then forbidden, but are now commonly used,) when they
4
1
22. Thou shalt truly tithe all the increase of thy
seed, that the field bringeth forth year by year.
in
23. And thou shalt eat before the LORD thy God, in
the place which he shall choose to place his name
there, the tithe of thy corn, of thy wine, and of
thine oil, and the firstlings of thy herds and of thy
flocks; that thou mayest learn to fear the LORD
thy God always. 24. And if the way be too long
for thee, so that thou art not able to carry it; or if
the place be too far from thee, which the LORD thy
God shall choose to set his name there, when the
LORD thy God hath blessed thee: 25. Then shalt
thou turn it into money, and bind up the money in
thine hand, and shalt go unto the place which the
LORD thy God shall choose: 26. And thou shalt
bestow that money for whatsoever thy soul lusteth
after, for oxen, or for sheep, or for wine, or for
strong drink, or for whatsoever thy soul desireth
and thou shalt eat there before the LORD thy God
and thou shalt rejoice, thou, and thine household,
27. And the Levite that is within thy gates, thou
Before Christ .451.
The Payment of Tithe urged
DEUTERONOMY, XIV, XV.

shalt not forsake him; for he hath no part nor
inheritance with thee. 28. At the end of three
years thou shalt bring forth all the tithe of thine
increase the same year, and shalt lay it up within
thy gates: 29. And the Levite, (because he hath no
part nor inheritance with thee,) and the stranger,
and the fatherless, and the widow, which are
within thy gates, shall come, and shall eat and be
satisfied; that the LORD thy God may bless thee
in all the work of thine hand which thou doest.
2. Every third year this tithe must be disposed of at home in
works of charity, v. 28, 29. Lay it up within thy own gates, and
let it be given to the poor, who, knowing the provision this law
had made for them, no doubt, would come to seek it; and, that
they might make the poor familiar to them, and not disdain their
company, they are here directed to welcome them to their houses;
distribution of the second tithe, they must have an eye to the poor
'Hither let them come, and eat and be satisfied." In this charitable
ministers, and add to their encouragement, by entertaining them;
next, to poor strangers, not only for the supply of their necessities,
but to put a respect upon them, and so invite them to turn
proselytes; and next, to the fatherless and widow, who, though
perhaps they might have a competent maintenance left them, yet
should not be supposed to live so plentifully and comfortably as they
had done in months past, and therefore they were to countenance
them, and help to make them easy, by inviting them to this
entertainment. God has a particular care for widows and fatherless,
It is his honour,
and he requires, that we should have the same.
and will be ours, to help the helpless. And if we thus serve God,
and do good with what we have, it is promised here, that the Lord
our God will bless us in all the work of our hand. Note, (1.) The
blessing of God is all in all to our outward prosperity, and, without
that blessing, the work of our hands which we do will bring nothing
to pass. (2.) The way to obtain that blessing is to be diligent and
charitable. The blessing descends upon the working hand;
"Expect not that God should bless thee in thy idleness and love of
ease, but in all the work of thy hand." It is the hand of the diligent,
with the blessing of God upon it, that makes rich, Prov. 10. 4, 22.
And it descends upon the giving hand; he that thus scatters
|
certainly increases, and the liberal soul will be made fat.. It is an
undoubted truth, though little believed, that to be charitable to the
poor, and to be free and generous in the support of religion, and
any good work, is the surest and safest way of thriving. What is
lent to the Lord will be repaid with abundant interest) Ezek. 44.30.
•
We have here a part of the statute concerning tithes. The
productions of the ground were twice tithed, so that, putting both
together, a fifth part was devoted to God out of their increase, and
only four parts of five were for their own common use; and they
could not but own they paid an easy rent, especially since God's
part was disposed of to their own benefit and advantage. The first
tithe was for the maintenance of their Levites, who taught them
the good knowledge of God, and ministered to them in holy things;
this is supposed, as anciently due, and is entailed upon the Levites
as an inheritance, by that law, Numb. 18. 24, &c. But it is the
second tithe that is here spoken of, which was to be taken out of
the remainder, when the Levites had had their's.
I
I. They are here charged to separate it, and set it apart for God,
v. 22. Thou shalt truly tithe all the increase of thy seed. The
Levites took care of their own, but the separating of this was left
to the owners themselves, the law encouraging them to be honest
by reposing a confidence in them, and so trying their fear of God.
They are bid to tithe truly, that is, to be sure to do it, and to do
it faithfully and carefully, that God's part might not be diminished
either with design or by oversight. Note, We must be sure to give
Gcd his full dues out of our estates; for, being but stewards of them,
it is required that we be faithful, as those that must give account
II. They are here directed how to dispose of it, when they
had separated it. Let every man lay by as God prospers him, In this chapter Moses gives orders, I. Concerning the release of debts, every
and gives him success, and then let him lay out in pious uses, as
God gives him opportunity; and it will be the easier to lay out,
and the proportion will be more satisfying, when first we have laid
by. This second tithe may be disposed of,
CHAP. XV.
seventh year, v.1..6. with a caution, that that be no hinderance to charitable
lending, v. 7..11. II. Concerning the release of servants after seven years'
service, v. 12..18. III. Concerning the sanctification of the firstlings of
cattle to God, v. 19..23.
1.
1. In works of piety, for the first two years after the year of
release. They must bring it up, either in kind, or the full value
of it, to the place of the sanctuary, and there must spend it in
holy feasting before the Lord. If they could do it with any
Convenience, they must bring it in kind, v. 23. but if not, they
might turn it into money, v. 24, 25. and that money must be laid
out in something to feast upon before the Lord. (The comfortable
cheerful using of what God has given us, with temperance and
sobriety, is really the honouring of God with it. Contentment,
holy joy, and thankfulness, make every meal a religious feast.
The end of this law we have, v. 23. That thou mayest learn to fear
the Lord thy God always; it was to keep them right and firm tỏ
their religion, (1.) By acquainting them with the sanctuary, the
holy things, and the solemn services that were there performed;
what they read the appointment of in their Bibles, it would do
them good to see the observance of in the tabernacle; it would
make a deeper impression upon them, which would keep them
out of the snares of the idolatrous customs. Note, It will have a
good influence upon our constancy in religion, never to forsake the
assembling of ourselves together, Heb. 10. 25. By the comfort of
the communion of saints, we kept to our
God. (2.) By using them to the most pleasant and delightful
God. (2.) using them to the most and
services of religion. Let them rejoice before the Lord, that they
may learn to fear him always. The more pleasure we find in the
ways of religion, the more likely we shall be to persevere in those
ways. One thing they must remember in their pious entertain-in
ments, that is, to bid their Levites welcome to them. Thou shalt
not forsake the Levite, v. 27. "Let him never be a stranger to
thy table, especially when thou eatest before the Lord."
•AT
T the end of every seven years thou shalt
make a release. 2. And this is the manner
of the release: Every creditor that lendeth ought
unto his neighbour shall release it; he shall not
exact it of his neighbour, or of his brother; because
it is called the LORD's release;
3. Of a foreigner
thou mayest exact it again: but that which is thine
with thy brother thine hand shall release; 4. Save
when there shall be no poor among you; for the
LORD shall greatly bless thee in the land which the
LORD thy God giveth thee for an inheritance to
possess it: 5. Only if thou carefully hearken unto
the voice of the LORD thy God, to observe to de
all these commandments which I command thee
this day. 6. For the LORD thy God blesseth thee,
as he promised thee: and thou shalt lend unto
many nations, but thou shalt not borrow and thou
shalt reign over many nations, but they shall not
reign over thee. 7. If there be among you a poor
man of one of thy brethren within any of thy gates
thy land which the LORD thy God giveth thee.
thou shalt not harden thine heart, nor shut thine
hand from thy poor brother: 8. But thou shalt
Before Christ 1451.
The Year of Release,
DEUTERONOMY, XV.
open thine hand wide unto him, and shalt surely lend wants, that at least there may not be such an inequality as is
him sufficient for his need, in that which he want-between two extremes, 2 Cor. 8. 14. They must also consider that
eth. 9. Beware that there be not a thought in thy fruit of God's blessing upon them, and therefore that they were
their land was God's gift to them, that all their increase was the
wicked heart, saying, The seventh year, the year of bound in duty to him to use and dispose of their estates as he should
release, is at hand; and thine eye be evil against order and direct them. And, Lastly, If they would remit what
thy poor brother, and thou givest him nought; little sums they had lent to their poor brethren, it is promised that
and he cry unto the LORD against thee, and it be even to many nations, v. 6. and should be enriched by those loans.
they able to lend great sums to rich
they should be able to lend sums to their rich neighbours,
sin unto thee. 10. Thou shalt surely give him, and Thus the nations should become subject to them, and dependent
thine heart shall not be grieved when thou givest on them, as the borrower is servant to the lender, Prov. 22.7. To
unto him: because that for this thing the LORD thy be able to lend, and not to have need to borrow, we must look
God shall bless thee in all thy works, and in all that with what we have, lest we provoke God to turn the scales.
upon a great mercy, and a good reason why we should do good
thou puttest thine hand unto. 11. For the poor shall
never cease out of the land: therefore I command
thee, saying, Thou shalt open thine hand wide unto
thy brother, to thy poor, and to thy needy, in thy land.
II. Here is a law in favour of poor borrowers, that they might
not suffer damage by the former law. Men would be apt to argue,
If the case of a man be' so with his debtor, that if the debt be
not paid before the year of release, it shall be lost, it were better
not of lend. ""
No," says this branch of the statute, "thou shalt
not think such a thought." 1. It is taken for granted that there
would be poor among them, who would have occasion to borrow,
v. 7. and that there would never cease to be some such objects of
charity, v. 11. The poor shall never cease out of thy land; though
not such as were reduced to extreme poverty, yet such as would be
behind-hand, and would have occasion to borrow; of such poor
he here speaks, and such we have always with us, so that a
charitable disposition may soon find a charitable occasion. 2. In
such a case we are here commanded to lend or give, according to
our ability, or the necessity of the case. Thou shalt not harden
thy heart, nor shut thy hand, v.7. If the hand be shut, it is a
sign the heart be hardened; for, if the clouds were full of rain,
they would empty themselves, Eccles. 11.3. Bowels of compassion
would produce liberal distributions, Jam. 2. 16. Thou shalt not
only stretch out thy hand to him, to reach him something, but thou
shalt open thy hand wide unto him, to lend him sufficient, v. 8.
Sometimes there is as much charity in prudent lending as in giving,
as it obliges the borrower to industry and honesty, and may put
him into a way of helping himself. We are sometimes tempted
to think, when an object of charity presents itself, we may choose
whether we will give any thing or nothing; little or much;
whereas it is here an express precept, v. 11. I command thee, not
only to give, but to open thy hand wide, to give liberally.
3. Here is a caveat against that objection which might arise
against charitable lending, from the foregoing law for the release
of debts, v. 9. Beware that there be not a thought, a covetous,
ill-natured thought, in thy Belial heart, “The year of release is
at hand, and therefore I will not lend what I must then be sure
to lose" lest thy poor brother, whom thou refusest to lend to,
complain to God, and it will be a sin, a great sin to thee.
4
Note, (1.) The law is spiritual, and lays a restraint upon the
thoughts of the heart. We mistake if we think thoughts are free
from the divine cognizance and check. (2.) That is a wicked
heart indeed, that raises evil thoughts from the good law of God,
as their's did, who, because God had obliged them to the charity
of forgiving, denied the charity of giving. (3.) We must carefully
watch against all those secret suggestions which would divert us
from our duty, or discourage us in it. Those that would keep
from the act of sin, must keep out of their minds the very thought
of sin. (4.) When we have an occasion of charitable lending, if
we cannot trust the borrower, we must trust God, and lend, hoping
for nothing again in this world, but expecting it will be recom
pensed in the resurrection of the just, Luke, 6. 35.—14.14. (5.) It
is a dreadful thing to have the cry of the poor against us, for God
has his ear open to that cry, and, in compassion to them, will be
sure to reckon with those that deal hardly with them. (6.) That
which we think is our prudence, often proves sin to us; he that
refused to lend, because the year of release was at hand, thought
that he did wisely, and that men would praise him as doing well
for himself, Ps. 49. 18. But he is here told that he did wickedly,
and that God would condemn him as doing ill to his brother; and

Here is,
I. A law for the relief of poor debtors, such (we may suppose)
as were insolvent. Every seventh year was a year of release, in
which the ground rested from being tilled, and servants were
discharged from their services; and, among other acts of grace,
this was one, that they who had borrowed money, and had not
been able to pay it before, should this year be released from it;
and though, if they were able, they were afterward bound in
conscience to repay it, yet from thenceforth the creditor should
never recover it by law. Many good expositors think it only
orbids the exacting of the debt in the year of release, because, no
harvest being gathered in that year, it could not be expected that
men should pay their debts then, but that afterward it might be
sued for and recovered: so that the release did not extinguish the
debt, but only stayed the process for a time. But others think
But others think it
was release of the debt for ever; and that seems more probable;
yet under certain limitations, expressed or implied. It is supposed
that the debtor was an Israelite, v. 3. an alien could not take the||
benefit of this law, and that he was poor, v. 4. that he did not
borrow for trade or purchase, but for the subsistence of his family;
and that now he could not pay it without reducing himself to
poverty, and coming under a necessity of seeking relief in other
countries, which might be his temptation to revolt from God. The
law is not, that the creditor shall not receive the debt, if the debtor,||
or his friends for him, can pay it; but he shall not exact it by legal
process. The reasons of this law are, 1. To put an honour upon
the sabbatical year, because it is called the Lord's release, v. 2.
That was God's year for their land, as the weekly sabbath was
God's day for themselves, their servants, and cattle; and as by the
resting of their ground, so by the release of the debts, God would
each them to depend upon his providence. This year of release
typified the grace of the gospel, in which is proclaimed the
acceptable year of the Lord, and by which we obtain the release of
our debts, that is, the pardon of our sins, and we are taught to
forgive injuries, as we are and hope to be forgiven of God. 2. It
was to prevent the falling of any Israelite into extreme poverty: so
the margin reads, v. 4. To the end there shall be no poor among you,
none miserably and scandalously poor, to the reproach of their
nation and religion, the reputation of which they ought to preserve.
3. God's security is here given by a divine promise, that whatever
they lost by their poor debtors, it should be made up to them in
the blessing of God upon all they had and did, v. 4...6. Let them
take care to do their duty, and then God would bless them with
such great increase, that what they might lose by bad debts, if
they generously remitted them, should not be missed out of their
stock at the year's end, Not only, the Lord shall bless thee, v. 4.
but, he doth bless thee, v. 6. It is altogether inexcusable, if, though
God has given us abundance, so that we have not only enough,
but to spare, we are rigorous and severe in our demands from our
poor brethren; for our abundance should be the supply of their
+
1
*
Before Christ 1451.
DEUTERONOMY, XV.
The Year of Release.
||
we are sure that the Judgment of God is according to truth, and
that what he says is sin to us, will certainly be ruin to us, if it
De not repented of. 4. Here is a command to give cheerfully,
whatever we give in charity, v. 10. "Thine heart shall not be
grieved when thou givest. Be not loath to part with thy money on
so good an account, nor think it lost: grudge not a kindness to
thy brother; and distrust not the providence of God, as if thou
shouldest want that thyself which thou givest in charity; but, on
the contrary, let it be a pleasure and a satisfaction of soul to thee to
think, that thou art honouring God with thy substance, doing good,
making thy brother easy, and laying up for thyself a good security
for the time to come. What thou doest, do freely, for God loves
a cheerful giver,” 2 Cor. 9. 7. 5. Here is a promise of a recom-
pence in this life,. For this thing the Lord thy God shall bless thee.
Covetous people say, Giving undoes us;" no, giving cheerfully
in charity will enrich us, it will fill the barns with plenty,
Prov. 3. 10. and the soul with true comfort, Isa. 58. 10, 11.
||
<<
small stock into their servants' hands, to set up with for themselves,
It was to be
when they sent them out of their service, v. 13, 14.
supposed that they had nothing of their own, and that their friends
had little or nothing for them, else they would have been redeemed
before they were discharged by law; they had no wages for their
service, and all they got by their labour was their master's, so that
their liberty would do them little good, having nothing to begin
the world with, therefore they are here commanded to furnish
them liberally with corn and cattle; no certain measure is
prescribed, that is left to the master's generosity, who, probably,
would have respect to the servant's merit and necessity; but the
Jewish writers say, "He could not give less than the value of
thirty shekels of silver, but as much more as he pleased." The
maid-servants, though they were not to have their ears bored, if
they were disposed to stay, yet if they went out free, they were
to have a gratuity given them; for to that those words refer, v. 17.
Unto thy maid-servant thou shalt do likewise.
.
The reasons for this are taken from the law of gratitude. They
must do it, 1. In gratitude to God, who had not only brought
them out of Egypt, (v. 15.) but brought them out greatly enriched
with the spoils of the Egyptians. Let them not send their
servants out empty, for they were not sent empty out of the house
of bondage. God's tender care of us, and kindness to us, obliges
us to be careful of, and kind to, those that have a dependence upon
us. Thus we must render according to the benefit done unto us.
2. In gratitude to their servants, v. 18. Grudge not to give him
a little out of thine abundance, for he has been worth a double
hired servant to thee. The days of the hireling at most were but
three years, Isa. 16. 14. but he has served thee six years, and,
unlike the hired servant, without any wages." Masters and
landlords ought to consider what need they have of, and what
ease and advantage they have by, their servants and tenants, and
should not only be just but kind to them.
added, as before in this chapter, v. 4, 6, 10. The Lord thy God
shall bless thee. Then we may expect family-blessings, the
springs of family-prosperity, when we make conscience of our
duty to our family-relations.
To these reasons it is
12. And if thy brother, an Hebrew man, or an
Hebrew woman, be sold unto thee, and serve thee
six years; then in the seventh year thou shalt let
him go free from thee. 13. And when thou sendest
him out free from thee, thou shalt not let him go
away empty: 14. Thou shalt furnish him liberally
out of thy flock, and out of thy floor, and out
of thy wine-press: of that wherewith the LORD
thy God hath blessed thee thou shalt give unto him.
15. And thou shalt remember that thou wast a
bondman in the land of Egypt, and the LORD thy
God redeemed thee: therefore I command thee this
thing to day. 16. And it shall be, if he say unto
thee, I will not go away from thee; because he
loveth thee and thine house, because he is well with
thee; 17. Then thou shalt take an awl, and thrust
it through his ear unto the door, and he shall be thy
servant for ever. And also unto thy maid-servant
thou shalt do likewise. 18. It shall not seem hard
unto thee, when thou sendest him away free from
thee; for he hath been worth a double hired
servant to thee, in serving thee six years: and the
LORD thy God shall bless thee in all that thou doest.
J
Here is,
I. A repetition of the law that had been given concerning
Hebrew servants, who either had sold themselves for servants, or
were sold by their parents through extreme poverty, or were sold
by the court of judgment for some crime committed. The law
was, 1. That they should serve but six years, and in the seventh
should go out free, v. 12. Compare Exod. 21. 2. And if the year
of jubilee happened before he served out his time, that would be
his discharge. God's Israel were a free people, and must not be
compelled to perpetual slavery; thus are God's spiritual Israel
called unto liberty 2. That if, when their six years were
expired, they had no mind to go out free, but would rather
continue in service, as having less care, though taking more pains,
than their masters; in that case, they must lay themselves under
an obligation to serve for ever, that is, for life, by having their
ears bored to the door-posts, v. 16,17. Compare Exod. 21. 6.
If hereby a man disgraced himself with some, as of a mean and
servile spirit, that had not a due sense of the honour and pleasure
of liberty; yet, we may suppose, with others he got reputation,
as of a quiet, contented spirit, humble, and diligent, and loving,
and not given to change.
II. Here is an addition to this law, requiring them to put some
19. All the firstling males that come of thy herd
and of thy flock thou shalt sanctify unto the LORD
thy God: thou shalt do no work with the firstling
of thy bullock, nor shear the firstling of thy sheep.
20. Thou shalt eat it before the LORD thy God
year by year in the place which the LORD shall
choose, thou and thy household. 21.[And if there
be any blemish therein, as if it be lame, or blind,
or have any ill blemish, thou shalt not sacrifice it
unto the LORD thy God 22. Thou shalt eat it
within thy gates: the unclean and the clean person
shall eat it alike, as the roe-buck, and as the hart.
23. Only thou shalt not eat the blood thereof;
thou shalt pour it upon the ground as water.
Here is,
1. A repetition of the law concerning the firstlings of their
cattle, that, if they were males, they were to be sanctified to the
Lord, v. 19. in remembrance of, and in thankfulness for, the
sparing of the first-born of Israel, when the first-born of the
Egyptians, both of man and beast, were slain by the destroying
angel, Exod. 13. 2, 15. on the eighth day it was to be given to
God, Exod. 22. 30. and to be divided between the priest and the
altar, Numb. 18. 17, 18.
2. An addition to that law, for the farther explication of it,
directing them what to do with the firstlings, (1.) That were
females. "Thou shalt do no work with the female firstlings of
the cow, nor shear those of the sheep," v. 19. of them the learned
Before Christ 1451.
Annual Feasts.
DEUTERONOMY, XV, XVI.
10. And
1
Bishop Patrick understands it. Though the female firstlings were beginnest to put the sickle to the corn.
not so entirely sanctified to God as the males, nor so early as at
eight days old, yet they were not to be converted by the owners to
their own use, as their other cattle, but must be offered to God as
peace-offerings, or used in a religious feast, at the year's end, v. 20.
Thou shalt eat it before the Lord thy God, as directed, ch. 12. 18.
(2.) But what must they do with those that were blemished, ill
blemished? v. 21 Were it male or female, it must not be brought
thou shalt keep the feast of weeks unto the Lord
thy God with a tribute of a freewill-offering of
thine hand, which thou shalt give unto the LORD
thy God, according as the LORD thy God hath
blessed thee: 11. And thou shalt rejoice before
+
near the sanctuary, nor used either for sacrifice or for holy feast-the LORD thy God, thou, and thy son, and thy
ing, for it would not be fit to honour God with, nor to typify daughter, and thy man-servant, and thy maid
Christ, who is a Lamb without blemish: yet it must not be reared, servant, and the Levite that is within thy gates,
but killed and eaten at their own houses as common food, v. 22. and the stranger, and the fatherless, and the
Only they must be sure not to eat it with the blood, v. 23. The
frequent repetition of which caution intimates what need the people widow, that are among you, in the place which
had of it, and what stress God laid upon it. What a mercy it is, the LORD thy God hath chosen to place his name
that we are not under this yoke! We are not dieted, as they were, there.. 12. And thou shalt remember that thou
we make no difference between a first calf, or lamb, and the rest wast a bondman in Egypt: and thou shalt observe
that follow: let us therefore realize the gospel-meaning of this
law, devoting ourselves and the first of our time and strength to and do these statutes. 13. Thou shalt observe the
God, as a kind of first-fruits of his creatures; and using all our feast of tabernacles seven days, after that thou
comforts and enjoyments to his praise, and under the direction of hast gathered in thy corn and thy wine: 14. And
his law, as we have them all by his gift.
thou shalt rejoice in thy feast, thou, and thy son,
and thy daughter, and thy man-servant, and thy
maid-servant, and the Levite, the stranger, and
the fatherless, and the widow, that are within thy
gates. 15. Seven days shalt thou keep a solemn
feast unto the LORD thy God in the place which
the LORD shall choose: because the LORD thy God
shall bless thee in all thine increase, and in all the
works of thine hands, therefore thou shalt surely
rejoice. 16. Three times in a year shall all thy
males appear before the LORD thy God in the
place which he shall choose; in the feast of un-
leavened bread, and in the feast of weeks, and in
the feast of tabernacles and they shall not appear
before the LORD empty: 17. Every man shall give
as he is able, according to the blessing of the
LORD thy God which he hath given thee.
MASSAPE
CHAP. XVI.
In this chapter we have, I. A repetition of the laws concerning the three yearly
feasts: in particular, That of the pussover, v.1..8. That of pentecost,
v. 9..12. That of tabernacles, v. 13..15. And the general law concerning
magistracy, and general rules of justice given to those that were called into
the people's attendance on them, v. 16, 17. II. The institution of an inferior
office, v. 18..20. III. A caveat against groves and images, v. 21, 22.
1.
BSERVE the month of Abib, and keep the
passover unto the LORD thy God: for in
the month of Abib the LORD thy God brought
thee forth out of Egypt by night. 2. Thou shalt
therefore sacrifice the passover unto the LORD
thy God, of the flock and the herd, in the place
which the LORD shall choose to place his name
there. 3. Thou shalt eat no leavened bread with
it; seven days shalt thou eat unleavened bread
therewith, even the bread of affliction; for thou
camest forth out of the land of Egypt in haste:
that thou mayest remember the day when thou
camest forth out of the land of Egypt all the days
of thy life. 4. And there shall be no leavened
bread seen with thee in all thy coasts seven days;
neither shall there any thing of the flesh, which
thoa sacrificedst the first day at even, remain all
5. Thou mayest not
night until the morning.
sacrifice the passover within any of thy gates, which
the LORD thy God giveth thee: 6. But at the
place which the LORD thy God shall choose to
place his name in, there thou shalt sacrifice the
passover at even, at the going down of the sun, at
the season that thou camest forth out of Egypt.
7. And thou shalt roast and eat it in the place
which the LORD thy God shall choose: and thou
snalt turn in the morning, and go unto thy tents.
8. Six days thou shalt eat unleavened bread and
on the seventh day shall be a solemn assembly to
the LORD thy God: thou shalt do no work therein.
9. Seven weeks shalt thou number unto thee: begin
to number the seven weeks from such time as thou
1
Much of the communion between God and his people Israel
was kept up, and a face of religion preserved in the nation, by
the three yearly feasts, the institution of which, and the laws
concerning them, we have several times met with already; and
here they are repeated.
I. The law of the passover; so great a solemnity, that it made
the whole month, in the midst of which it was placed, considerable,
v. 1. Observe the month Abib. Though one week only of that
month was to be kept as a festival, yet their preparations before
must be so solemn, and their reflections upon it, and improve-
ments of it afterward, so serious, as to amount to an observation
of the whole month. The month of Abib, or of new fruits, as
the Chaldee translates it, answers to our March, (or part of
March, and part of April,) and was, by a special order from God,
in remembrance of the deliverance of Israel out of Egypt, made
the beginning of their year, Exod. 12. 2. which before was
reckoned to begin in September.
of their being brought out of Egypt by night, v.1. The Chaldee
This month they were to keep the passover, in remembrance
paraphrasts expound it, "Because they came out of Egypt by
day-light," there being an express order, that they should not stir
out of their doors till morning, Exod. 12. 22. one of them expounds
it thus: "He brought thee out of Egypt, and did wonders by
night." The other, and thou shalt eat the passover by night.
The laws concerning it are,
"
1. That they must be sure to sacrifice the passover in the place
་
Before Christ 1451.
Annual Feasts.
DEUTERONOMY, XVI.
?
that God should choose, v. 2. and in no other place, v.5..7. || and yet, because the law did not determine the quantum, but it was
The passover was itself a sacrifice; hence Christ as our Passover is left to every man's generosity to bring what he chose, and
said to be sacrificed for us, 1 Cor. 5. 7. and many other sacrifices whatever he brought he must give cheerfully; it is therefore called
were offered during the seven days of the feast, Numb. 28. 19, &c. a freewill-offering. It was a grateful acknowledgment of the
which are included here, for they are said to be sacrificed of goodness of God to them in the mercies of these corn-harvests
the flock and the herd, whereas the passover itself was only of the now finished, and therefore must be according as God had blessed
flock, either a lamb or a kid: now no sacrifice was accepted but them. Where God sows plentifully, he expects to reap accordingly.
from the altar that sanctified it, it was therefore necessary that they (2.) They must rejoice before God, v. 11. Holy joy is the heart
should go up to the place of the altar; for though the pascal lamb and soul of thankful praises, which are as the language and
was entirely eaten by the owners, yet it must be killed in the court, expression of holy joy. They must rejoice in their receivings from
the blood sprinkled, and the inwards burned upon the altar. By God, and in their returns of service and sacrifice to him; our duty
confining them to the appointed place, he kept them to the must be our delight as well as our enjoyment. They must have
appointed rule, which they would have been apt to vary from, and their very servants to rejoice with them, "for remember (v. 12.)
to introduce foolish inventions of their own, had they been permitted that thou wast a bondman, and wouldest have been very thankful
to offer these sacrifices within their own gates, from under the if thy taskmasters would have given thee some time and cause for
inspection of the priests. They were also hereby directed to have rejoicing; and thy God did bring thee out to keep a feast with
their eye up unto God in the solemnity, and the desire of their gladness; therefore be pleasant with thy servants, and make them
hearts toward the remembrance of his name, being appointed to easy." And, it should seem, those general words, Thou shalt
attend there where he had chosen to place his name, v. 2, and 6. observe and do these statutes, are added here for a particular
But, when the solemnity was over, they might turn and go unto their reason, because this feast was kept in remembrance of the giving
tents, v.7. Some think that they might, if they pleased, return of the law upon mount Sinai, fifty days after they came out of
the very morning after the pascal lamb was killed and eaten, the Egypt; now the best way of expressing our thankfulness to God
priests and Levites being sufficient to carry on the rest of the week's for his favour to us in giving us his law, is, to observe and do
work; but the first day of the seven is so far from being the day of according to the precepts of it.
their dispersion, that it is expressly appointed for a holy convocation,
Lev. 23. 7. Numb. 28. 18. therefore we must take it as Jonathan's
paraphrase expounds it, in the morning after the end of the feast
thou shalt go to thy cities. And it was the practice to keep together
the whole week, 2 Chron. 35. 17.
III. They must keep the feast of tabernacles, v.13..15. Here
is no repetition of the law concerning the sacrifices that were
to be offered in great abundance at this feast, which we had at
large, Numb. 29. 12, &c. because the care of these belonged to
the priests and Levites, who had not so much need of a repetition
as the people had, and because the spiritual part of the service,
which consisted in holy joy, was most pleasing to God, and was
to be the perpetual duty of a gospel-conversation, which this feast
was typical of. Observe, what stress is laid upon it here, Thou shalt
rejoice in thy feast, v. 14. and because the Lord shall bless thee,
thou shalt surely rejoice, v. 15. Note, 1. It is the will of God
that his people should be a cheerful people. If they that were
under the law must rejoice before God, much more must we, that
are under the grace of the gospel, which makes it our duty, not
only, as here, to rejoice in our feasts, but to rejoice evermore; to
rejoice in the Lord always. 2. When we rejoice in God ourselves,
we should do what we can to assist others also to rejoice in him, by
comforting the mourners, and supplying the necessitous, that even
the stranger, the fatherless, and the widow, may rejoice with us.
See Job, 29. 13. 3. We must rejoice in God, not only because of
what we have received, and are receiving from him daily, but
because of what he has promised, and we expect to receive yet
further from him: Because he shall bless thee, therefore thou shalt
rejoice. Those that make God their joy, may rejoice in hope, for
he is faithful that has promised.
2. That they must eat unleavened bread for seven days, and no
leavened bread must be seen in all their coasts, v. 3, 4, 8. The
bread they were confined to is here called bread of affliction,
because neither grateful to the taste, nor easy of digestion, and
therefore proper to signify the heaviness of their spirits in their
bondage, and to keep in remembrance the haste in which they
came out, the case being so urgent, that they could not stay for the
leavening of the bread they took with them for their march. The
Jewish writers tell us, that the custom at the passover supper was,
that the master of the family brake this unleavened bread, and
gave to every one a piece of it, saying, This is, that is, this signifies,
represents, or commemorates, (which explains that saying of
our Saviour, This is my body,) the bread of affliction, which your
fathers did eat in the land of Egypt. The gospel-meaning of this
feast of unleavened bread the apostle gives us, 1 Cor. 5. 7. Christ
our passover being sacrificed for us, and we having participated of
the blessed fruits of that sacrifice to our comfort, let us keep the feast
in a holy conversation, free from the leaven of malice toward our
brethren, and hypocrisy toward God, and with the unleavened bread ||
of sincerity and love. Lastly, "Observe concerning the passover,
for what end it was instituted, that thou mayest remember the day
when thou camest forth out of Egypt, not only on the day of the
passover, or during the seven days of the feast, but all the days of
thy life, v. 3. as a constant inducement to obedience." Thus we
celebrate the memorial of Christ's death at certain times, that we
may remember it at all times, as a reason why we should live to
him that died for us and rose again.
II. Seven weeks after the passover, the feast of pentecost was
to be observed, concerning which they are here directed, 1. From
whence to number their seven weeks, from the time thou beginnest |
to put the sickle to the corn, v. 9. that is, from the morrow after
the first day of the feast of unleavened bread, for on that day
(though it is probable the people did not begin their harvest till
the feast was ended) messengers were sent to reap a sheaf of
barley, which was to be offered to God as the first-fruits, Lev.23.10.
Some think it implies a particular care which Providence would
take of their land with respect to the weather, that their harvest
should be always ripe and ready for the sickle just at the same
time. 2. How they were to keep this feast. (1.) They must
bring an offering unto God, v. 10. It is here called a tribute of a
freewill-offering. It was required of them as a tribute to their
Sovereign Lord and Owner, under whom they held all they had;
V
•
Lastly, The laws concerning the three solemn feasts are summed
up, v. 16, 17. as often before, Exod. 23. 16, 17.—34. 23. The
general commands concerning them are, 1. That all the males
must then make their personal appearance before God, that, by their
frequent meeting to worship God, at the same place, and by the
same rule, they might be kept faithful and constant to that holy
religion which was established among them. 2. That none must
appear before God empty, but every man must bring some offering
or other, in token of a dependence upon God, and gratitude to him.
And God was not unreasonable in his demands; let every man but
give as he was able, and no more was expected. The same is still
the rule of charity, 1 Cor. 16. 2. They that give to their power
shall be accepted, but they that give beyond their power are
accounted worthy of double honour, 2 Cor. 8. 3. as the poor widow
that gave all she had, Luke, 21. 4.
:
:
18. Judges and officers shalt thou make thee in
all thy gates, which the LORD thy God giveth thee,
throughout thy tribes: and they shall judge the
people with just judgment. 19. Thou shalt not
{
Before Christ 1451
The Punishment of Idolatry.
DEUTERONOMY, XVI, XVII.
سلیم
wrest judgment; thou shalt not respect persons,
neither take a gift: for a gift doth blind the eyes of
the wise, and pervert the words of the righteous.
20. That which is altogether just shalt thou follow,
that thou mayest live, and inherit the land which
the LORD thy God giveth thee. 21. Thou shalt
not plant thee a grove of any trees near unto the
altar of the LORD thy God, which thou shalt make
thee. 22. Neither shalt thou set thee up any image;
which the LORD thy God hateth.
!
nishment of those that worshipped idols, v. 2-7. III. Concerning appeals
from the inferior courts to the great Sanhedrim, v. 8—13. IV. Concern-
ing the choice and duty of a king, v. 14—20,
1.
HOU shalt not sacrifice unto the LORD thy
THO
ish, or any evil-favouredness: for that is an abo-
God any bullock, or sheep, wherein is blem-
mination unto the LORD thy God. 2. If there be
found among you, within any of thy gates which
the LORD thy God giveth thee, man or woman,
that hath wrought wickedness in the sight of the
LORD thy God, in transgressing his covenant, 3.
And hath gone and served other gods and worship-
ped them, either the sun, or moon, or any of the
host of heaven, which I have not commanded; 4.
And it be told thee, and thou hast heard of it, and
inquired diligently, and, behold, it be true, and the
thing certain, that such abomination is wrought in
Israel; 5. Then shalt thou bring forth that man or
that woman, which have committed that wicked
Here is,
1. Care taken for the due administration of justice among them,
that controversies might be determined, matters in variance ad
justed, the injured righted, and the injurious punished. While
they were encamped in the wilderness, they had judges and officers
according to their numbers, rulers of thousands and hundreds,
Exod. 18. 25. When they came to Canaan, they must have them
according to their towns and cities, in all their gates; for the
courts of judgment sat in the gates.
Now, (1.) Here is a commission given to these inferior magis-
trates. Judges, to try and pass sentence, and officers, to exe- thing, unto thy gates, even that man
cute their sentences, shalt thou make thee." However the per-
..
:
·
sons were pitched upon, whether by the nomination of their Sove-man, and shalt stone them with stones, till they die.
reign, or by the election of the people, the powers were ordained 6. At the mouth of two witnesses, or three wit-
of God, Rom. 13. 1. And it was a great mercy to the people thus nesses, shall he that is worthy of death, be put to
to have justice brought to their doors, that it might be more ex- death but at the mouth of one witness, he shall not
peditious and less expensive; a blessing, which we of this nation be put to death. 7. The hands of the witnesses shall
ought to be very thankful for. Pursuant to this law, beside the be first upon him to put him to death, and after-
great Sanhedrim that sat at the sanctuary, consisting of seventy
elders, and a president, there was in the larger cities, such as had ward the hands of all the people. So thou shalt put
in them above 120 families, a court of twenty-three judges; in the the evil away from among you.
smaller cities, a court of three judges. See this law revived by
Jehoshaphat, 2 Chron. 19. 5, 8.
CHAP. XVII.
The charge of this chapter is, I. Concerning the purity and perfection of all
those animals that were offered in sacrifices, v. 1. II. Concerning the pu-
Here is,
1. A law for preserving the honour of God's worship, by pro-
viding that no creature that had any blemish, should be offered in
sacrifice to him, v. 1. This caveat we have often met with. Thou
shall not sacrifice that which has any blemish, which renders it un-
sightly, or any evil matter or thing, (as the following word might
able at first view: it is an abomination to God. God is the best
better be rendered,) any sickness or weakness, though not discern-
of beings, and therefore whatsoever he is served with, ought to be
the best in its kind. And the Old-Testament sacrifices in a special
manner must be so, because they were types of Christ, who is a
Lamb without blemish or spot, (1 Pet. 1. 19.) perfectly pure from
all sin and all appearance of it. In the latter times of the Jewish
church, when the captivity in Babylon they were cured of
(2.) Here is a command given to these magistrates to do justice.
in the execution of the trust reposed in them. Better not judge at
all, than not judge with just judgment; according to the direction
of the law, and the evidence of the fact. The judges are here
cautioned not to do wrong to any, (v. 19.) nor to take any gifts,
which would tempt them to do wrong. This law had been given
before; (Exod. 23. 8.) and they are charged to do justice to all,
(v. 20.)." That which is altogether just shalt thou follow. Adhere to
the principles of justice act by the rules of justice, countenance
The demands of justice, imitate the patterns of justice, and pursue
with resolution that which appears to be just. Justice, justice,
shalt thou follow." This is that which the magistrate is to have in
his eye, on this he must be intent, and to this all personal regards
must be sacrificed, to do right to all, and wrong to none.
2. Care taken for the preventing of all conformity to the idola-idolatry, yet they were charged with profaneness in the breach of
trous customs of the heathen, v. 21, 22. They must not only not
this law, inasmuch as they offered the blind and the lame and the
Join with the idolaters in their worships, not visit their groves, nor sick for sacrifice, Mal. 1. 8.
bow before the images which they had set up, but, (1.) They must
2. A law for the punishing of those that worshipped false gods.
not plant a grove, nor so much as a tree, near God's altar, lest It was made a capital crime to seduce others to idolatry, (ch. 13.)
they should make it look like the altars of the false gods. They here it is made no less to be seduced. If the blind thus mislead the
made groves the places of their worship, either to make it secret, blind, both must fall into the ditch. Thus God would possess them
but that which is true and good, desires the light rather; or to
with a dread of that sin, which they must conclude exceeding sin-
make it solemn, but the worship of the true God has enough in it-ful, when so many sanguinary laws were made against it, and
self to make it so, and needs not the advantage of such a circum- would deter those from it that would not otherwise be persuaded
stance. (2.) They must not set up any image, statue, or pillar, to against it: and yet the law which works death, proved ineffec-
the honour of God, for it is a thing which the Lord hates; nothing
belies or reproaches him more, or tends more to corrupt and
bauch the minds of men, than representing and worshipping by an
image that God who is an infinite and eternal Spirit.
tual.
de-levelled, serving or worshipping other gods, v. 3. That which was
See here, (1.) What the crime was, against which this law was
the most ancient and plausible idolatry, is specified, worshipping
the sun, moon, and stars; and if that was so detestable a thing,
much more was it so to worship stocks and stones, or the represen-
tations of mean and contemptible animals. Of this it is said, [1.]
That it is what God had not commanded. He had again and again
forbidden it; but it is thus expressed, to intimate that if there had
Before Christ 1451.
The Authority of the Judges.
DEUTERONOMY, XVII.
been no more against it, this had been enough, (for in the worship teach thee, and according to the judgment which
of God, his institution and appointment must be our rule and war- they shall tell thee, thou shalt do thou shalt not
rant,) and that God never commanded his worshippers to debase decline from the sentence which they shall shew
themselves so far as to do homage to their fellow-creatures: had
God commanded them to do it, they might justly have complained thee, to the right hand nor to the left. 12. And
of it as a reproach and disparagement to them; yet when he has the man that will do presumptuously, and will not
forbidden it, they will, from a spirit of contradiction, put this in- hearken unto the priest that standeth to minister
dignity upon themselves. [2.] That it is wickedness in the sight there before the LORD thy God, or unto the judge,
of God, v. 2. Be it never so industriously concealed, he sees it, and
be it never so ingeniously palliated, he hates it: it is a sin in itself even that man shall die: and thou shalt put away the
exceeding heinous, and the highest affront that can be offered to evil from Israel. 13. And all the people shall hear,
Almighty God. [3.] That it is a transgression of the covenant. It and fear, and do no more presumptuously.
was on this condition that God took them to be his peculiar peo-
ple, that they should serve and worship him only as their God, so
that if they gave to any other the honour which was due to him
alone, the covenant was void, and all the benefit of it forfeited.
Other sins were transgressions of the command, but this was a
transgression of the covenant. It was spiritual adultery, which
breaks the marriage-bond. [4.] That it is abomination in Israel,
v. 4. Idolatry was bad enough in any, but it was particularly
abominable in Israel, a people so blessed with peculiar discoveries
of the will and favour of the only true and living God.
il
1.
it
(2.) How it must be tried. Upon information given of it, or any
ground of suspicion that any person whatsoever, man or woman,
had served other gods, [1.] Inquiry must be made, v. 4. Though
appears not certain at first, it may afterward upon search appear
so; and if it can possibly be discovered, it must not be unpunish-
ed: if not, yet the very inquiry concerning it would possess the
country with a dread of it. [2.] Evidence must be given in, v. 6.
How heinous and dangerous soever the crime is, yet they must not
punish any for it, unless there were good proof against them, by
two witnesses at least. They must not, under pretence of ho-
nouring God, wrong an innocent man. This law, which requires
two witnesses in case of life, we had before, Numb. 35. 30. it is
quoted, Matth. 18. 16.
||

*
(3.) What sentence must be passed and executed. So great a
punishment as death, so great a death as stoning, must be inflicted
on the idolater, be it man or woman, for the infirmity of the weak-
er sex would be no excuse, v. 5. The place of execution must be
the gate of the city, that the shame might be the greater to the
criminal, and the warning the more public to all others. The
hands of the witnesses, in this as in other cases, must be first
upon him, that is, they must cast the first stone at him, thereby
avowing their testimony, and solemnly imprecating the guilt of his
blood upon themselves if their evidence were false. This custom
might be of use to deter men from false witness-bearing. The
witnesses are really, and therefore it was required that they should
be actually, the death of the malefactor. But they must be fol-
lowed, and the execution completed, by the hands of all the peo-
ple, who were thus to testify their detestation of the crime, and to
put the evil away from among them, as before, ch. 13. 9.
:
Courts of judgment were ordered to be erected in every city,
(ah. 16. 18.) and they were empowered to hear and determine
causes according to law, both those which we cal pleas of the
crown, and those between party and party; and we may sup-
pose, that ordinarily they ended the matters that were brought be-
fore them, and their sentence was definitive; but,
1. It is here taken for granted, that sometimes a case might come
into their court too difficult for those inferior judges to determine,
who could not be thought to be so learned in the laws as those
So that (to speak in the lan-
that presided in the higher courts.
guage of our law) they must find a special verdict, and take time
to advise before the giving of judgment; (v. 8.) If there arise a
matter too hard for thee in judgment, which it would be no disho-
nour to the judges to own the difficulty of, suppose it between
blood and blood, the blood of a person which cried, and the blood
of him that was charged with the murder, which was demanded;
when it was doubtful upon the evidence, whether it was wilful or
casual; or between plea and plea, the plea, that is, the bill, or
declaration, of the plaintiff, and the plea of the defendant; be-
tween stroke and stroke, in actions of assault and battery; in these
and the like cases, though the evidence were plain, yet doubts
might arise about the sense and meaning of the law, and the
application of it to the particular case.
2. These difficult cases, which hitherto had been brought to
Moses, according to Jethro's advice, were, after his death, to be
brought to the supreme power, wherever it was lodged, whether
in a judge, when there was such an extraordinary person raised up,
and qualified for that great service, as Othniel, Deborah, Gideon,
&c. or in the High-priest, when he was by the eminency of his
gifts called of God to preside in public affairs, as Eli; or, (if no
singular person were marked by heaven for this honour,) then in
the priests and Levites, (or in the priests, who were Levites of
course,) who not only attended the sanctuary, but met in council,
to receive appeals from the inferior courts, who might reasonably
be supposed, not only to be best qualified by their learning and
experience, but to have the best assistance of the divine Spirit for
the deciding of doubts, v. 9, 11, 12. They are not appointed to
consult the Urim and Thummim, for it is supposed that that was
to be consulted only in cases relating to the public, either the body
of the people, or the prince: but in ordinary cases, the wisdom
and integrity of those that sat at the stern, must be relied on, their
judgment concerning the meaning of the law must be acquiesced
in, and the sentence must be passed accordingly; and though their
judgment had not the divine authority of an oracle, yet, beside the
moral certainty it had, as the judgment of knowing, prudent, and
experienced men, it had the advantage of a divine promise, im-
plied in those words, (v. 9.) They shall show thee the sentence of
judgment; it had also the support of a divine institution, by which
they were made the supreme judicature of the nation.
8. If there arise a matter too hard for thee in judg-
ment, between blood and blood, between plea and
plea, and between stroke and stroke, being mat-
ters of controversy within thy gates: then shalt
thou arise, and get thee up into the place which the
LORD thy God shall choose; 9. And thou shalt
come unto the priests the Levites, and unto the
judge that shall be in those days, and inquire; and
they shall show thee the sentence of judgment: 10.
3. The definitive sentence given by the judge, priest, or great
And thou shalt do according to the sentence, which council, must be obeyed by the parties concerned, upon pain of
they of that place which the LORD shall choose, death. Thou shalt do according to their sentence, (v. 10.) thou shalt
shall shew thee: and thou shalt observe to do ac- observe to do it, thou shalt not decline from it, (v. 11.) to the
right hand or to the left. Note, It is for the honour of God and
cording to all that they inform thee: 11. Accord-right hand or to the left. Note, It is for the honour of God and
the welfare of a people, that the authority of the higher power be
ing to the sentence of the law which they shall supported, and the due order of government observed; that those
Before Christ 1451.
The Choice of a King
DEUTERONOMY, XVII.
he obeyed, who are appointed to rule, and that every soul be
subject to them in all those things that fall within their commission.
Though the party thought himself injured by the sentence, (as
every man is apt to be partial in his own cause,) yet he must needs
be subject, must stand to the award, how unpleasing soever, and
bear, or lose, or pay, according to it, not only for wrath, but also
for conscience sake. But if an inferior judge contradict the
sentence of the higher court, and will not execute the orders of it,
or a private person refuse to conform himself to their sentence, the
contumacy must be punished with death, though the matter were
never so small in which the opposition was made, That man shall
die, and all the people shall hear and fear, v. 12, 13. See here,
1. The evil of disobedience: rebellion, and stubbornness, from a
spirit of contradiction and opposition to God, or those in authority
under him, from a principle of contempt and self-willedness, are
as witchcraft and idolatry. To differ in opinion from weakness
and infirmity may be excused, and must be borne with; but to
do presumptuously, in pride and wickedness, (as the ancient
translations explain it,) this is to take up arms against the
government, and is an affront to him by whom the powers that be
are ordained. 2. The design of punishment; that others may hear
and fear, and not do the like. Some would be so considerate as to
infer the heinousness of the offence from the grievousness of the
penalty, and therefore would detest it; and others would so far
consult their own safety, as to cross their humours by conforming
to the sentence, rather than to sin against their own heads, and forfeit
their lives by going contrary to it. From this law the apostle infers
the soreness of the punishment they will be thought worthy of, that
trample on the authority of the Son of God, Heb. 10, 28, 29.
•
M
14. When thou art come unto the land which
the LORD thy God giveth thee, and shalt possess
it, and shalt dwell therein, and shalt say, I will
set a king over me, like as all the nations that
are about me; 15. Thou shalt in any wise set him
king over thee, whom the LORD thy God shall
choose: one from among thy brethren shalt thou
set king over thee: thou mayest not set a stranger
over thee, which is not thy brother. 16. But he
shall not multiply horses to himself, nor cause the
people to return to Egypt, to the end that lie
should multiply horses: forasmuch as the LORD
hath said unto you, Ye shall henceforth return no
more that way. 17. Neither shall he multiply
wives to himself, that his heart turn not away:
neither shall he greatly multiply to himself silver
and gold.
18. And it shall be, when he sitteth
upon the throne of his kingdom, that he shall write
him a copy of this law in a book out of that which
is before the priests the Levites: 19. And it shall
be with him, and he shall read therein all the days
of his life that he may learn to fear the LORD his
God, to keep all the words of this law and these
statutes, to do them:
20. That his heart be not
lifted up above his brethren, and that he turn not
aside from the commandment, to the right hand,
or to the left: to the end that he may prolong his
days in his kingdom, he, and his children, in the
midst of Israel.
I. To the electors of the empire, what rules they must go by
in making their choice, v. 14, 15. 1. It is here supposed that
the people would, in process of time, be desirous of a king, whose
royal pomp and power would be thought to make their nation
look great among their neighbours. Their having a king is
neither promised as a mercy, nor commanded as a duty, (nothing
could be better for them than the divine regimen they were under,)
but it is permitted them, if they desired it: if they would but take
care to have the ends of government answered, and God's laws
duly observed and put in execution, they should not be tied to any
one form of government, but should be welcome to have a king.
Though something irregular is supposed to be the principle of the
desire, that they might be like the nations, (whereas God many
ways distinguished them from the nations,) yet God would
indulge them in it, because he intended to serve his own purposes
by it, in making the regal government typical of the kingdom
of the Messiah. 2. They are directed in their choice.
If they
will have a king over them, as God foresaw they would, (though
it does not appear that ever the motion was made till almost 400
years after,) then they must, (1.) Ask counsel at God's mouth, and
make him king whom God shall choose; and happy it was for
them that they had an oracle to consult in so weighty an affair,
and a God to choose for them who knows infallibly what every
man is, and will be. Kings are God's vicegerents, and therefore
it is fit that he should have the choosing of them: God had
himself been in a particular manner Israel's King, and if they set
another over them, under him, it was necessary that he should
nominate the person. Accordingly, when the people desired a
king, they applied themselves to Samuel, a prophet of the Lord;
and afterward David, Solomon, Jeroboam, Jehu, and others, were
chosen by the prophets; and the people are reproved for not
observing this law, Hos. 8. 4. They have set up kings, but not by
direct, determine, and overrule our's. (2.) They must not choose
me. In all cases, God's choice, if we can but know it, should
a foreigner, under pretence of strengthening their alliances, or of
the extraordinary fitness of the person, lest a strange king should
introduce strange customs or usages, contrary to those that were
established by the divine law: but he must be one from among thy
brethren, that he may be a type of Christ, who is bone of our bone,
Heb. 2. 14.
After the laws which concerned sunjects, fitly followed the laws
which concern kings; for they that rule others must themselves
remember that they are under command. Here are laws given,
II. Laws are here given to the prince that should be elected, for
the due administration of the government.
1. He must carefully avoid every thing that would divert him
from God and religion. Riches, honours, and pleasures are the
three great hindrances of godliness, (the lusts of the flesh, the
lusts of the eye, and the pride of life,) especially to those in high
stations: against these therefore the king is here warned. (1.) He
He that rode upon a horse (a stately creature) in a country where
must not gratify the love of honour by multiplying horses, v. 16.
asses and mules were generally used, looked very great; and
therefore, though he might have horses for his own saddle, and
chariots, yet he must not set servants on horseback, Eccl. 10. 7.
nor have many horses for his officers and guards; when God was
their King, his judges rode on asses, Judg. 5. 10.-12. 14. nor
must he multiply horses for war, lest he should trust too much to
them, Ps. 20. 7.-33. 17. Hos. 14. 3. The reason here given
against his multiplying horses, is, because it would produce a
greater correspondence with Egypt, (which furnished Canaan with
horses, 1 Kings, 10. 28, 29.) than it was fit that the Israel of God
should have, who were brought thence with such a high hand.
Ye shall return no more that way; for fear of being infected with
the idolatries of Egypt, (Lev. 18. 3.) to which they were very
nversation by which we are in danger of being drawn into sin.
Note, We should take heed of that commerce or
If Israel must not return to Egypt, they must not trade with Egypt;
Solomon got no good by it. (2.) He must not gratify the love of
pleasure by multiplying wives, v. 17. as Solomon did to his
undoing, 1 Kings, 11. 1. that his heart, being set upon them, turn
not away from business, and every thing that is serious, and espc-
cially from the exercise of piety and devotion, to which nothing
Pán
Before Christ 1451.
The Duties of a King.
DEUTERONOMY, XVII, XVIII.
2. He must carefully apply himself to the law of God, and
make that his rule. This must be to him better than all riches,
honours, and pleasures, than many horses or many wives, better
than thousands of gold and silver.
is a greater enemy than the indulgence of the flesh. (3.) He must
[1.] What dominion his religion must have over him, and what
not gratify the love of riches by greatly multiplying silver and gold. influence it must have upon him. First, It must possess him
A competent treasure is allowed him, and he is not forbidden to with a very reverent and awful regard to the divine majesty and
be a good husband of it, but, [1.] He must not greatly multiply anthority. He must learn (and thus the most learned must be
money so as to oppress his people by raising it, (as Solomon seems ever learning) to fear the Lord his God; and as high as he is,
to have done, 1 Kings 12. 4.) nor so as to deceive himself, by must remember that God is above him, and whatever fear his sub
trusting to it and setting his heart upon it, Ps. 62. 10. [2.] Hejects owe to him, that, and much more, he owes to God as his
must not multiply it to himself. David multiplied silver and gold,|| King. Secondly, It must engage him to a constant observance of
but it was for the service of God, (1 Chron. 29. 4.) not for him- the law of God, and a conscientious obedience to it, as the effect
self; for his people, not for his own family.
of that fear. He must keep all the words of this law, (he is custos
utriusque tabulae-the keeper of both tables,) not only to take
care that others do them, but to do them himself as an humble
servant to the God of heaven, and a good example to his inferiors.
Thirdly, It must keep him humble; how much soever he is
(1.) He must write himself a copy of the law out of the origi- advanced, let him keep his spirit low, and let the fear of his God
nal, which was in the custody of the priests that attended the sanc-prevent the contempt of his brethren: and let not his heart be
tuary, v. 18. Some think that he was to write only this book of lifted up above them, so as to carry himself haughtily or disdain-
Deuteronomy, which is an abstract of the law, and the precepts fully toward them, and to trample upon them; let him not con-
of which, being mostly moral and judicial, concerned the king,ceit himself better than they, because he is greater, and makes a
more than the laws in Leviticus and Numbers, which, being cere- fairer show, but let him remember that he is the minister of God
monial, concerned chiefly the priests. Others think that he was to them for good, (major singulis, but minor universis-greater
to transcribe all the five books of Moses, which are called the law; than any one, but less than the whole.) It must prevent his errors,
and which were preserved together as the foundation of their reli- either on the right hand, or on the left, (for there are errors on
gion. Now, [1.Though the king might be presumed to have both hands,) and keep him right, in all instances, to his God and
very fair copies by him from his ancestors, yet beside those, he to his duty.
must have one of his own: it might be presumed that theirs were
worn with constant use, he must have a fresh one to begin the
world with. [2.] Though he had secretaries about him whom he
might employ to write this copy, and who perhaps could write a
better hand than he, yet he must do it himself, with his own
hand, for the honour of the law, and that he might think no
act of religion below him, to inure himself to labour and study,
and especially that he might thereby be obliged to take particular
notice of every part of the law, and by writing it might imprint
it in his mind. Note, It is of great use for each of us to write
down what we observe as most affecting and edifying to us, out||
of the scriptures and good books, and out of the sermons we
hear. A prudent pen may go far toward making up the defi-
ciencies of memory, and the furnishing of the treasures of the
good householder with things new and old [3.] He must do this
even when he sits upon the throne of his kingdom; provided that
he had not done it before. When he begins to apply himself to
business, he must apply himself to this in the first place. He
that sits upon the throne of a kingdom, cannot but have his hands
full. The affairs of his kingdom both at home and abroad call
for a large share of his time and thoughts, and yet he must write
himself a copy of the law. Let not those who call themselves
men of business, think that this will excuse them from making
religion their business; nor let great men think it any disparage-
ment to them, to write for themselves those great things of God's
law which he hath written to them. Hos. 8. 12.
[2.] What advantage his religion would be of to him. They
that fear God and keep his commandments, will certainly fare the
better for it in this world. The greatest monarch in the world
may receive more benefit by religion, than by all the wealth and
power of his monarchy. It will be of advantage, First, To his
person. He shall prolong his days in his kingdom. We find in
the history of the kings of Judah, that, generally, the best reigns
were the longest, except when God shortened them for the pu-
nishment of the people; as Josiah's Secondly, To his family;
his children shall also prosper. Edtail religion upon posterity,
and God will entail a blessing upon it.
CHAP. XVIII.
In this chapter, 1. The rights and revenues of the church are settled, and rules
given concerning the Levites' ministration and maintenance, v. 1—8. II. The
caution against the idolatrous abominable customs of the heathen is repeated,
v. 9—14. III. A promise is given them of the spirit of prophecy to continue
among them, and to centre at last in Christ the Great Prophet, v. 15—18.
Wrath threatened against those that despise prophecy, (v. 19.) or counterfeit
it, (v. 20.) and a rule given for the trial of it, v. 21, 22.
VOL. I.
T
HE priests the Levites, and all the tribe of
Levi, shall have no part nor inheritance
with Israel: they shall eat the offerings of the LORD
made by fire, and his inheritance. 2. Therefore
shall they have no inheritance among their bre-
thren: the LORD is their inheritance, as he hath
said unto them. 3. And this shall be the priest's
due from the people, from them that offer a sacri-
fice, whether it be ox or sheep; and they shall
give unto the priest the shoulder, and the two
cheeks, and the maw. 4. The first-fruits also of
thy corn, of thy wine, and of thine oil, and the
first of the fleece of thy sheep, shalt thou give
him. 5. For the LORD thy God hath chosen him
out of all thy tribes, to stand to minister in the
name of the LORD, him and his sons for ever.
6. And if a Levite come from any of thy gates out of
all Israel, where he sojourned, and come with all the
desire of his mind unto the place which the LORD shall
1.
(2.) Having a Bible by him of his own writing, he must not
think it enough to keep it in his cabinet, but he must read therein
all the days of his life, v. 19. It is not enough to have Bibles,
but we must use them, use them daily, as the duty and necessity
of every day require our souls must have their constant meals
of that manna; and if well it will be true
and strength to them. As the body is receiving benefit by his food
continually, and not only when it is eating, so is the soul, by
the word of God, if it meditate therein day and night, Ps. 1. 2.
And we must persevere in the use of the written word of God
as long as we live. Christ's scholars never learn above their
Bibles, but will have a constant occasion for them, till they
come to that world where knowledge and love with both be made
perfect.
(3. His writing and reading were all nothing, if he did not
reduce to practice what he wrote and read, v. 19, 20. The word
of God is not designed merely to be an entertaining subject of
speculation out to be a commanding rule of conversation. Let
hira know,
52
Before Christ 1451.
Provision of the Levites.
DEUTERONOMY, XVIII.
choose; 7. Then he shall minister in the name of || share in the wages, and not grudge him either the honour of the
the LORD his God, as all his brethren the Levites one, or the profit of the other, though it might seem to break in
do, which stand there before the LORD. 8. They his church, though it may a little encroach upon a settled order,
upon them, v. 6..8. Note A hearty pious zeal to serve God and
shall have like portions to eat, beside that which and there may be somewhat in it that looks irregular, yet ought to
cometh of the sale of his patrimony.
be gratified, and not discouraged. He that appears to have a
hearty affection to the sanctuary, and loves dearly to be employed
in the service of it, in God's name let him nister, he shall be
as welcome to God as the Levites whose course it was to minister,
and should be so to them. The settling of the courses was intended
rather to secure those to the work that were not willing to do so
much, than to exclude any that were willing to do more. And he
that thus serves as a volunteer shall have as good pay as the
I. Care is taken that the priests entangle not themselves with pressed men, beside that which comes of the sale of his patrimony.
the affairs of this life, nor enrich themselves with the wealth of The church of Rome obliges those who leave their estates, to go
this world; they have better things to mind. They shall have no into a monastery, to bring the profits of their estate with them
part nor inheritance with Israel, that is, no share either in the into the common stock of the monastery, for gain is their godli-
spoils taken in war, or in the land that was to be divided by lot,ness; but here it is ordered that the pious devotee should reserve
v. 1. Their warfare and husbandry are both spiritual, and enough to himself the produce of his patrimony; for religion and the
to fill their hands both with work and profit, and to content them. ministry were never appointed of God, however they have been
The Lord is their inheritance, v. 2. Note, Those that have God abused by men, to serve a secular interest.
||
for their inheritance, according to the new covenant, should not
be greedy of great things in the world; neither gripe what they
have, nor grasp at more, but look upon all present things with
the indifference which becomes those that believe God to be all-
sufficient.
Magistracy and ministry are two divine institutions of admirable
use for the support and advancement of the kingdom of God among
men; laws concerning the former we had in the close of the fore-
going chapter, directions are in this given concerning the latter.
Landmarks are here set between the estates of the priests and
those of the people.
||
II. Care is likewise taken that they want not any of the comforts
and conveniencies of this life. Though God, who is a Spirit, is
their inheritance, it does not therefore follow that they must live
upon the air: No,
1. The people must provide for them. They must have their
due from the people, v.3. Their maintenance must not depend
upon the generosity of the people, but they must be by law entitled
to it. He that is taught in the word ought, in justice, to commu-
nicate to him that teaches him; and he that has the benefit of
solemn religious assemblies, to contribute to the comfortable sup-
port of those that preside in such assemblies. (1.) The priests,
who in their courses served at the altar, had their share of the
sacrifices, namely, the peace-offerings, that were brought while
they were in waiting; beside the breast and shoulder, which were
appointed them before, Lev. 7. 32..34. the cheeks and maw are
here ordered to be given them; so far was the law from diminishing
what was already granted, that it gave them an augmentation.
(2.) The first-fruits which arose within such a precinct were
brought in, as it should seem, to the priests that resided among
them, for their maintenance in the country; the first of their corn
and wine for food, and the first of their fleece for clothing, v. 4.
for the priests, who were employed to teach others, ought them.
selves to learn, having food and raiment, to be therewith content.
The first-fruits were devoted to God, and he constituted the priests
his receivers; and if God reckons what is, in general, given to the
poor, lent to him, to be repaid with interest, much more what is,
in particular, given to poor ministers. There is a good reason
given for this constant charge upon their estates, v. 5. because the
Levites were chosen of God, and his choice must be owned and
countenanced, and those honoured by us whom he honours; and
because they stood to minister, and ought to be recompensed for
their attendance and labour, especially since it was in the name
of the Lord, by his warrant, in his service, and for his praise,
and this charge entailed upon their seed for ever; those who were
thus engaged, and thus employed, ought to have all due encourage-
ment given them, as some of the most needful useful members of
their commonwealth.
2. The priests must not themselves stand in one another's light.
If a priest, that by the law was obliged to serve at the altar, only
in his turn, and was paid for that, should, out of his great affection
to the sanctuary, devote himself to a constant attendance there,
and quit the ease and pleasure of the city in which he had his lot,
for the satisfaction of serving the altar, the priests, whose turn it
was to attend, must admit him both to join in the work. and to
9. When thou art come into the land which the
LORD thy God giveth thee, thou shalt not learn
to do after the abominations of those nations.
10. There shall not be found among you any one
that maketh his son or his daughter to pass through
the fire, or that useth divination, or an observer
of times, or an enchanter, or a witch, 11. Or a
charmer, or a consulter with familiar spirits, or a
wizard, or a necromancer. 12. For all that do
these things are an abomination unto the LORD:
and because of these abominations the LORD thy
God doth drive them out from before thee.
13. Thou shalt be perfect with the LORD thy God.
14. For these nations, which thou shalt possess,
hearkened unto observers of times, and unto
diviners: but as for thee, the LORD thy God hath
not suffered thee so to do.
not suffered thee so to do.
One would not think there had been so much need, as it seems
there was, to arm the people of Israel against the infection of the
idolatrous customs of the Canaanites. Was it possible that a
people so blessed with divine institutions should ever admit the
brutish and barbarous inventions of men and devils? Were they
in any danger of making those their tutors and directors m religion,
whom God had made their captives. and tributaries?
they were in danger, and therefore, after many the like cautions,
they are here charged not to do after the abominations of those
nations, v. 9.
It seems
}
I. Some particulars are specified: as, 1. The consecrating of
their children to Moloch, an idol that represented the sun, by
making them to pass through the fire, and sometimes consuming
them as sacrifices in the fire, v. 10. See the law against this,
before, Lev. 18.21. 2. Using arts of divination, to get the un
necessary knowledge of things to come; enchantments, witchcrafts,
charms, &c. by which the power and knowledge peculiar to God
were attributed to the devil, to the great reproach both of God's
counsels and of his providence, v. 10,11. One would wonder
that such arts and works of darkness, so senseless and absurd, so
impious and profane, could be found in a country where divine
revelation shone so clear; yet we find remains of them even there
where Christ's holy religion is known and professed; such are the
powers and policies of the rulers of the darkness of this world.
But let those that give heed to fortune-tellers, or go to wizards for
the discovery of things secret, that use spells for the cure of diseases,
are in any league or acquaintance with familiar spirits, or form a
Before Christ 1451.
DEUTERONOMY, XVIII.
The Great Propiret.
Z
Here is,
confederacy with those that are-let them know that they can have
no fellowship with God while thus they have fellowship with devils.
It is amazing to think that there should be any pretenders of this
kind in such a land and day of light as we live in.
I. The promise of the Great Prophet, with a command to receive
him, and hearken unto him. Now,
1
||
||
1. Some think it is the promise of a succession of prophets, that
II. Some reasons are given against their conformity to the should for many ages be kept up in Israel. Beside the priests and
customs of the Gentiles. 1. Because it would make them abo-Levites, their ordinary ministers, whose office it was to teach Jacob
minable to God. The things themselves being hateful to him, God's law, they should have prophets, extraordinary ministers,
those that do them are an abomination; and miserable is that to reprove them for their faults,. remind them of their duty, and
creature that is become odious, to its Creator, v. 12. See the to foretell things to come, judgments for warning, and deliverances
malignity and mischievousness of sin: that must needs be an evil for their comfort. Having these prophets, (1.) They need not
thing indeed, which provokes the God of mercy to detest the work use divinations, nor consult with familiar spirits, for they might
of his own hands. 2. Because these abominable practices had inquire of God's prophets even concerning their private affairs, as
been the ruin of the Canaanites, which ruin they were not only Saul did when he was in quest of his father's asses, 1 Sam. 9. 6.
the witnesses but the instruments of. It would be the most inex-(2.) They could not miss the way of their duty through ignorance
cusable folly, as well as the most unpardonable impiety, for them or mistake, nor differ in their opinions about it, having prophets
to practise themselves those very things for which they had been among them, whom, in every difficult doubtful case, they might
employed so severely to chastise others. Did the land spew out advise with, and appeal to. These prophets were like unto Moses
the abominations of the Canaanites, and shall Israel lick up the in some respects, though far inferior to him, Deut. 34. 10.
vomit?" 3. Because they were better taught, v. 13, 14. It is an 2. Whether a succession of prophets be included in this promise
argument like that of the apostle against Christians walking as the or not, we are sure that it is primarily intended as a promise of
Gentiles walked, Eph. 4. 17, 18, 20. Ye have not so learned Christ, and it is the clearest promise of him that is in all the law of
Christ. "It is true, these nations, whom God gave up to their Moses. It is expressly applied to our Lord Jesus as the Messiah
own hearts' lusts, and suffered to walk in their own ways; promised, Acts, 3. 22.-7.37. and the people had an eye to this
Acts, 14, 16. did thus corrupt themselves; but thou art not thus promise when they said concerning him, This is of a truth that
abandoned by the grace of God, the Lord thy God has not suffered Prophet that should come into the world, John, 6. 14. and it was his
thee to do so, thou art instructed in divine things, and hast fair Spirit that spake in all the other prophets, 1 Pet. 1.11. Observe,
warning given thee of the evil of those practices; and therefore, (1.) What it is that is here promised concerning Christ; what
whatever others do, it is expected that thou shouldest be perfect God promised Moses at mount Sinai, which he relates, v. 18. he
with the Lord thy God," that is, "that thou shouldest give divine promised the people, v. 15. in God's name, [1.] That there should,
honours to him, to him only, and to no other, and not mix any come a Prophet, great above all the prophets, by whom God would
of the superstitious customs of the heathen with his institutions." make known himself and his will to the children of men, more
One of the Chaldee paraphrasts here takes notice of God's fur-fully and clearly than ever he had done before. He is the Light of
nishing them with the oracle of Urim and Thummim, as a the world, as prophecy was of the Jewish church, John, 8.12.
preservative from all unlawful arts of divination. They were fools, He is the Word by whom God speaks to us, John, 1.1. Heb. 1.2.
who would go to consult the father of lies, when they had such a [2.] That God would raise him up from the midst of them. In his
ready way of consulting the God of truth.
birth he should be one of that nation, should live among them,
at Jerusalem, and from thence his doctrine should go forth to all
and be sent to them. In his resurrection he should be raised up
the world: thus God, having raised up his Son Christ Jesus, sent
Ac-him to bless us. [3.] That he should be like unto Moses, only as
much above him as the other prophets came short of him. Moses
out of Egypt; and so was Christ, he not only teaches, but rules
was such a prophet as was a lawgiver to Israel, and their deliverer
and saves; Moses was the founder of a new dispensation, by signs,
and wonders, and mighty deeds; and so was Christ, by which he
So was Christ; Moses as a servant, but Christ as a Son. [4.] That
proved himself a Teacher come from God. Was Moses faithful?
God would put his words in his mouth, v. 18. What messages
God had to send to the children of men, he would send them by
him, and give him full instructions what to say and do as a prophet.
Hence our Saviour says, John, 7.16. My doctrine is not mine
originally, but his that sent me. So that this great promise is
come, and we are to look for no other.
performed; this Prophet is come, even Jesus, it is he that should
15. The LORD thy God will raise up unto thee
a Prophet from the midst of thee, of thy brethren,
like unto me; unto him ye shall hearken; 16.
cording to all that thou desiredst of the LORD thy
God in Horeb in the day of the assembly, saying,
Let me not hear again the voice of the LORD my
God, neither let me see this great fire any more,
that I die not. 17. And the LORD said unto me,
They have well spoken that which they have
spoken. 18. I will raise them up a Prophet from
among their brethren, like unto thee, and will put
my words in his mouth; and he shall speak unto
them all that I shall command him. 19. And it
shall come to pass, that whosoever will not hearken
unto my words which he shall speak in my name, (2.) The agreeableness of this designed dispensation to the
I will require it of him. 20. But the prophet, people's avowed choice and desire at mount Sinai, v. 16, 17. There
which shall presume to speak a word in my name, of the fire and thick darkness: every word made their ears tingle
God had spoken to them in thunder and lightning, out of the midst
which I have not commanded him to speak, or and their hearts tremble, so that the whole congregation was ready
that shall speak in the name of other gods, even to die with fear: in this fright they begged hard that God would
that prophet shall die. 21. And if thou say in not speak to them in this manner any more, (they could not bear
thine heart, How shall we know the word which it, it would overwhelm and distract them,) but that he would speak
the LORD hath not spoken? 22. When a prophet other prophets like unto him. "Well," says God, "it shall be so;
to them by men like themselves, by Moses now, and afterward by
speaketh in the name of the LORD, if the thing they shall be spoken to by men, whose terrors shall not make them
follow not, nor come to pass, that is the thing afraid; and, to crown the favour beyond what they were able to
which the LORD hath not spoken, but the prophet ask or think, in the fulness of time, the Word itself was made flesh,
and they saw his glory as of the only-begotten of the Father, not,
hath spoken it presumptuously: thou shalt not be
as at mount Sinai, full of majesty and terror, but full of grace
afraid of him.
and truth, John, 1.14. Thus, in answer to the request of those
t
Before Christ 1451.
False Prophets.
DEUTERONOMY, XVIII, XIX.
who were struck with amazement by the law, God promised the || 1 Sam. 3. 19, 20. And by the miracles Christ wrought, especially
incarnation of his Son, though we may suppose it far from the by that great sign he gave of his resurreotion the third day, which
thoughts of them that made that request.
came to pass as he foretold, it appeared that he was a Teacher
come from God.
Lastly. They are bid not to be afraid of a false prophet; that
is, not to be afraid of the judgments such a one might denounce to
amuse people and strike terror upon them; nor to be afraid of
executing the law upon him, when, upon a strict and impartia.
scrutiny, it appeared that he was a false prophet. This command
not to fear a false prophet, implies that a true prophet, who proved
his commission by clear and undeniable proofs, was to be feared,
and it was at their peril if they offered him any violence, or put
any slight upon him.
(3.) A charge and command given to all people to hear and
believe, hear and obey, this Great Prophet here promised; Unto
him ye shall hearken, v. 15. and whoever will not hearken to him
shall be surely and severely reckoned with for his contempt, v. 19.
I will require it of him. God himself applied this to our Lord
Jesus in the voice that came out of the excellent glory, Matth. 17. 5.
Hear ye him; that is, This is he concerning whom it was said by
Moses of old, Unto him ye shall hearken; and Moses and Elias
then stood by, and assented to it. The sentence here passed, on
those that hearken not to this Prophet, is repeated and ratified in
the New Testament, He that believeth not the Son, the wrath of
God abideth on him, John, 3. 36. And how shall we escape, if we
urn away from him that speaketh from heaven? Heb. 12.25. The
Chaldee paraphrase here reads it, My Word shall require it of
him; which can be no other than a divine person, Christ the eternal
Word, to whom the Father has committed all judgment, and by
whom he will at the last day judge the world. Whoever turns a
deaf ear to Jesus Christ shall find that it is at his peril; the same
that is the Prophet is to be his Judge. John, 12. 48.
CHAP. XIX.
The laws which Moses had hitherto been repeating, and urging, mostly concerned
the acts of religion and devotion toward God; but here he comes more fully to
prove the duties of righteousness between man and man. This chapter relates,
I. To the sixth commandment, Thou shalt not kill, v. 1..13. II. To the
III. To the ninth com-
eighth commandment, Thou shalt not steal, v. 14.
mandment, Thou shalt not bear false witness, v. 15..21.
II. Here is a caution against false prophets.
1.
WHE
1. By way of threatening against the pretenders themselves, v. 20.
Whoever sets up for a prophet, and produces either a commission
from a false god, as the prophets of Baal, or a false and counterfeit
commission from the true God, shall be deemed and adjudged guilty
of high treason against the crown and dignity of the King of kings,
and that traitor shall be put to death, (v. 20.) namely, by the judg-
ment of the great Sanhedrim, which, in process of time, sat at
Jerusalem and therefore our Saviour says, that a prophet could
not perish but at Jerusalem, and lays the blood of the prophets at
Jerusalem's door, Luke, 13. 33, 34. whom therefore God himself
would punish; yet there false prophets were supported.
it
HEN the LORD thy God hath cut off
the nations, whose land the LORD thy
God giveth thee, and thou succeedest them, and
dwellest in their cities, and in their houses;
2. Thou shalt separate three cities for thee in the
midst of thy land, which the LORD thy God giveth
thee to possess it. 3. Thou shalt prepare thee a
way, and divide the coasts of thy land, which the
LORD thy God giveth thee to inherit, into three
2. By way of direction to the people, that they might not be parts, that every slayer may flee thither. 4. And
imposed upon by pretenders; of which there were many, as this is the case of the slayer, which shall flee thither,
appears, Jer. 23.25. Ezek. 13.6. 1 Kings, 22. 6.
1 Kings, 22.6. It is a very that he may live: Whoso killeth his neighbour
proper question which they are supposed to ask, v. 21.
is so great a duty to hearken to the true prophets, and yet there ignorantly, whom he hated not in time past;
is so much danger of being misled by false prophets, How shall we 5. As when a man goeth into the wood with his
know the word which the Lord has not spoken? By what marks neighbour to hew wood, and his hand fetcheth a
may we discover a cheat? Note, It highly concerns us to have a stroke with the axe to cut down the tree, and the
right touchstone wherewith to try the word we hear, that we may head slippeth from the helve, and lighteth upon
What-
know what that word is, which the Lord has not spoken.
ever is directly repugnant to sense, to the light and law of nature, his neighbour, that he die; he shall flee unto one
and to the plain sense of the written word, we may be sure, is not of those cities, and live: 6. Lest the avenger of the
that which the Lord has spoken; nor that which gives countenance blood pursue the slayer, while his heart is hot,
and encouragement to sin, or has a manifest tendency to the de-
struction of piety or charity; far be it from God that he should and overtake him, because the way is long, and slay
contradict himself. The rule here given, in answer to this inquiry, him; whereas he was not worthy of death, inasmuch
was adapted chiefly to that state, v.22. If there was any cause as he hated him not in time past. 7. Wherefore I
to suspect the sincerity of a prophet, let them observe, if he gave command thee, saying, Thou shalt separate three
them any sign, or foretold something to come, and the event was
not according to his prediction, they might be sure he was not sent cities for thee. 8. And if the LORD thy God enlarge
of God. This does not refer so much to the foretelling of mercies thy coast, as he hath sworn unto thy fathers, and
and judgments, (though as to those, and the difference between give thee all the land which he promised to give
the predictions of mercies and judgments, there is a rule of dis- unto thy fathers; 9. If thou shalt keep all these
cerning between truth and falsehood laid down by the prophet,
Jer. 28. 8, 9.) but rather to the giving of signs on purpose to confirm commandments to do them, which I command thee
their mission. Though the sign did come to pass, yet that would this day, to love the LORD thy God, and to walk
not serve to prove their mission, if they called them to serve other ever in his ways; then shalt thou add three cities
gods; that point had been already settled, Deut. 13. 1..3. But more for thee, beside these three: 10. That innocent
if the sigu did not come to pass, that would serve to disprove their
blood be not shed in thy land, which the LORD thy
God giveth thee for an inheritance, and so blood be
upon thee. 11. But if any man hate his neighbour,
and lie in wait for him, and rise up against him,
and smite him mortally that he die, and fleeth
into one of these cities: 12. Then the elders of his
P
mission. "When Moses cast his rod upon the ground, (it is Bishop
Patrick's explication of this,) and said it would become a serpent,
if it had not accordingly been turned into a serpent, Moses had
been a false prophet: if, when Elijah called for fire from heaven
to consume the sacrifice, none had come, he rad been no better
than the prophets of Baal." Samuel's mission was proved by
this, That God let none of his words fall to the ground,
•
Before Christ 1451.
Cities of Refuge.
DEUTERONOMY, XIX.
city shall send and fetch him thence, and deliver stay him, Prov. 28. 17. yet the New Testament represents the sin
him into the hand of the avenger of blood, that he
may die.
13. Thine eye shall not pity him, but
thou shalt put away the guilt of innocent blood
from Israel, that it may go well with thee.
of murder as more heinous and more dangerous than even this
law does, 1 John, 3. 15. Ye know that no murderer hath eteral life
abiding in him. (3.) It is provided, that, if an avenger of blood
should be so unreasonable as to demand satisfaction for blood shed
by accident only, then the city of refuge should protect the slayer.
Sins of ignorance indeed do expose us to the wrath of God, but
there is relief provided, if by faith and repentance we make use of
Paul, that had been a persecutor, obtained mercy, because
he did it ignorantly; and Christ prayed for his crucifers, Father,
forgive them, for they know not what they do.
3. The appointing of three cities more for this use, in case God
should hereafter enlarge their territories, and the dominion of their
religion; that all those places which came under the government of
the law of Moses in other instances, might enjoy the benefit of
that law in this instance, v.8..10. Here is, (1.) An intimation
of God's gracious intention to enlarge their coast, as he promised
to their fathers; if they did not by their disobedience forfeit the
promise, the condition of which is here carefully repeated, that, if
it were not performed, the reproach might lie upon them, and
not on God. He promised to give it, if thou shalt keep all these
commandments; not otherwise. (2.) A direction to them to ap-
point three cities more in their new conquests, which, the number
intimates, should be as large as those their first conquests were;
wherever the border of Israel went, this privilege must attend it,
that innocent blood be not shed; v. 10. Though God is the Saviour
and Preserver of all men, and has a tender regard to all lives, yet
the blood of Israelites is in a particular manner precious to him,
Ps. 72. 14. The learned Ainsworth observes, that the Jewish
writers themselves own, that, the condition not being performed,
the promise of the enlarging of their coast was never fulfilled; so
that there was no occasion for ever adding these three cities of
the blessed God they) did not command it in
vain, for in the days of Messiah the Prince, three other cities shall
be added to these six: they expect it to be fulfilled in the letter,
but we know that in Christ it has its spiritual accomplishment, for
the borders of the gospel Israel are enlarged, according to the
promise; and in Christ, the Lord our Righteousness, refuge is pro-
vided for those that by faith fly unto him.
II. It is provided, that the cities of refuge should be no sanctuary
or shelter to a wilful murderer, but even thence he should be
fetched, and delivered to the avenger of blood, v. 11. .13. 1. This
shews that wilful murder must never be protected by the civil
magistrate; he bears the sword of justice in vain, if he suffers those
to escape the edge of it that lie under the guilt of blood, which
he by office is the avenger of. During the dominion of the papacy
here in our own land, before the Reformation, there were some
churches, and religious houses, (as they called them,) that were
made sanctuaries for the protection of all sorts of criminals that
fled to them, wilful murderers not excepted, so that (as Stamford
says, in his Pleas of the Crown, lib. 2. ch.38.) the government
follows not Moses but Romulus, and it was not till about the latter
end of the Henry Eighth's time that this privilege of sanctuary
for wilful murder was taken away; when in that, as in other
cases, the word of God came to be regarded more than the dic-
tates of the see of Rome. Aud some have thought it would be a
completing of that instance of reformation, if the benefit of clergy
were taken away for manslaughter, that is, the killing of a man
upon a small provocation, since this law allowed refuge only in
case of that which our law calls chance-medley. 2. It may be
alluded to, to shew that in Jesus Christ there is no refuge for pre-
sumptuous sinners, that go on still in their trespasses. If we thus
sin wilfully, sin, and go on in it, there remains no sacrifice,
Heb.10.26. Those that flee to Christ from their sins, shall be
safe in him, but not those that expect to be sheltered by him in
their sins. Salvation itself cannot save such, divine justice will
fetch them even from the city of refuge, the protection of which
they are not entitled to.
14. Thou shalt not remove thy neighbour's land-
It was one of the precepts given to the sons of Noah, that whoso
sheddeth man's blood, by man shall his blood be shed, that is, by the
avenger of blood, Gen. 9.6. Now here we have the law settled
between blood and blood, between the blood of the murdered and
the blood of the murderer, and effectual provision made.
I. That the cities of refuge should be a protection to him that
slew another casually, so that he should not die for that as a crime,
which was not his voluntary act, but only his unhappiness. The
appointment of these cities of refuge we had before, Exod. 21. 13.
and the law laid down concerning them at large, Numb. 35. 10,
&c. It is here repeated, and direction is given concerning three
things.
1. The appointing of three cities in Canaan for this purpose.
Moses had already appointed three on that side Jordan which
he saw the conquest of; and now he bids them, when they were
settled in the other part of the country, to appoint three more,
v.1..3, 7. The country was to be divided into three districts, as
near as might be equal, and a city of refuge in the centre of each,
so that every corner of the land might have one within reach.
Thus Christ is not a Refuge at a distance, which we must ascend to
heaven, or go down to the deep for, but the word is nigh us, and
Christ in the word, Rom. 10. 8. The gospel brings salvation to
our door, and there it knocks for admission. And, to make the
flight of the delinquent the more easy, the way must be prepared
that led to the city of refuge. Probably, they had causeways or
street-ways leading to those cities, and the Jews say, that the
magistrates of Israel, upon one certain day in the year, sent out
messengers to see that those roads were in good repair, and they
were to remove stumbling-blocks, mend bridges that were broken,
and, where two ways met, they were to set up a Mercurial post,
with a finger to point the right way, on which was engraven in
great letters, Miklat, Miklat; Refuge, Refuge. In allusion to this,
gospel-ministers are to shew people the way to Christ, and to assist
and direct them in flying by faith to him for refuge. They must
be ready to remove their prejudices, and help them over their
difficulties. And, blessed be God, the way of holiness, to all that
seek it faithfully, is a highway so plain, that the wayfaring men,
though fools, shall not err therein.
2. The use to be made of these cities, v.4..6. (1.) It is sup-
posed, it might so happen that a man might be the death of his
neighbour without any design upon him, (either from a sudden
passion, or malice prepense,) but purely by accident, as by the
lying off of an axe-head, which is the instance here given, with
which every case of this kind was to be compared, and by it ad-
judged. See how human life lies exposed daily, and what deaths
we are often in, and what need therefore we have to be always
ready, our souls being continually in our hands. How are the
sons of men snared in an evil time, when it falls suddenly upon
them! (Eccles. 9. 12.) An evil time indeed it is, when this hap-
pens, not only to the slain but to the slayer. (2.) It is supposed,
that the relations of the person slain would be forward to avenge
the blood; in affection to their friend, and in zeal for public
justice. Though the law did not allow the avenging of any other
affront or injury with death, yet the avenger of blood, the blood
of a relation, shall have great allowances made for the heat of his
heart, upon such a provocation as that, and his killing the man-
slayer, though he was so by accident only, should not be accounted
murder, if he did it before he got to the city of refuge, though it is
owned he was not worthy of death. Thus would God possess
people with a great horror and dread of the sin of murder: if mere
chance-medley did thus expose a man, surely he that wilfully does
violence to the blood of any person, whether from an old grudge,
or upon a sudden provocation, must flee to the pit, and let no man
+
*
Before Christ 1451.
False Witnesses
DEUTERONOMY, XIX, XX.
mark, which they of old time have set in thine
inheritance, which thou shalt inherit in the land
that the LORD thy God giveth thee to possess it.
15. One witness shall not rise up against a man
for any iniquity, or for any sin, in any sin that he
sinneth at the mouth of two witnesses, or at
the mouth of three witnesses, shall the matter be
established. 16. If a false witness rise up against
any man to testify against him that which is
wrong; 17. Then both the men, between whom
the controversy is, shall stand before the LORD,
before the priests and the judges, which shall be
in those days; 18. And the judges shall make
diligent inquisition: and, behold, if the witness
be a false witness, and hath testified falsely against
his brother; 19. Then shall ye do unto him, as
he had thought to have done unto his brother:
so shalt thou put the evil away from among you.
20. And those which remain shall hear, and fear,
and shall henceforth commit no more any such
evil among you.
21. And thine eye shall not
pity; but life shall go for life, eye for eye, tooth
for tooth, hand for hand, foot for foot.
Here is a statute for the preventing of frauds and perjuries; for
the divine law takes care of men's rights and properties, and has
made a hedge about them. Such a friend is it to human society,
and men's civil interest.
of another. It is a just shame which this law put upon mankind
as false and not to be trusted; every man is by it suspected: and
cerning his Son is confirmed both in heaven and in earth by three
it is the honour of God's grace, that the record he has given con-
witnesses, 1 John, 5.7. Let God be true, and every man a liar,
Rom. 3. 4.
2. That a false witness should incur the same punishment which
(1.) The criminal here is a false witness, who is said to rise up
was to have been inflicted upon the person he accused, v. 16..21,
against a man, not only because all witnesses stood up when they
gave in their evidence, but because a false witness did indeed rise
up as an enemy and an assailant against him whom he accused.
two, or three, or many witnesses, concurred in a false testimony,
If
they were all to upon this law.
person wronged or brought into peril, by the false testimony, is
supposed to be the appellee, v. 17. And yet if the person were
put to death upon the evidence, and afterward it appeared to be
by virtue of their office, might call the false witness to account.
false, any other person, or the judges themselves, ex officio-
(3.) Causes of this kind, having more than ordinary difficulty in
them, were to be brought before the supreme court, the priest and
judges, who are said to be before the Lord, because as other judges
sat in the gates of their cities, so these at the gate of the sanctuary,
ch. 17.12. (4.) There must be great care in the trial, v. 18. A
diligent inquisition must be made into the characters of the persons,
and all the circumstances of the case, which must be compared, that
the truth might be found out; which, where it is thus faithfully
and impartially inquired into, Providence, it may be hoped, will
particularly advance the discovery of. (5.) If it appeared that a
man had knowingly and maliciously borne false witness against
his neighbour, though the mischief he designed him thereby was
not effected, he shall undergo the same penalty which his evidence
would have brought his neighbour under, v. 19. Nec lex est
justior ulla-Nor could any law be more just. If the crime he
accused his neighbour of, was to be punished with death, the false
witness must be put to death; if with stripes, he must be beaten;
if with a pecuniary mulct, he was to be fined the same sum. And
because to those who consider not the heinousness of the crime,
and the necessity of making this provision against it, It might seem
hard to punish a man so severely for a few words speaking, espe-
cially when no mischief did actually follow, it is added, v. 21.
Thine eye shall not pity. No man needs to be more merciful than
God. The benefit that will accrue to the public from this severity
will abundantly recompense it, v. 20. They that remain shall hear,
and fear. Such exemplary punishments will be warnings to
others not to attempt any such mischief, when they see how he
that made the pit, and digged it, is fallen into the ditch which he
ka
I. A law against frauds, v. 14. 1. Here is an implicit direction
given to the first planters of Canaan, to fix landmarks, according
to the distribution of the land to the several tribes and families by
lot. Note, It is the will of God that every one should know his
own; and that all good means should be used to prevent encroach-
ments, and the doing and suffering of wrong. When right is
settled, care must be taken that it be not afterward unsettled: and
that, if possible, no occasion of dispute may arise. 2. An express
law to posterity not to remove those landmarks, which were thus
fixed at first, by which a man secretly got that to himself which
was his neighbour's. This, without doubt, is a moral precept,
and still binding, and to us it forbids, (1.) The invading of any
man's right, and taking to ourselves that which is not our own, by
any fraudulent arts or practices, as by forging, concealing, destroy-made.
ing, or altering, deeds and writings, which are our landınarks, to
which appeals are made; or by shifting hedges, meer-stones, and
boundaries. Though the landmarks were set by the hand of man,
yet he was a thief and a robber, by the law of God, that removed
them. Let every man be content with his own lot, and just to
his neighbour's, and then we shall have no landmarks removed.
(2.) It forbids the sowing of discord among neighbours, and doing
any thing to occasion strife and law-suits; which is done (and it is
very ill done) by confounding those things which should deter-
mine disputes, and decide controversies. And, (3.) It forbids
breaking in upon the settled order and constitution of civil govern-
ment, and the altering of ancient usages without just cause. This
law supports the honour of prescriptions. Consuetudo facit jus-
Custom is to be held as law.
■
II. A law against perjuries, which enacts two things: 1. That
a single witness should never be admitted to give evidence in a
criminal cause, so as that sentence should be passed on his testi-
mony, v. 15. This law we had before, Numb. 35. 30. and in
this book, ch. 17. 6. This was enacted in favour to the prisoner,
whose life and honour should not lie at the mercy of a particular
person that had a pique against him; and for caution to the accuser,
not to say that which he could not corroborate by the testimony
·
CHAP. XX.
This chapter settles the militia, and establishes the laws and ordinances of war,
I. Relating to the soldiers. 1. Those must be encouraged that were drawn
up to battle, v. 1..4. 2. Those must be dismissed, and sent back again, whosz
private affairs called for their attendance at home, (v. 5..7.) or whose weak-
ness and timidity unfitted them for service in the field, v. 8, 9. II. Relating
to the enemies they made war with, 1. The treaties they must make with the
cilies that were far off, v. 10..15. 2. The destruction they must make of the .
people into whose land they were going, v. 16..18. 3. The care they must
take, in besieging cities, not to destroy the fruit-trees, v. 19, 20.
1.
WHE
Y
HEN thou goest out to battle against
thine enemies, and seest horses, and
chariots, and a people more than thou, be not
afraid of them: for the LORD thy God is with thee,
which brought thee up out of the land of Egypt.
2. And it shall be, when ye are come nigh unto the
battle, that the priest shall approach and speak unto
the people, 3. And shall say unto them, Hear, O
4.
:
Before Christ 1451.
Persons excused from War.
DEUTERONOMY, XX.
I
T
*
There is
K
Israel, ye approach this day unto battle against || very proper title for our anointed Redeemer, the Captain of our
your enemies: let not your hearts faint, fear not, salvation. This priest, in God's name, was to animate the peo-
and do not tremble, neither be ye terrified because ple; and who so fit to do that, as he whose office it was as priest
to pray for them? For the best encouragements arise from the pre-
of them; 4. For the LORD your God is he that cious promises made to the prayer of faith. This priest must, 1.)
goeth with you, to fight for you against your ene- Charge them not to be afraid, (v. 3.) for nothing weakens the hands
5. And the officers shall speak need of precept upon precept to this purport, as there is here.
mies, to save you. 5. And the officers shall speak so much as that which makes the heart tremble, v. 3.
unto the people, saying, What man is there that Let not your hearts be tender, (so the word is,) to receive all the
hath built a new house, and hath not dedicated it? impressions of fear, but let a believing confidence in the power
let him go and return to his house, lest he die in and promise of God harden them. Fear not, and do not make
the battle, and another man dedicate it. 6. And haste, (so the word is,) for he that believeth, doth not make more
what man is he that hath planted a vineyard, and haste than good speed. "Do not make haste either rashly to an-
ticipate your advantages, or basely to fly off upon every disadvan
hath not yet eaten of it? let him also go and re- tage." (2.) He must assure them of the presence of God with
turn unto his house, lest he die in the battle, and them, to own and plead their righteous cause, and not only to save
another man eat of it. 7. And what man is there them em their enemies, but to give them victory over them,
that hath betrothed a wife, and hath not taken them. The giving of this encouragement by a priest, one of the
v. 4. Note, Those have no reason to fear, that have God with
her? let him go and return unto his house, lest he Lord's ministers, intimates, [1.] That it is very fit that armies
die in battle, and another man take her. 8. And should have chaplains, not only to pray for them, but to preach
the officers shall speak further unto the people, and to them, both to reprove that which would hinder their success,
they shall say, (What man is there that is fearful and to raise their hopes of it. [2.] That it is the work of Christ's
ministers to encourage his good soldiers in their spiritual conflicts
and faint-hearted let him go and return unto his with the world and the flesh, and to assure them of a conquest,
house, lest his brethren's heart faint as well as his yea, more than a conquest, through Christ that loved us.
heart. 9. And it shall be, when the officers have
made an end of speaking unto the people, that
they shall make captains of the armies to lead the
people.
II. They that were indisposed to fight must be discharged;
whether the indisposition did arise,
1. From the circumstances of a man's outward condition. As,
1. They that were disposed to fight, must be encouraged, and
animated against their fears.
(1.) If he had lately built or purchased a new house, and had not
taken possession of it, had not dedicated it, (v. 5.) that is, made
a solemn festival for the entertainment of his friends, that came to
Israel was at this time to be considered rather as a camp, than him to welcome him to his house; let him go home and take the
as a kingdom, entering upon an enemy's country, and not yet set- comfort of that which God has blessed him with, till, by enjoying
tled in a country of their own; and, beside the war they were now it for some time, he become less fond of it, and consequently less
entering upon in order to their settlement, even after their settle-disturbed in the war by the thoughts of it, and more willing to
ment, they could neither protect nor enlarge their coast, without die, and leave it. For that is the nature of all our worldly enjoy-
hearing the alarms of war; it was therefore needful that they should ments, that they please us best at first; after a while we see the
have direction given them in their military affairs; and in these vanity of them. Some think that this dedication of their houses
verses they are directed in managing, marshalling, and drawing up, was a religious act, and that they took possession of them with
their own forces. And it is observable, that the discipline of war prayers and praises, with a solemn devoting of themselves and all
here prescribed, is so far from having any thing in it harsh or se- their enjoyments to the service and honour of God; David penned
vere, as is usual in martial law, that the intent of the whole is, on the 30th Psalm, on such an occasion, as appears by the title.
the contrary, to encourage the soldiers, and to make their service Note, He that has a house of his own, should dedicate it to God,
easy to them.
by setting up and keeping up the fear and worship of God in it,
that he may have a church in his house; and nothing should be
suffered to divert a man from this. Or, (2.) If a man had been
1. Moses here gives a general encouragement, which the lead- at a great expense to plant a vineyard, and longed to eat of the fruit
ers and commanders in the war-must take to themselves, v. 1. " Be of it, which, for the first three years, he was forbidden to do, by
not afraid of them. Though the enemy have ever so much the that law, (Lev. 19. 23, &c.) let him go home, if he has a mind,
advantage, (being more than thou,) and though their armies be and gratify his own humour with the fruits of it, v. 6. See how
made up, in a great measure, of horses and chariots which thou art || indulgent God is to his people in innocent things, and how far
not allowed to multiply, yet decline not coming to a battle with from being a hard Master. Since we naturally covet to eat the la-
them, dread not the issue, nor doubt of success." Two things bour of our hands, rather than an Israelite should be crossed there-
they must encourage themselves with in their wars, provided they in, his service in war shall be dispensed with. Or, (3.) If a man
kept close to their God and their religion, otherwise they forfeited || had made up his mind to be married, and the marriage were not
these encouragements. (1.) The presence of God with them. solemnized, he was at liberty to return, (v. 7.) as also to tarry at
"The Lord thy God is with thee, and therefore thou art not in home for one year after marriage, (ch. 24. 5.) for the terrors of war
danger, nor needest thou be afraid." See Isa. 41. 10. (2.) The would be disagreeable to a man who had just welcomed the soft
experience they and their fathers had had of God's power and good-scene of domestic attachment. And God would not be served in
ness, in bringing them out of the land of Egypt, in defiance of his wars by pressed men, that were forced into the army against
Pharaoh and all his hosts, which was not only in general a proof their will, but they must all be perfectly volunteers, (Ps. 110. 3.
of the divine omnipotence, but to them in particular, a pledge of Thy people shall be willing. In running the christian race, and
what God would do further for them. He that saved them from fighting the good fight of faith, we must lay aside every weight.
those greater enemies, would not suffer them to be run down by and all that which would clog and divert our minds, and make us.
those that were every way less considerable, and thus to have all unwilling. The Jewish writers agree that this liberty to return,
he had done for them, undone again.
was allowed only in those wars which they made voluntarily, (as
Bishop Patrick expresses it,) not those which were made by the di-
vine command against Amalek and the Canaanites, in which every
man was bound to fight.
2. This encouragement must be particularly addressed to the
common soldiers by a priest appointed, and, the Jews say, anoint
ed, for that purpose, whom they call the Anointed of the war, a
Before Christ 1451.
The Period of War.
DEUTERONOMY, XX.

1
#SIRE, LESSENET
2. If a man's indisposition to fight arose from the weakness and for thou mayest eat of them, and thou shalt
timidity of his own spirit, he had leave to return from the war, not cut them down (for the tree of the field is
v. 8. This proclamation Gideon made to his army, and it detached
above two-thirds of them, Judg. 7.3. Some make the fearfulness man's life) to employ them in the siege: 20. Only
and faint-heartedness, here supposed, to arise from the terrors the trees which thou knowest that they be not
of an evil conscience, which would make a man afraid to look death trees for meat, thou shalt destroy and cut them
and danger in the face. It was then thought that men of loose down; and thou shalt build bulwarks against
and profligate lives would not be good soldiers, but must needs be the city that maketh war with thee, until it be
subdued
both cowards in an army, and curses to it, the shame and trouble
of the camp; and, therefore, those who were conscious to themselves
of notorious guilt were shaken off. But
But it seems rather to be
meant of a natural fearfulness. It was partly in kindness to
them that they had their discharge; (though shamed, they were
eased;) but much more in kindness to the rest of the army,
who were hereby freed from the incumbrance of such as were
useless and unserviceable, while the danger of infection from
their cowardice and flight was prevented; that is the reason
here given, Lest his brethren's heart fail as well as his heart. Tear
is catching, and in an army is of most pernicious consequence,
We must take heed that we fear not the fear of them that are
afraid, Isa. 8.12.
Lastly, It is here ordered, that, when all the cowards were
dismissed, then captains should be nominated, v.9. for it was in a
special manner necessary that the leaders and commanders should
be men of courage.
That reform therefore must be made, when
the
army was first mustered and marshalled. The soldiers of
Christ have need of courage, that they may quit themselves like
men, and endure hardness like good soldiers, especially the
officers of his army.
4
They are here directed what method to take in dealing with the
cities, (those only are mentioned, v. 10. but doubtless the armies
in the field, and the nations they had occasion to deal with, are
likewise intended,) upon which they made war. They must not
make a descent upon any of their neighbours, till they had first
given them fair notice, by a public manifesto, or remonstrance,
stating the ground of their quarrel with them. In dealing with
the worst of enemies, the laws of justice and honour must be
observed; and as the sword must never be taken in hand without
cause, so not without cause shewn. War is an appeal, in which
the merits of the cause must be set forth
:
I. Even to the proclamation of war must be subjoined a tender
of peace, if they would accept of it upon reasonable terms; that
is, (say the Jewish writers,) "upon condition that they renounce
idolatry, worship the God of Israel, as proselytes of the gate that
were not circumcised, pay to their new masters a yearly tribute, and
submit to their goverment:" on these terms the process of war
should be stayed, and their conquerors, upon this submission,
were to be their protectors, v. 10, 11. Some think that even the
seven nations of Canaan were to have this offer of peace made
10. When thou comest nigh unto a city to fight them; and the offer was no jest or mockery, though it was of the
to harden their hearts, that they not accept it,
against it, then proclaim peace unto it. 11. And Josh. 11. 20. Others think that they are excluded, v. 16. not
it shall be, if it make thee answer of peace, and only from the benefit of that law, v. 13. which confines military
open unto thee, then it shall be, that all the people execution to the males only, but from the benefit of this also,
And I
that is found therein shall be tributaries unto thee, which allows not to make war till peace was refused.
see not how they could proclaim peace to those who by the
and they shall serve thee. 12. And if it will make law were to be utterly rooted out, and to whom they were to
no peace with thee, but will make war against thee, shew no mercy, ch. 7. 2. But for any other nation which they
then thou shalt besiege it: 13. And when the made war upon, either for the enlarging of their coast, the
LORD thy God hath delivered it into thine hands, denied, they must first proclaim peace to them. Let this shew,
avenging of any wrong done, or the recovery of any right
thou shalt smite every male thereof with the edge 1. God's grace in dealing with sinners: though he might most
of the sword: 14. But the women, and the little justly and easily destroy them, yet, having no pleasure in their
ones, and the cattle, and all that is in the city, ruin, he poclaims peace, and beseeches them to be reconciled; so
even all the spoil thereof, shalt thou take unto that they who lie most obnoxious to his justice, and ready to fall
as sacrifices to it, if they make him an answer of peace, and open
thyself; and thou shalt eat the spoil of thine ene-to him, upon condition that they will be tributaries and servants to
mies, which the LORD thy God hath given thee. him, shall not only be saved from ruin, but incorporated with his
15. Thus shalt thou do unto all the cities which Israel, as fellow-citizens with the saints. 2. Let it shew us our
are very far off from thee, which are not of the duty in dealing with our brethren: if any quarrel happen, let us
not only be ready to hearken to the proposals of peace, but for-
cities of these nations. 16. But of the cities of ward to make such proposals. We should never make use of the
these people, which the LORD thy God doth law, till we have first tried to accommodate matters in variance
give thee for an inheritance, thou shalt save amicably, and without expence and vexation. We must be for
alive nothing that breatheth : 17. But thou shalt peace, whoever are for war.
utterly destroy them; namely, the Hittites, and
the Amorites, the Canaanites, and the Perizzites,
the Hivites, and the Jebusites; as the LORD thy
God hath commanded thee: 18. That they teach
you not to do after all their abominations, which
they have done unto their gods; so should ye
sin against the LORD your God. 19. When
thou shalt besiege a city a long time, in making
war against it to take it, thou shalt not destroy
the trees thereof by forcing an axe against them
II. If the offers of peace were not accepted, then they must
proceed to push on the war. And let those to whom God offers
peace know, that, if they reject the offer, and take not the benefit
of it within the time limited, judgment will rejoice against mercy
in the execution, as much as now mercy rejoices against judg
ment in the reprieve. In this case, here, 1. There is a promise
implied, that they should be victorious. It is taken for granted,
v. 13. that the Lord their God would deliver it into their hands.
Note, Those enterprises which we undertake by a divine warrant,
and prosecute by a divine direction, we may expect to succeed in.
If we take God's method, we shall have his blessing 2. They are
ordered, in honour to the public justice, to put all the soldiers to
the sword, for them I understand by every male, v. 13. all that
1
1451.
DEUTERONOMY, XX, XXI.
Undetected Murder.
+
arms, (as all then did, that were able.) But the spoil they
are allowed to take to themselves, v. 14. in which were reckoned.
the women and children. Note, A justifiable property is acquired
in that which is won in lawful war; God himself owns the title, 1.
The Lord thy God gives it thee, and therefore he must be owned
in it, Ps. 44. 3.
III. The nations of Canaan are excepted from the merciful
provisions made by this law. Remnants might be left of the
cities that were very far off, v. 15. because by them they were not
in so much danger of being infected with idolatry: nor was their
country so directly and immediately intended in the promise.
But of the cities which were given to Israel for an inheritance, no
remnants must be left of their inhabitants, v. 16. for it put a slight
upon the promise to admit Canaanites to share with them in the
peculiar land of promise. And for another reason they must be
utterly destroyed, . 17. Because, since it could not be expected
that they should be cured of their idolatry, if they were left with
that plague-sore upon them, they would be in danger of infecting
God's Israel, who were too apt to take the infection, v. 18. They
will teach you to do after their abominations, to introduce their
customs into the worship of the God of Israel, and by degrees to
forsake him, and to worship false gods; for those that dare violate
the second commandment will not long keep to the first. Strange
worships open the door to strange deities.
Lastly. Care is here taken, that in the besieging of cities there
should not be any destruction made of fruit-trees, v. 19, 20. In
those times, when besiegers forced their way, not, as now, with
bombs and cannon ball, but with battering rams, they had occasion
for much timber in carrying on their sieges: now, because in the
heat of war men are not apt to consider, as they ought, the public
good, it is expressly provided that fruit-trees should not be used
as timber-trees. That reason, for the tree of the field is man's,
(the word life we supply,) all the ancient versions, the Septuagint,
Targums, &c. read, For is the tree of the field a man? Or, The
tree of the field is not a man, that it should come against thee in
the siege, or, retire from thee into the bulwark. "Do not brutishly
vent thy rage against the trees that can do thee no harm."
our translation seems most agreeable to the intent of the law; and
our translation seems most agreeable to the intent of the law; and
it teaches us, 1. That God is a better friend to man than he is to
himself; and God's law, which we are apt to complain of as a
heavy yoke, consults our interest and comfort, while our own
appetites and passions, which we are so indulgent of, are really
enemies to our welfare. The intent of many of the divine precepts
is, to restrain us from destroying that which is our life and food.
2. That armies, and their commanders, are not allowed to make
what desolation they please in the countries that are the seat of
war. Military rage must always be checked and ruled with reason.
War, though carried on with never so much caution, is destructive
enough, and should not be made more so than is absolutely
necessary. Generous spirits will shew themselves tender, not
only of men's lives, but of their livelihoods: for though the life is
more than meat, yet it will soon be nothing without meat.
Jews understand this as a prohibition of all wilful waste upon
3. The
any account whatsoever. No fruit-tree is to be destroyed, unless
it be barren, and cumber the ground. Nay," they maintain,
"whoso wilfully breaks vessels, tears clothes, stops wells, pulls
down buildings, or destroys meat, transgresses this law, Thou shalt
not destroy." Christ took care that the broken meat should be
gathered up, that nothing might be lost. Every creature of God
is good, and as nothing is to be refused, so nothing is to be
abused. We may live to want what we carelessly waste.
||
<<
must not be hanged in chains, but dece \tly buried, even the bodies of the worst
malefuctors, v. 22, 23.

CHAP. XXI.
In this chapter provision is made, I. For the putting away of the guilt of blood
from the land, when he that shed it was fled from justice, v. 1..9.
the preserving of the honour of a captive maid, v.10..14.
II. For
III. For the
securing of the right of a first-born son, though he were not a favourite,
v. 15..17. IV. For the restraining and punishing of a rebellious son,
V. For the maintaining of the honour of human bodies, which
v. 18..21.
I
F one be found slain in the land which the
LORD thy God giveth thee to possess it, lying
in the field, and it be not known who hath slain
him: 2. Then thy elders and thy judges shall
come forth, and they shall measure unto the cities
which are round about him that is slain: 3. And
it shall be, that the city which is next unto the
slain man, even the elders of that city shall take
an heifer, which hath not been wrought with, and
which hath not drawn in the yoke; 4. And the
elders of that city shall bring down the heifer unto
a
rough valley, which is neither eared nor sown,
and shall strike off the heifer's neck there in the
valley: 5. And the priests the sons of Levi shall
come near; for them the LORD thy God hath
chosen to minister unto him, and to bless in the
name of the LORD; and by their word shall every
controversy and every stroke be tried: 6. And all
the elders of that city, that are next unto the slain
man, shall wash their hands over the heifer that is
beheaded in the valley: 7. And they shall answer
and say, Our hands have not shed this blood,
neither have our eyes seen it. 8. Be merciful,
O LORD, unto thy people Israel, whom thou hast
redeemed, and lay not innocent blood unto thy
people of Israel's charge. And the blood shall be
forgiven them. 9. So shalt thou put away the guilt
of innocent blood from among you, when thou shalt
do that which is right in the sight of the LORD.
Care had been taken by some preceding laws for the vigorous
and effectual prosecution of a wilful murderer, ch. 19. 11, &c. the
putting of whom to death was the putting away of the guilt of
blood from the land; but if that could not be done, the murderer
not being discovered, they must not think that the land was in no
danger of contracting any pollution, because it was not through
any neglect of their's that the murderer was unpunished; no, a
great solemnity is here provided for the putting away of the guilt,
as an expression of their dread and detestation of that sin.
known who slew him, v.1. The providence of God has sometimes
I. The case supposed is, that one is found slain, and it is not
by strange occurrences the sin of the guilty has found them out:
wonderfully brought to light these hidden works of darkness, and
insomuch that it is become a proverb, Murder will out; but it is
not always so; now and then the devil's promises of secrecy and
impunity in this world are made good; yet it is but for a while:
there is a time coming, when secret murders will be discovered;
the earth shall disclose her blood, Isa. 26. 21. upon the inquisition
which justice makes for it; and an eternity coming, when they
that escaped punishment from men will lie under the righteous.
judgment of God. And the impunity with which so many murders
and other wickednesses are committed in this world, makes it
necessary that there should be a day of judgment, to require that
which is past, Eccl. 3. 15.
case.
II. Directions are given concerning what is to be done in this
It is taken for granted that a diligent search had been
made for the murderer, witnesses examined, and circumstances
strictly inquired into, that if possible they might find out the guilty
person; but if, after all, they could not trace it out, nor fasten the
charge upon any, then,
Before Christ 1451.
The Case of Captive Women.
DEUTERONOMY, XXI.
;
1. The elders of the next city (that had a court of three-and-by countenancing the sin or sinner, and not witnessing against it
twenty in it) were to concern themselves about this matter. If it in our places. We have fellowship with the unfruitful works of
were doubtful which city was next, the great Sanhedrim were to darkness, if we do not reprove them rather, and bear our testimony
send commissioners to determine that matter, by an exact measure, against them; the repentance of the church of Corinth, for the
v. 2, 3. Note, Public persons must be solicitous about the public sin of one of their members, produced such a carefulness, such
good and those that are in power and reputation in cities must a clearing of themselves, such a holy indignation, fear, and
lay out themselves to redress grievances, and reform what is amiss revenge, (2 Cor. 7. 11.) as were signified by the solemnity here
in the country and neighbourhood that lie about them. Those appointed.
that are next to them should have the largest share of their good
influence, as ministers of God for good.
2. The priests and Levites must assist and preside in this
solemnity, v. 5. that they might direct the management of it in all
points according to the law, and particularly might be the people's
mouth to God in the prayer that was to be put up on this sad
occasion, v.8. God being Israel's King, his ministers must be
their magistrates, and by their word, as the mouth of the court,
and learned in the laws, every controversy must be tried. It was
their privilege that they had such guides, overseers, and rulers,
and their duty to make use of them upon all occasions, especially
in sacred things, as this was.
3. They were to bring a heifer down into a rough and unoccu-
pied valley, and to kill it there, v.3, 4. This was not a sacrifice,
(for it was not brought to the altar,) but a protestation, that thus
they would put the murderer to death, if they had him in their
hands. The heifer must be one that had not drawn in the yoke,
to signify (say some) that the murderer was a son of Belial;
must be brought into a rough valley, to signify the horror of the
fact, and that the defilement which blood brings upon a land
turns it into barrenness. And the Jews say, that, unless, after
this, the murderer was found out, this valley, where the heifer
was killed, was never to be tilled or sown.
it
10. When thou goest forth to war against thine
enemies, and the LORD thy God hath delivered
them into thine hands, and thou hast taken them
captive, 11. And seest among the captives a
beautiful woman, and hast a desire unto her, that
thou would est have her to thy wife; 12. Then
thou shalt bring her home to thine house; and
she shall shave her head, and pare her nails;
13. And she shall put the raiment of her captivity
from off her, and shall remain in thine house, and
bewail her father and her mother a full month:
and after that thou shalt go in unto her, and be her
husband, and she shall be thy wife. 14. And it
shall be, if thou have no delight in her, then thou
shalt let her go whither she will; but thou shalt
not sell her at all for money, thou shalt not make
merchandise of her, because thou hast humbled
her.
4. The elders were to wash their hands in water over the heifer
that was killed, and to profess not only that they had not shed
this innocent blood themselves, but that they knew not who had,
(v.6,7.) nor had knowingly concealed the murderer, helped him
to make his escape, or had been any way aiding or abetting. To
this custom David alludes, Ps. 26. 6. I will wash my hands in
innocency; but if Pilate had an eye to it, Matth. 27. 24. he
wretchedly misapplied it, when he condemned Christ, knowing
him to be innocent, and yet acquitted himself from the guilt of
innocent blood. Protestatio non valet contra factum Protes-
talions are of no avail, when contradicted by fact..
By this law a soldier is allowed to marry his captive, if he
pleased. For the hardness of their hearts, Moses gave them this
permission, lest, if they had not liberty given them to marry such,
they should have taken liberty to defile themselves with them, and
by such wickedness the camp would have been troubled. The
man is supposed to have a wife already, and to take this wife for
a secondary wife, as the Jews called them. This indulgence of
men's inordinate desires, in which their hearts walked after their
eyes, is by no means agreeable to the law of Christ, which there-
fore in this respect, among others, far exceeds in glory the law
of Moses. The gospel permits not him that has one wife to take
another, for from the beginning it was not so: the gospel forbids
looking upon a woman, though a beautiful one, to lust after
her, and commands the mortifying and denying of all irregular
desires, though it be as uneasy as the cutting off of a right hand ;
so much does our holy religion, more than that of the Jews,
advance the honour, and support the dominion, of the soul over
the body, the spirit over the flesh, consonant to the glorious
discovery it makes of life and immortality, and the better hope.
v.8.
5. The priests were to pray to God for the country and nation,
that God would be merciful to them, and not bring upon them the
judgments which the connivance at the sin of murder would deserve,
It might be presumed that the murderer was either one of
their city, or was now harboured in their city; and therefore they
must pray that they might not fare the worse for his being among
them, Numb. 16. 22. Be merciful, O Lord, to thy people Israel.
Note, When we hear of the wickedness of the wicked, we have
need to cry earnestly to God for mercy for our land, which groans
and trembles under it. We must empty the measure by our
prayers, which others are filling by their sins.
But though military men were allowed this liberty, yet care is
here taken that they should not abuse it, that is,
I. That they should not abuse themselves, by doing it too hastily,
Now this solemnity was appointed, (1.) That it might give though the captive was never so desirable. “If thou wouldest
occasion to common and public discourse concerning the murder,|| have her to thy wife, v. 10, 11. it is true, thou needest not ask her
which perhaps might some way or other occasion the discovery of parents' consent, for she is thy captive, and is at thy disposal, but,
it. (2.) That it might possess people with a dread of the guilt 1. Thou shalt have no familiar intercourse, till thou hast married
of blood, which defiles not only the conscience of him that sheds her." This allowance was designed to gratify, not a filthy brutish
it, (this should engage us all to pray with David, Deliver me from lust, in the heat and fury of its rebellion against reason and virtue,
blood-guiltiness,) but the land in which it is shed. It cries to the but an honourable and generous affection to a comely and amiable
magistrate for justice on the criminal; and, if that cry be not heard, person, though in distress; therefore he may make her his wife if
it cries to heaven for judgment on the land. If there must be so he will, but he must not deal with her as with a harlot. 2. "Thou
much care employed to save the land from guilt, when the mur-shalt not marry her of a sudden, but keep her a full month in thy
derer was not known, it was certainly impossible to secure it from house," v. 12, 13. This he must do, either, (1.) That he may try
guilt, if the murderer was known, and yet protected. All would to take his affection off from her; for he must know, that though,
be taught, by this solemnity, to use their utmost care and diligence in marrying her, he does not do ill, (so the law then stood,) yet, in
Even the heathen letting her alone, he does much better. Let her therefore shave her
to prevent, discover, and punish murder.
mariners dreaded the guilt of blood, Jonah, 1.14. (3.) That we head, that he might not be enamoured with her locks, and let her
might all learn to take heed of partaking in other men's sins, and nails grow, (so the margin reads it,) to spoil the beauty of her
making ourselves necessary to them er post facto-after the fact, hand. Quicquid amas, cupias non placuisse nimis- We should mo•
||
*
Before Christ 1451.
The Rebellious
DEUTERONOMY, XXI.
||
II. It is likewise provided that they should not abuse the poor
captive. 1. She must have time to bewail her father and mo-
ther, from whom she was separated, and without whose consent
and blessing she is now likely to be married, and perhaps to a
common soldier of Israel, though in her country never so nobly
born and bred. To force a marriage till these sorrows were digest-
ed, and in some measure got over, and she was better reconciled
to the land of her captivity, by being better acquainted with it,
would be very unkind. She must not bewail her idols, but be
glad to part with them; to her near and dear relations only her af-
fection must be thus indulged. 2. If, upon second thoughts, he
that had brought her to his house with a purpose to marry her,
changed his mind and would not marry her, he might not make
merchandise of her, as of his other prisoners, but must give her
liberty to return, if she pleased, to her own country, because he
had humbled her, and afflicted her, by raising expectations, and
then disappointing them, (v. 14.) having made a fool of her, he
might not make a prey of her. This intimates, how binding the
laws of justice and honour are, particularly in the pretensions of
love, the courting of affections, and the promises of marriage,
which are to be looked upon as solemn things, that have something
sacred in them, and therefore are not to be jested with.
derate our affection for those things which we are tempted to love great Householder wisely gives to each his dividend of comfort;
inordinately. Or rather, (2.) This was done in token of her re- if one had the honour to be the beloved wife, it often proved
nouncing idolatry, and becoming a proselyte to the Jewish religion. that the other had the honour to be the mother of the first-born.
The shaving of her head, the paring of her nails, and the chang- 2. The law in this case is still binding to parents; they must give
ing of her apparel, signified her putting off the former conversa- their children their right without partiality. In the case supposed,
tion, which was corrupt in her ignorance, that she might become the eldest son, though the son of the less beloved wife, must have
a new creature. She must remain in his house to be taught the his birth-right privilege, which was a double portion of the father's
good knowledge of the Lord, and worship of him: the Jews say, estate, because he was the beginning of his strength, that is, in him
that if she refused, and continued obstinate in idolatry, he must his family began to be strengthened, and his quiver began to be fill-
not marry her. Note, The professors of religion must not be un-ed with the arrows of a mighty man, (Ps. 127. 4.) and therefore
equally yoked with unbelievers, 2 Cor. 6. 14.
the right of the first-born is his, v. 16, 17. Jacob had indeed de-
prived Reuben of his birth-right, and given it to Joseph, but it was
because Reuben had forfeited the birth-right by his incest, not be-
cause he was the son of the hated; now lest that which Jacob did
justly, should be drawn into a precedent, for others to do the same
thing unjustly, it is here provided that when the father makes his
will, or otherwise settles his estate, the child shall not fare the worse
for the mother's unhappiness in having less of her husband's love,
for that was not the child's fault. Note, (1.) Parents ought to make
no other difference in dispensing their affections among their chil-
grace
dren, than what they see plainly God makes in dispensing his
among them. (2.) Since it is the providence of God that makes
heirs, the disposal of providence in that matter must be acquiesced
in, and not opposed. No son should be abandoned by his father,
till he manifestly appear to be abandoned of God, which is hard
to say of any while there is life.

++
18. If a man have a stubborn and rebellious son,
which will not obey the voice of his father, or the
voice of his mother, and that, when they have
chastened him, will not hearken unto them: 19.
Then shall his father and his mother lay hold on
him, and bring him out unto the elders of his city,
15. If a man have two wives, one beloved, and and unto the gate of his place; 20. And they shall
another hated, and they have borne him children, say unto the elders of his city, This our son is
both the beloved, and the hated; and if the first- stubborn and rebellious, he will not obey our voice;
born son be hers, that was hated: 16. Then it he is a glutton, and a drunkard. 21. And all the
shall be, when he maketh his sons to inherit that men of his city shall stone him with stones, that he
which he hath, that he may not make the son of die: so shalt thou put evil away from among you;
the beloved first-born before the son of the hated, and all Israel shall hear, and fear. 22. And if a
which is indeed the first-born 17. But he shall ac-man have committed a sin worthy of death, and
knowledge the son of the hated for the first-born, he be to be put to death, and thou hang him on a
by giving him a double portion of all that he hath : tree: 23. His body shall not remain all night upon
for he is the beginning of his strength, the right of the tree, but thou shalt in any wise bury him that
the first-born is his.
day; (for he that is hanged, is accursed of God ;)
that thy land be not defiled, which the LORD thy
God giveth thee for an inheritance.
:
This law restrains men from disinheriting their eldest sons, out
of mere caprice, and without just provocation.
I. The case here put, (v. 15.) is very instructive. 1. It shows the
great mischief of having more wives than one, which the law of
Moses did not restrain, probably, in hopes that men's own experi-
ince of the great inconvenience of it in families, would at last put
an end to it, and make them a law to themselves. Observe the
supposition here, If a man have two wives, it is a thousand to one
put one of them is beloved and the other hated, that is manifestly
loved less, as Leah was by Jacob, and the effect of this cannot but
be strifes and jealousies, envy, confusion, and every evil work,
which could not but create a constant uneasiness and vexation to
the husband, and involve him both in sin and trouble. Those do
much better consult their own ease and satisfaction, who adhere
10 God's law, than those who indulge their own lusts. 2. It shows
now Providence commonly sides with the weakest, and gives more
«bundant honour to that part which lacked; for the first-born son
here supposed to be hers that was hated, it was so in Jacob's fa-
mily, because the Lord saw that Leah was hateḍ, Gen. 29.31. The
Here is,
I. A law for the punishing of a rebellious son. Having in the
former law provided, that parents should not deprive their children
of their right, it was fit that it should next be provided, that chil-
dren withdraw not the honour and duty which are owing to their
parents, for there is no partiality in the divine law.
Observe, 1. How the criminal is here described. He is a stub-
born and rebellious son, v. 18. No child was to fare the worse for
the weakness of his capacity, the slowness or dulness of his un-
derstanding, but for his wilfulness and obstinacy. If he carry him-
self proudly and insolently toward his parents, contemn their au-
thority, slight their reproofs and admonitions, disobey the express
commands they give him for his own good, hate to be reform-
ed by the correction they give him, shame their family,
grieve their hearts, waste their substance, and threaten to
ruin their estate by riotous living; this is a stubborn and rebellious
son. He is particularly supposed, (v. 20.) to be a glutton or a
Before Christ 1451.
The Wicked Son.
DEUTERONOMY, XXI, XXII.
drunkard. This intimates either, (1.) That these were sins which exposing dead bodies thus, is limited, for the same reason that
his parents did in a particular manner warn him against, and the number of stripes was limited by another law, lest thy brother
therefore that in these instances there was a plain evidence that seem vile unto thee. Punishing beyond death God reserves to
he did not obey their voice. Lemuel had this charge from his himself; as for man, there is no more that he can do. Whether
mother, Prov. 31. 4. Note, In the education of children, great therefore the hanging of malefactors in chains, and setting up their
care should be taken to suppress all inclinations to drunkenness, || heads and quarters, be decent among Christians that look for the
and to keep them out of the way of temptations to it: in order resurrection of the body, may perhaps be worth considering.
hereunto, they should be possessed betimes with a dread and 2. Yet it is plain there was something ceremonial in it; by the
detestation of that beastly sin, and taught betimes to deny them-law of Moses, the touch of a dead body was defiling, and therefore
selves. Or, (2.) That his being a glutton and a drunkard was dead bodies must not be left hanging up in the country, because,
the cause of his insolence and obstinacy toward his parents. Note, by the same rule, that would defile the land. But, 3. There is
There is nothing that draws men into all manner of wickedness, one reason here given which has reference to Christ, He that is
and hardens them in it, more certainly and fatally, than drunk-hanged is accursed of God, that is, it is the highest degree of
enness does. When men take to drink, they forget the law, disgrace and reproach that can be done to a man, and proclaims
(Prov. 31. 5.) even that fundamental law of honouring parents. him under the curse of God as much as any external punishment
2. How this criminal is to be proceeded against. His own father can. They that see him thus hang between heaven and earth will
and mother are to be his prosecutors, v. 19, 20. They might not conclude him abandoned of both, and unworthy of either; and
put him to death themselves, but they must complain of him to therefore let him not hang all night, for that will carry it too far.
the elders of the city, and the complaint must needs be made with Now the apostle, shewing how Christ has redeemed us from the
a sad heart, This our son is stubborn and rebellious. Note, Those curse of the law, by being himself made a curse for us, illustrates
that give up themselves to vice and wickedness, and will not be it by comparing this brand here put on him that was hanged on a
reclaimed, forfeit their interest in the natural affections of their tree, with the death of Christ, Gal. 3. 13. Moses, by the Spirit,
nearest relations; the instruments of their being justly become uses this phrase of being accursed of God, when he means no more
the instruments of their destruction. The children that forget than being treated most ignominiously, that it might afterward
their duty, must thank themselves, and not blame their parents, if be applied to the death of Christ, and might shew that in it he
they are regarded with less and less affection. And how difficult underwent the curse of the law for us, which is a great enhance-
soever tender parents now find it to reconcile themselves to the ment of his love, and a great encouragement to our faith in him.
just punishment of their rebellious children, in the day of the And (as the excellent Bishop Patrick well observes) this passage
revelation of the righteous judgment of God, all natural affection is applied to the death of Christ, not only because he bare our sins,
will be so entirely swallowed up in divine love, that they will and was exposed to shame, as these malefactors were that were
acquiesce even in the condemnation of those children, because accursed of God, but because he was in the evening taken down
God will be therein for ever glorified.
from the cursed tree and buried, (and that by the particular care
of the Jews, with an eye to this law, John, 19, 31.) in token that
now, the guilt being removed, the law was satisfied, as it was
when the malefactor had hanged till sun-set; it demanded no
more. Then he ceased to be a curse, and those that are his.
And as the land of Israel was pure and clean, when the dead body
was buried, so the church is washed and cleansed by the complete
satisfaction which thus Christ made.
暮
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1
•
3. What judgment is to be executed upon him; he must be
publicly stoned to death by the men of his city, v. 21. And thus,
(1.) The paternal authority was supported, and God, our common
Father, shewed himself jealous for it, it being one of the first and
most ancient streams derived from him that is the Fountain of all
power. (2.) This law, if duly executed, would early destroy the
wicked of the land, Ps. 101. 8. and prevent the spreading of the
gangrene, by cutting off the corrupt part betimes; for those that
were bad members of families would never make good members
of the commonwealth. (3.) It would strike an awe upon children,
and frighten them into obedience to their parents, if they would
not otherwise be brought to their duty, and kept in it. All Israel
shall hear. The Jews say, "The elders that condemned him,
were to send notice of it in writing all the nation over, In such a
court, such a day, we stoned such a one, because he was a stubborn
and rebellious son. And I have sometimes wished, that as in all
our courts there is an exact record kept of the condemnation of
criminals, in perpetuam rei memoriam—that the memorial may
never be lost, so there might be public and authentic notice given
in print to the kingdom, of such condemnations, and the executions
upon them, by the elders themselves, in terrorem that all may
>>
1
hear and fear.
II. A law for the burying of the bodies of malefactors that were
hanged, v.22. The hanging of them by the neck till the body
was dead, was not used at all among the Jews, as with us; but of
such as were stoned to death, if it were for blasphemy, or some
other very execrable crime, it was usual, by order of the judges,
to hang up the dead bodies upon a post, for some time, as a
spectacle to the world, to express the ignominy of the crime, and
to strike the greater terror upon others, that they might not only
hear and fear, but see and fear. Now it is here provided, that,
whatever time of the day they were thus hung up, at sun-set they
should be taken down and buried, and not left to hang out all
night; sufficient (says, the law) to such a man is this punishment;
hitherto let it go, but no further. Let the malefactor and his
crime be hid in the grave.
Now, 1. God would thus preserve the honour of human bodies,
and tenderness toward the worst of criminals. The time of
CHAP. XXII.
The laws of this chapter provide, I. For the preservation of charity and good
neighbourship, in the care of strayed or fallen cuttle, v.1..4, II. For the
preservation of order and distinction; that men and women should not wear
one another's clothes, v. 5. and that other needless mixtures should be avoided,
v. 9..11. III. For the preservation of birds, v. 6,7. IV. Of life, v. A.
V. Of the commandments, v. 12. VI. Of the reputation of a wife abused,
if she were innocent, v. 13.. 19. but for her punishment, if guilty, v. 20, 21.
VII. For the preservation of the chastity of wives, v. 22. Virgins betrothed,
v. 23..27. or not betrothed, v. 28, 29. And, lastly, against incest, v. 30.
4
1.
THO
HOU shalt not see thy brother's ox or his
them: thou shalt in any case bring them again
sheep go astray, and hide thyself from
unto thy brother. 2. And if thy brother be not
nigh unto thee, or if thou know him not, then thou
shalt bring it unto thine own house, and it shall be
with thee until thy brother seek after it, and thou
shalt restore it to him again. 3. In like manner
shalt thou do with his ass; and so shalt thou do
with his raiment; and with all lost things of thy
brother's, which he hath lost, and thou hast found
shalt thou do likewise: thou mayest not hide
thyself. 4. Thou shalt not see thy brother's ass
or his ox fall down by the way, and hide thyself
from them: thou shalt surely help him to lift them
up again.
Before Christ 1451.
DEUTERONOMY, XXII.
Humanity to Birds
which seem little, are such, that, notwithstanding their minute-
ness, being found among the things of God's law, which he has
written to us, they are to be accounted great things.
1. The distinction of sexes by the apparel is to be kept up, for
1. That strayed cattle should be brought back, either to the owner, the preservation of our own and our neighbour's chastity, v. 5. Na-
or to the pasture out of which they had gone astray, v. 1, 2. This ture itself teaches that a difference be made between them in their
must be done, in pity to the very cattle, which, while they wan-hair, (1 Cor. 11. 14.) and by the same rule in their clothes, which
dered, were exposed; and in civility and respect to the owner, nay, therefore ought not to be confounded, either in ordinary wear, or
and in justice to him, for it was doing as we would be done by, occasionally. To befriend a lawful escape or concealment, it may
which is one of the fundamental laws of equity. Note, Religion be done; but whether for sport, or in the acting of plays, is justly
teaches us to be neighbourly, and to be ready to do all good offices, questionable. 1. Some think it refers to the idolatrous custom of
as we have opportunity, to all men In doing this, (1.) They the gentiles: in he worship of Venus, women appeared in armour,
must not mind trouble, but if they knew not who the owner was, and men in women's clothes; this, as other such superstitious
must take it home, and feed it till the owner was found. If such usages, is here said to be an abomination to the Lord. 2. It for-
care must be taken of a neighbour's ox or ass going astray, much bids the confounding of the dispositions and affairs of the sexes:
more of himself going astray from God and his duty; we should do men must not be effeminate, nor do the women's work in the house,
our utmost to convert him, (Jam. 5. 19.) and restore him, consi- nor must women be viragos, pretend to teach or usurp authority,
dering ourselves, Gal. 6. 1.
1 Tim. 2. 11, 12. 3. Probably, this confounding of garments
had been used to gain opportunity of committing uncleanness, and
is therefore forbidden: for those that would be kept from sin, must
keep themselves from all occasions of it and approaches to it.
||
2. That lost goods should be brought to the owner, v. 3. The
Jews say,
"He that found the lost goods, was to give public notice
of them by the common crier three or four times," according to the
usage with us; if the owner could not be found, he that found the
goods, might convert them to his own use; but (say some learned ||
writers in this case) he would do very well to give the value of
the goods to the poor.
||
3. That cattle in distress should be helped, v. 4. This must be
done, both in compassion to the brute-creatures, for a merciful man
regardeth the life of a beast, though it be not his own, and in love
and friendship to our neighbour, not knowing how soon we may
have occasion for his help. If one member may say to another,
"I have at present no need of thee," it cannot say,
shall."
'I never
2.
II. In taking a bird's-nest, the dam must be let go, v. 6, 7. The
Jews say, "This is the least of all the commandments of the law of
Moses," and yet the same promise is here made to the observance
of it, that is made to the keeping of the fifth commandment,
which is one of the greatest, that it may be well with thee, and that
thou mayest prolong thy days: for as disobedience in a small mat-
ter, shows a very great contempt of the law; so obedience in a
small matter shows a very great regard to it. He that let go a bird
out of his hand, (which was worth two in the bush,) purely be-
cause God bid him, in that made it to appear that lie esteemed all
God's precepts concerning all things to be right, and that he could
deny himself rather than sin against God. But doth God take care
5. The woman shall not wear that which per-
for birds? 1 Cor. 9. 9. Yes, certainly; and perhaps to this law
taineth unto a man, neither shall a man put on a two farthings, and not one of them is forgotten before God? This
our Saviour alludes, Luke 12. 6. Are not five sparrows sold for
woman's garment; for all that do so are abomina-law, 1. Forbids us to be cruel to the brute-creatures, or to take a
tion unto the LORD thy God. 6. If a bird's nest pleasure in destroying them. Though God has made us wiser than
chance to be before thee in the way on any tree, or
the fowls of heaven, and given us dominion over them, yet we must
on the ground, whether they be young ones, or breed again; destroy it not, for a blessing is in it, Isa. 65. 8.
not abuse them, nor rule them with rigour. Let go the dam to
eggs, and the dam sitting upon the young, or upon It teaches us compassion to those of our own kind, and to abhor
the eggs, thou shalt not take the dam with the the thought of every thing that looks barbarous and cruel, and ill-
young. 7. But thou shalt in any wise let the dam natured, especially toward those of the weaker and tender sex,
go, and take the young to thee, that it may be which always ought to be treated with the utmost respect, in con-
well with thee, and that thou mayest prolong thy spoken of as an instance of the most inhuman cruelty, that the
sideration of the sorrows wherein they bring forth children. It is
days. 8. When thou buildest a new house, then mother was dashed to pieces upon her children, (Hos. 10. 14.) and
||
thou shalt make a battlement for thy roof, that that the women with child were ript up, Amos 1. 13. 3. It fur-
thou bring not blood upon thine house, if any man their natural affection, and the tenderness of their disposition, to do
ther intimates, that we must not take advantage against any, from
fall from thence. 9. Thou shalt not sow thy vine- them an injury. The dam could not have been taken, if her con-
yard with divers seeds; lest the fruit of thy seed cern for her eggs or young (unlike to the ostrich) had not detained
which thou hast sown, and the fruit of thy vine- her upon the nest, when otherwise she could easily have secured
yard, be defiled. 10. Thou shalt not plough with an
herself by flight. Now, since it is a thousand pities that she
ox and an ass together. 11. Thou shalt not wear a
should fare the worse for that which is her praise, the law takes
care that she shall be let go. The remembrance of this may, per-
garment of divers sorts, as of woollen and linen to-haps, some time or other, keep us from doing a hard or unkind
gether. 12. Thou shall make thee fringes upon thing to those whom we have at our mercy.
the four quarters of thy vesture, wherewith thou
coverest thyself.
III. In building a house, care must be taken to make it safe,
that none might receive mischief by falling from it, v. 8. The
roofs of their houses were flat for people to walk on, as appears by
off them, they must compass them with battlements, which (the
many scriptures; now, lest any, through carelessness, should fail
Jews say) must be three feet and a half high; if this were not
done, and mischief followed, the owner, by his neglect, brought
the guilt of blood upon his house. See here, 1. How precious
men's lives are to God, who protects them, not only by his pro-
vidence, but by his law. 2. How precious, therefore, they
ought to be to us, and what care we should take to prevent hurt
11
The kindness that was commanded to be shown in reference to
an enemy, (Exod. 23. 4, &c.) is here required to be much more
done for a neighbour, though he were not an Israelite, for the law
is consonant to natural equity.
7
*
Here are several laws in these verses, which seem to stoop very
low, and to take cognizance of things mean and minute; men's
laws commonly do not so; De minimis non curat lex-The law
takes no cognizance of little things; but because God's providence
extends itself to the smallest affairs, his precepts do so, that even
in them we may be in the fear of the Lord, as we are under his eye
and care. And yet the significancy and tendency of these statutes,
Before Christ 1451.
DEUTERONOMY, XXII. The Punishment of Fornication.
from coming to any person. The Jews say, that, by the equity of woman married to an husband, then they shall
this law, they were obliged (and so are we too) to fence, or both of them die, both the man that lay with the
remove, every thing by which life may be endangered, as to cover
draw-wells, keep bridges in repair, and the like; lest, if any perish woman, and the woman: so shalt thou put away
through our omission, their blood be required at our hand. evil from Israel. 23. If a damsel that is a virgin be
betrothed unto an husband, and a inan find her in
the city, and lie with her; 24. Then ye shall bring
them both out unto the gate of that city, and ye
shall stone them with stones that they die; the
damsel, because she cried not, being in the city;
and the man, because he hath humbled his neigh-
bour's wife: so thou shalt put away evil from among
you. 25. But if a man find a betrothed damsel in
the field, and the man force her, and lie with her:
then the man only that lay with her shall die.
26. But unto the damsel thou shalt do nothing;
there is in the damsel no sin worthy of death: for
as when a man riseth against his neighbour, and
slayeth him, even so is this matter: 27. For he
found her in the field, and the betrothed damsel
cried, and there was none to save her. 28. If a
man find a damsel that is a virgin, which is not
betrothed, and lay hold on her, and lie with her,
and they be found; 29. Then the man that lay
with her shall give unto the damsel's father fifty
shekels of silver, and she shall be his wife; because
he hath humbled her, he may not put her away all
his days. 30. A man shall not take his father's
wife, nor discover his father's skirt.
IV. Odd mixtures are here forbidden, v. 9, 10. Much of this
we met with before, Lev. 19. 19. There appears not any thing at
all of moral evil in these things, and therefore we now make no
conscience of sowing wheat and rye together, ploughing with horses
and oxen together, and wearing linsey-woolsey garments; but
hereby is forbidden, either, 1. A conformity to some idolatrous
customs of the heathen. Or, 2. That which is contrary to the
plainness and purity of an Israelite. They must not gratify their
own vanity and curiosity, by putting those things together which
the Creator, in infinite wisdom, had made asunder: they must not
be unequally yoked with unbelievers; nor mingle themselves with
the unclean, as an ox with an ass. Nor must their profession and
appearance in the world be motley, or party-coloured, but all of
a piece, all of a kind.
V. The law concerning fringes upon their garments, and
memorandums of the commandments, which we had before,
Numb. 15. 38, 39. is here repeated, v. 12. By these they were
distinguished from other people, so that it might be said, upon the
first sight, There goes an Israelite; which taught them not to be
ashamed of their country, or the peculiarities of their religion,
how much soever their neighbours looked upon them and it with
contempt; and they were also put in mind of the precepts, upon
the particular occasions to which they had reference; and perhaps
the law is repeated here, because the precepts immediately foregoing
seemed so minute, that they were in danger of being overlooked
and forgotten. The fringes will remind you not to make your
garments of linen and woollen, v.11.
a
13. If any man take a wife, and go in unto her,
and hate her, 14. And give occasions of speech
against her, and bring up an evil name upon her,
and say, I took this woman, and when I came to
her, I found her not a maid: 15. Then shall the
father of the damsel, and her mother, take and
bring forth the tokens of the damsel's virginity
unto the elders of the city in the gate: 16. And
the damsel's father shall say unto the elders, I
gave my daughter unto this man to wife, and he
hateth her; 17. And, lo, he hath given occasions
of speech against her, saying, I found not thy
daughter à maid; and yet these are the tokens of
my daughter's virginity. And they shall spread
the cloth before the elders of the city. 18. And
the elders of that city shall take that man and
chastise him; 19. And they shall amerce him in
an hundred shekels of silver, and give them unto
the father of the damsel, because he hath brought
up an evil name upon a virgin of Israel: and she
'shall be his wife; he may not put her away all his
days. 20. But if this thing be true, and the tokens
of virginity be not found for the damsel: 21. Then
they shall bring out the damsel to the door of her
father's house, and the men of her city shall stone
her with stones that she die: because she hath
wrought folly in Israel, to play the whore in her
father's house: so shalt thou put evil away from
22. If a man be found lying with av. 20, 21.
among you.
•
These laws relate to the seventh commandment, laying a
restraint, by laying a penalty, upon those fleshly lusts which war
against the soul.
I. If a man, lusting after another woman, to get rid of his wife,
slander her, and falsely accuse her, as not having the virginity she
slander, he must be punished, v. 13..19. What the meaning of
to when he married her, upon the of his
that evidence is, by which the husband's accusation was to be
proved false, the learned are not agreed, nor is it at all necessary
to inquire-they for whom this law was intended no doubt under-
stood it: it is sufficient for us to know, that this wicked husband,
who had thus endeavoured to ruin the reputation of his own wife,
was to be scourged, and fined, and bound out from ever divorcing
the wife he had thus abused, v. 18, 19. Upon this dislike of her,
he might have divorced her, if he had pleased, by the permission
of the law, ch. 24.1. but then he must have given her her dowry:
if, therefore, to save that, and to do her the greater mischief, he
would thus destroy her good name, it was fit that he should be
severely punished for it, and for ever after forfeit the permission
to divorce her. Observe, 1. The nearer any are in relation to us,
the greater sin it is to belie them, and blemish their reputation.
it is spoken of as a crime of the highest nature to slander their
own mother's son, (Ps. 50. 20.) who is next to thyself, much more
to slander thine own wife, or thine own husband, that is thyself.
It is an ill bird indeed that defiles its own nest. 2. Chastity is
honour as well as virtue, and that which gives occasion for the
suspicion of it, is as great a reproach and disgrace as any other
whatsoever: in this matter, therefore, above any thing, we should
be highly tender, both of our own good name, and that of others.
3. Parents must look upon themselves as concerned to vindicate
the reputation of their children, for it is a branch of their own.
II. If the woman, that was married as a virgin, were not found
to be one, she was to be stoned to death at her father's door,
v. 20, 21. If the uncleanness had been committed before she was
Before Christ 1451.
DEUTERONOMY, XXII, XXIII.
The Punishment of Fornication.
suffer violence,) and there we may be sure to be heard, and
answered, as Paul was, My grace is sufficient for thee.
V. If a damsel, not betrothed, be thus abused by violence, he
that abused her should be fined, the father should have the fine;
and if he and the damsel did consent, he should be bound to marry
her, and never to divorce her, how much soever she was below
him, and how unpleasing soever she might afterward be to him
as Tamar was to Amnon, after he had forced her, v. 28, 29. This
was to deter men from such vicious practices, which it is a shamo
that we are necessitated to read and write of.
VI. The law against a man's marrying his father's widow,
or having any undue familiarity with his father's wife, is here
repeated, v. 30. from Lev. 18.8. And, probably, it is intended
(as Bishop Patrick notes) for a short memorandum to them,
carefully to observe all the laws there made against incestuous
marriages, this being specified, which is the most detestable of
all; it is that of which the apostle says, It is not so much as
named among the Gentiles, 1 Cor. 5. 1.

But
betrothed, it would not have been punished as a capital crime;
but she must die for the abuse she put upon hini whom she
married, being conscious to herself of her being defiled, while she
made him believe her to be a chaste and modest woman.
some think that her uncleanness was punished with death, only in
case it was committed after she was betrothed, supposing there
were few come to maturity but what were betrothed, though not
yet married. Now, 1. This gave a powerful caution to young
women to flee fornication, since, however concealed before, so as
not to mar their marriage, it would, very likely, be discovered
after, to their perpetual infamy and utter ruin. 2. It is intimated
to parents, that they must by all means possible preserve their
children's chastity, by giving them good advice and admonition,
setting them good examples, keeping them from bad company,
praying for them, and laying them under needful restraints;
because, if the children committed lewdness, the parents must
have the grief and shame of the execution at their own door.
That phrase of folly wrought in Israel, was used concerning this
very crime in the case of Dinah, Gen. 34.7. All sin is folly,
uncleanness especially; but, above all, uncleanness in Israel, by
profession a holy people.
CHAP. XXIII.
The laws of this chapter provide, I. For the preserving of the purity and honour
of the families of Israel, by excluding such as would be a disgrace to them,
v.1..8. II. For the preserving of the purity and honour of the camp of
Israel when it was abroad, v. 9..14. III. For the encouraging and entertain.
ing of proselytes, v. 15, 16. IV. Against whoredom, v. 17, 18. V. Against
VII. What
usury, v. 19, 20. VI. Against the breach of vous, v. 21..23.
liberty a man might take in his neighbour's field and vineyard, and what not,
v. 24, 25.
III. If any man, single or married, lay with a married woman,
they were both to be put to death, v. 22. This law we had before,
Lev. 20.10. For, a married man to lie with a single woman was
not a crime of so high a nature, nor was it punished with death,
because not introducing a spurious brood into families, under the
character of legitimate children.
IV. If a damsel were betrothed and not married, she was from
under the eye of her intended husband, and therefore she and her
chastity were taken under the special protection of the law. 1. If 1. privy member cut off, shall not enter into
her chastity were violated by her own consent, she was to be put
to death, and her adulterer with her, v. 23, 24. And it shall be
presumed that she consented, if it were done in the city, or in any
place where, had she cried out, help might speedily have come
in to prevent the injury offered her Qui tacet, consentire videtur
Silence implies consent. Note It may be presumed that those
willingly yield to a temptation, (whatever they pretend,) who will
not use the means and helps they might be furnished with to avoid
and overcome it. Nay, her being found in the city, a place of
company and diversion, when she should have kept under the
protection of her father's house, was an evidence against her, that
she had not that dread of the sip and the danger of it, which
became a modest woman. Note, They that needlessly expose
themselves to temptation, justly suffer for the same, if, ere they
are aware, they be surprised and caught by it. Dinah lost her
honour, to gratify her curiosity with a sight of the daughters of
the land. law the Mary was in
made a public example, that is, of being stoned to death, but that
God, by an angel, cleared the matter to Joseph. 2. If she were
forced, and never consented, he that committed the rape was to
be put to death, but the damsel was to be acquitted, v. 25..27.
Now, if it were done in the field, out of the hearing of neighbours,
it shall be presumed that she cried out, but there was none to
save her; and, besides, her going into the field, a place of solitude, ||
did not so much expose her. Now, by this law, it is intimated to
us, (1.) That we shall suffer only for the wickedness we do, not
for that which is done unto us. That is no sin, which has not
more or less of the will in it. (2.) That we must presume the
best concerning all persons, unless the contrary do appear; not
only charity but equity teaches us to do so. Though none heard
her:
cry, yet, because none could hear it if she did, it shall be
taken for granted that she did. This rule we should go by in
judging of persons and actions, believe all things, and hope all
things. (3.) That our chastity should be as dear to us as our
life; when that is assaulted, it is not at all improper to cry
Murder, Murder, for, as when a man riseth against his neighbour
and slayeth him, even so is this matter. (4.) By way of allusion
to this, see what we are to do when Satan sets upon us with his
temptations; wherever we are, let us cry aloud to Heaven for
help, (Succurre, Domine, vim patior—Help me, O Lord, for I||
E that is wounded in the stones, or hath his
HE
1
2. A bastard shall
the congregation of the LORD.
not enter into the congregation of the LORD; even
to his tenth generation shall he not enter into the
congregation of the LORD. 3. An Ammonite or
Moabite shall not enter into the congregation of
the LORD; even to their tenth generation shall they
not enter into the congregation of the LORD for
ever: 4. Because they met you not with bread
and with water in the way, when ye came forth out
of Egypt; and because they hired against thee
Balaam the son of Beor of Pethor of Mesopotamia,
to curse thee. 5. Nevertheless the LORD thy God
would not hearken unto Balaam; but the LORD
thy God turned the curse into a blessing unto thee,
because the LORD thy God loved thee. 6. Thou
shalt not seek their peace nor their prosperity all
thy days for ever. 7. Thou shalt not abhor an
Edomite; for he is thy brother: thou shalt not
abhor an Egyptian; because thou wast a stranger
in his land. 8. The children that are begotten of
them shall enter into the congregation of the LORD
in their third generation.
Interpreters are not agreed what is here meant by entering into
the congregation of the Lord, which is here forbidden to eunuchs
and to bastards, Ammonites and Moabites, for ever, but to
Edomites and Egyptians only till the third generation. 1. Some
think they are hereby excluded from communicating with the
people of God in their religious services; though eunuchs and
bastards were owned as members of the church, and the Am-
monites and Moabites might be circumcised and proselyted to the
Jewish religion, yet they, and their families, must lie for some
time under marks of disgrace, remembering the rock whence they
Before Christ 1451.
Cleanlines
:
were hewn, and must not come so near the sanctuary as others
might, nor have so free a communion with Israelites. 2. Others
think they are hereby excluded from bearing office in the congre-
gation: none of these must be elders or judges, lest the honour
of the magistracy should thereby be stained. 3. Others think
they are excluded only from marrying with Israelites. Thus the
learned Bishop Patrick inclines to understand it; yet, we find,
that when this law was put in execution after the captivity, they
separated from Israel, not only the strange wives, but all the mixed
multitude, see Neh. 13.1..3. With the daughters of these na-
tions, (though out of the nations of Canaan,) it should seem, the
men of Israel might marry, if they were completely proselyted
to the Jewish religion; but with the men of these nations the
daughters of Israel might not marry, nor could the men be
naturalized, except as here excepted.
It is plain, in general, that disgrace is here put,
(1) Upon bastards and eunuchs, v. 1, 2. By bastards here, the
Jewish writers understand, not all that were born of fornication, or
out of marriage, but all that were of those incestuous mixtures
which are forbidden, Lev. 18. And though it was not the fault
of the issue, yet, to deter people from those unlawful marriages,
and unlawful lusts, it was very convenient that their posterity
should thus be made infamous. By this rule, Jephthah, though
not a bastard in the sense of this law. And, as for the eunuchs,
though by this law they seemed to be cast out of the vineyard as dry
trees, which they complain of, Isa. 56. 3. yet it is there promised,
v. 5. that, if they took care of their duty to God, as far as they
were admitted, by keeping his sabbaths, and choosing the things
that him, the want of this should be
to them, with such spiritual blessings as would entitle them to an
the son of a harlot, a strange woman, (Judg. 11.1, 2.) yet was
everlasting name.
(2.) Upon Ammonites and Moabites, the posterity of Lot, who,
for his outward convenience, had separated himself from Abraham,
Gen. 13. 11. And we do not find that he or his ever joined them-
selves again to the children of the covenant. They are here cut
off to the tenth generation, that is, (as some think it is explained,)
for ever. Compare Neh. 13. 1. The reason of this quarrel,
which Israel must have with them, so as not to seek their peace,
v. 6. is, because of the unkindness they had now lately done to the
camp of Israel, notwithstanding the orders God had given, not to
distress or vex them, Deut. 2. 9, 19. [1.] It was bad enough that
they did not meet them with bread and water in the way, v. 4. that
they did not, as allies, or at least as neutral states, bring victuals
into their camp, which they should have been duly paid for. It
was well that God's Israel did not need their kindness, God him-
self following them with bread and water. However, this omission
of the Ammonites should be remembered against their nation in
future ages. Note, God will certainly reckon, not only with those
that oppose his people, but with those that do not help and further
them, when it is in the power of their hand to do it. (The charge
at the great day is for an omission, I was hungry, and ye gave me
no meat. [2.] The Moabites had done worse, they hired Balaam
to curse them, v. 4. It is true, God turned the curse into a blessing,
v. 5. not only changing the word in Balaam's mouth, but making
that really turn to the honour and advantage of Israel which was
designed for their ruin. But, though the design was defeated,
and overruled for good, the Moabites' wickedness was not the
less provoking. God will deal with sinners, not only according
to their deeds, but according to their endeavours Ps. 28. 4.
(3.) The Edomites and Egyptians have not so deep a mark of
displeasure put upon them, as the Moabites and Ammonites had.
If an Edomite or Egyptian turned proselyte, his grand-children
should be looked upon as members of the congregation of the Lord,
to all intents and purposes, v.7,8. We should think that the
Edomites had been more injurious to the Israelites than the Am-
monites, and deserved as little favour from them, Numb. 20. 20.
and yet
"Thou shalt not abhor an Edomite, as thou must an
Ammonite, for he is thy brother." Note, The unkindness of near
relations, though by many worst taken, yet should with us, for
that reason, because of the relation, be first forgiven, and then, as
to the Egyptians, here is a strange reason given why they must not
be abhorred, "Thou wast a stranger in their land, and therefore,
though hardly used there, be civil to them, for old acquaintance
sake. They must not remember their bondage in Egypt, for the
keeping up of any ill-will to the Egyptians, but only for the mag-
nifying of God's power and goodness in their deliverance.
""
9. When the host goeth forth against thine
enemies, then keep thee from every wicked thing.
10. If there be among you any man, that is not
clean by reason of uncleanuess that chanceth him
by night, then shall he go abroad out of the camp,
he shall not come within the camp: 11. But it
shall be, when evening cometh on, he shall wash
himself with water: and when the sun is down,
he shall come into the camp again.
12. Thou
shalt have a place also without the camp, whither
thou shalt go forth abroad: 13. And thou shalt
have a paddle upon thy weapon; and it shall
be, when thou wilt ease thyself abroad, thou shalt
dig therewith, and shalt turn back and cover that
which cometh from thee: 14. For the LORD
thy God walketh in the midst of thy camp, to
deliver thee, and to give up thine enemies before
thee; therefore shall thy camp be holy that he
see no unclean thing in thee, and turn away from
thee.
Israel was now encamped, and this vast army was just entering
upon action, which was likely to keep them together for a long
time, and therefore it was fit to give them particular directions
for the good ordering of their camp. And the charge is, in one
word, to be clean. They must take care to keep their camp purė
from moral, ceremonial, and natural, pollution.
1. From moral pollution, v.9. When the host goeth forth
against thine enemy, then look upon thyself as in a special manner
engaged to keep thyself from every evil thing. (1.) The soldiers
themselves must take heed of sin, for sin takes off the edge of
valour; guilt makes men cowards. They that put their lives in
their hands are concerned to make and keep their peace with
God, and preserve a conscience void of offence; then may they
look death in the face without terror. Soldiers, in executing
their commission, must keep themselves from gratifying the lusts
of malice, covetousness, or uncleanness, for those are wicked
things; must keep themselves from the idols, or accursed things,
they found in the camps they plundered. (2.) Even they that
tarried at home, the body of the people, and every particular
person, must at that time especially keep from every wicked
thing, lest by sin they provoke God to withdraw his presence from
the host, and give victory to the enemy, for the correcting of his
own people. Times of war should be times of reformation, else
how can we expect God should hear and answer our prayers for
success? Ps. 66. 18. See 1 Sam. 7.3.
·
2. From ceremonial pollution, which might befall a person, when
unconscious of it, for which he was bound to wash his flesh in
water, and look upon himself as unclean until the even, Lev. 15. 16.
A soldier, notwithstanding the constant service and duty he had to
do in the camp, must be so far from looking upon himself as dis-
charged from the observance of that ceremony, that more was re-
quired from him than at another time; had he been at his own house,
he needed only to wash his flesh, but, being in the army, he must
go abroad out of the camp, as one concerned to keep it pure, and
ashamed of his own impurity, and not return till after sun-set,
v. 10, 11. By this trouble and reproach, which even involuntary pol-
Before Christ 1451.
The Law concerning Usury.
DEUTERONOMY, XXIII.

+ **J
lutions exposed men to, they were taught to keep up a very great || then thou mayest pluck the ears with thine hand;
dread of all fleshly lusts. It were well if military men would con-but thou shalt not move a sickle unto thy neigh-
sider this.
3. From natural pollution; the camp of the Lord must have bour's standing corn.
甫
​1
nothing offensive in it, v. 12..14. It is strange that the divine
law, or at least the solemn order and direction of Moses, should
extend to a thing of this nature; but the design of it was to teach
them, (1.) Modesty and a good decorum; nature itself teaches
them thus to distinguish themselves from beasts that know no
shame. (2.) Cleanliness, and (though not niceness, yet) neat-
ness, even in their camp. Impurity is offensive to the senses God
has endued us with, prejudicial to the health, a wrong to the
comfort of human life, and an evidence of a careless slothful
temper of mind. (3.) Purity from the pollutions of sin; if there
must be this care taken to preserve the body clean and sweet,
much more should we be solicitous to keep the mind so.
(4.) A reverence of the divine majesty. This is the reason here
given; for the Lord thy God walketh by his ark, the special token
of his presence, in the midst of thy camp; with respect to that
external symbol this external purity is required, which (though not
msisted on in the letter when that reason ceases, yet) teaches us to
preserve inward purity of soul, in consideration of the eye of God,
which is always upon us. By this expression of respect to the
presence of God among them, they were taught both to fortify
themselves against sin, and to encourage themselves against their
enemies with the consideration of that presence. (5.) A regard
one to another. The filthiness of one is noisome to many; this
law of cleanliness therefore teaches us not to do that which will
be justly offensive to our brethren, and grieve them. It is a law
against nuisances.
+
Orders are here given about five several things which have no
relation one to another.
I. The land of Israel is here made a sanctuary, or city of refuge,
for servants that were wronged and abused by their masters, and
fled thither for shelter from the neighbouring countries, v. 15, 16.
We cannot suppose that they were hereby obliged to give enter-
tainment to all the unprincipled men that ran from service; Israel
needed not (as Rome at first did) to be thus peopled. But, 1. They
must not deliver up the trembling servant to his enraged master,
till upon trial it appeared that the servant had wronged his master,
and was justly liable to punishment. Note, (It is an honourable
thing to shelter and protect the weak, provided they be not wicked.
God allows his people to patronise the oppressed. The angel bid
Hagar return to her mistress, and St. Paul sent Onesimus back to
his master Philemon, because they had neither of them any cause
to go away, nor were either of them exposed to any danger in
returning. But the servant here is supposed to escape, that is, to
run for his life, to the people of Israel, of whom he had heard (as
Ben-hadad of the kings of Israel, 1 Kings, 20.31.) that they were
a merciful people, to save himself from the fury of a tyrant; and in
that case to deliver him up, is to throw a lamb into the mouth of a
lion. 2. If it appeared that the servant was abused, they must not
only protect him, but, supposing him willing to embrace their religion,
they must give him all the encouragement that might be, to settle
among them. Care
Care is taken both that he should not be imposed
upon in the place of his settlement-let it be that which he shall
choose, and where it liketh him best ; and that he should not exchange
he soon find a comfortable difference between the land of Israel and
one hard master for many-thou shalt not oppress him. Thus would
other lands, and would choose it to be his rest for ever. Note,
Proselytes and converts to the truth should be treated with par
ticular tenderness, that they may have no temptation to return.
II. The land of Israel shall be no shelter for the unclean, no
15. Thou shalt not deliver unto his master the
servant which is escaped from his master unto thee:
16. He shall dwell with thee, even among you, in
that place which he shall choose in one of thy
gates, where it liketh him best: thou shalt not whore, no sodomite, must be suffered to live among them, v. 17, 18.
oppress him. 17. There shall be no whore of the neither a whore nor a whoremonger. No houses of uncleanness
daughters of Israel, nor a sodomite of the sons of must be kept either by men or women. Here is, 1. A good reason
Israel. 18. Thou shalt not bring the hire of a intimated why there should be no such wickedness tolerated among
whore, or the price of a dog, into the house of the them; they were Israelites. That seems to have an emphasis laid
LORD thy God for any vow: for even both these "pon it. For a daughter of Israel to be a whore, or a son of Israe
a whoremaster, is to reproach the stock they are come of, the
are abomination unto the LORD thy God. 19. Thou people they belong to, and the God they worship. It is bad in
shalt not lend upon usury to thy brother; usury of any, but worst in Israelites, a holy nation, 2 Sam. 13. 12. 2. A just
money, usury of victuals, usury of any thing that mark of displeasure put upon this wickedness, that the hire of a
is lent upon usury: 20. Unto a stranger thou of a dog, that is, of the sodomite, pimp, or whoremaster, (so I
whore, that is, the money she gets by her whoring, and the price
mayest lend upon usury; but unto thy brother incline to understand it, for such are called dogs, Rev. 22.15.) the
thou shalt not lend upon usury: that the LORD thy money he gets by these lewd and villanous practices, no part of it
God may bless thee in all that thou settest thine shall be brought into the house of the Lord (as was commonly done
hand to in the land whither thou goest to possess it.timates, (1.) That God would not accept of any offering at all
by the prostitutes among the Gentiles) for any vow. This in-
21. When thou shalt vow a vow unto the LORD thy from such wicked people; they had nothing to bring an offering
God, thou shalt not slack to pay it: for the LORD of, but what they got by their wickedness, and therefore their
thy God will surely require it of thee; and it would sacrifice could not but be an abomination to the Lord, Prov. 15. 8.
be sin in thee. 22. But if thou shalt forbear to bringing offerings to the Lord, to obtain leave to go on in this sin,
(2.) That they should not think, by making and paying vows, and
vow, it shall be no sin in thee. 23. That which is as (it should seem) some that followed that trade suggested to
gone out of thy lips thou shalt keep and perform;hemselves, when their offerings were admitted, Prov. 7. 14, 15.
even a freewill-offering, according as thou hast This day have I paid my vows, therefore came I forth to meet thee.
I paid my vows, came forth to meet thee.
vowed unto the LORD thy God, which thou hast Nothing should be accepted in commutation of penance. (3.) That
we cannot honour God with our substance, unless it be honestly
promised with thy mouth. 24. When thou comest and honourably come by. It must not only be considered what
into thy neighbour's vineyard, then thou mayest we give, but how we got it; God hates robbery for burnt-offerings,
eat grapes thy fill at thine own pleasure; but thou and uncleanness too.
shalt not put any in thy vessel,
(1.) They
comest into the standing corn of thy neighbour, their estates immediately from and under God, who, while he
2 25. When thou must not end upon usury to an Israelite. They had and held.
III. The matter of usury is here settled, v. 19, 20.
VOL. I.
53
Before Christ 1451.
The faw concerning Vows.
DEUTERONOMY, XXIII, XXIV.
||
-
distinguished them from all other people, might have ordered, had proprietor give them him; but the thing was of so small value, that
he so pleased, that they should have all things in common among he had reason to think, were he present, he would not deny them
themselves, but instead of that, and in token of their joint interest in him, any more than he himself would grudge the like courtesy, and
the good land he had given them, he only appointed them, as there therefore it was no theft to take them. 4. It used them to hospi-
was occasion, to lend to one another without interest; which, tality, and teaches us to be ready to distribute, willing to commu-
among them, would be little or no loss to the lender, because their nicate, and not to think every thing lost that is given away. Yet,
land was so divided, their estates were so little, and there was so lastly, It forbids us to abuse the kindness of our friends, and to
little of merchandise among them, that it was seldom or never that take the advantage of fair concessions to make unreasonable en-
they had occasion to borrow any great sums, except for the sub-croachments: we must not draw an ell from those that give but an
sistence of their families, when the fruits of their ground had met inch; they may eat of their neighbour's grapes: but it does not
with any disaster, or the like; and in such a case, for a small therefore follow that they may carry away.
matter to insist upon usury, would have been very barbarous.
Where the borrower gets, or hopes to get, it is just that the lender
should share in the gain; but to him that borrows for his neces-
sary food, pity should be showed, and we must lend, hoping for no-
thing again, if we have wherewithal to do it, Luke 6. 35. (2.)
They might lend upon usury to a stranger, who was supposed to
live by trade, and (as we say) by turning the penny, and therefore
got by what he borrowed, and came among them in hopes to do so.
By this it appears that usury is not in itself oppressive; for they
must not oppress a stranger, and yet might exact usury from him.
CHAP. XXIV.
In this chapter we have, I. The toleration of divorce, v. 1-4. II. A discharge
of new married men from the war, v. 5. III. Laws concerning pledges, v. 6,
10—13, 17. IV. Against man-stealing, v. 7. V. Concerning the leprosy,
v. 8, 9. VI. Against the injustice of masters toward their servants, v. 14, 15.
Judges in capital causes, (v. 16.) and civil concerns, v. 17, 18. VII. Oƒf
charity to the poor, v. 19-22.
1.
<<
IV. The performance of the vows wherewith we have bound our
souls, is here required; and it is a branch of the law of nature,
v. 21–23. (1.) We are here left at our liberty whether we will
make vows or no. If thou shalt forbear to vow, (some particular
sacrifice and offering, more than was commanded by the law,) it
shall be no sin to thee. God had already signified his readiness to ac-
cept a free-will-offering thus vowed, though it were but a little fine
flour, (Lev. 2. 4, &c.) which was encouragement enough to those
who were so inclined. But lest the priests, who had the largest
share of those vows and voluntary offerings, should spunge upon
the people, by pressing it upon them as their duty to make such
vows, beyond their ability and inclination, they are here expressly
told that it should not be reckoned a sin in them, if they did not
make any such vows, as it would be if they omitted any of the sa-
crifices that God had particularly required. For (as Bishop Patrick
well expresses it) God would have men to be easy in his service,
and all their offering to be free and cheerful. (2.) We are here
laid under the highest obligations, when we have made a vow, to
perform it, and to perform it speedily; Thou shall not slack to pay
it; lest if it be delayed beyond the first opportunity, the zeal abate,
the vow be forgotten, or something happen to disable thee for the
performance of it. That which is gone out of thy lips as a solemn This is that permission which the Pharisees erroneously referred
and deliberate vow, must not be recalled, but thou shalt keep and to as a precept, Matth. 19. 7. Moses commanded to give a writing
perform it, punctually and fully. The rule of the gospel goes some- of divorcement; it was not so; our Saviour told them that he only
what further than this, (2 Cor. 9. 7.) Every one, according as he suffered it because of the hardness of their hearts, lest if they had
purposeth in his heart, though it have not gone out of his lips, so let not had liberty to divorce their wives, they should have ruled them
him give. Here is a good reason why we should pay our vows, with rigour, and, it may be, have been the death of them. It is
that if we do not, God will require it of us, will surely and severely probable that divorces were in use before; they are taken for grant-
reckon with us, not only for lying, but for going about to mocked, (Lev. 21. 14.) and Moses thought it needful here to give some
him, who cannot be mocked. See Eccl. 4. 5.
rules concerning them.
G
HEN a man hath taken a wife and mar-
ried her, and it come to pass that she find
no favour in his eyes, because he hath found some
uncleanness in her: then let him write her a bill
of divorcement, and give it in her hand, and send
her out of his house. 2. And when she is departed
out of his house, she may go and be another man's
wife. 3. And if the latter husband hate her, and
write her a bill of divorcement, and giveth it in her
hand, and sendeth her out of his house; or if the
latter husband die, which took her to be his wife;
4. Her former husband which sent her away, may
not take her again to be his wife, after that she is
defiled: for that is abomination before the LORD,
and thou shalt not cause the land to sin, which the
LORD thy God giveth thee for an inheritance.
V. Allowance is here given, when they passed through a corn- 1. That a man might not divorce his wife, unless he found some
field, or vineyards, to pluck and eat of the corn or grapes that grew uncleanness in her, v. 1. It was not sufficient to say that he did
by the road-side, whether it was done for necessity or delight, only not like her, or that he liked another better, but he must show
they must carry none away with them, v. 24, 25. Therefore the cause for his dislike; something that made her disagreeable and
disciples were not censured for plucking the ears of corn, (it was unpleasant to him, though it might not make her so to another.
well enough known that the law allowed it,) but for doing it on This uncleanness must mean something less than adultery; for, for
the sabbath-day, which the tradition of the elders had forbidden. that, she was to die; and less than the suspicion of it, for, in that
Now, 1. This law intimated to them what great plenty of corn case, he might give her the waters of jealousy; but it means either
and wine they should have in Canaan, so much, that a little would a light carriage, or a cross, froward disposition, or some loathsome
not be missed out of their fruits; they should have enough for sore or disease; nay, some of the Jewish writers suppose, that an
themselves and all their friends. 2. It provided for the support of offensive breath might be a just ground for divorce. Whatever is
poor travellers, to relieve the fatigue of their journies, and teaches meant by it, doubtless, it was something considerable; so that their
us to be kind to such. The Jews say, "This law was chiefly in-modern doctors erred, who allowed divorce for every cause, though
tended in favour of labourers, who were employed in gathering in
their harvest and vintages, their mouths must not be muzzled any
more than that of the ox when he treads out the corn." 3. It teaches
us not to insist upon property in a small matter, of which it is
easy to say, What is that between me and thee? It was true, the
grapes which the passenger ate; were none of his own, nor did the ||
never so trivial, Matth. 19. 3.
2. That it must be done, not by word of mouth, for that might
be spoken hastily, but by writing, and that put in due form, and
solemnly declared, before witnesses, to be his own act and deed,
which was a work of time, and left room for consideration, that it
might not be done rashlv.
{
Before Christ 1451.
The Law of Divorce.
DEUTERONOMY, XXIV.
3. That the husband must give it into the hand of his wife, and || between new-married people, v. 5. This fitly follows upon the
send her away; which some think, obliged him to endow her, and laws concerning divorce, which would be prevented if their affec-
make provision for her, according to her quality, and such as might || tion to each other were well settled at first. If the husband were
help to marry her again; for this there was good reason, since much abroad from his wife the first year, his love to her would be
the cause of quarrel was not her fault, but her infelicity.
in danger of cooling, and of being drawn aside to others whom he
would meet with abroad; therefore his service to his country in
war, embassies, or other public business that would call him from
mar-home, shall be dispensed with, that he may cheer up the wife
that he has taken. Note, 1. It is of great consequence that love
5. That if her second husband (died or) divorced her, then still be kept up between husband and wife, and that every thing be
she might marry a third, but her first husband should never take very carefully avoided, which might make them strange one to
her again, (v. 3, 4) which he might have done, if she had not another, especially at first; for in that relation, where there is
married another; for by that act of her own she had perfectly re- not the love that should be, there is an inlet ready to abundance of
nounced him for ever, and, as to him, was looked upon as defiled, guilt and grief. 2. One of the duties of that relation, is to cheer
though not as to another person. The Jewish writers say, that this up one another, under the cares and crosses that happen, as help-
was to prevent a most vile and wicked practice which the Egyp-ers of each other's joy for a cheerful heart does good like a me-
tians had, of changing wives; or perhaps it was intended to prevent
men's rashness in putting away their wives; for the wife that was I. A law against man-stealing, v. 7. It was not death by the
divorced, would be apt, in revenge, to marry another immediately, law of Moses to steal cattle or goods, but to steal a child, or a weak
and perhaps the husband that divorced her, how much soever he and simple man, or one that a man had in his power, and to make
thought to mend himself by another choice, would find the next merchandise of him, this was a capital crime, and could not be
worse, and something in her more disagreeable; so that he would expiated, as other thefts, by restitution; so much is a man better
wish for his first wife again. "No," (says this law,)" you shall || than a sheep, Matth. 12. 12. It was a very heinous offence, for,
not have her, you should have kept her when you had her." Note, || 1. It was robbing the public of one of its members. 2. It was tak-
It is best to be content with such things as we have, since changes ing away a man's liberty, the liberty of a free-born Israelite,
made by discontent often prove for the worse. The uneasiness we which was next in value to his life. 3. It was driving a man out
know, is commonly better, though we are apt to think it worse, from the inheritance of the land, to the privileges of which
than that which we do not know. By the strictness of this law, he was entitled, and bidding him go serve other gods, as David
God illustrates the riches of his grace in his willingness to be re- complains against Saul, 1 Sam. 26, 19.
conciled to his people that had gone a whoring from him, (Jer. 3.
1.) Thou hast played the harlot with many lovers, yet return again
to me; for his thoughts and ways are above ours.
dicine.
||
III. A memorandum concerning the leprosy, v. 8, 9. 1. The
laws concerning it must be carefully observed. The laws con-
cerning it we had, Lev. 13. 14. They are here said to be com
manded to the priests.and Levites, and therefore are not repeated
in a discourse to the people; but the people are here charged, in
case of leprosy, to apply themselves to the priest according to the
law, and to abide by his judgment, so far as it agreed with the
law, and the plain matter of fact. The plague of leprosy being
usually a particular mark of God's displeasure for sin; he in whom
up-signs of it, or apply himself to the physician for relief; but he
the signs of it did appear, ought not to conceal it, or cut out the
must go to the priest, and follow his directions. Thus they that
feel their consciences under guilt and wrath, must not cover it, or
endeavour to shake off their convictions, but by repentance, and
prayer, and humble confession, take the appointed way to peace
with leprosy for quarrelling with Moses, must not be forgotten.
and pardon. 2. The particular case of Miriam, who was smitten
It was an explication of the law concerning the leprosy. Remem-
ber that, and, (1.) "Take heed of sinning after the similitude of
her transgression, by despising dominions, and speaking evil of
dignities, lest you thereby bring upon yourselves the same judg-
ment." (2.) "If any of you be smitten with a leprosy, expect not
that the law should be dispensed with, nor think it hard to be shut
out of the camp, and so made a spectacle; there is no remedy ;
Miriam herself, though a prophetess, and the sister of Moses, was
not exempted, but was forced to submit to this severe discipline,
when she was under this divine rebuke." Thus David, Hezekiah,
was under this divine rebuke.'
Peter, and other great men, when they had sinned, humbled
themselves, and took to themselves the shame and grief; let us
not expect to be reconciled upon easier terms.
4. That being divorced, it was lawful for her to marry another
husband, v. 2. The divorce had dissolved the bond of marriage
as effectually as death could; so that she was as free to
ry again, as if her first husband had been naturally dead.
shall
5. When a man hath taken a new wife, he
not go out to war, neither shall he be charged with
any business but he shall be free at home one
year, and shall cheer up his wife which he hath
taken. 6. No man shall take the nether or the
per millstone to pledge: for he taketh a man's life
to pledge. 7. If a man be found stealing any of his
brethren of the children of Israel, and maketh
merchandise of him, or selleth him; then that
thief shall die, and thou shalt put evil away from
among you. 8. Take heed in the plague of leprosy,
that thou observe diligently, and do according to
all that the priests and the Levites shall teach
you as I commanded them, so ye shall observe
to do.
9. Remember what the LORD thy God did
unto Miriam by the way, after that ye were come
forth out of Egypt. 10. When thou dost lend thy
brother any thing, thou shalt not go into his house
to fetch his pledge. 11. Thou shalt stand abroad,
and the man to whom thou dost lend, shall bring
out the pledge abroad unto thee. 12. And if the
man be poor, thou shalt not sleep with his pledge.
13. In any case thou shalt deliver him the pledge
again when the sun goeth down, that he may
sleep in his own raiment, and bless thee and it
shall be righteousness unto thee before the LORD thy
:
God.
M
•
the security of money lent. They are not forbidden to take such
IV. Some necessary orders given about pledges or pawns for
securities as would save the lender from loss, and oblige the bor-
rower to be honest; but, 1. They must not take the millstone for
a pledge, (v. 6.) for with that they ground the corn that was to be
bread for their families; or if it were a public mill, with it the
miller got his livelihood; and so it forbias the taking of any thing
for a pledge, by the want of which a man was in danger of being
undone. Consonant to this is the ancient common law of Eng-
land, which provides, That no man be distrained of his utensils
Here is,
I. Provision made for the preservation and confirmation of love or instruments of his trade or profession, as the axe of a carpenter;.
Before Christ 1451.
Justice and Generosity.
DEUTERONOMY XXIV.
or the books of a scholar, or beasts belonging to the plough, as || thou wast a bond-man in the land of Egypt; there
long as there are other beasts, of which distress may be made. fore I command thee to do this thing.
(Coke, 1 Inst. fol. 47.) This teaches us to consult the confort and
subsistence of others as much as our own advantage. That credi-
tor who cares not though his debtor and his family starve, nor is
at all concerned what becomes of them, so he may but get his
money or secure it, goes contrary, not only to the law of Christ,
but even to the law of Moses too.
2. They must not go into the
borrower's house to fetch the pledge, but must stand without,
and he must bring it, v. 10, 11. The borrower (says Solomon) is
servant to the lender; therefore lest the lender should abuse the
advantage he has against him, and improve it for his own interest,
it is provided that he takes not what he pleases, but what the bor-is
rower can best spare. A man's house is his castle, even the poor
man's house is so, and is here taken under the protection of the
law. 3. That a poor man's bed-clothes should never be taken for
a pledge, v. 12, 13. This we had before, Exod. 22. 26, 27. If
they were taken in the morning, they must be brought back again
at night, which is in effect to say that they must not be taken at
all. "Let the poor debtor sleep in his own raiment, and bless
thee," that is, pray for thee, and praise God for thy kindness
to him." Note, Poor debtors ought to be sensible (more sensible
than commonly they are) of the goodness of those creditors that
do not take all the advantage of the law against them, and to re-hand to mouth, and cannot have to-morrow's bread for his family,
pay their kindness by their prayers for them, when they are not till he is paid for his day's labour. If the wages be withheld, (1.)
in a capacity to repay it in any other way. is
Nay, thou shalt not It will be grief to the servant, for, poor man, he sets his heart
only have the prayers and good wishes of thy poor brother, but it upon it, or, as the word is, he lifts up his soul to it, he is earnestly
shall be righteousness to thee before the Lord thy God," that is, desirous of it, as the reward of his work, (Job 7. 2.) and depends
"It shall be accepted and rewarded as an act of mercy to thy upon it as the gift of God's providence for the maintenance of his
brother, and obedience to thy God, and an evidence of thy sincere family. A compassionate master, though it should be somewhat
conformity to the law. Though it may be looked upon by men inconvenient to himself, would not disappoint the expectation of a
as an act of weakness to deliver up the securities thou hast for thy poor servant that is so fond to think of receiving his wages. But
debt, yet it shall be looked upon by thy God as an act of good-that is not the worst. (2.) It will be guilt to the master.
ness, which shall in no wise lose its reward:
"The
injured servant will cry against thee to the Lord; since he has no
one else to appeal to, he will lodge his appeal in the court of heaven,
and it will be sin to thee." Or, if he do not complain, the cause
will speak for itself, "the hire of the bourers which is kept back
14. Thou shalt not oppress an hired servant that
is poor and needy, whether he be of thy brethren, || by fraud, will itself. 5. 4. It is a greater sin than most
people think it is, and will be found so in the great day, to put
hardships upon poor servants, labourers, and workmen, that we
employ. God will do them right if men do not.
:
II. Magistrates and judges are commanded to be just in their ad-
ministrations. 1. In those which we call Pleas of the crown, a
standing rule is here given, that the fathers shall not be put to death
for the children, nor the children for the fathers, v. 16. If the
for it, but let not the parents suffer either for them, or with them;
children make themselves obnoxious to the law, let them suffer
it is grief enough to them to see their children suffer if the pa-
rents be guilty, let them die for their own sin; but though God,
the sovereign Lord of life, sometimes visits the iniquity of the fa-
thers upon the children, especially the sin of idolatry, and when
he deals with nations in their national capacity, yet he does not al-
low men to do so. Accordingly, we find Amaziah sparing the
children, even then when the fathers were put to death for killing
the king, 2 Kings 14. 6. It was in an extraordinary case, and no
doubt by special direction from heaven, that Saul's sons were put
malefactors, 2 Sam. 21. 9, 14. 2. In common pleas between
to death for his offence, and they died rather as sacrifices than as
party and party, great care must be taken that none whose cause
was just, should fare the worse for their weakness, nor for their
being destitute of friends, as strangers, fatherless, and widows,
to give their very raiment for a pledge, by defrauding them o.
"Thou shalt not pervert their judgment, nor force them
their right." Judges must be advocates for those that cannot
speak for themselves, and have no friends to speak for them.
v. 17.
III. The rich are commanded to be kind and charitable to the
poor. Many ways they are ordered to be so, by the law of Mo-
ses. The particular instance of charity here prescribed, is, that
they should not be greedy in gathering in their corn, and grapes,
and olives, so as to be afraid of leaving any behind them, but be
"C
4
.
or of thy strangers that are in thy land within thy
gates. 15. At his day thou shalt give him his hire,
neither shall the sun go down upon it, for he is
poor, and setteth his heart
non it; lest he cry
against thee unto the LORD, nd it be sin unto
thee. 16. The fathers shall not be put to death
for the children, neither shall, the children be put
to death for the fathers: every man shall be put to
death for his own sin. 17. Thou shalt not pervert
the judgment of the stranger, nor of the fatherless,
nor take a widow's raiment to pledge. 18. But
thou shalt remember that thou wast a bond-man in
Egypt, and the LORD thy God redeemed thee
thence therefore I command thee to do this thing.
19. When thou cuttest down thine harvest in thy
field, and hast forgot a sheaf in the field, thou
shalt not go again to fetch it it shall be for the
stranger, for the fatherless, and for the widow:
and for the widow
that the LORD thy God may bless thee in all the
work of thine hands. 20. When thou beatest thine
olive-tree, thou shalt not go over the boughs again
it shall be for the stranger, for the fatherless, and for
the widow. 21. When thou gatherest the grapes
of thy vineyard, thou shalt not glean it afterward:
It shall be for the stranger, for the fatherless, and
for the widow. 22. And thou shalt remember that
:
[
Here,
7:
I. Masters are commanded to be just to their poor servants,
v. 14, 15. 1. They must not oppress them, either by overload-
ing them with work, giving them undue and unreasonable re-
bukes, or withholding from them proper maintenance. A ser-
vant, though a stranger to the commonwealth of Israel, must not
be abused, "For thou wast a bond man in the land where thou.
wast a stranger, (v. 18.) and thou knowest what a grievous thing it
to be oppressed by a task-master, and therefore, in tenderness to
those that are servants and strangers, and in gratitude to that God
who set thee at liberty, and settled thee in a country of thy own,
Thou shalt not oppress a servant." Let not masters be tyrants to
their servants, for their Master is in heaven. See Job 31. 13. 2.
They must be faithful and punctual in paying them their wages.
"At his day thou shalt give him his hire, not only pay it him in
full, without fraud, but pay it in time, without further delay. As
soon as he has done his day's work, if he desire it, let him have
his day's wages," as those labourers, (Matth. 20. 8.) when even was
come. He that works by day-wages, is supposed to live from
A
*
Before Christ 1451.
Stripes not to exceed Forty.
DEUTERONOMY, XXIV, XXV.
v. 19..22.
willing to overlook some, and let the poor have the gleanings,
1.Say not, 'It is all my own, and why should not
I have it?' but Tearn a generous contempt of property in small
matters. One sheaf or two forgotten will make thee never the
poorer at the year's end, and it will do somebody good, if thou
have it not." 2. "Say not, 'What I give I will give, and know
whom I give it to; why should I leave it to be gathered by I know
not whom, that will never thank me?' but trust God's providence
with the disposal of thy charity, perhaps that will direct it to the
most necessitous." Or, "Thou mayest reasonably think it will
come to the hands of the most industrious, that are forward to seek
and gather that which this law provides for them." 3. "Say not
'What should the poor do with grapes and olives? it is enough
for them to have bread and water;' for, since they have the same
senses that the rich have, why should not they have some little
share of the delights of sense?" Boaz ordered handfuls of corn
to be left on purpose for Ruth, and God blessed him. All that is
left is not lost.
CHAP. XXV.
Here is, 1. A law to moderate the scourging of malefactors, v.1..3. II. A law
in favour of the ox that treads out the corn, v. 4. III. For the disgracing
of him that refused to marry his brother's widow, v.5..10. IV. For the
punishment of an immodest woman, v. 11, 12. V. For just weights and
measures, v. 13..16. VI. For the destroying of Amalek, v.17..19.
::.
the chief justice of the court read, with a loud voice, Deut. 28.
58, 59. and 29.9. and concluded with those words, Ps. 78. 38.
But he, being full of compassion, forgave their iniquity. Thus
it was made a sort of religious act, and so much the more likely
to reform the offender himself, and to be a warning to others.
(2.) That it be done in proportion to the crime, according to his
fault, that some crimes might appear, as they are, more heinous
than others, the criminal being beaten with many stripes, to which,
perhaps, there is an allusion, Luke, 12. 47, 48. (3.) That, how
great soever the crime was, the number of stripes should never
exceed forty, v.3. Forty save one was the common usage, as
appears, 2 Cor. 11. 24. It seems they always gave Paul as many
stripes as ever they gave to any malefactor whatsoever. They
abated one, either for fear of having miscounted, (though one of
the judges was appointed to number the stripes,) or because they
would never go to the utmost rigour, or because the execution
was usually done with a whip of three lashes, so that thirteen
stripes (each one being counted for three) made up thirty-nine,
but one more, by that reckoning, would have been forty-two. The
reason given for this, is, lest thy brother should seem vile unto
thee. He must still be looked upon as a brother, (2 Thess. 3. 15.)
and his reputation as such was preserved by this merciful limitation
of his punishment. It saves him from seeming vile to his brethren,
when God himself, by his law, takes this care of him. Men must
not be treated as dogs; nor must those seem vile in our sight to
whom, for aught we know, God may yet give grace, to make
them precious in his sight.
|
II. A charge to husbandmen net to hinder their cattle from eating
when they were working, if meat were within their reach, v.4.
This instance of the beast that trod out the corn, (to which there
is an allusion in that of the prophet, Hos. 10.11.) is put for all
similar instances. That which makes this law very remarkable
other such laws,) is, that it is twice quoted in the New Testament,
above its fellows, (and which countenances the like application of
to shew that it is the duty of the people to give their ministers a
comfortable maintenance, 1 Cor. 9.9, 10. and 1 Tim. 5. 17, 18. It
teaches us, in the letter of it, to make much of the brute creatures
that serve us, and to allow them, not only the necessary supports
for their life, but the advantages of their labour; and thus we must
learn, not only to be just, but kind, to all that are employed for
our good, not only to maintain, but to encourage them, especially
those that labour among us in the word and doctrine, and so are
employed for the good of our better part.
1. TF there be a controversy between men, and
they come unto judgment, that the judges may
judge them; then they shall justify the righteous,
and condemn the wicked. 2. And it shall be, if
the wicked man be worthy to be beaten, that the
judge shall cause him to lie down, and to be beaten
before his face, according to his fault, by a certain
number. 3. Forty stripes he may give him, and
not exceed: lest, if he should exceed, and beat
him above these with many stripes, then thy brother
should seem vile unto thee. 4. Thou shalt not
muzzle the ox when he treadeth out the corn.
f
Here is,
I. A direction to the judges in scourging malefactors, v.1..3. 5. If brethren dwell together, and one of them
1. It is here supposed, that, if a man be charged with a crime, the die, and have no child, the wife of the dead shall
accuser and the accused (Actor and Reus) should be brought face
to face before the judges, that the controversy may be determined. not marry without unto a stranger: her husband's
2. If a man were accused of a crime, and the proof fell short, so brother shall go in unto her, and take her to him
that the charge could not be made out against him by the evidence, to wife, and perform the duty of an husband's
then he was to be acquitted, "Thou shalt justify the righteous," brother unto her. 6. And it shall be, that the
that is, "him that appears to the court to be so. If the accusa-
tion be proved, then the conviction of the accused is a justification
of the accuser, as righteous in the prosecution. 3. If the accused
were found guilty, judgment must be given against him, "Thou
shalt condemn the wicked;" for to justify the wicked is as much
an abomination to the Lord as it is to condemn the righteous,
Prov. 17. 15. 4. If the crime were not made capital by the law,
then the criminal must be beaten. A great many precepts we
have met with which have not any particular penalty annexed to
them, the violation of most of which, according to the constant
practice of the Jews, was punished by scourging, from which no
person's rank or quality did exempt him, if he were a delinquent,
first-born which she beareth shall succeed in the
name of his brother which is dead, that his name
be not put out of Israel. 7. And if the man like
not to take his brother's wife, then let his brother's
wife go up to the gate unto the elders, and say,
My husband's brother refuseth to raise up unto
his brother a name in Israel, he will not perform
the duty of my husband's brother. 8. Then the
elders of his city shall call him, and speak unto
him: and if he stand to it, and say, I like not to
take her; 9. Then shall his brother's wife come
unto him in the presence of the elders, and loose
his shoe from off his foot, and spit in his face, and
shall answer and say, So shall it be done unto that
man that will not build up his brother's house.
with this proviso, he should never be
nor should it be looked upon as leaving any mark of infamy or
disgrace upon him. The directions here given for the scourging
of criminals, are, (1.) That it be done solemnly; not tumultuously
through the streets, but in open court, before the judge's face,
and with so much deliberation, as that the stripes might be
numbered. The Jews say, that, while execution was in doing,
Before Christ 1451.
DEUTERONOMY, XXV. Marriage of a Brothers Wife.
10. And his name shall be called in Israel, The before the elders, needed a good measure of assurance; but, lest
house of him that hath his shoe loosed. 11. When the confidence which that law supported should grow to an excess
men strive together one with another, and the wife unbecoming the sex, here is a very severe, but just, law to punish
immodesty. 1. instance of it is confessedly
of the one draweth near for to deliver her husband scandalous to the highest degree. A woman could not do it,
out of the hand of him that smiteth him, and put- unless she were perfectly lost to all virtue and honour. 2. The
teth forth her hand, and taketh him by the secrets: occasion is such as might, in part, excuse it; it was to help her
out of the of one that was too hard for him. Now,
12. Then thou shalt cut off her hand, thine eye if the doing of it in a passion, and with such a good intention,
shall not pity her.
was to be so severely punished, much more when it was done
wantonly, and in lust. 3. The punishment was, that her hand
should be cut off; and the magistrates must not pretend to be
more merciful than God, Thine eye shall not pity her. Perhaps
our Saviour alludes to this law, when he commands us to cut off
the right hand that offends us, or is an occasion of sin to us; better
put the greatest hardships that can be upon the body, than ruin
the soul for ever. Modesty is the hedge of chastity, and therefore
ought to be very carefully preserved and kept up by both sexes.
Here is,
I. The law settled concerning the marrying of a brother's widow.
It appears, from the story of Judah's family, that this had been an
ancient usage, Gen. 38. 8. for the keeping up of distinct families.
The case put is a case that often happens, of a man's dying without
issue, it may be in the prime of his time, soon after his marriage,
and while his brethren were yet so young as to be unmarried.
Now, in this case, 1. The widow was not to marry again into any
other family, unless all the relations of her husband did refuse
her, that the estate she was endowed with might not be alienated.
2. The husband's brother, or next of kin, must marry her, partly
out of respect to her, who, having forgotten her own people and
her father's house, should have all possible kindness shewed her
by the family into which she was married, and partly out of respect
to the deceased husband, that, though he was dead and gone, he
might not be forgotten, nor lost out of the genealogies of his tribe:
for the first-born child, which the brother or next kinsman should
have by the widow, should be denominated from him that was
dead, and entered in the genealogy as his child, v. 5, 6. Under
that dispensation, we have reason to think, men had not so clear
and certain a prospect of living themselves on the other side death
as we have now, to whom life and immortality are brought to light
by the gospel, and therefore they could not but be the more
desirous to live in their posterity, which innocent desire was, in
some measure, gratified by this law, an expedient being found out,
that though a man had no child by his wife, yet his name should
not be put out of Israel, that is, out of the pedigree, or, which was
equivalent, remain there under the brand of childlessness. The
Sadducees put a case to our Saviour upon this law, with a design
to perplex the doctrine of the resurrection by it, Matth. 22. 24, &c.
perhaps insinuating that there was no need of maintaining the
immortality of the soul, and a future state, since the law had so
well provided for the perpetuating of men's names and families in
the world. But, 3. If the brother, or next of kin, declined to do
this good office to the memory of him that was gone, what must
be done in that case? Why, (1.) He shall not be compelled to do
it, v.7. If he like her not, he is at liberty to refuse her, which,
some think, was not permitted, in this case, before this law of Moses.
Affection is all in all to the comfort of that relation; that is a thing
which cannot be forced, and therefore the relation should not be
forced without it. (2.) Yet he shall be publicly disgraced for not
doing it. The widow, as the person most concerned for the name
and honour of the deceased, was to complain to the elders of his
refusal; if he persist in it, she was to pluck off his shoe, and spit
in his face, in open court, (or, as the Jewish doctors moderate it,
spit before his face,) thus to fasten a mark of infamy upon him,
which was to remain with his family after him, v.8..10. Note,
Those justly suffer, in their own reputation, who do not do what
they ought to preserve the name and honour of others. He that
would not build up his brother's house deserved to have this
blemish put upon his own, that it should be called the house of
him that had his shoe loosed, in token that he deserved to go
barefoot. In the case of Ruth, we find this law executed,
Ruth, 4.7. but because, upon the refusal of the next kinsman,
there was another ready to perform the duty of an husband's
brother, it was that other that plucked off the shoe, and not the
widow; Boaz, and not Ruth.
Here is,
I. A law against deceitful weights and measures; they must not
only not use them, but they must not have them; not have them
in the bag, not have them in the house, v. 13, 14. for, if they had
them, they would be strongly tempted to use them. They must
not have a great weight and measure to buy by, and a small one
to sell by, for that was to cheat both ways, when either was bad
enough; as we read of those that made the epkah small, in which
they measured the corn they sold, and the shekel great, by which
they weighed the money they received for it, Amos, 8.5. But,
thou shalt have a perfect and just weight, v.15. That which is
the rule of justice, must itself be just; if that be otherwise, it is
a constant cheat. This had been taken care of before, Lev. 19.
35, 36. This law is enforced with two very good reasons. 1. That
justice and equity will bring down upon us the blessing of God.
The way to have our days lengthened, and to prosper, is to be just
and fair in all our dealings; honesty is the best policy. 2. That
fraud and injustice will expose us to the curse of God, v. 16. Not
only unrighteousness itself, but all that do unrighteously, are an
abomination to the Lord. And miserable is that man who is
abhorred by his Maker How hateful, particularly, all the arts
II. Á law for the punishing of an immodest woman, v. 11, 12. of deceit are to God, Solomon several times observes, Prov. 11. 1.
The woman that, by the foregoing law, was to complain against-20. 10, 23. and the apostle tells us, that the Lord is the Avenger
her husband's brother for not marrying her, and to spit in his face of all such as overreach and defraud in any matter, 1 Thess 4.6.
17. Re-
13. Thou shalt not have in thy bag divers weights,
a great and a small. 14. Thou shalt not have in
thine house divers measures, a great and a small.
15. But thou shalt have a perfect and just weight,
a perfect and just measure shalt thou have: hat
thy days may be lengthened in the land which the
LORD thy God giveth thee. 16. For all that do
such things, and all that do unrighteously, are an
abomination unto the LORD thy God.
member what Amalek did unto thee by the way,
when ye were come forth out of Egypt; 18. How
he met thee by the way, and smote the hindmost
of thee, even all that were feeble behind thee,
when thou wast faint and weary; and he feared
not God. 19. Therefore it shall be, when the
LORD thy God hath given thee rest from all thine
enemies round about, in the land which the LORD
thy God giveth thee for an inheritance to possess
it, that thou shalt blot out the remembrance of
Amalek from under heaven: thou shalt not forget
it.
efore Christ 1451.
Amalek to be destroyed.
DEUTERONOMY, XXV, XXVI.
II. A raw for the rooting out of Amalek. Here is a just weight bring of thy land that the LORD thy God giveth
||
and a just measure; that as Amalek had measured to Israel, so it
should be measured to Amalek again.
4.
1. The mischief Amalek did to Israel, must be here remember-
ed, v. 17, 18. When it was first done, it was ordered to be re-
corded, (Exod. 17. 14-16.) and here, the remembrance of it to
be preserved, not in personal revenge, for that generation which
suffered by the Amalekites was gone, so that these who now lived,
and their posterity, could not have any personal resentment of the
injury, but in a zeal for the glory of God, (which was insulted by
the Amalekites,) that throne of the Lord against which the hand
of Amalek was stretched out. The carriage of the Amalekites to-
wards Israel is here represented, (1.) As very base and disinge-
nuous. They had no occasion at all to quarrel with Israel, nor
they give them any notice, by a manifesto, or declaration of war;
but took them at an advantage, when they were just come out of
the house of bondage, and, for aught that appeared to them, were
only going to sacrifice to God in the wilderness. (2.) As very bar-
barous and cruel; for they smote them that were feeble, whom
they should have succoured. The greatest cowards are commonly
the most cruel; while those that have the courage of a man, will
have the compassions of a man. (3.) As very impious and pro-
fane; they feared not God. If they had had any reverence for
the majesty of the God of Israel, which they saw a token of in the
cloud, or any dread of his wrath, which they lately heard of the
power of over Pharaoh, they durst not have made this assault
upon Israel. Well, here was the ground of the quarrel and it
shows how God takes what is done against his people, as done
against himself; and that he will particularly reckon with those
that discourage and hinder young beginners in religion, that (as
Satan's agents) set upon the weak and feeble, either to divert
them, or to disquiet them and offend his little ones.
thee, and shalt put it in a basket, and shalt go
unto the place which the LORD thy God shall
choose to place his name there.
choose to place his name there. 3. And thou shalt
go unto the priest that shall be in those days, and
say unto him, I profess this day unto the LORD
thy God, that I am come unto the country which
the LORD sware unto our fathers for to give us.
And the priest shall take the basket out of thine
hand, and set it down before the altar of the LORD
thy God. 5. And thou shalt speak and say before
the LORD thy God, A Syrian ready to perish was
my father, and he went down into Egypt, and so-
journed there with a few, and became there a na-
tion, great, mighty, and populous: 6. And the
Egyptians evil entreated us, and afflicted us, and
laid upon us hard bondage: 7. And when we cried
unto the LORD God of our fathers, the LORD heard
our voice, and looked on our affliction, and our
8. And the LORD
labour, and our oppression :
brought us forth out of Egypt with a mighty hand,
and with an outstretched arm, and with great ter-
ribleness, and with signs, and with wonders: 9.
And he hath brought us into this place, and hath
given us this land, even a land that floweth with
milk and honey. 10. And now, behold, I have
LORD, hast given me.
brought the first-fruits of the land, which thou, O
And thou shalt set it be-
fore the LORD thy God, and worship before the
LORD thy God: 11And thou shalt rejoice in every
good thing which the LORD thy God hath given
unto thee, and unto thine house, thou, and the
Levite, and the stranger that is among you.
you.
:
2. This mischief must in due time be revenged, v. 19. When
their wars were finished, by which they were to settle their king-
dom, and their coast, then must make war
Amalek, (v. 10.) not merely to chase them, but to consume them,
to blot out the remembrance of Amalek. It was an instance of God's
patience that he deferred the vengeance so long, which should
have led the Amalekites to repentance; yet an instance of fearful
retribution, that the posterity of Amalek, so long after, were de-
stroyed for the mischief done by their ancestors to the Israel of
God. That all the world might see, and say, that he who touch-
eth them, toucheth the apple of his eye. It was near four hundred
years after this, that Saul was ordered to put this sentence in exe-
cution, (1 Sam. 15.) and was rejected of God because he did not
do it effectually, but spared some of that devoted nation, in con-
tempt, not only of the particular orders he received from Samuel,
but of this general command here given by Moses, which he could
not be ignorant of. David afterward made some destruction of
them; and the Simeonites, in Hezekiah's time, smote the rest
that remained, (1 Chron. 4. 43.) for when God judges, he will
overcome.
CHAP. XXVI.
1
With this chapter Moses concludes the particular statutes, which he thought fit
to give Israel in charge at his parting with them; what follows, is by way of
sanction and ratification. In this chapter, I. Moses gives them a form of
confession, to be made by him that offered the basket of his first-fruits, v. 1-
11. II. The protestation and prayer to be made after the disposal of the
third year's tithe, v. 12-15. He binds on all the precepts he had given
He binds on all the precepts he had given
them, I. By the divine authority; “Not I, but the Lord thy God has com-
manded thee to do these statutes," v. 16. 2. By the mutual covenant be-
tween God and them, v. 17-19.
#
ND it shall be, when thou art come in unto
the land which the LORD thy God giveth
thee for an inheritance, and possessest it, and
dwellest therein; 2. That thou shalt take of the
2. That thou shalt take of the
first of all the fruit of the earth, which thou shalt
1.
Here is,
||
1. A good work ordered to be done, and that is, the presenting
of a basket of their first-fruits to God every year, v. 1, 2. Beside
the sheaf of first-fruits, which was offered for the whole land, on
the morrow after the passover, (Lev. 23. 10.) every man was to
bring for himself a basket of first-fruits at the feast of pentecost,
when the harvest was ended, which is therefore called the feast of
first-fruits, (Exod. 34. 22.) and is said to be kept with a tribute of
free-will-offering, Deut. 16. 10. But the Jews say, "The first-
fruits, if not brought then, might be brought any time after, be-
tween that and winter." When a man went into the field or vine-
yard at the time when the fruits were ripening, he was to mark
that which he observed most forward, and to lay it by for first-
fruits, wheat, barley, grapes, figs, pomegranates, olives, and dates,
some of each sort must be put in the same basket with leaves
between them, and presented to God in the place which he should
choose. Now from this law we may learn, 1. To acknowledge
God as the Giver of all those good things which are the support
and comfort of our natural life, and therefore to serve and honour
him with them. 2. To deny ourselves. What is first ripe we
are most fond of; those that are nice and curious, expect to be
served with each fruit at its first coming in; my soul desired the
first ripe fruits, Micah 7. 1. When therefore God appointed
them to lay those by for him, he taught them to prefer the glorify-
ing of his name, before the gratifying of their own appetites and
desires. 3. To give to God the first and best we have, as those
that believe him to be the first and best of beings They that
Before Christ 1451.
First-Fruits and Tithes.
DEUTERONOMY, XXVI.

consecrate the days of their youth, and the prime of their time,
to the service and honour of God, bring him their first-fruits, and
with such offerings he is well pleased. I remember the kindness
of thy youth.
II. Good words put into their mouths, to be said in the doing
of this good work, as an explication of the meaning of this
ceremony, that it might be a reasonable service. The offerer
must begin his acknowledgment before he delivered his basket to
the priest, and then must go on with it when the priest had set
down the basket before the altar, as a present to God, their great
Landlord, v.3, 4.
||
rent for the land which thou hast given me. Note, Whatever we
give to God, it is but of his own that we give him, 1 Chron. 29. 14.
And it becomes us, who receive so much from him, to study what
we shall render to him. The basket he set before God; and the
priests, as God's receivers, had the first-fruits, as perquisites of
their place and fees for attending, Numb. 18. 12.
1
Lastly, The offerer is here appointed, when he has finished the
service, 1. To give glory to God; Thou shalt worship the Lord thy
God. His first-fruits were not accepted without further acts of
adoration. A humble, reverent, thankful heart is that which God
looks at and requires, and, without that, all we can put in a basket
will not avail. If a man would give all the substance of his house
to be excused from this, or in lieu of it, it would utterly be con-
temnéd. 2. To take the comfort of it to himself and family, v. 11.
Thou shalt rejoice in every good thing. It is the will of God that
we should be cheerful, not only in our attendance upon his holy
ordinances, but in our enjoyments of the gifts of his providence.
Whatever good thing God gives us, it is his will that we should
make the most comfortable use we can of it, yet still tracing the
streams to the Fountain of all comfort and consolation.
1. He must begin with a receipt in full for the good land which
God had given them, v. 3. I profess that I am come now, at last,
after forty years wandering, unto the country which the Lord
sware to give us. This was most proper to be said when they
came first into Canaan: probably, when they had been long
settled there, they varied from this form. Note, When God has
made good his promises to us, he expects that we should own it,
to the honour of his faithfulness; this is like giving up the bond,
as Solomon does, 1 Kings, 8.56. There has not failed one word
of all his good promise. And our creature-comforts are then
doubly sweet, when we see them flowing from the Fountain of the
promise.
Je ume
2. He must remember, and own, the mean original of that
nation, which he was a member of; how great soever they were
now, and he himself with them, their beginning was very small,
which ought thus to be kept in mind, throughout all the ages of
their church, by this public confession, that they might not be
proud of their privileges and advantages, but might for ever be
this
thankful to that God whose grace chose them when they were so
low, and raised them so high. Two things they must own for
purpose. (1.) The meanness of their common ancestor. 4
Syrian ready to perish was my father, v.5. Jacob is here called
an Aramite, or Syrian, because he lived twenty years in Padan-
aram; his wives were of that country, and his children were all
born there, except Benjamin; and perhaps the confessor means
not Jacob himself, but that son of Jacob who was the father of
his tribe. However it be, both father and sons were more than
once ready to perish, by Laban's severity, Esau's cruelty, and the
famine in the land, which last was the occasion of their going
down into Egypt. Laban the Syrian sought to destroy my father,
so the Chaldee; had almost destroyed him, so the Arabic. (2.) The
miserable condition of their nation in its infancy. They sojourned
in Egypt as strangers, they served there as slaves, v. 6. and that
a great while as their father was called a Syrian, they might be
called Egyptians; so that, their possession of Canaan being so
long discontinued, they could not pretend any tenant-right to it.
A poor, despised, oppressed people they were in Egypt, and
therefore, though now rich and great, had no reason to be proud,
or secure, or forgetful, of God.
3. He must thankfully acknowledge God's great goodness, not
only to himself in particular, but to Israel in general. (1.) In
bringing them out of Egypt, v. 7, 8. It is spoken of here as an
act of pity, he looked on our affliction; and an act of power, he
brought us forth with a mighty hand. This was a great salvation,
fit to be remembered upon all occasions, and particularly upon
this: they need not grudge to bring a basket of first-fruits to God, ||
for to him they owed it that they were not now bringing in the
tale of bricks to their cruel task-masters. (2.) In settling them
in Canaan, v.9. He hath given us this land. Observe, He must
not only give thanks for his own lot, but for the land in general,
which was given to Israel; nor only for this year's profits, but for
the ground itself which produced them, which God had graciously
granted to his ancestors, and entailed upon his posterity. Note,
The comfort we have in our particular enjoyments should lead us
to be thankful for our share in public peace and plenty; and with
present mercies we should bless God for the former mercies we
remember, and the further mercies we expect and hope for.
12. When thou hast made an end of tithing all
the tithes of thine increase the third year, which
is the year of tithing, and hast given it unto the
Levite, the stranger, the fatherless, and the widow,
that they may eat within thy gates, and be filled;
13. Then thou shalt say before the LORD thy God,
I have brought away the hallowed things out of
mine house, and also have given them unto the
Levite, and unto the stranger, to the fatherless, and
to the widow, according to all thy commandments
which thou hast commanded me: I have not
transgressed thy commandments, neither have I
forgotten them: 14. I have not eaten thereof in
my mourning, neither have I taken away ought
thereof for any unclean use, nor given ought thereof
for the dead: but I have hearkened to the voice
of the LORD my God, and have done according
to all that thou hast commanded me. 15. Look
down from thy holy habitation, from heaven, and
bless thy people Israel, and the land which thou
hast given us, as thou swarest unto our fathers,
a land that floweth with milk and honey.
Concerning the disposal of their tithe the third year, we had the
law before, ch. 14. 28, 29. The second tithe, which, the other two
years, was to be spent in extraordinaries at the feasts, was to be
spent, the third year, at home, in entertaining the poor. Now,
because this was done from under the eye of the priests, and a
great confidence was put in the people's honesty, that they would
dispose of it, according to the law, to the Levite, the stranger,
and the fatherless, v. 12. it is therefore required, that when, at
the next feast after, they appeared before the Lord, they should
there testify (as it were) upon oath, in a religious manner, that
they had fully administered, and been true to their trust.
-
I. They must make a solemn protestation to that purport,
v. 13, 14. 1. That no hallowed things were hoarded up, “I have
brought them away out of mine house, nothing now remains there but
my own part." 2. That the poor, and particularly poor ministers,
poor strangers, and poor widows, had had their part, according
to the commandment. It is fit that God, who, by his providence,
gives us all we have, should, by his law, direct the using of it; and
though we are not now under such particular appropriations of our
4. He must offer to God his basket of first-fruits, v.10. I have revenue as they then were, yet, in general, we are commanded to
brought the first-fruits of the land, (like a pepper-corn,) as a quit-give alms of such things as we have; and then, and not otherwise
Before Christ 1451
DEUTERONOMY, XXVI, XXVII. Israel reminded of the Covenant.

gratitude to obey him, and it is at thy peril if thou disobey. They
are his laws, therefore thou shalt do them, for to that end were
they given thee: do them and not dispute them, do them and not
draw back from them; do them not carelessly and hypocritically,
but with thy heart and soul, thy whole heart, and thy whole soul.
II. That their covenant with God obliged them to keep these
commands. He insists not only upon God's sovereignty over
them, but his propriety in them, and the relation wherein they
stood to him. The covenant is mutual, and it binds to obedience
both ways.
1. That we may perform our part of the covenant, and answer
the intentions of that, v. 17. "Thou hast avouched and solemnly
owned and confessed the Lord Jehovah to be thy God, thy Prince
and Ruler. As he is so by an incontestable right, so he is by thine
own consent." They did this implicitly by their attendance on
his word, had done it expressly, Exod. 24. and were now to do it
again before they parted, Deut. 29. 1. Now this obliges us, in
fidelity to our word, as well as in duty to our Sovereign, to keep
his statutes and his commandments. We really forswear ourselves,
and perfidiously violate the most sacred engagements, if, when
we have taken the Lord to be our God, we do not make conscience
of obeying his commands.
2. That God's part of the covenant also may be made good, and
the intentions of that answered, v. 18, 19. The Lord has avouched,
not only taken, but publicly owned thee, to be his Segullah, his
peculiar people, as he has promised thee, that is, according to the
true intent and meaning of the promise. Now their obedience
was not only the condition of this favour, and of the continuance
of it, (if they were not obedient, God would disown them, and
cast them off,) but it was also the principal design of this favour.
"He has avouched thee on purpose, that thou shouldest keep his
commandments, that thou mightest have both the best directions,
and the best encouragements in religion." Thus we are elected to
obedience, 1 Pet. 1.2. chosen that we should be holy, Eph. 1.4.
purified, a peculiar people, that we might not only do good works,
but be zealous in them, Tit. 2. 14.
all things are clean to us. Then we may take the comfort of our
enjoyments, when God has thus had his dues out of them. This is
a commandment which must not be transgressed, no not with an
excuse of its being forgotten, v. 13. 3. That none of this tithe
had been misapplied to any common use, much less to any ill use.
This seems to refer to the tithe of the other two years, which was
to be eaten by the owners themselves; they must profess, (1.) That
they had not eaten of it in their mourning, when, by their
mourning for the dead, they were commonly unclean; or they
had not eaten of it grudgingly, as those that all their days eat in
darkness. (2.) That they had not sacrilegiously alienated it to any
common use, for it was not their own. And, lastly, That they had
not given it for the dead, for the honour of their dead gods, or in
hope of making it beneficial to their dead friends. Now the
obliging of them to make this solemn protestation, at the three
years' end, would be an obligation upon them to deal faithfully,
knowing that they must be called upon thus to purge themselves.
It is our wisdom to keep conscience clear at all times, that, when we
come to give up our account, we may lift up our face without spot.
The Jews say that this protestation of their integrity was to be
made with a low voice, because it looked like a self-condemnation ;
but that the foregoing confession of God's goodness was to be made
with a loud voice to his glory. He that durst not make this
protestation must bring his trespass-offering, Lev. 5. 15.
II. To this solemn protestation they must add a solemn prayer,
v. 15. not particularly for themselves, but for God's people Israel;
for in the common peace and prosperity every particular person
prospers and has peace. We must learn from hence to be public-
spirited in prayer, and to wrestle with God for blessings for the
land and nation, our English Israel, and for the universal church,
which we are directed to have an eye to in our prayers, as the
Israel of God, Gal. 6. 16. In this prayer we are taught, 1. To
look up to God as in a holy habitation, and from thence to infer
that holiness becomes his house, and that he will be sanctified in
those that are about him. 2. To depend upon the favour of God,
and his gracious cognizance, as sufficient to make us and our
people happy. 3. To reckon it wonderful condescension in God
to cast an eye even upon so great and honourable a body as Israel
was. It is looking down. 4. To be earnest with God for a
blessing upon his people Israel, and upon the land which he has
given us. For how should the earth yield its increase, or, if it
does, what comfort can we take in it, unless therewith God, even
our own God, gives us his blessing? Ps. 67.6.
·
Two things God is here said to design in avouching them to be
his peculiar people, v. 19. To make them high, and in order to
that, to make them holy; for holiness is true honour, and the only
way to everlasting honour. (1.) To make them high above all
nations. The greatest honour we are capable of in this world, is,
to be taken into covenant with God, and to live in his service.
High in praise; for God would accept them, that is true praise,
Rom. 2. 29. Their friends would admire them, Ps. 48. 2. Their
enemies would envy them, Zeph. 3. 19, 20. High in name, which
some think, denotes the continuance and perpetuity of that praise,
a name that shall not be cut off. And high in honour, that is, in
all the advantages of wealth and power, which would make them
great above their neighbours. See Jer. 13.1! (2.) That they
might be a holy people, separated for God, devoted to him, and
them to be his people; so that if they did not keep his com-
employed continually in his service. This God aimed at in taking
mandments, they received all this grace in vain.
16. This day the LORD thy God hath commanded
thee to do these statutes and judgments: thou
shalt therefore keep and do them with all thine
heart, and with all thy soul. 17. Thou hast
avouched the LORD this day to be thy God, and
to walk in his ways, and to keep his statutes, and
his commandments, and his judgments, and to
hearken unto his voice: 18. And the LORD hath
avouched thee this day to be his peculiar people,
as he hath promised thee, and that thou shouldest Moses having very largely and fully set before the people their duty, both to God
keep all his commandments; 19. And to make
thee high above all nations which he hath made in
praise, and in name, and in honour; and that thou
mayest be an holy people unto the LORD thy God,
as he hath spoken.
CHAP. XXVII.
and one another, in general and in particular instances; having shewed them
plainly what is good, and what the law requires of them; and having in the
close of the foregoing chapter laid them under the obligation both of the command
and the covenant, he comes in this chapter to prescribe outward means,
I. For the helping of their memories, that they might not forget the law as a
strange thing. They must write all the words of this law upon stones, v.1..10.
II. For the moving of their affections, that they might not be indifferent to the
law as a light thing. When they were come into Canaan, the blessings and
curses, which were the sanctions of the law, were to be solemnly pronounced in
the hearing of all Israel, who were to say, Amen, to them, v. 11..26. And
if such a solemnity as this would not make a deep impression upon them, and
affect them with the great things of God's law, nothing would.
Two things Moses here urges to enforce all these precepts.
I. That they were the commands of God, v. 16. They were not
the dictates of his own wisdom, nor were they enacted by any
authority of his own, but infinite wisdom framed them, and the
power of the King of kings made them binding to them.
"The 1.
Lord thy God commands thee, therefore thou art bound in duty and
A
ND Moses with the elders of Israel.
commanded the people, saying, Keep all
Before Christ 1451
The Exhibition of the Law.
DEUTERONOMY, 'XXVII.
the commandments which I command you this
day. 2. And it shall be on the day when ye shall
pass over Jordan unto the land which the LORD
thy God giveth thee, that thou shalt set thee up
great stones, and plaster them with plaster: 3.And
thou shalt write upon them all the words of this
law, when thou art passed over, that thou mayest
go in unto the land which the LORD thy God giveth
thee, a land that floweth with milk and honey; as
the LORD God of thy fathers hath promised thee.
4. Therefore it shall be when ye be gone over
Jordan, that ye shall set up these stones, which I
command you this day, in mount Ebal, and thou
shalt plaster them with plaster. 5. And there
shalt thou build an altar unto the LORD thy God,
an altar of stones: thou shalt not lift up any iron
tool upon
them. 6. Thou shalt build the altar of
the LORD thy God of whole stones: and thou shalt
offer burnt-offerings thereon unto the LORD thy
God: 7. And thou shalt offer peace-offerings, and
shalt eat there, and rejoice before the LORD thy
God. 8. And thou shalt write upon the stones all
the words of this law very plainly 9. And Moses
and the priests the Levites spake unto all Israel,
saying, Take heed, and hearken, O Israel; this
day thou art become the people of the LORD thy
God. 10. Thou shalt therefore obey the voice of
the LORD thy God, and do his commandments and
his statutes, which I command thee this day.
than ever his people, therefore obey his voice." Privileges should
be improved as engagements to duty. Should not a people be
ruled by their God?
II. A particular direction to them, with great solemnity, to
register the words of this law, as soon as they were come into
Canaan. It was to be done but once, and at their entrance into
the land of promise, in token of their taking possession of it under
the several provisos and conditions contained in this law. There
was a solemn ratification of the covenant between God and Israel
at mount Sinai, there was an altar erected, and twelve pillars, and
the book of the covenant was produced, Exod. 24.4. That which
is here appointed, is a solemnity somewhat like that.
words of this law. (1.) The monument itself was to be very mean;
1. They must set up a monument on which they must write the
only rough unhewn stone plastered over; not polished marble or
alabaster, nor brass tables, but common plaster upon stone, v. 2.
It is repeated again, v. 4. and orders given that it be written, not
he that runs might read it, Hab. 2. 2. The word of God needs
very finely, to be admired by the curious, but very plainly, that
not to be set off by the art of man; nor embellished with the
enticing words of man's wisdom. But, (2.) The inscription was to
be very great, All the words of this law, v. 3. and again, v. 8.
mentioned ch. 26. 17, 18. Let this heap be set up for a witness,
Some understand it only of the covenant between God and Israel,
like that memorial of the covenant between Laban and Jacob, which
was nothing but a heap of stones thrown hastily together, upon
which they did eat together in token of friendship, Gen. 31. 46, 47.
and that stone which Joshua set up, Joshua, 24. 27. Others
think that the curses of the covenant in this chapter were written
upon this monument, the rather, because it was set up in mount
Ebal, v.4. Others think that the whole book of Deuteronomy
was written upon this monument; or at least the statutes and
judgments from ch. 12. to the end of ch. 26. And it is not
improbable that the heap might be so large, as, taking in all the
sides of it, to contain so copious an inscription; unless we will
suppose, (as some do,) that the ten commandments only were here
written; as an authentic copy of the close rolls which were laid up
in the ark. They must write this when they were gone into
Canaan, and yet Moses says, v.3. “ Write it, that thou mayest go
in," that is, "that thou mayest go in with comfort, and assurance
of success and settlement, otherwise, it were well for thee not to
go in at all. Write it as the conditions of thine entry, and own
that thou comest in upon these terms, and no other; since Canaan
is given by promise it must be held by obedience."
Here is,
}
´I. A general charge to the people to keep God's commandments;
for in vain did they know them, unless they would do them. This
is pressed upon them, 1. With all authority. Moses with the elders
of Israel, the rulers of each tribe, v.1. and again, v.9. Moses
and the priests the Levites; so that the charge is given by
Moses, who was king in Jeshurun, and by their lords, both spiritual
and temporal, in concurrence with him. Lest they should think
that it was Moses only, an old and dying man, that made such ado
about religion, or the priests and Levites only, whose trade it was
to attend religion, and who had their maintenance out of it; the
elders of Israel, whom God had placed in honour and power over
them, and who were men of business in the world, and likely to
be long so when Moses was gone, they commanded their people to
keep God's law. Moses, having put some of his honour upon them,
joins them in commission with himself, in giving this charge, as
St. Paul sometimes in his epistles joins with himself Silvanus and
Timotheus. Note, All that have any interest in others, or power
over them, should use it for the support and furtherance of religion
among them. Though the supreme power of a nation provide never
so good laws for this purpose, if inferior magistrates in their places,
and ministers in their's, and masters of families in their's, do not
execute their offices, it will all be to little effect. 2. With all
2. With all
importunity. They press it upon them with the utmost earnestness,
v.9,10. Take heed, and hearken, O Israel. It is a thing that
requires and deserves the highest degree of caution and attention. ||
They tell them of their privilege and honour, "This day thou art
become the people of the Lord thy God, the Lord having avouched
thee to be his own, and being now about to put thee in possession
of Canaan, which he had long promised as thy God, Gen. 17. 7, 8.
and which if he had failed to do in due time, he would have been
ashamed to be called thy God, Heb. 11.16. Now thou art more ],
||
2. They must also set up an altar. By the words of the law
which were written upon the plaster, God spake to them; by
the altar, and the sacrifices offered upon it, they spake to God;
and thus was communion kept up between them and God. The
word and prayer must go together. Though they might not, of
their own heads, set up any altar beside that at the tabernacle,
yet, by the appointment of God; they might, upon a special
occasion. Elijah built a temporary altar of twelve unhewn stones,
like this here, when he brought Israel back to this covenant which
was now made, 1 Kings, 18. 31, 32. Now, (1.) This altar must
be made of such stones as they found ready upon the field, not
new cut out of the rock, much less squared artificially; Thon
shalt not lift up any iron tool upon them, v. 5. Christ, our Altar,
is a stone cut out of the mountain without hands, Dan. 2. 84, 35.
and therefore refused by the builders, as having no form or comeli-
ness, but accepted of God the Father, and made the Head of the
corner. (2.) Burnt-offerings and peace-offerings must be offered
upon this altar, 2.6, 7. that by them they might give glory to
God, and obtain favour. Where the law was written, an altar
was set up close by it, to signify, that we could not look with any
comfort upon the law, being conscious to ourselves of the violation
of it, if it were not for the great Sacrifice by which atonement is
made for sin; and the altar was set up on mount Ebal, the mount on
which those tribes stood, that said, Amen, to the curses, to intimate,
that through Christ we are redeemed from the curse of the law.
In the Old Testament the words of the law are written, with the
•!
*
Before Christ 1451.
The Curses from Ebal.
DEUTERONOMY, XXVII.
curse annexed, which would fill us with horror and amazement, || solemnity of their covenanting with God, they were deliberately
if we had not in the New Testament (which is bound up with it) to declare their approbation of. This they were before directed to
an altar erected close by it, which gives us everlasting consolation.do, ch. 11. 29, 30. and therefore the appointment here begins
(3.) They must eat there, and rejoice before the Lord their God, somewhat abruptly; v. 12. There were, it seems, in Canaan, that
v.7. This signified, [1.]The consent they gave to the covenant; part of it which afterward fell to the lot of Ephraim, (Joshua's tribe,)
for the parties to a covenant ratified the covenant by feasting two mountains that lay near together, with a valley between,
together. They were partakers of the altar which was God's one called Gerizim, and the other Ebal. On the sides of these
table, as his servants and tenants, and such they acknowledged two mountains, which faced one another, all the tribes were to
themselves, and, being put in possession of this good land, bound be drawn up, six on one side, and six on the other, so that in
themselves to pay the rent, and do the services, reserved by the the valley, at the foot of each mountain, they came pretty near
royal grant. [2.] The comfort they took in the covenant; they together, so near as that the priests standing between them might
had reason to rejoice in the law, when they had an altar, a be heard by those that were next them on both sides; then, when
remedial law, so near it; it was a great favour to them, and a silence was proclaimed, and attention commanded, one of the
token for good, that God gave them his statutes; and that they priests, or perhaps more, at some distance from each other,
were owned as the people of God, and the children of the promise, pronounced with a loud voice one of the curses here following, and
was what they had reason to rejoice in, though, when this all the people that stood on the side and foot of mount Ebal,
solemnity was to be performed, they were not put in full possession (those that stood further off taking the signal from those that
of Canaan; but God has spoken in his holiness, and then I will stood nearer and within hearing,) said, Amen; then the contrary
blessing was pronounced, "Blessed is he that doth not so or so,
rejoice, Gilead is mine, Manasseh mine; all my own.
and then those that stood on the side, and at the foot, of mount
This could not but affect them very
Gerizim, said, Amen.
much with the blessings and curses, the promises and threatenings,
of the law, and not only acquaint all the people with them, but
teach them to apply them to themselves.
""
I. Something is to be observed, in general, concerning this
solemnity, which was to be done but once and not repeated, but
would be talked of to posterity.
1. God appointed which tribes should stand upon mount Gerizim,
and which on mount Fbal, v. 12, 13. to prevent the disputes that
might have arisen, if they had been to dispose of themselves. The
six tribes that were appointed for blessing, were all the children of
the free women, for to such the promise belongs, Gal. 4. 31. Levi
is here put among the rest, to teach ministers to apply to themselves
the blessing and curse which they preach to others, and by faith
to set their own Amen to it.
2. Of those tribes that were to say Amen to the blessings, it is
said, They stood to bless the people, but of the other, They stood
to curse, not mentioning the people, as loath to suppose that any
of this people, whom God had taken for his own, should lay
themselves under the curse. Or, perhaps, the different way of
expression intimates that there was to be but one blessing pro-
nounced in general upon the people of Israel, as a happy people,
blessing the tribes on mount Gerizim were to say, Amen, "Happy
and that should ever be so, if they were obedient; and to that
art thou, O Israel, and mayest thou ever be so;" but then the
curses come in as exceptions from the general rule; (and we know
Exceptio firmat regulam-The exception confirms the rule;)
Israel is a blessed people, but if there be any particular persons,
even among them, that do such and such things as are mentioned,
let them know that they have no part nor lot in the matter, but
are under a curse. This shews how ready God is to bestow the
blessing; if any fall under the curse, they may thank themselves,
they bring it upon their own heads.
3. The Levites or priests, such of them as were appointed for
that purpose, were to pronounce the curses as well as the blessings.
They were ordained to bless, ch. 10. 8. the priests did it daily,
Numb. 6. 23. But they must separate between the precious and
the vile; they must not give that blessing promiscuously, but must
declare it did not belong; lest those had no right
to it themselves should think to share in it by being in the crowd.
Note, Ministers must preach the terrors of the law, as well as the
comforts of the gospel; must not only allure people to their duty
with the promises of a blessing, but awe them to it with the
threatenings of a curse.
4. The curses are here expressed, but not the blessings; for as
many as were under the law were under the curse; but it was
an honour reserved for Christ to bless us, and so to do that for us
which the law could not do, in that it was weak. In Christ's
sermon upon the mount, which was the true mount Gerizim, we
have blessings only, Matth. 5.3, &c.
11. And Moses charged the people the same
day, saying, 12. These shall stand upon mount
Gerizim to bless the people, when ye are come
over Jordan; Simeon, and Levi, aud Judah, and
Issachar, and Joseph, and Benjamin: 13. And
these shall stand upon mount Ebal to curse;
Reuben, Gad, and Asher, and Zebulun, Dan, and
Naphtali. 14. And the Levites shall speak, and
say unto all the men of Israel with a loud voice,
15. Cursed be the man that maketh any graven or
molten image, an abomination unto the LORD, the
work of the hands of the craftsman, and putteth
it in a secret place. And all the people shall
answer and say, Amen. 16. Cursed be he that
setteth light by his father or his mother. And all
the people shall say, Amen.
17. Cursed be he
that removeth his neighbour's landmark. And all
the people shall say, Amen. 18. Cursed be he
that maketh the blind to wander out of the way
And all the people shall say, Amen. 19. Cursed
be he that perverteth the judgment of the stranger,
fatherless, and widow. And all the people shall
say, Amen.
20. Cursed be he that lieth with
his father's wife; because he uncovereth his
father's skirt. And all the people shall say,
Amen. 21. Cursed be he that lieth with any manner
of beast. And all the people shall say, Amen.
22. Cursed be he that lieth with his sister, the
daughter of his father, or the daughter of his
mother. And all the people shall say, Amen.
23. Cursed Be he that lieth with his mother-in-law.
And all the people shall say, Amen. 24. Cursed
be he that smiteth his neighbour secretly. And
all the people shall say, Amen. 25. Cursed be
ne that taketh reward to slay an innocent person.
And all the people shall say, Amen. 26. Cursed
be he that confirmeth not all the words of this law
to do them. And all the people shall say, Amen.
When the law was written to be seen and read by all men, the
sanctions of it were to be published, which, to complete the
Before Christ 1451.
The Curses from Ebal.
DEUTERONOMY, XXVII, XXVIII.
5. To each of the curses the people were to say, Amen. It 5. Against the sixth commandment. Two of the worst kinds
is easy to understand the meaning of Amen to the blessings. The of murder are specified. (1.) Murder unseen, when a man does
Jews have a saying, to encourage people to say Amen to the not set upon his neighbour as a fair adversary, giving him an
public prayers, Whosoever answereth Amen, after him that blesseth,|| opportunity to defend himself, but smites him secretly, v. 24. as
he is as he that blesseth. But how could they say Amen to the by poison or otherwise, when he sees not who hurts him. See
curses? (1.) It was a profession of their faith in the truth of them; Ps. 10. 8, 9. Though such secret murders may go undiscovered,
that these, and the like curses, were not bugbears to frighten and unpunished, yet the curse of God will follow them. (2.) Murder
children and fools, but the real declarations of the wrath of God || under colour of law, which is of all other the greatest affront to
against the ungodliness and unrighteousness of men; not one iota | God, for it makes an ordinance of his to patronise the worst of
of which shall fall to the ground. (2.) It was an acknowledgment villains; and the greatest wrong to our neighbour, for it ruins
of the equity of these curses; when they said, Amen, they did in his honour as well as his life; cursed therefore is he that will be
effect say, not only, It is certain it shall be so; but, It is just it hired, or bribed, either to accuse, or to convict, or to condemn,
should be so. They who do such things deserve to fall and lie and so to slay, an innocent person, v. 25. See Ps. 15.5.
under the curse. (3.) It was such an imprecation upon themselves,
as strongly obliged them to have nothing to do with those evil
practices upon which the curse is here entailed. "Let God's wrath
fall upon us, if ever we do such things." We read of those that
entered into a curse, (and with us that is the usual form of a
solemn oath,) to walk in God's law, Neh. 10. 29. Nay the Jews
say, (as the learned Bishop Patrick quotes them,) “All the people,
by saying this Amen, became bound for one another, that they
would observe God's laws, by which every man was obliged, as
far as he could, to prevent his neighbour from breaking these laws,
and to reprove those that had offended, lest they should bear sin,
and the curse for them."
|
5. The solemnity concludes with a general curse upon him that
confirmeth not, or, as it might be read, that performeth not, all
the words of this law to do them, v. 26. By our obedience to the
law we set our seal to it, and so confirm it, as by our disobedience
we do what lies in us to disannul it, Ps. 119. 126. The apostle,
following all the ancient versions, reads it, Cursed is every one
that continues not, Gal. 3. 10.
Lest those that were guilty of
other sins, not mentioned in this commination, should think
themselves safe from the curse, this last reaches all; not only
those who do the evil which the law forbids, but those also who
omit the good which the law requires: to this we must all say,
Amen, owning ourselves under the curse, justly to have deserved
it, and that we must certainly have perished for ever under it, if
Christ had not redeemed us from the curse of the law, by being
made a curse for us.
II. Let us now observe what are the particular sins against which
the curses are here denounced.
1. Sins against the second commandment. This flaming sword
is set to keep that commandment first, v. 15. They are here
cursed, not only that worship images, but that make them or keep
them, if they be such (or like such) as idolaters used in the service
of their gods, whether it be a graven image or a molten image,
it comes all to one, it is an abomination to the Lord; though it be
not set up in public, but in a secret place; though it be not actually
worshipped, nor is it said to be designed for worship, but reserved
there with respect, and a constant temptation: he that does this
may perhaps escape punishment from men, but he cannot escape
the curse of God.
2. Against the fifth commandment, v. 16. The contempt of
parents is a sin so heinous, that it is put next to the contempt of
God himself. If a man abused his parents, either in word or
deed, he fell under the sentence of the magistrate, and must be
put to death, Exod. 21. 15, 17. But to set light by them, in his
heart, was a thing which the magistrate could not take cognizance
of, and therefore it is here laid under the curse of God, who
knows the heart. Those are cursed children that carry them-
selves scornfully and insolently toward their parents.
3. Against the eighth commandment. The curse of God is here
fastened, (1.) Upon an unjust neighbour, that removes the land-
marks, v.17. See ch. 19. 14. (2.) Upon an unjust counsellor,
who, when his advice is asked, maliciously directs his friend
to that which he knows will be to his prejudice; which is making
the blind to wander out of the way, under pretence of directing
him in the way, than which nothing can be either more barbarous
or more treacherous, v. 18. Those that seduce others from the 1.
way of God's commandments, and entice them to sin, bring this
curse upon themselves, which our
our Saviour has explained,
Matth. 15. 14. The blind lead the blind, and both shall fall
into the ditch. (3.) Upon an unjust judge, that perverteth the
judgment of the stranger, fatherless, and widow, whom he should
protect and vindicate, v. 19. These are supposed to be poor and
friendless, (nothing to be got by doing them a kindness, nor any
thing lost by disobliging them,) and therefore judges may be
tempted to side with their adversaries against right and equity;
but cursed are such judges.
▾
G
4. Against the seventh commandment. Incest is a cursed sin,
with a sister, a father's wife, or a mother-in-law, v. 20, 22, 23.
These crimes not only exposed men to the sword of the magistrate,
Lev. 20.11. but, which is more dreadful, to the wrath
of God;
beastiality likewise, v. 21.
I
+
CHAP. XXVIII.
This chapter is a very large exposition of two words in the foregoing chapter,
the blessing and the curse. Those were pronounced blessed, in general, that
were obedient, and those cursed, that were disobedient; but, because generals
are not so affecting, Moses here descends to particulars, and describes tha
blessing and the curse, not in their fountains, (those are out of sight and
therefore the most considerable, yet least considered, the favour of God
the spring of all the blessings, and the wrath of God the spring of al
the curses,) but in their streams, the sensible effects of the blessing and
the curse, for they are real things, and have real effects. I. He describes the
blessings that should come upon them if they were obedient ; personal, family,
and especially national, for in that capacity especially they are here treated
with, v. 1..14. II. He more largely describes the curses which would come
upon them if they were disobedient; such as would be, 1. Their extreme
vexation, v. 15..44. 2. Their utter ruin and destruction at last, v.45..68.
This chapter is much to the same pârport with Lev. 26. setting before them life
and death, good and evil; and the promise, in the close of that chapter, of their
restoration upon their repentance, is here likewise more largely repeated,
ch. 30. Thus, as they had precept upon precept in the repetition of the law, so
they had line upon line in the repetition of the promise and threatenings. And
these are both there and here delivered, not only as sanctions of the law, what
would be conditionally, but as predictions of the event, what would be certainly,
that for a while the people of Israel would be happy in their obedience, but
that at length they would be undone by their disobedience, and therefore it is
said, ch. 30. 1. that all those things would come upon them, both the blessing
and the curse.
A
ND it shall come to pass, if thou shalt
hearken diligently unto the voice of the
LORD thy God, to observe and to do all his com-
mandments which I command thee this day, that
the LORD thy God will set thee on high above all
nations of the earth. 2. And all these blessings
shall come on thee, and overtake thee, if thou
shalt hearken unto the voice of the LORD thy
God. 3. Blessed shalt thou be in the city, and
blessed shalt thou be in the field. 4. Blessed shall
be the fruit of thy body, and the fruit of thy ground,
and the fruit of thy cattle, the increase of thy kine,
and the flocks of thy sheep. 5. Blessed shall be
Before Christ 1451.
Promises
DEUTERONOMY, XXVIII.

(1.) That they should be safe and easy; a blessing should come
upon them wherever they were, in the city, or in the field, v. 3.
Whether their habitation was in the town or country; whether
they were husbandmen or tradesmen; whether their business
called them into the city or into the field; they should be pre-
served from the dangers, and have the comforts, of every scene.
This blessing should attend them in their journeys, going out and
coming in, v. 6. Their persons should be protected, and the affair
they went about should succeed well. Observe here, what a
necessary and constant dependence we have upon God, both for
the continuance and comfort of this life. We need him at every
turn, in all the various moments of life; we cannot be safe if he
withdraw his protection, nor easy if he suspend his favour; but
if he bless us, go where we will, it is well with us.
thy basket and thy store. 6. Blessed shalt thou them, v. 2. Good people sometimes, under the sense of their ow
be when thou comest in, and blessed shalt thou be unworthiness, are ready to fly from the blessing, and to conclude
that it belongs not to them; but the blessing shall find them out,
when thou goest out. 7. The LORD shall cause and follow them notwithstanding; thus, in the great day, the
thine enemies that rise up against thee to be smitten blessing will overtake the righteous, that say, Lord, when saw we
before thy face: they shall come out against thee thee hungry, and fed thee? Matth. 25.37. It is promised,
one way, and flee before thee seven ways. 8. The
LORD shall command the blessing upon thee in
thy store-houses, and in all that thou settest thine
hand unto; and he shall bless thee in the land
which the LORD thy God giveth thee. 9. The
LORD shall establish thee an holy people unto
himself, as he hath sworn unto thee, if thou shalt
keep the commandments of the LORD thy God,
and walk in his ways. 10. And all people of
the earth shall see that thou art called by the
name of the LORD; and they shall be afraid of thee.
11. And the LORD shall make thee plenteous in
goods, in the fruit of thy body, and in the fruit
of thy cattle, and in the fruit of thy ground, in
the land which the LORD sware unto thy fathers to
give thee. 12. The LORD shall open unto thee his
good treasure, the heaven to give the rain unto thy
land in his season, and to bless all the work of
thine hand: and thou shalt lend unto many nations,
and thou shalt not borrow. 13. And the LORD
shall make thee the head, and not the tail; and
thou shalt be above only, and thou shalt not be
beneath; if that thou hearken unto the command-
ments of the LORD thy God, which I command
thee this day, to observe and to do them: 14. And
thou shalt not go aside from any of the words
which I command thee this day, to the right hand,
or to the left, to go after other gods to serve them.
(2.) That their families should be built up in a numerous issue;
blessed shall be the fruit of thy body, v. 4. and in that the Lord
shall make thee plenteous, v. 11. in pursuance of the promise made
to Abraham, that his seed should be as the stars of heaven for
multitude, and that God would be a God to them, than which, a
greater blessing, and more comprehensive, could not be entailed
upon the fruit of their body. See Isa. 61. 9.
n
•
good things of this life, which are promised them, not merely that
(3.) That they should be rich, and have an abundance of all the
they might have the pleasure of enjoying them, but (as Bishop
Patrick observes out of one of the Jewish writers) that they might
have wherewithal to honour God, and might be helped and
encouraged to serve him cheerfully, and to proceed and persevere
in their obedience to A is promised, all
they had without doors, corn, and cattle in the field, v. 4, 11.
Their cows and sheep particularly, which should be blessed for
the owners' sakes, and made blessings to them. In order to this
is called his good treasure, v. 12. because with this river of God
it is promised that God would give them rain in due season, which
the earth is enriched, Ps. 65. 9. Our constant supplies we must
see coming from God's good treasure, and own our obligations to
him for them; if he withhold his rain, the fruits both of the
ground and of the cattle soon perish. [2.] On all they had
within doors, the basket and store, v. 5. the storehouses or
barns, v. 8. When it is brought home, God will bless it, and not
blow upon it, as sometimes he does, Hag. 1. 6, 9. We depend
upon God and his blessing, not only for our yearly corn out of
the field, but for our daily bread out of our basket and store,
and therefore are taught to pray for it every day.
(4.) That they should have success in all their employments,
which would be a constant satisfaction to them; "The Lord shall
command the blessing (and it is he only that can command it)
upon thee, not only in all thou hast, but in all thou dost, all that
thou settest thine hand unto," v. 8. This intimated, that, even
when they were rich, they must not be idle, but must find some
good employment or other to set their hand to, and God would
own their industry, and bless the work of their hand, v.12. for
that which makes rich, and keeps so, is, the blessing of the Lord
upon the hand of the diligent, Prov. 10. 4, 22.
(5.) That they should have honour among their neighbours. v. 1.
The Lord thy God will set thee on high above all nations. He
made them so by taking them into covenant with himself,
ch. 26, 19. And he would make them more and more so by their
outward prosperity, if they would not by sin disparage themselves.
Two things should help to make them great among the nations.
[1.] Their wealth, v. 12. “Thou shalt lend to many nations upon
interest," (which they were allowed to take from the neighbouring
nations,) but thou shalt not have occasion to borrow." This
would give them great influence with all about them: for the
borrower is servant to the lender. It may be meant of trade and
commerce, that they should export abundantly more than thev
The blessings are here put before the curses, to intimate,
1. That God is slow to anger, but swift to shew mercy: he has
said it, and sworn, that he would much rather we would obey and ||
live, than sin and die. (It is his delight to bless.) 2. That though
both the promises and the threatenings are designed to bring and
hold us to our duty, yet it is better that we be allured to that
which is good, by a filial hope of God's favour than that we be
frightened to it by a servile fear of his wrath. That obedience
pleases best, which comes from a principle of delight in God's
goodness. Now,
1. We have here the condition upon which the blessing is
promised. 1. It is upon condition that they diligently hearken to
the voice of God, v. 1,2. that they hear God speaking to them by
his word, and use their utmost endeavour to acquaint themselves
with his will, v. 13. 2. Upon condition that they observe and do
all his commandments, (and, in order to obedience, there is need
of observation;) and that they keep the commandments of God, v. 9. ||
and walk in his ways. Not only do them for once, but keep them
for ever; not only set out in his ways, but walk in them to the
end. 3. Upon condition that they should not go aside either to
the right hand or to the left, either to superstition on the one hand,
or profaneness on the other; and, particularly, that they should not
go after other gods, v. 14. which was the sin that of all others they
were most prone to, and God would be most displeased with. Let
them take care to keep up religion, both the form and power of it,
in their families and nation, and God would not fail to bless them.
II. The particulars of this blessing.
1. It is promised that the providence of God should prosper them
in all their outward concerns. These blessings are said to overtake
Before Christ 1451.
Threatenings.
DEUTERONOMY, XXVIII.
hould import, which would keep the balance on their side. | from off the land, whither thou goest to possess
2.] Their power, v. 13. The Lord shall make thee the head, to give it.
aw to all about them, to exact tribute, and to arbitrate all contro-
versies. Every sheaf should bow to their's; which should make
them so considerable, that all the people of the earth should be
afraid of them, v. 10, that is, should reverence their true grandeur,
and dread making them their enemies. The flourishing of religion
among them, and the blessing of God upon them, would make them
formidable to all their neighbours, terrible as an army with banners.
(6.) That they should be victorious over their enemies, and
prosper in all their wars. If any were so daring as to rise up
against them to oppress them, or encroach upon them, it should
be at their peril, they should certainly fall before them, v.7.
The forces of the enemy, though entirely drawn up to come against
them one way, should be entirely routed, and flee before them
seven ways, each making the best of his way.
From the whole we learn, (though it were well if men would
believe it,) that religion and piety are the best friends to outward
prosperity. Though temporal blessings do not take up so much
room in the promises of the New Testament, as they do in those
of the Old, yet it is enough that our Lord Jesus has given us his
word, (and sure we may take his word,) that, if we seek first the
kingdom of God, and the righteousness thereof, all other things
shall be added to us, as far as Infinite Wisdom sees good: And
who can desire it further? Matth. 6. 33.
2. It is likewise promised, that the grace of God should establish
them a holy people, v. 9. Having taken them into covenant with
himself, he would keep them in covenant, and, provided they
used the means of steadfastness, he would give them the
grace of
steadfastness, that they should not depart from him. Note, Those
that are sincere in holiness, God will establish in holiness; and
he is of power to do it, Rom. 16. 25. He that is holy shall be
holy still; and those whom God establishes in holiness, he thereby
establishes a people to himself; for, as long as we keep close to
God, he will never forsake us. This establishment of their
religion would be the establishment of their reputation, v. 10. All
the people of the earth shall see, and own, that thou art called by
the name of the Lord, that is, that thou art a most excellent and
glorious people, under the particular care and countenance of the
great God. They shall be made to know, that a people called by
the name of Jehovah, is, without doubt, the happiest people under
the sun, even their enemies themselves being judges." The
favourites of Heaven are truly great, and, first or last, it will be
made to appear that they are so; if not in this world, yet at that
day when those who confess Christ now shall be confessed by
him before men and angels, as those whom he delights to honour.
22. The LORD shall smite thee with a con-
sumption, and with a fever, and with an inflam-
mation, and with an extreme burning, and with
the sword, and with blasting, and with mildew;
and they shall pursue thee until thou perish.
23. And thy heaven that is over thy head shall
be brass, and the earth that is under thee shall
be iron. 24. The LORD shall make the rain of
thy land powder and dust: from heaven shall
it come down upon thee, until thou be destroyed.
25. The LORD shall cause thee to be smitten
before thine enemies: thou shalt go out one way
against them, and flee seven ways before them:
and shalt be removed into all the kingdoms of
the earth. 26. And thy carcase shall be meat
unto all fowls of the air, and unto the beasts
of the earth, and no man shall fray them away.
27. The LORD will smite thee with the botch of
Egypt, and with the emerods, and with the scab,
and with the itch, whereof thou canst not be
healed. 28. The LORD shall smite thee with
madness, and blindness, and astonishment of
heart: 29. And thou shalt grope at noon-day, as
the blind gropeth in darkness, and thou shalt not
prosper in thy ways: and thou shalt be only
oppressed and spoiled evermore, and no man shall
30. Thou shalt betroth a wife, and
save thee.
another man shall lie with her: thou shalt build
an house, and thou shalt not dwell therein: thou
shalt plant a vineyard, and shalt not gather the
31. Thine ox shall be slain before
grapes thereof.
thine eyes, and thou shalt not eat, thereof thine
ass shall be violently taken away from before
thy face, and shall not be restored to thee: thy
sheep shall be given unto thine enemies, and thou
shalt have none to rescue them. 32. Thy sons and
thy daughters shall be given unto another people,
15. But it shall come to pass, if thou wilt not and thine eyes shall look, and fail with longing
hearken unto the voice of the LORD thy God, to for them all the day long: and there shall be no
observe to do all his commandments and his might in thine hand. 33. The fruit of thy land,
statutes which I command thee this day; that all and all thy labours, shall a nation which thou
these curses shall come upon thee, and overtake knowest not eat up; and thou shalt be only
thee: 16. Cursed shalt thou be in the city, and oppressed and crushed alway: 34. So that thou
cursed shalt thou be in the field. 17. Cursed shall shalt be mad for the sight of thine eyes which
be thy basket and thy store. 18. Cursed shall be thou shalt see. 35. The LORD shall smite thee
the fruit of thy body, and the fruit of thy land, in the knees, and in the legs, with a sore botch
the increase of thy kine, and the flocks of thy that cannot be healed, from the sole of thy foot
sheep. 19. Cursed shalt thou be when thou comest unto the top of thy head. 36. The LORD shall
in, and cursed shalt thou be when thou goest out. bring thee, and thy king which thou shalt set
20. The LORD shall send upon thee cursing, over thee, unto a nation which neither thou nor
vexation, and rebuke, in all that thou settest thine thy fathers have known; and there shalt thou
hand unto for to do, until thou be destroyed, and serve other gods, wood and stone. 37. And thou
until thou perish quickly; because of the wicked-shalt become an astonishment, a proverb, and a
ness of thy doings, whereby thou hast forsaken byword, among all nations whither the LORD shall
me. 21. The LORD shall make the pestilence lead thee, 38. Thou shalt carry much seed out
cleave unto thee, until he have consumed thee into the field, and shalt gather but little in; for
syn
Before Christ 1451.
DEUTERONOMY, XXVIII.
Threatenings
his hand unto, v. 20. A constant disappointment, which they are
his hand unto, v. 20.
subject to that set their hearts upon the world, and expect their
happiness in it, and which cannot but be a constant vexation.
This curse here is just the reverse of the blessing in the former
part of the chapter. Thus, whatever bliss there is in heaven,
there is not only the want of it, but the contrary to it, in hell.
Isa. 65. 13. My servants shall eat, but ye shall be hungry.
Many particular judgments are here enumerated, which would
be the fruits of the curse, and with which God would punish the
people of the Jews for their apostacy and disobedience. (1.) These
judgments threatened are of divers kinds, for God has many
arrows in his quiver, four sore judgments, Ezek. 14. 21. and many
more. (2.) They are here represented as very terrible, and the
descriptions of them are exceedingly lively and affecting, that men,
knowing these terrors of the Lord, might, if possible, be persuaded.
(3.) The threatenings of the same judgment are several times
repeated, that they might make the more deep and lasting impres-
sions; and to intimate, that, if they persisted in their disobedience,
the judgment, which they thought was over, and of which they
said, "Surely the bitterness of it is past," would return with
double force; for, when God judges, he will overcome.
Having viewed the bright side of the cloud, which is toward
the obedient, we have now presented to us the black and dark
side, which is toward the disobedient. If we do not keep God's
commandments, we not only come short of the blessing promised,
but we lay ourselves under the curse, which is as comprehensive
of all misery, as the blessing is of all happiness. Observe,
I. The equity of this curse. It is not a curse causeless, or for
some light cause; God seeks not occasion against us, nor is he
apt to quarrel with us. That which is here mentioned, as bringing
the curse, is, 1. Despising God; refusing to hearken to his voice,
v. 15. which speaks the highest contempt imaginable, as if what
he said were not worth the heeding, or we were not under any
obligation to him. 2. Disobeying himot doing his command-
ments, or not observing to do them. None fall under his curse,
but those that rebel against his command. 3. Deserting him.
"It is because of the wickedness of thy doings, not only whereby
thou hast slighted me, but whereby thou hast forsaken me, v. 20.
God never casts us off, till we first cast him off. It intimates,
that their idolatry, by which they forsook the true God for false
gods, would be their destroying sin, more than any other.
||
II. The extent and efficacy of this curse. "These curses shall
come upon thee from above, and shall overtake thee; though thou
endeavour to escape them, it is to no purpose to attempt it, they
shall follow thee whithersoever thou goest, and seize thee, overtake
thee, and overcome thee, v. 15. It is said of the sinner, when
God's wrath is in pursuit of him, that he would fain flee out of ||
his hand, Job, 27.22. but he cannot; if he flee from the iron
weapon, yet the bow of steel shall reach him, and strike him through.
There is no running from God, but by running to him, no fleeing
from his justice, but by fleeing to his mercy. See Ps. 21. 7, 8.
1. Wherever the sinner goes, the curse of God follows him;
wherever he is, it rests upon him. He is cursed in the city, and
in the field, v. 16. The strength of the city cannot shelter him from
it, the pleasant air of the country is no fence against these
pestilential steams. He is cursed, v. 19. when he comes in, for
the curse is upon the house of the wicked, Prov. 3. 33. and he is
cursed when he goes out, for he cannot leave that curse behind
him, nor get rid of it, which has entered into his bowels like water,
and like oil into his bones. 2. Whatever he has is under a curse,
Cursed is the ground for his sake, and all that is on it, or comes
out of it, and so he is cursed from the ground, as Cain, Gen. 4. 11. |
The basket and store cursed, v. 17, 18. All his enjoyments, being
forfeited by him, are in a manner forbidden to him, as cursed
things, which he has no title to. To those whose mind and con-
cience are defiled, every thing else is so, Tit. 1.15. They are
all imbittered to him, he cannot take any true comfort in them, for
the wrath of God mixes itself with them, and he is so far from
having any security on the continuance of them, that if his eyes be
open, he
may see them all condenined, and ready to be confiscated,
and with them all his joys, and all his hopes, for ever. 3. Whatever
[1.] Bodily diseases are here threatened; that they should be
epidemical in their land. These God sometimes makes use of for
the chastisement and improvement of his own people, Lord, behold,
he whom thou lovest is sick. But here they are threatened to be
brought upon his enemies, as tokens of his wrath, and designed
for their ruin. So that, according to the temper of our spirits,
under sickness, accordingly it is to us a blessing or a curse. But
whatever sickness may be to particular persons, it is certain that
epidemical diseases, raging among a people, are national judgments,
and are so to be accounted. He here threatens, First, Painful
diseases, v. 35. a sore botch, beginning in the legs and knees, but
spreading, like Job's boils, from head to foot. And, Secondly,
Shameful diseases, v. 27. the botch of Egypt, (such boils and
blains as the Egyptians had been plagued with, when God brought
Israel from among them,) and the emerods and scab, vile diseases,
the just punishment of those who by sin had made themselves
vile. Thirdly, Mortal diseases. The pestilence, v. 21. the
consumption, (put for all chronical diseases,) and the fever, (for
all acute diseases,) v. 22. (see Lev. 26. 16.) and all incurable, v. 27.
[2.] Famine, and scarcity of provisions; and this, First, For
want of rain, v. 23, 24. Thy heaven over thy head, that part that
is over thy land, shall be as dry as brass, while the heavens over
other countries shall distil their dews; and, when the heaven is
as brass, the earth of course will be as iron, so hard and unfruitful.
Instead of rain, the dust shall be blown out of the highways into
the field, and spoil the little that there is of the fruits of the earth.
Secondly, By destroying insects. The locust should destroy the
corn, so that they should not have so much as their seed again,
v. 38, 42. And the fruit of the vine, which should make glad their
hearts, should all be worm-eaten, v. 39.
And the olive, some way
or other, should be made to cast its fruit, v. 40. The heathen use
many superstitious customs in honour of their idol-gods, for pre-
serving the fruits of the earth: but Moses tells Israel, that the
only way they had to preserve them, was, to keep God's command-
ments; for he is a God that will not be sported with, like their idols,
but will be served in spirit and in truth. This threatening we find
fulfilled in Israel, 1 Kings, 17.1. Jer. 14. 1, &c. Joel, 1.4.
[3] That they should be smitten before their enemies in war,
who, it is likely, would be the more cruel to them, when they had
them at their mercy, for the severity they had used against the
nations of Canaan, which their neighbours in after ages would be
apt to remember against them, v. 25. It would make their flight
the more shameful and the more grievous, that they might have
triumphed over their enemies, if they had been faithful to their God.
The carcases of those that were slain in war, or died in captivity
among strangers, should be meat for the fowls, v. 26.
And an
Israelite, having forfeited the favour of his God, should have so
little humanity shewed him, as that no man should fray them
he does is under a curse too. It is a curse in all that he settethaway; so odious would God's curse make them to all mankind.
1
the locust shall consume it. 39. Thou shalt plant
39. Thou shalt plant
vineyards, and dress them, but shalt neither drink
of the wine, nor gather the grapes; for the worms
shall eat them. 40. Thou shalt have olive-trees
throughout all thy coasts, but thou shalt not anoint
thyself with the oil; for thine olive shall cast his
fruit. 41. Thou shalt beget sons and daughters,
but thou shalt not enjoy them: for they shall go
into captivity. 42. All thy trees and fruit of thy
land shall the locust consume. 43. The stranger
that is within thee shall get up above thee very
high and thou shalt come down very low. 44. He
shall lend to thee, and thou shalt not lend to him:
he shall be the head, and thou shalt be the tail.
}
Before Christ 1451. -
Threatenings,
DEUTERONOMY, XXVIII
[4.] That they should be infatuated in all their counsels, so as
not to discern their own interest, nor bring any thing to pass for the
public good, v. 28, 29. The Lord shall smite thee with madness and
blindness. Note, God's judgments can reach the minds of men, to
fill them with darkness and horror, as well as their bodies and
estates; and those are the sorest of all judgments, which make men
a terror to themselves, and their own destroyers. That which they
contrived to secure themselves by, should still turn to their preju-
dice. Thus we often find that the allies they confided in distressed
them, and strengthened them not, 2 Chron. 28. 20. Those that will
not walk in God's counsels, are justly left to be ruined by their
own; and those that are wilfully blind to their duty deserve to
be made blind to their interest; and, seeing they loved darkness
rather than light, let them grope at noon-day as in the dark.
[5.] That they should be plundered of all their enjoyments,
stripped of all by the proud and imperious conqueror, such as
Ben-hadad was to Ahab, 1 Kings, 20. 5, 6. Not only their houses
and vineyards should be taken from them, but their wives and
children, v. 30, 32. Their dearest comforts, which they took
most pleasure in, and promised themselves most from, should be
the entertainment and triumph of their enemies. As they had
dwelt in houses which they builded not, and eaten of vineyards
dwelt in houses which they builded not, and eaten of vineyards
which they planted not, ch. 6. 10, 11. so others should do by
them. Their oxen, asses, and sheep, like Job's, should be taken
away before their eyes, and they should not be able to recover
them, v. 31. And all the fruit of their land and labours should
be devoured and eaten up by the enemy; so that they, and their's,
would want necessaries, while their enemies were revelling with
that which they had laboured for.
}
4
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[6.] That they should be carried captives into a far country;
nay, into all the kingdoms of the earth, v. 25. Their sons and
daughters, whom they promised themselves comfort in, should go
into captivity, v. 41. and they themselves at length, and their king,
in whom they promised themselves safety and settlement, v. 36.
This was fully accomplished, when the ten tribes, first, were carried
captive into Assyria, 2 Kings, 17. 6. and, not long after, the two
tribes into Babylon, and two of their kings, 2 Kings, 24. 14, 15.
—25.7, 21. That which is mentioned, as an aggravation of their
captivity, is, that they should go into an unknown country, the
language and customs of which would be very uncouth, and their
treatment among them barbarous, and there they should serve
other gods, that is, be compelled to do so by their enemies, as
they were in Babylon, Dan. 3.6. Note, God often makes men's
sin their punishment, and chooses their delusions. Ye shall serve
other gods, that is, "Ye shall serve those that do serve them;"
a nation is often in scripture called by the name of its god, as
Jer. 48.7. They had made idolaters their associates, and now
God made idolaters their oppressors.
[7.] That those who remained should be insulted and tyrannized
over by strangers, v. 43, 44. So the ten tribes were by the colonies
which the king of Assyria sent to take possession of their land,
2 Kings, 17. 24. Or, this may be meant of the gradual encroach-
ments which the strangers within their gates should make upon them,
so as insensibly to worm them out of their estates. We read of
the fulfilling of this, Hos. 7.9. Strangers have devoured his strength;
foreigners ate the bread out of the mouth of the true born Israelites,
by which they were justly chastised for introducing strange gods.
[8.] That their reputation among their neighbours should be
quite sunk, and they that had been a name, and a praise, should
be an astonishment, a proverb, and a byword, v. 37. Some have
observed the fulfilling of this threatening in their present state:
for, when we would express the most perfidious and barbarous
treatment, we say, None but a Jew would have done so. Thus is
sin a reproach to any people.
Lastly, To complete their misery, it is threatened that they
should be put quite out of the possession of their minds by all
these troubles, v. 34. Thou shalt be mad for the sight of thine eyes,
that is, quite bereaved of all comfort and hope, and abandoned to
utter despair. Those that walk by sight, and not by faith, are in
danger of losing reason itself, when every thing about them looks
*
frightful; and their condition is wceful indeed, that are mad for
the sight of their eyes.
}
45. Moreover all these curses shall come upon
thee, and shall pursue thee, and overtake thee,
till thou be destroyed; because thou hearkenedst
not unto the voice of the LORD thy God, to keep
his commandments and his statutes which he
commanded thee: 46. And they shall be upon
thee for a sign and for a wonder, and upon
thy seed for ever. 47. Because thou servedst
not the LORD thy God with joyfulness, and with
gladness of heart, for the abundance of all things;
48. Therefore shalt thou serve thine enemies
which the LORD shall send against thee, in hunger,
and in thirst, and in nakedness, and in want of
all things: and he shall put a yoke of iron
upon thy neck, until he have destroyed thee.
49. The LORD shall bring a nation against thee
from far, from the end of the earth, as swift as
the eagle flieth; a nation whose tongue thou shalt
not understand ; 50. A nation of fierce coun-
tenance, which shall not regard the person of
the old, nor shew favour to the young: 51. And
he shall eat the fruit of thy cattle, and the fruit
of thy land, until thou be destroyed: which also
shall not leave thee either corn, wine, or oil, or
the increase of thy kine, or flocks of thy sheep,
until he have destroyed thee. 52. And he shall
besiege thee in all thy gates, until thy high and
fenced walls come down, wherein thou trustedst,
throughout all thy land: and he shall besiege thee
in all thy gates throughout all thy land, which the
LORD thy God hath given thee. 53. And thou
shalt eat the fruit of thine own body, the flesh
of thy sons and of thy daughters, which the
LORD thy God hath given thee, in the siege, and
in the straitness, wherewith thine enemies shall
distress thee: 54. So that the man that is tender
among you, and very delicate, his eye shall be
evil toward his brother, and toward the wife of
his bosom, and toward the remnant of his children
which he shall leave: 55. So that he will not
give to any of them of the flesh of his children
whom he shall eat: because he hath nothing left
him in the siege, and in the straitness, wherewith
thine enemies shall distress thee in all thy gates.
56. The tender and delicate woman among you,
which would not adventure to set the sole of
her foot upon the ground for delicateness and
tenderness, her eye shall be evil toward the hus-
band of her bosom, and toward her son, and
toward her daughter, 57. And toward her young
one that cometh out from between her feet, and
toward her children which she shall bear for
she shall eat them for want of all things secretly
in the siege and straitness, where with thine enemy
7
Before Christ 1451.
DEUTERONOMY, XXVIII.
Threatenings
their religion, does so fully and exactly answer to the prediction in
these verses, that it serves for an incontestable proof of the truth
of prophecy, and consequently of the divine authority of the
scripture. And this last destruction being here represented as
more dreadful than the former, it shews that their sin, in rejecting
Christ and his, gospel, was more heinous and more provoking to
Satan; for their captivity in Babylon cured them effectually of
than and left them more under the
their idolatry in seventy years time; but under this last destruction,
now for above 1600 years, they continue incurably averse to the
Lord Jesus. Observe,
of
should light and lie upon them for their sins.
1. What is here said in general of the wrath of God, which
1. That, if they would not be ruled by the commands of God,
they should certainly be ruined by his curse, v. 45, 46. Because
thou didst not keep his commandments, (especially that of hearing
and obeying the great Prophet,) these curses shall come upon thee,
as upon a people appointed to destruction, the generation of
God's wrath: and they shall be for a sign and for a wonder. It
is amazing to think that a people, so long the favourites of heaven,
should be so perfectly abandoned and cast off; that a people so
that a people so scattered in all nations should preserve them-
closely incorporated should be so universally dispersed; and yet
selves distinct, and not mix with any; but, like Cain, be fugitives
and vagabonds, and yet marked to be known.
2. That if they would not serve God with cheerfulness, they
should be compelled to serve their enemies, v. 47, 48. that they
might know the difference, 2 Chron. 12. 8. which, some think, is
the meaning of Ezek. 20. 24, 25. Because they despised my
statutes, I gave them statutes that were not good. Observe here,
(1.) It is justly expected, from those to whom God gives an
abundance of the good things of this life, that they should serve him.
What does he maintain us for, but that we may do his work, and
be some way serviceable to his honour? (2.)The more God gives
us, the more cheerfully we should serve him; our abundance
should be oil to the wheels of our obedience. God is a Master
that will be served with gladness, and delights to hear us sing at
either do not serve him at all, or serve him with reluctance, it is
our work. (3.) If, when we receive the gifts of God's bounty, we
a righteous thing with him to make us know the hardships of
want and servitude. They deserve to have cause given them to
Tristis es, et felix!
complain, who complain without a cause.
Blush at thy own folly and in-
Happy, and yet not easy!
gratitude.

shall distress thee in thy gates. 58. If thou wilt
not observe to do all the words of this law that
are written in this book, that thou mayest fear this
glorious and fearful name, THE LORD THY GOD
59. Then the LORD will make thy plagues wonder-
ful, and the plagues of thy seed, even great plagues,
and of long continuance, and sore sicknesses,
and of long continuance. 60. Moreover he will
bring upon thee all the diseases of Egypt, which
hou wast afraid of; and they shall cleave unto
hee. 61. Also every sickness, and every plague,
which is not written in the book of this law, them
will the LORD bring upon thee, until thou be
destroyed. 62. And ye shall be left few in
number, whereas ye were as the stars of heaven
for multitude; because thou wouldest not obey
the voice of the LORD thy God. 63. And it shall
come to pass, that as the LORD rejoiced over you
to do you good, and to multiply you; so the LORD
will rejoice over you to destroy you, and to bring
you to nought; and ye shall be plucked from off
the land whither thou goest to possess it. 64. And
the LORD shall scatter thee among all people, from
the one end of the earth even unto the other; and
there thou shalt serve other gods, which neither
thou nor thy fathers have known, even wood and
stone. 65. And among these nations shalt thou
find no ease, neither shall the sole of thy foot have
rest: but the LORD shall give thee there a trem-
bling heart, and failing of eyes, and sorrow of
mind: 66. And thy life shall hang in doubt before
thee; and thou shalt fear day and night, and shalt
have none assurance of thy life: 67. In the
morning thou shalt say, Would God it were even!
and at even thou shalt say, Would God it were
morning! for the fear of thine heart wherewith
thou shalt fear, and for the sight of thine eyes
which thou shalt see. 68. And the LORD shall
bring thee into Egypt again with ships, by the
way whereof I spake unto thee, Thou shalt see it
no more again and there ye shall be sold unto
your enemies for bondmen and bond women, and
no man shall buy you.
As
3. That if they would not give glory to God by an awful
obedience, he would get him honour upon them by wonderful
plagues, v. 58, 59. Note, (1.) God justly expects from us that
we shouid fear his fearful name; and, which is strange, that
name which is here proposed as the object of our fear, is, THE
LORD THY GOD, which is very fitly here put in our Bibles in
capital letters; for nothing can sound more truly august.
nothing is more comfortable, so nothing more awful, than this,
that he with whom we have to do is Jehovah, a Being infinitely
perfect and blessed, and the Author of all being; and that he is
our God, our rightful Lord and Owner, from whom we are to
receive laws, and to whom we are to give account: this is great,
and greatly to be feared. (2.) We may justly expect from God,
that if we do not fear his fearful name, we shall feel his fearful
plagues; for one way or other God will be feared. All God's
plagues' are dreadful, but some are wonderful, carrying in them
extraordinary signatures of divine power and justice, so that &
man, upon the first view of them, may say, Verily, there is a
God that judgeth in the earth.
One would have thought that enough had been said to possess
them with a dread of that wrath of God which is revealed from
heaven against the ungodliness and unrighteousness of men. But,
to shew how deep the treasures of that wrath are, and that still
there is more and worse behind, Moses, when one would have
thought that he had concluded this dismal subject, begins again,
and adds to this roll of curses many similar words; as Jeremiah
did to his, Jer. 36. 32. It should seem, that, in the former part of
this commination, Moses foretells their captivity in Babylon, and
the calamities which introduced and attended that, by which, even II. How the destruction threatened is described.
after their return, they were brought to that low and poor con- here upon the same melancholy subject that our Saviour is dis-
dition, which is described, v. 44. that their enemies should be the coursing of to his disciples in his farewel sermon, Matth. 24.
head, and they the tail: but here, in this latter part, he foretells || namely, The destruction of Jerusalem and the Jewish nation.
their last destruction by the Romans, and their dispersion there- Five things are here foretold as steps to their ruin.
upon. And the present deplorable state of the Jewish nation, and
of all that have incorporated themselves with them, by embracing || A
Moses is
1. That they should be invaded by a foreign enemy, v. 49, 50.
nation from far, namely, the Romans, as swift as the cage,
VOL. I.
54
Before Christ 1451.
Threatenings.
DEUTERONOMY, XXVIII.
hastening to the prey; our Saviour makes use of this similitude, in || will rejoice over you to destroy you. Behold here the goodness
foretelling this destruction, that where the carcase is, there will the || and severity of God; mercy here shines bright in the pleasure
eagles be gathered together, Matth. 24. 28. And Bishop Patrick God takes in doing good, he rejoices in it; yet justice here
observes, (to make the accomplishment the more remarkable,) appears no less illustrious in the pleasure he takes in destroying
that the ensign of the Roman armies was an eagle. This nation the impenitent; not as it is the making of his creatures miserable,
is said to be of a fierce countenance, an indication of a fierce but as it is the asserting of his own honour, and the securing of
nature, stern and severe, that would not pity the weakness and the ends of his government. See what a malignant mischievous
infirmity either of little children or of old people.
thing sin is, which (as I may say) makes it necessary for the God
of infinite goodness to rejoice in the destruction of his own
creatures, even those that had been favourites.
2. That the country should be laid waste, and all the fruits of it
eaten up by this army of foreigners; which is the natural con-
sequence of an invasion, especially when it is made, as that by the
Romans was, for the chastisement of rebels, v. 51. He shall eat
the fruits of thy cattle and land, so that the inhabitants should be
starved, while the invaders were fed to the full.
||
||
5. That the remnant should be scattered throughout the nations.
This completes their woe, v.68. The Lord shall scatter thee
among all people. This is remarkably fulfilled in their present
dispersion, for there are Jews to be found almost in all countries
3. That their cities should be besieged, and that such would that are possessed either by Christians or Mahometans, and in
be the obstinacy of the besieged, and such the vigour of the such numbers, that it has been said, If they could unite in one
besiegers, that they would be reduced to the last extremity, and at common interest, they would be a very formidable body, and able
length fall into the hands of the enemy, v. 52. No place, though to deal with the most powerful states and prices; but they abide
||
ever so well fortified, no, not Jerusalem itself, though it held out under the power of this curse, and are so scattered that they are
long, would escape. Two of the common consequences of a long not able to incorporate. It is here foretold, that, in this dispersion,
siege are here foretold. (1.) A miserable famine, which would (1.) They should have no religion, or none to any purpose; should
prevail to such a degree, that, for want of food, they should kill have neither temple, nor altar, nor priesthood, for they should
and eat their own children, v. 53. Men should do so, notwith- serve other gods. Some think this has been fulfilled in the force
standing their hardiness, and ability to bear hunger; and though put upon the Jews in Popish countries, to worship the images that
obliged by the law of nature to provide for their own families, yet are used in the Romish church, to their great vexation. (2.) They
should refuse to give to the wife and children, that were starving, should have no rest; no rest of body, the sole of thy foot shall not
any of the child that was barbarously butchered, v. 54, 55. Nay, have rest, v. 65. but be continually upon the remove, either in
women, ladies of quality, notwithstanding their natural niceness hope of gain, or fear of persecution; all wandering Jews: no rest
about their food, and their natural affection to their children, yet, of the mind, (which is much worse,) but a trembling heart, v. 65.
for want of food, should so far forget all humanity, as to kill and no assurance of life, v.66. weary both of light and darkness,
eat them, v. 56, 57. Let us observe by the way, how hard this which are, in their turns, both welcome to a quiet mind, but to
fate must needs be to the tender and delicate women, and learn them both day and night would be a terror, v. 67. Such was
not to indulge ourselves in tenderness and delicacy, because we once the condition of Job, (Job, 7.4.) but to them this should be
know not what we may be reduced to before we die; the more constant and perpetual; that blindness and darkness which the
nice we are, the harder it will be to us to bear want, and the apostle speaks of as having happened to Israel, and that guilt
more danger we shall be in of sacrificing reason, and religion, which bowed down their back alway, Rom. 11.8..10. must needs
and natural affection itself, to the clamours and cravings of an occasion a constant restlessness and amazement.
Those are a
unmortified and ungoverned appetite. This threatening was torment to themselves, and to all about them, that fear day and
fulfilled in the letter of it, more than once, to the perpetual night, and are always uneasy; let good people strive against it,
reproach of the Jewish nation; never was the like done either by and not give way to that fear which has torment; and let wicked
Greek or barbarian, but in the siege of Samaria, a woman boiled people not be secure in their wickedness, for their hearts cannot
her own son, 2 Kings, 6. 28, 29. And it is spoken of as commonly endure, nor can their hands be strong, when the terrors of God
done among them in the siege of Jerusalem by the Babylonians, || set themselves in array against them. They that say in the morn-
Lam. 4. 10. And in the last siege, by the Romans, Josephus tells ing, Oh that it were even, and in the evening, Oh that it were
us of a noble woman that killed and ate her own child, through || morning, shew, [1.] A constant fret and vexation, chiding the
the extremity of the famine, and when she had eaten one half hours for lingering, and complaining of the length of every minute.
secretly, v. 57. that she might have it to herself, the mob, smelling Let time be precious to us when we are in prosperity, and then it
meat, got into the house, to whom she shewed the other half, will not be so tedious to us, when we are in afflictions, as otherwise
which she had kept till another time, inviting them to share with it would [2.] A constant fright and terror; afraid in the morn-
her. What is too barbarous for them to do that are abandoned ing of the arrow that flieth by day, and therefore wishing the day
of God? (2.) Sickness is another common effect of a strait and over; but what will this do for them? When evening comes, the
long siege; and that is here threatened: sore sickness, and of long trembling heart is no less apprehensive of the terror by night,
continuance, v.59. These should attend the Jews wherever they Ps. 91. 5, 6. Happy they, whose minds, being staid on God, are
went afterward, the diseases of Egypt, leprocies, botches, and quiet from the fear of evil. Observe here, The terror arises not
foul ulcers, v. 60. Nay, as if the particular miseries here threat-only from the sight of the eyes, but from the fear of the heart,
ened were not enough, he concludes with an &c. v. 61. The Lord not only from real dangers, but from imaginary ones; the causes
will bring upon thee every sickness, and every plague, though it of fear, when they come to be inquired into, often prove to be
be not written in the book of this law. Those that fall under the only the creatures of the fancy.
curse of God, will find that the one half was not told them of the
weight and terror of that curse.
Lastly, In the close, God threatens to leave them as he found
them, in a house of bondage, v. 68. The Lord shall bring thee intc
4. That multitudes of them should perish; so that they should Egypt again, that is, into such a miserable state as they were iz
become few in number, v. 62. It was a nation that God had when they were slaves to the Egyptians, and ruled by them with
wonderfully increased, so that they were as the stars of heaven for rigour. God had brought them out of Egypt, and had said, They
multitude; but, for their sin, diminished and brought low, Ps. 107. shall see it no more again, Deut. 17. 16. but now they should be
38, 39. It is computed, that in the destruction of the Jewish reduced to the same state of slavery that they had been in there,
nation by the Romans, as appears by the account Josephus gives To be sold to strangers would be bad enough, but much worse to
of it, above two millions fell by the sword, at several places, beside | be sold to their enemies. Even slaves may be valued as such, but
what perished by famine and pestilence; so that the whole country a Jew should have so ill a name for all that is base, that, when
was laid waste and turned into a wilderness. That is a terrible he was exposed to sale, no man should buy him, which would
word, v. 63. As the Lord rejoiced over you to do you good, so he || make his master, that had him to sell, the more severe with him
:
Before Christ 1451.
DEUTERONOMY, XXVIII, XXIX. Mercies called to Remembrance
the covenant any otherwise than as God gave him instructions. It
does not lie in the, power of ministers to fix the terms of the cove-
nant, they are only to dispense the seals of it. This is said to be
beside the covenant made in Horeb; for though the covenant was
the same, yet it was a new promulgation and ratification of it. It
is probable, some now living, though not of age to be mustered,
were of age to consent for themselves to the covenant made at Ho-
reb, and yet it is here renewed. Note, Those that have solemnly
covenanted with God, should take all opportunities to do it again, as
those that like their choice too well to change. But the far greater
part were a new generation, and therefore the covenant must be
made afresh with them, and it is fit that the covenant should be
renewed to the children of the covenant.
MA
It is usual for indentures to begin with a recital; this does so ;
with a rehearsal of the great things God had done for them.
1. As an encouragement to them, to believe that God would in-
deed be to them a God, for he would not have done so much for
them, if he had not designed more, to which all he had hitherto
done, was but a preface (as it were) or introduction; nay, he had
showed himself a God in what he had hitherto done for them,
which might raise their expectations of something great, and an-
swering the vast extent and compass of that pregnant promise,
that God would be to them a God. 2. As an engagement upon
them to be to him an obedient people, in consideration of what he
had done for them.
Thirty Jews (they say) have been sold for one small piece of mo-
ney, as they sold our Saviour for thirty pieces.
||
Now, upon the whole matter, First, The accomplishment of
these predictions upon the Jewish nation, shows that Moses spake
by the Spirit of God, who certainly foresees the ruin of sinners,
and gives them warning of it, that they may prevent it by a true
and timely repentance, or else be left inexcusable. Secondly,
Let us all from hence learn to stand in awe, and not to sin. I
have heard of a wicked man, who, upon reading the threatenings
of this chapter, was so enraged, that he tore the leaf out of the
Bible, as Jehoiakim cut Jeremiah's roll, but to what purpose is it
to deface a copy, while the original remains upon record in the
divine counsels, by which it is unalterably determined, that the
wages of sin is death, whether men will hear or whether they will
forbear?
=
CHAP. XXIX.
The first words of this chapter are the contents of it; These are the words
of the covenant, (v. 1.) that is, these that follow: Here is, I. A recital of
God's dealings with them, in order to the bringing of them into this cove-
nunt, v. 2-8. II. A solemn charge to them to keep the covenant, v. 9.
III. An abstract of the covenant itself, r. 12, 13. IV. A specification of
the persons taken into the covenant, v. 10, 11, 14, 15. V. An intimation of
the great design of this covenant against idolatry in a parenthesis, v. 16,
17. VI. A most solemn and dreadful denunciation of the wrath of God
against such persons as promise themselves peace in a sinful way, v. 18—28.
VII. The conclusion of this treaty, with a distinction between things secret
and things revealed, v. 29.
For the proof of what he nere advances, he appeals to their own.
eyes, (v. 2.) Ye have seen all that the Lord did." Their own senses
were incontestable evidence of the matter of fact, that God had
less competent judge of the equity of his inference from it, (v. 9.)
done great things for them; and then their own reason was a no
Keep therefore the words of this covenant.
1.HESE are the words of the covenant, which
THESE are the words of the covenant, which
the LORD commanded Moses to make with
the children of Israel in the land of Moab, beside
6.
These things he specifies, to show the power and goodness of
Egypt, v. 2, 3. The amazing signs and miracles by which Pha-
God in his
for them. (1.) Their deliverance out of
untorach was plagued, and compelled to dismiss them, and Israel
was tried (for they are called temptations) whether they would
trust God to secure them from, and save them by, those plagues.
(2.) Their conduct through the wilderness for forty years, v. 5,
the paths of the wilderness were not only unknown but un-
There they were led, and clad, and fed, by miracles; though
trodden, yet God kept them from being lost there; and (as Bishop
Patrick observes) those very shoes, which by the appointment
of God they put on in Egypt, at the passover, when they were
the wil-ready to march, (Exod. 12. 11.) never wore out, but served
them to Canaan: and though they lived not upon bread which
strengthens the heart, and wine which rejoices it, but upon
manna and rock-water, yet they were men of strength and cou-
rage, mighty men, and able to go forth to war. By these mi-
racles they were made to know that the Lord was God, and by
lately obtained over Sihon and Og, and that good land which
(3.) The victory they had
they had taken possession of, v. 7, 8. Both former mercies, and
fresh mercies, should be improved by us as inducements to obe-
you
the covenant which he made with them in Horeb.
2. And Moses called unto all Israel, and said
them, Ye have seen all that the LORD did before
your eyes in the land of Egypt unto Pharaoh, and
unto all his servants, and unto all the land; 3.
The great temptations which thine eyes have seen,
the signs,
and those great miracles: 4. Yet the
LORD hath not given you an heart to perceive,
and eyes to see, and ears to hear, unto this day.
5. And I have led
forty years in the wil-
derness: your clothes are not waxen old unto you,
and thy shoe is not waxen old upon thy foot. 6.
Ye have not eaten bread, neither have ye drunk
wine or strong drink that ye might know that I
am the LORD your God. 7. And when ye came
unto this place, Sihon the king of Heshbon, and
Og the king of Bashan, came out against us unto
battle, and we smote them. S. And we took
we took dience.
their land, and gave it for an inheritance unto the their stupidity, (v. 4.) Yet the Lord has not given you a heart to
By way of inference from these memoirs, [1.] Moses laments
Reubenites, and to the Gadites, and to the half-perceive. This does not lay the blame of our senselessness, and
tribe of Manasseh. 9. Keep therefore the words sottishness, and unbelief, upon God, as if they had stood ready to
of this covenant, and do them, that ye may pros-receive his grace, and had begged for it, but he had denied them;
no, but it fastens the guilt upon themselves. "The Lord, who is
per in all that ye do.
the Father of spirits, a God in covenant with you, and who had
always been so rich in mercy to you, no doubt, would have
Now that Moses had largely repeated the commands which the crowned all his other gifts with this, he would have given you a
people were to observe as their part of the covenant, and the heart to perceive and eyes to see, if you had not by your own fro
promises and threatenings which God would make good (accord-||wardness and perverseness frustrated his kind intentions, and re-
ing as they behaved themselves) as his part of the covenant; the ceived his grace in vain." Note, First, The hearing ear, ana
whole is here summed up in a federal transaction. The cove-seeing eye, and the understanding heart, are the gift of God.
nant formerly made is here renewed, and Moses, who was before, All that have them, have them from him. Secondly, God gives
is still, the mediator of it; (v. 1.) The Lord commanded Moses to not only food and raiment, but wealth and large possessions, to
make it. Moses himself, though king in Jeshurun, could notinake IĮ many to whom he does not give grace. Many enjoy the gilts
these mercies that he was their God.
-
.
.
Before Christ 1451.
DEUTERONOMY, XXIX.
The Covenant renewed
who have not hearts to perceive the Giver, nor the true intention which the LORD overthrew in his anger, and
and use of the gifts. Thirdly, God's readiness to do us good in his wrath: 24. Even all nations shall
24. Even all nations shall say, Where-
other things, is a plain evidence that if we have not grace, that
best of gifts, it is our own fault, and not his: ue would have fore hath the LORD done thus unto this land?
gathered us, and we would not. [2.] Moses charges them to be What meaneth the heat of this great anger?
obedient, v. 9. Keep therefore, and do. Note, We are bound, in 25. Then men shall say, Because they have for-
gratitude and interest, as well as duty and faithfulness, to keep saken the covenant of the LORD God of their
the words of the covenant.
fathers, which he made with them when he brought
them forth out of the land of Egypt: 26. For they
went and served other gods, aud worshipped them,
gods whom they knew not, and whom he had not
given unto them: 27. And the anger of the LORD
was kindled against this land, to bring upon it all
the curses that are written in this book: 28. And
the LORD rooted them out of their land in anger,
and in wrath, and in great indignation, and cast
them into another land, as it is this day. 29 The
secret things belong unto the LORD our God: but
those things which are revealed belong unto us
and to our children for ever, that we may do all
the words of this law.
10. Ye stand this day all of you before the
LORD your God; your captains of your tribes,
your elders, and your officers, with all the men of
Israel, 11. Your little ones, your wives, and thy
stranger that is in thy camp, from the hewer of
thy wood unto the drawer of thy water: 12. That
thou shouldest enter into covenant with the LORD
thy God, and into his oath, which the LORD thy
God maketh with thee this day: 13. That he may
establish thee to-day for a people unto himself,
and that he may be unto thee a God, as he hath
said unto thee, and as he hath sworn unto thy
fathers, to Abraham, to Isaac, and to Jacob.
14. Neither with you only do I make this covenant
and this oath; 15. But with him that standeth
here with us this day before the LORD our God,
and also with him that is not here with us this
day: 16. (For ye know how we have dwelt in
the land of Egypt; and how we came through
the nations which ye passed by; 17. And ye have
seen their abominations, and their idols, wood
and stone, silver and gold, which were among
them :) 18. Lest there should be among you
man, or woman, or family, or tribe, whose heart
turneth away this day from the LORD our God, to
go and serve the gods of these nations; lest there
should be among you a root that beareth gall and
wormwood; 19. And it come to pass, when he
heareth the words of this curse, that he bless
himself in his heart, saying, I shall have peace,
though I walk in the imagination of mine heart,
to add drunkenness to thirst: 20. The LORD will
not spare him, but then the anger of the LORD
and his jealousy shall smoke against that man,
and all the curses that are written in this book
shall lie upon him, and the LORD shall blot out
his name from under heaven. 21. And the LORD
shall separate him unto evil out of all the tribes of
Israel, according to all the curses of the covenant
that are written in this book of the law: 22. So
that the generation to come of your children that
shall rise up after you, and the stranger that shall
come from a far land, shall say, when they see
the plagues of that land, and the sicknesses which
the LORD hath laid upon it; 23. And that the
whole land thereof is brimstone, and salt, and
burning, that it is not sown, nor beareth, nor any
grass groweth therein, like the overthrow of
and Gomorrah, Admah, and Zeboim,
copiousness and pungency of the expressions, that Moses, now
It appears, by the length of the sentences here, and by the
that he was drawing near to the close of his discourse, was very
warm and zealous, and very desirous to impress what he said.
upon the minds of this unthinking people. To bind them the
pression, (to make up the want of the external ceremony that was
faster to God and duty, he here, with great solemnity of ex-
used, Exod. 24. 4, &c.) concludes a bargain (as it were) between
them and God, an everlasting covenant, which God would not
but lays the matter plainly before them, and then leaves it between
and must not. He requires not their explicit consent,
God and their own consciences. Observe,
I. The parties to this covenant.
themselves.
1. It is the Lord their God they are to covenant with, v. 12.
To him they must give up themselves, to him they must join
settled it; he requires your consent to it; he has sworn to you,
"It is his oath; he has drawn up the covenant and
and to him you must be sworn." This requires us to be sincere
and serious, humble and reverent, in our covenant transactions
with God, remembering how great a God he is, with whom we are
covenanting, who has a perfect knowledge of us, and an absolute
dominion over us.
Sp
2. They are all to be taken into covenant with him. They
were all summoned to attend, v. 2. and did accordingly, and are
told, v. 10. what was the design of their appearing before God
(1.) Even their great men: the captains of their tribes, their elders
in a were to enter into covenant with him.
and officers, must not think it any disparagement to their honour,
or any diminution of their power, to put their necks under the
yoke of this covenant, and to draw in it. They must rather enter
into the covenant first, to set a good example to their inferiors.
(2.) Not the men only, but the wives and must come
into this covenant; though they were not numbered, and mustered,
yet they must be joined to the Lord, v. 11. Observe, Even little
ones are capable of being taken into covenant with God, and
are to be admitted with their parents. Little children, so little
as to be carried in arms, must be brought to Christ, and shall
be blessed by him, for of such was, and is, the kingdom of God.
(3.) Not the men of Israel only, but the stranger that was in their
camp, provided he was so far proselyted to their religion, as to
renounce all false gods, was taken into this covenant with the
God of Israel, forasmuch as he also, though a stranger, was to
be looked upon in this matter as a son of Abraham, Luke, 19. 9.
This was an early indication of favour to the Gentiles, and of the
Before Christ 1451.
The Covenant renewed.
DEUTERONOMY, XXIX.
are
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|
kindness God had in store for them. (4.) Not the freemen only. I that begin to turn from God, by neglecting their duty to him,
but the hewers of wood, and drawers of water, the meanest drudge easily drawn to other gods: and they that serve other gods do
they had among them. Note,As none are too great to come certainly turn away from the true God; for he will admit of no
under the bonds of the covenant, so none are too mean to inherit rivals; he will be all, or nothing. Secondly, He is a root that
The blessings of the covenant. In Christ no difference is made bears gall and wormwood; that is, He is a dangerous man, who,
between bond and free, Col. 3. 11. Art thou called, being a being himself poisoned with bad principles and inclinations, with
ervant? Care not for it, 1 Cor. 7. 21. (5.) Not only those that a secret contempt of the God of Israel and his institutions, and a
were now present before God in this solemn assembly, but those veneration for the gods of the nations, endeavours, by all arts
also that were not here with them, were taken into covenant, possible, to corrupt and poison others, and draw them to idolatry;
v. 15. As with him that standeth here with us, (so Bishop Patrick this is a man whose fruit is hemlock, (so the word is translated,
thinks it should be rendered,) so also with him that is not here (Hos. 10.4.) and wormwood; it is very displeasing to God, and
with us this day; that is, [1.] Those that tarried at home were will be, to all that are seduced by him, bitterness in the latter
included; though detained either by sickness or necessary business, | end. This is referred to by the apostle, Heb. 12.15. where he
they must not therefore think themselves disengaged; no, every is in like manner cautioning us to take heed of those that would
Israelite shares in the common blessings; they that tarry at home seduce us from the Christian faith; they are the weeds or tares
divide the spoil, and therefore every Israelite must own himself in a field, which, if let alone, will overspread the whole field.
bound by the consent of the representative body. They who A little of this leaven will be in danger of infecting the whole
cannot go up to the house of the Lord must keep up a spiritual lump.
communion with those that do, and be present in spirit when they
are absent in body. [2.] The generations to come are included.
Nay, one of the Chaldee paraphrasts reads it, All the generations
that have been from the first days of the world, and all that shall
arise to the end of the whole world, stand with us here this day.
And so, taking this covenant as a typical dispensation of the
covenant of grace, it is a noble testimony to the Mediator of that
covenant, who is the same yesterday, to-day, and for erer.
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II. The summary of this covenant; all the precepts, and all the
promises of the covenant, are included in the covenant-relation
between God and them, v. 13. That they should be appointed,
raised up, established, for a people to him, to observe and obey
him, to be devoted to him, and dependent on him, and that he
should be to them a God, according to the tenor of the covenant
made with their fathers, to make them holy, high, and happy.
Their fathers are here named, Abraham, Isaac, and Jacob, as
examples of piety, which those were to set themselves to imitate,
who expected any benefit from the covenant made with them.
Note, A due consideration of the relation we stand in to God as
our God, and the obligation we lie under as a people to him, is
enough to bring us to all the duties and all the comforts of the
covenant.
III. The principal design of the renewing of this covenant, at
this time, was, to fortify them against temptations to idolatry.
Though other sins will be the sinner's ruin, yet this was the
sin that was likely to be their ruin. Now, concerning this, he
shews,
1. The danger they were in of being tempted to it, v. 16, 17.
"Ye know we have dwelt in the land of Egypt, a country addicted
to idolatry; and it were well if there were not among you some
remains of the infection of that idolatry; we have passed by other
nations, the Edomites, Moabites, &c. and have seen their abomi-
nations, and their idols, and some among you, it may be, have
liked them too well, and still hanker after them, and would rather
worship a wooden god that they can see, than an infinite Spirit
whom they never saw. It is to be hoped that there were those
among them, who, the more they saw of these abominations and
dols, the more they hated them; but there were those that were
smitten with the sight of them, saw the accursed things, and
coveted them.
19
2. The danger they were in, if they yielded to the temptation.
He gives them fair warning: it was at their peril if they forsook
God to serve idols. If they would not be bound and held by the
precepts of the covenant, they would find that the curses of the
covenant would be strong enough to bind and hold them.
(1.) Idolatry would be the ruin of particular persons and their
families, v. 18..21. Where observe,
[1.] The sinner described, v. 18. First, He is one whose
keart turns away from his God; there the mischief begins, in
the evil heart of unbelief, which inclines men to depart from the
living god to dead idols. Even to this sin men are tempted,
when they are drawn aside by their own lusts and fancies. They
17.
་
[2.] His security in the sin. He promises himself impunity,
though he persists in his impiety, v. 19. Though he hears the
words of the curse, so that he cannot plead ignorance of the
danger, as other idolaters; yet, even then, he blesses himself in his
own heart, thinks himself safe from the wrath of the God of
Israel, under the protection of his idol-gods, and therefore says,
"I shall have peace, though I be governed in my religion, not by
God's institution, but by my own imagination, to add drunken-
ness to thirst, one act of wickedness to another." Idolaters were
like drunkards, violently set upon their idols themselves, and
industrious to draw others in with them. Revellings commonly
accompanied their idolatries, 1 Pet. 4.3. so that this speaks a woe
to drunkards, (especially the drunkards of Ephraim,) who, when
they are awake, being thirsty, seek it yet again, Prov. 23. 35.
And those that made themselves drunk, in honour of their idols,
were the worst of drunkards. Note, First, There are many who
are under the curse of God, and yet bless themselves; but it will
soon be found, that, in blessing themselves, they do but deceive
themselves. Secondly, Those are ripe for ruin, and there is little
hope of their repentance, who have made themselves believe that
they shall have peace, though they go on in a sinful way. Thirdly,
Drunkenness is a sin that hardens the heart, and debauches the
conscience, as much as any other; a sin to which men
strangely tempted themselves, even when they have lately felt the
mischiefs of it, and to which they are strangely fond of drawing
others, Hab. 2.15. And such an ensnaring sin is idolatry.
are
[3.] God's just severity against him for the sin, and for the
impious affront he put upon God, in saying, he should have peace,
though he went on, so giving the lie to eternal truth Gen. 3. 4.
There is scarcely a threatening, in all the book of God, that sounds
more dreadful than this here. Oh that presumptuous sinners
would read it and tremble! For it is not a bugbear to frighten
children and fools, but a real declaration of the wrath of God
against the ungodliness and unrighteousness of men, v. 20, 21.
First, The Lord shall not spare him. The days of his reprieve,
which he abuses, will be shortened, and no mercy remembered in
the midst of judgment. Secondly, The anger of the Lord, and
his jealousy, which is the fiercest anger, shall smoke against him,
like the smoke of a furnace. Thirdly, The curses written shall
lie upon him, not only light upon him to terrify him, but abide
upon him, to sink him to the lowest hell, John, 3. 36. Fourthly,
His name shall be blotted out, that is, he himself shall be cut off,
and his memory shall rot and perish with him. Fifthly, He shall
be separated unto evil, which is the most proper notion of a curse;
he shall be cut off from all happiness, and all hope of it, and
marked out for misery without remedy. And (lastly) All this
according to the curses of the covenant, which are the most fearful
curses, being the just revenges of abused grace.
·
(2.) Idolatry would be the ruin of their nation; it would bring
plagues upon the land that connived at this root of bitterness, and
received the infection; as far as the sin spread, the judgment
should spread likewise.
[2.] The reason of it is inquired into, and assigned.
First, It would be inquired into by the generations to come, v. 22.
who would find the state of their nation in all respects the reverse
of what it had been; and, when they read both the history and
the promise, would be astonished at the change. The stranger
likewise, and the nations about them, as well as particular persons,
would ask, Wherefore hath the Lord done thus unto this land?
v. 24. Great desolations are thus represented elsewhere as striking
the spectators with amazement, 1 Kings, 9. 8, 9. Jer. 22. 8, 9.
It was time for the neighbours to tremble, when judgment thus
began at the house of God, 1 Pet. 4. 17. The emphasis of the
question is to be laid upon this land; the land of Canaan; this
good land, the glory of all lands; this land flowing with milk and
honey. A thousand pities that such a good land as this should
be made desolate; but this is not all; it is this holy land; the
land of Israel, a people in covenant with God; it is Immanuel's
land; a land where God was known and worshipped, and yet thus
wasted. Note, 1. It is no new thing for God to bring desolating
judgments upon a people that in profession are near to him,
Amos, 3. 2. 2. He never does this without a good reason. 3.
3. It
concerns us to inquire into the reason, that we may give glory to
God, and take warning to ourselves.
•
Before Christ 1451.
DEUTERONOMY, XXIX, XXX.
Threatened Judgments.
[1.] The ruin is described. It begins with plagues and sick- || which cannot by answered, and therefore are not fit to be asken.
nesses, v. 22. to try if they will be reclaimed by lesser judgments; It is presumption in us to pry into the Arcana Imperii-the
but if not, it ends in a total overthrow, like that of Sodom, v. 23. mysteries of Government, and to inquire into the reasons of state,
As that valley, which had been like the garden of the Lord for which it is not for us to know. See Acts, 1.7. John, 21. 22.
fruitfulness, was turned into a lake of salt and sulphur, so should || Col. 2. 18.
the land of Canaan be made desolate and barren, as it has been,
ever since the last destruction of it by the Romans. The lake of
Sodom bordered close upon the land of Israel, that by it they
might be warned against the iniquity of Sodom; but, not taking
the warning, they were made as like to Sodom in ruin as they
had been in sin.
||
:
1. We are forbidden curiously to inquire into the secret counsels
of God, and to determine concerning them. A full answer is given
to that question, Wherefore has the Lord done thus to this land?
sufficient to justify God, and admonish us. But if any ask further,
why God would be at such a vast expense of miracles to form such
a people, whose apostacy and ruin he plainly foresaw? Why he
did not by his almighty grace prevent it? Or, What he intends
yet to do with them? Let such know at these are questions
2. We are directed and encouraged diligently to inquire into
that which God has made known; things revealed belong to us
and to our children. Note, (1.) Though God has kept much of
his counsel secret, yet there is enough revealed to satisfy and
save us. He has kept back nothing that is profitable for us, but
that only which it is good for us to be ignorant of. (2.) We ought
to acquaint ourselves, and our children too, with the things of
God that are revealed; we are not only allowed to search into
them, but are concerned to do so; they are things which we and
our's are nearly interested in. They are the rules we are to live
by, the grants we are to live upon; and therefore we are to learn
them diligently ourselves, and to teach them diligently to our
children. (3.) All our knowledge must be in order to practice,
for this is the end of all divine revelation, not to furnish us with
curious subjects of speculation and discourse, with which to enter-
tain ourselves and our friends, but that we may do all the words
of this law, and be blessed in our deed.
CHAP. XXX.
One would have thought that the threatenings in the close of the foregoing chapter
had made a full end of the people of Israel, and had left their cause for ever
desperate; but, in this chapter, we have a plain intimation of the mercy God
had in store for them in the latter days, so that mercy at length rejoices
against judgment, and has the last word. Here we have, I. Exceeding great
and precious promises made to them, upon their repentance and return to God
v. 1..10. NI. The righteousness of faith set before them in the plainness and
easiness of the commandment that was now given them, v. 11..14. III. A
fair reference of the whole matter to their choice, v. 15..20.
1.
✔
Secondly, The reason is here assigned, in answer to that inquiry.
The matter would be so plain, that all men would say, It was
because they forsook the covenant of the Lord God of their
fathers, v. 25. Note God never forsakes any till they first forsake
him. But those that desert the God of their fathers are justly
cast out of the inheritance of their fathers. They went and served
other gods, v. 26. gods that they had no acquaintance with, nor
lay under any obligation to, either in duty or gratitude; for God
has not given the creatures to be served by us, but to serve us;
nor have they done any good to us, (as some read it,) more than
what God has enabled them to do; to the Creator therefore we
are debtors, and not to the creatures. It was for this that God
was angry with them, v. 27. and rooted them out in anger, v. 28.
So that, bow dreadful soever the desolation was, the Lord was
righteous in it, which is acknowledged, Dan. 9. 11, 12. "Thus"
(says Mr. Ainsworth) "the law of Moses leaves sinners under
the curse, and rooted out of the Lord's land; but the grace of
Christ toward penitent believing sinners plants them again upon
their land, and they shall no more be pulled up, being kept by the
ND it shall come to pass, when all these
things are come upon thee, the blessing and
the curse, which I have set before thee, and thou
shalt call them to mind among all the nations, whither
the LORD thy God hath driven thee, 2. And shalt
return unto the LORD thy God, and shalt obey his
voice according to all that I command thee this
day, thou and thy children, with all thine heart,
and with all thy soul; 3. That then the LORD thy
God will turn thy captivity, and have compassion
upon thee, and will return and gather thee from all
the nations, whither the LORD thy God hath scat-
tered thee. 4. If any of thine be driven out unto
the outmost parts of heaven, from thence will the
LORD thy God gather thee, and from thence will he
fetch thee: 5. And the LORD thy God will bring
thee into the land which thy fathers possessed, and
thou shalt possess it; and he will do thee good,
and multiply thee above thy fathers. 6. And the
LORD thy God will circumcise thine heart, and the
heart of thy seed, to love the LORD thy God.
with all thine heart, and with all thy soul, that
thou mayest live. 7. And the LORD thy God
will put all these curses upon thine enemies, and
on them that hate thee, which persecuted thee.
8. And thou shalt return and obey the voice of
the LORD, and do all his commandments which I
command thee this day. 9. And the LORD thy
God will make thee plenteous in every work of thine
power of God," Amos, 9.1 .
Lastly, He concludes his prophecy of the Jews' rejection, just
as St. Paul concludes his discourse on the same subject, when it
began to be fulfilled, Rom. 11. 33. How unsearchable are God's
judgments, and his ways past finding out! So here, v. 29. Secret
things belong to the Lord our God. Some make it to be one
sentence, The secret things of the Lord our God are revealed to
us and to our children, as far as we are concerned to know them,
and he hath not dealt so with other nations: But we make it two
sentences, by which,
:
Before Christ 1451.
DEUTERONOMY, XXX.
Promises to the Penitent.
1
hand, in the fruit of thy body, and in the fruit of
thy cattle, and in the fruit of thy land, for good:
for the LORD will again rejoice over thee for good,
as he rejoiced over thy fathers: 10. If thou shalt
hearken unto the voice of the LORD thy God, to
keep his commandments and his statutes which
are written in this book of the law, and if thou
turn unto the LORD thy God with all thine heart,
and with all thy soul.
the utmost parts of heaven, yet from thence their penitent prayers
shall reach God's gracious ear, and there his favour shall find
but, v. 4.
cælos tantundem est vice- From every
place there is the same way to heaven. This promise Nehemiah
pleads in his prayer for dispersed Israel, Neh. 1.9.
||
52.
It is here promised, (1.) That God would have compassion upon
them, as proper objects of his pity, v. 3. Against sinners, that go
on in sin, God has indignation, ch. 29. 20. but on those that repent,
and bemoan themselves, he has compassion, Jer. 31. 18, 20. (True
penitents may take great encouragement from the compassions
and tender mercies of our God, which never fail, but overflow
(2.) That he would turn their captivity, and gather them from
the nations whither they were scattered, v. 3. though never so
One of the Chaldee paraphrasts applies this to the
remote, v. 4.
Messiah, explaining it thus, The word of the Lord shall gather
you by the hand of Elias the great priest, and shall bring you by
the hand of the king Messiah; for this was God's covenant with
him, that he should restore the preserved of Israel, Isa. 49. 6.
And this was the design of his death, to gather into one the
children of God that were scattered abroad, John, 11. 51,
To him shall the gathering of the people be. (3.) That he would
bring them into their land again, v.5. Note, Penitent sinners
are not only delivered out of their misery, but restored to true
happiness in the favour of God. The land they are brought into
to possess it, is, though not the same, yet, in some respects, better
than that which our first father Adam possessed, and out of which
he was expelled. (4.) That he would do them good, v. 5. and
9. For there is joy in heaven upon
rejoice over them for good, v.
the repentance and conversion of sinners; the father of the pro-
digal rejoiced over him for good. That he would multiply them,
v. 5. And that, when they grew numerous, every mouth might
have meat, he would make them plenteous in every work of their
hand, v.9. (National repentance and reformation bring national
plenty, peace, and prosperity. It is promised, The Lord will
make thee plenteous in the fruit of thy cattle and land, for good.
Many have plenty for hurt, The prosperity of fools destroys them.
Then it is for good, when with it God gives us grace to use it for
his glory. (5.) That he would transfer the curses they had been
under to their enemies, v. 7. When God was gathering them in
to re-establish them, they would meet with much opposition; but
the same curses, that had been a burden upon them, should become
a defence to them, by being turned upon their adversaries. The
cup of trembling should be taken out of their hand, and put into
the hand of those that afflicted them, Isa. 51. 22, 23. (6.) That
he would give them his grace to change their hearts, and rule
there, v. 6. The Lord thy God will circumcise thine heart to love
the Lord.

Two ways these verses may be considered; either as a conditional
promise, or as an absolute prediction.
I. They are chiefly to be considered as a conditional promise,
and so they belong to all persons and all people, and not to Israel
only; and the design of them is, to assure us, that the greatest
sinners, if they repent and be converted, shall have their sins
pardoned, and be restored to God's favour. This is the purport
of the covenant of grace, it leaves room for repentance in case of
misdemeanour, and promises pardon upon repentance, which the
covenant of innocency did not. Now observe here,
1. How the repentance is described, which is the condition of
these promises.
(1.) It begins in serious consideration, v. 1.
Thou shalt call to mind that which thou hadst forgotten, or not
regarded." Note Consideration is the first step toward conversion,
Isa. 46. 8. Bring to mind, O ye transgressors. The prodigal son
came to himself first, and then to his father. That which they
That which they
should call to mind, is, the blessing and the curse. If sinners
would but seriously consider the happiness they have lost by sin,
and the misery they have brought themselves into, and that by re-
pentance they may escape that misery, and recover that happiness,
they would not delay to return to the Lord their God. The pro-
digal called to mind the blessing and the curse, when he considered
his present poverty, and the plenty of bread in his father's house,
Luke, 15, 17. (2.) It consists in sincere conversion. The effect
of the consideration cannot but be godly sorrow and shame,
Ezek. 6. 9.—7. 16. But that which is the life and soul of repent-
ance, and without which the most passionate expressions are but
a jest, is, returning to the Lord our God, v.2. If thou turn
(v. 10.) with all thy heart, and with all thy soul. We must return
to our allegiance to God as our Lord and Ruler, our dependence
upon him as our Father and Benefactor, our devotedness to him
as our highest end, and our communion with him as our God in
We must return to God from all that which stands in
opposition to him, or competition with him. In this return to
God, we must be upright-with the heart and soul, and universal
with all the heart and all the soul. (3.) It is evidenced by a
constant obedience to the holy will of God. If thou shalt obey his
voice, v. 2. thou and thy children; for it is not enough that we do
our duty ourselves, but we must train up and engage our children
to do it. Or, this comes in as the condition of the entail of the
blessing upon their children, provided their children kept close to
their duty. This obedience must be with an eye to God, Thou
shalt obey his voice, v. 8. and hearken to it, v. 10. It must be
sincere, and cheerful, and entire, with all thy heart, and with all ||
thy soul, v. 2. It must be. from a principle of love, and that love
too must be with all thy heart, and with all thy soul, v. 6. It is ||
the heart and soul that God looks at, and requires; he will have
that, or nothing, and entire, or not at all. And it must be
universal; according to all that I command thee, v. 2. and again,
v. 8. to do all his commandments. For, he that allows himself in
the breach of one commandment involves himself in the guilt of
contemning them all, James, 2. 10. An upright heart has respect
to all God's commandments, Ps. 119. 6.
covenant.
2. What the favour is, which is promised upon this repentance.
Though they are brought to God by their trouble and distress, in
the nations whither they were driven, v. 1. yet God will graciously
accept of them notwithstanding; for on this errand afflictions are
sent, to bring us to repentance. Though they are driven out to
Note, [1.] The heart must be circumcised to love God. The
filth of the flesh must be put away; and the foolishness of the
heart, as the Chaldee paraphrase expounds it. See Col. 2.11, 12.
Rom. 2. 29. Circumcision was a seal of the covenant; the heart
is then circumcised to love God, when it is strongly engaged and
held by that bond to this duty. [2.] It is the work of God's grace
to circumcise the heart, and to shed abroad the love of God there;
and this grace is given to all that repent, and seek it carefully.
Nay, that seems to be rather a promise than a precept, v. 8. Thou
shalt return, and obey the voice of the Lord. He that requires
us to return, promises grace to enable us to return; and it is our
fault, if that grace he not effectual. Herein the covenant of grace
is well-ordered, that whatsoever is required in the covenant, is
promised. Turn ye at my reproof: behold, I will pour out my
Spirit, Prov. 1. 23. Lastly, It is observable how Moses here
calls God, The Lord thy God, twelve times in these ten verses;
intimating, First, That penitents may take direction and en-
couragement in their return to God, from their relation to him,
Jer. 3. 22. " Behold, we come unto thee, for thou art the Lord our
God; therefore to thee we are bound to come, whither else should
we go? And therefore we hope to find favour with thee.”
Secondly, That those who have revolted from God, if they return
to him, and do their first works, shall be restored to their former
state of honour and happiness. Bring hither the first robe. Iu
Before Christ 1451.
DEUTERONOMY, XXX. The Advantages of Revelation.
the threatenings of the former chapter, he is all along called the law, and its precepts; "That is very nigh thee, consonant to
Lord, a God of power, and the Judge of all: but in the promises the law of nature, which would have been found in every man's
of this chapter, the Lord thy God, a God of grace, and in covenant | heart, and every man's mouth, if he would but have attended to
with thee.
it. There is that in thee, which consents to the law that it is
good, Rom. 7. 16. Thou hast therefore no reason to complain
of any insuperable difficulty in the observance of it."
II. This may also be considered as a prediction of the repentance
and restoration of the Jews, When all these things are come upon
thee, v.1. The blessing first, and after that, the curse, then the II. This is true of the gospel of Christ, to which the apostle
mercy in reserve shall take place. Though their hearts were applies it, and makes it the language of the righteousness which is
wretchedly hardened, yet the grace of God could soften and change of faith, Rom. 10. 6..8. And many think that is principally
them; and then, though their case was deplorably miserable, intended by Moses here; for he wrote of Christ, John, 5. 46.
the providence of God would redress all their grievances. Now, This is God's commandment now under the gospel, that we believe
1. It is certain that this was fulfilled in their return from their in the name of his Son Jesus Christ, 1 John, 3. 23. If we ask, as
captivity in Babylon. It was a wonderful instance of their re- the blind man did, Lord, who is he? or where is he, that we may
pentance and reformation, that Ephraim, who had been joined to believe on him? John, 9. 36. this scripture gives an answer.
We
idols, renounced them, and said, What have I to do any more need not go up to heaven, to fetch him thence, for he is come
with idols? That captivity effectually cured them of idolatry; down from thence in his incarnation; nor down to the deep, to
and then God planted them again in their own land, and did fetch him thence, for thence he is come up in his resurrection.
them good. But, 2. Some think that it is yet further to be ac- But the word is nigh us, and Christ in that word; so that if we
complished in the conversion of the Jews who are now dispersed, believe with the heart, that the promises of the incarnation and
their repentance for the sin of their fathers in crucifying Christ, resurrection of the Messiah are fulfilled in our Lord Jesus, and
their return to God through him, and their accession to the receive him accordingly, and confess him with our mouth, we
· Christian church. But, alas! who shall live when God doth this? have then Christ with us, and we shall be saved.
|| He is near,
very near, that justifies us. The law was plain and easy, but the
gospel much more so.
||
Y
11. For this commandment which I command
thee this day, it is not hidden from thee, neither
is it far off. 12. It is not in heaven, that thou
shouldest say, Who shall go up for us to heaven,
and bring it unto us, that we may hear it, and do
it? 13. Neither is it beyond the sea, that thou
shouldest say, Who shall go over the sea for us,
and bring it unto us, that we may hear it, and do it?
14. But the word is very nigh unto thee, in thy
mouth, and in thy heart, that thou mayest do it.
Moses here urges them to obedience, from the consideration of
the plainness and easiness of the command.
v. 14.
1. This is true of the law of Moses. They could never plead, in
excuse for their disobedience, that God had enjoined them that
which was either unintelligible, or impracticable, impossible to be
known or to be done, v. 11. It is not hidden from thee. That is,
1. "It is not too high for thee; thou needest not send messengers
to heaven, v. 12. to inquire what thou must do to please God;
nor needest thou go beyond sea, v. 13. as the philosophers did,
that travelled through many and distant regions in pursuit of
learning; no, thou art not put to that labour and expence; nor
is the commandment within the reach of those only that have a
great estate, or a refined genius, but it is very nigh unto thee,
It is written in thy books, made plain upon tables, so that
he that runs may read it; thy priests' lips keep this knowledge,
and when any difficulty arises, thou mayest ask the law at their
mouth, Mal. 2.7. It is not communicated in a strange language;
but it is in thy mouth, that is, in the vulgar tongue that is com-
monly used by thee, in which thou mayest hear it read, and talk
of it familiarly among thy children. It is not wrapped up in
obscure phrases or figures, to puzzle and amuse thee, or in hiero-
glyphics, but it is in thy heart; it is delivered in such a manner,
as that it is level to thy capacity, even to the capacity of the
meanest." 2. "It is not too hard or heavy for thee;" so the
Septuagint reads it, v. 11. Thou needest not say, "As good
attempt to climb to heaven, or flee upon the wings of the morning
to the uttermost part of the sea, as go about to do all the words of
this law:" no, the matter is not so; it is no such intolerable yoke
as some ill-minded people represent it. It was indeed a heavy
yoke in comparison with that of Christ, Acts, 15. 10. but not
in comparison with the idolatrous services of the neighbouring
nations. God appeals to themselves, that he had not made
them to serve with an offering, nor wearied them with incense,
Isa. 43. 23. Mic. 6. 3. But he speaks especially of the moral
15. See, I have set before thee this day life and
good, and death and evil; 16. In that I command
thee this day to love the LORD thy God, to walk
in his ways, and to keep his commandments and
his statutes and his judgments, that thou mayest
live and multiply: and the LORD thy God shall bless
thee in the land whither thou goest to possess it.
17. But if thine heart turn away, so that thou wilt
not hear, but shalt be drawn away, and worship
other gods, and serve them; 18. I denounce unto
you this day, that ye shall surely perish, and that
ye shall not prolong your days upon the land,
whither thou passest over Jordan to go to possess
it. 19. call heaven and earth to record this day
against you, that I have set before you life and
death, blessing and cursing: therefore choose life,
that both thou and thy seed may live 20. That
thou mayest love the LORD thy God, and that thou
mayest obey his voice, and that thou mayest cleave
unto him: for he is thy life, and the length of thy
days: that thou mayest dwell in the land which
the LORD Sware unto thy fathers, to Abraham, to
Isaac, and to Jacob, to give them.
Moses here concludes with a very bright light, and a very
strong fire, that, if possible, what he had been preaching of,
might find entrance into the understanding and affections of this
unthinking people. What could be said more moving, and more
likely to make deep and lasting impressions? The manner of
his treating with them is so rational, so prudent, so affectionate,
and every way so apt to gain the point, that it abundantly
shews him to be in earnest, and leaves them inexcusable in their
disobedience.
I. He states the case very fairly. He appeals to themselves
concerning it, whether he had not laid the matter as plain as they
could wish before them. 1. Every man covets to obtain life and
good, and to escape death and evil; desires happiness, and dreads
misery. "Well," says he, “I have shewed you the way to obtain
all the happiness you can desire, and to avoid all misery. Be
obedient, and all shall be well, and nothing amiss." Our first pa-
Before Christ 1451.
DEUTERONOMY, XXX, XXXI.
Solemn Warnings.
that land of promise, which thou mayest be sure He can give, and
uphold to thee, who is thy life, and the length of thy days." All
these are arguments to us to continue in love and obedience to the
God of our mercies.
CHAP. XXXI.
rents ate the forbidden fruit, in hopes of getting thereby the know-
ledge of good and evil; but it was a miserable knowledge they
got, of good by the loss of it, and of evil by the sense of it; yet
such is the compassion of God toward man, that, instead of giving
him up to his own delusion, he has favoured him, by his word, with
such a knowledge of good and evil, as will make him for ever
happy, if it be not his own fault. 2. Every man is moved and
governed in his actions by hope and fear, hope of good, and fear In this chapter, Moses, having finished his sermon, I. Encourages both the
of evil, real or apparent. "Now," says Moses, "I have tried
both ways; if you will be either drawn to obedience by the certain
prospect of advantage by it, or driven to obedience by the no less
certain prospect of ruin, in case you be disobedient; if you will
be wrought upon either way, you will be kept close to God and
your duty; but, if you are not, you are utterly inexcusable."
people, who were now to enter Canaan, v.1..6. and Joshua, who was to lead
them, v.7,8, 23. And, II. He takes care for the keeping of these things
always in their remembrance after his decease. 1. By the book of the law,
which was, (1.) Written. (2.) Delivered into the custody of the priests,
v. 9. and 24..27. (3.) Ordered to be publicly read every seventh year,
v. 10..13. 2. By a song, which God orders Moses to prepare, for their
instruction and admonition. (1.) He calls Moses and Joshua to the door of
the tabernacle, v. 14, 15. (2.) He foretells the apostacy of Israel, in pro-
cess of time, and the judgments they would thereby bring upon themselves,
t. 16..18. (3.) He prescribes the following song, to be a witness against
them, v.19..21. (4.) Moses wrote it, v. 22. and delivered it to Israel,
with an intimation of the design of it, as he had received it from the Lord,
v. 28..30.
Let us, then, hear the conclusion of the whole matter. (1.) If
they and their's would love God, and serve him, they should live,
and be happy, v. 16. If they would love God, and evidence the
sincerity of their love by keeping his commandments; if they would
make conscience of keeping his commandments, and do it from a
´principle of love; then God would do them good, and they should
be as happy as his love and blessing could make them. (2.) If
they or their's should, at any time, turn from God, desert his ser-
vice, and worship other gods, that would certainly be their ruin,
v. 17, 18. Observe, It is not for failure in the
of
their duty that ruin is threatened, but for apostacy and idolatry:
their duty that ruin is threatened, but for apostacy and idolatry:
though every violation of the command deserved the curse, yet
the nation would be destroyed for that only which is the violation
of the marriage covenant. The purport of the New Testament is
much the same; that, in like manner, sets before us life and death,
good and evil; He that believes shall be saved; he that believes
not shall be damned, Mark, 16. 16. And that faith includes love
and obedience. To them who, by patient continuance in well-
doing, seek for glory, honour, and immortality, God will give
eternal life; but to them that are contentious, and do not obey the
truth, but obey unrighteousness, and so, in effect, worship other
gods, and serve them, to them will be rendered the indignation and
wrath of an immortal God, the consequence of which must needs be
the tribulation and anguish of an immortal soul, Rom. 2.7..9.
II. Having thus stated the case, he fairly puts them to their
choice, with a direction to them to choose well. He appeals to
heaven and earth concerning his fair and faithful dealing with
them, v. 19. They could not but own, that, whatever was the
issue, he had delivered his soul; therefore, that they might deliver
their's, he bids them choose life, that is, choose to do their duty,
which would be their life. Note, 1. Those shall have life that choose
it; they that choose the favour of God, and communion with him
for their felicity, and prosecute their choice as they ought, shall
have what they choose. 2. Those that come short of life and
happiness, must thank themselves; they would have had it, if
they had chosen it when it was to their choice: but
because they will die, that is, because they do not like the life
promised upon the terms proposed.
In the last verse, (1.) He shews them, in short, what their
duty is; to love God, and to love him as the Lord, a Being most
amiable, and as their God, a God in covenant with them; and,
as an evidence of this love, to obey his voice in every thing;
and, by constancy in this love and obedience, to cleave to him,
and never to forsake him in affection or practice. (2.) He shews
them what reason there was for this duty. In consideration,
[1.] Of their dependence upon God; He is thy life, and the
length of thy days. He gives life, preserves life, restores life,
and prolongs it by his power, though it is a frail life; and by his
patience, though it is a forfeited life: he sweetens life with his
comforts, and is the sovereign Lord of life; in his hand our breath
is. Therefore we are concerned to keep ourselves in his love;
.or it is good having him our Friend, and bad having him our
Enemy. [2.] Of their obligation to him, for the promise of
Canaan made to their fathers, and ratified with an oath. And,
[3.] Of their expectations from him, in performance of that
promise; "Love God; and serve him, that thou mavest awell in ||
A
ND Moses went and spake these words
unto all Israel. 2. And he said unto them,
I am an hundred and twenty years old this day; J
can no more go out and come in: also the LORD
hath said unto me, Thou shalt not go over this
Jordan. 3. The LORD thy God, he will go over
before thee, and he will destroy these nations from
before thee, and thou shalt possess them and
Joshua, he shall go over before thee, as the LORD
hath said. 4. And the LORD shall do unto them as
he did to Sihon and to Og, kings of the Amorites,
and unto the land of them, whom he destroyed.
5. And the LORD shall give them up before your
face, that ye may do unto them according unto all
the commandments which I have commanded you.
6. Be strong and of a good courage, fear not, nor
be afraid of them: for the LORD thy God, he it is
that doth go with thee; he will not fail thee, nor
forsake thee. 7. And Moses called unto Joshua,
and said unto him in the sight of all Israel, Be
strong and of a good courage: for thou must go
with this people unto the land which the LORD
hath sworn unto their fathers to give them; and
thou shalt cause them to inherit it. 8. And the
LORD, he it is that doth go before thee; he will
be with thee, he will not fail thee, neither forsake
thee: fear not, neither be dismayed.
D
1.
Loath to part, (we say,) bids oft farewell; Moses does so to the
children of Israel: not because he was loath to go to God, but
because he was loath to leave them, fearing, that, when he had
left them, they would leave God: he had finished what he had to
say to them by way of counsel and exhortation: here he calls
them together to give them a word of encouragement, especially
with reference to the wars of Canaan, which they were now to
engage in. It was a discouragement to them that Moses was
to be removed, at a time when he could so ill be spared: though
Joshua was continued to fight for them in the valley, they
would want Moses to intercede for them on the hill, as he did,
Exod. 17. 10. But there
But there is no remedy; Moses can no more go
out and come in, v.2. Not that he was disabled by any decay
either of body or mind, for his natural force was not abated,
ch.34.7. but he cannot any longer discharge his office: for,
1. He is an hundred and twenty years old, and it is time for him
Before Christ 1451.
Joshua encouraged.
DEUTERONOMY, XXXI.

to think of resigning his honour, and returning to his rest. He that that he was entering upon a new scene of action; and Joshua was
had arrived at so great an age then, when seventy or eighty was far from taking it as an affront, or as an implicit questioning of
the ordinary stint, as appears by the prayer of Moses, Ps. 90. 10. his courage, to be thus charged, as sometimes we find proud and
might well think that he had accomplished as a hireling his day. peevish spirits invidiously taking exhortations and admonitions for
2. He is under a divine sentence, Thou shalt not go over Jordan.reproaches and reflections. Joshua himself is very well pleased
Thus a full stop was put to his usefulness; hitherto he must go, to be admonished by Moses to be streng, and of good courage.
hitherto he must serve, but no further. So God had appointed 2. He gives him this charge in the sight of all Israel, that they
it, and Moses acquiesces for I know not why any of us should might be the more observant of him whom they saw thus solemnly
desire to live a day longer than while God has work for us to inaugurated, and that he might set himself the more to be an
do; nor shall we be accountable for more time than is allotted us. example of courage to the people, who were witnesses to this
But, though Moses must not go over himself, he is anxious to charge here given to him, as well as to themselves.
3. He gives
encourage those that must.
him the same assurances of the Divine presence, and consequently
of a glorious success, that he had given the people. God would
|| be with him, would not forsake him, and therefore he should
certainly accomplish the glorious enterprise to which he was called
and commissioned, Thou shalt cause them to inherit the land of
promise. Note, Those shall speed well that have God with them;
and therefore they ought to be of good courage. Through God,
let us do valiantly, for through him we shall do victoriously; if
we resist the devil, he shall flee, and God shall shortly tread him
under our feet.
€
1. He encourages the people; and never could any general
animate his soldiers upon such good grounds as those on which
Moses here encourages Israel. 1. He assures them of the constant
presence of God with them, v. 3. The Lord thy God, that has led
thee, and kept thee hitherto, he will go over before thee; and they
might follow boldly, who were sure that they had God for their
Leader. He repeats it again, v. 6. with an emphasis, "The Lord
thy God, the great Jehovah, who is thine in covenant, he it is,
He, and no less; He, and no other, that goes before thee; not
only who, by his promise, has assured thee that he will go before
thee; but, by his ark, the visible token. of his presence, shews
thee that he does actually go before thee." And he repeats it
with enlargement, "Not only he goes over before thee at first, to
bring thee in, but he will continue with thee all along; with thee
and thine; he will not fail thee, nor forsake thee; he will not
disappoint thy expectations in any strait, nor will he ever desert
thine interest; be constant to him, and he will be so to thee."
This is applied by the apostle to all God's spiritual Israel, for the
encouragement of their faith and hope; unto us is this gospel
preached, as well as unto them, he will never fail thee, nor forsake
of war to be doubtful and uncertain; the battle is not always to
thee, Heb. 13.5. 2. He commends Joshua to them for a leader;
Joshua, he shall go over before thee, v. 3. one whose conduct and
courage, and sincere affection to their interest, they had had long
experience of, and one whom God had ordained and appointed to
be their leader, and therefore, no doubt, would own, and bless,
and make a blessing to them. See Numb. 27. 18. Note, It is a
great encouragement to a people, when, instead of some useful
instruments that are removed, God raises up others to carry on
his work. 3. He ensures their success. The greatest generals,
supported with the greatest advantages, must yet own the issues
the strong or to the bold; an ill accident, unthought of, may turn
the scale against the highest hopes. But Moses had warrant from
God to assure Israel, that, notwithstanding the disadvantages they
laboured under, they should certainly be victorious. A coward will
fight when he is sure to be a conqueror God undertakes to do
the work, he will destroy these nations; and Israel shall do little
else than divide the spoil, thou shalt possess them, v.3. Two
things might encourage their hopes of this. (1.) The victories
they had already obtained over Sihon and Og, v. 4. From which
they might infer both the power of God, that he could do what
he had done, and the purpose of God, that he would finish what
he had begun to do. Thus must we improve our experience.
(2.) The command God had given them to destroy the Canaanites,
ch.7.2.-12.2. to which he refers here, v. 5. That ye may do
unto them according to all which I have commanded you; and
from which they might infer, that, if God had commanded them
to destroy the Canaanites, no doubt he would put it into the power
of their hands to do it. Note What God has made our duty, we
have reason to expect opportunity and assistance from him for the
doing of so that, from all this, he had reason enough to bid
them be strong, and of a good courage, v.6. While they had the
power of God engaged for them, they had no reason to fear all
the powers of Canaan engaged against them.
I. Moses wrote this law, v.9. The learned Bishop Patrick
understands this of all the five books of Moses, which are often
called the Law; though he supposes that Moses had written most
of the Pentateuch before, yet he did not finish it till now; now he
put his last hand to that sacred volume. Many think that the law
here (especially since it is called this law, this grand abridgment
of the law) is to be understood of this book of Deuteronomy; all
those discourses to the people, which have taken up this whole
book, he, being in them divinely inspired, wrote them as the word
of God. He wrote this law, 1. That they who had heard it might
often review it themselves, and call it to mind.
2. That it might
be the more safely handed down to posterity. Note, The church
has received abundance of advantage from the writing, as well as
from the preaching, of divine things; faith comes not only by
hearing, but by reading. The same care that was taken of the
law, thanks be to God, is taken of the gospel too: soon after
was preached, it was written, that it might reach to them on whor
the ends of the world shall come.
II. He encourages Joshua, v. 7, 8. Observe, 1. Though Joshua
was an experienced general, and a man of approved gallantry
and resolution, who had already signalized himself in many brave II. Having written it, he committed it to the care and custody
actions; yet Moses saw cause to bid him be of good courage, now || of the priests and elders. He delivered one authentic copy to the
9. And Moses wrote this law, and 'delivered it
unto the priests the sons of Levi, which bare the
ark of the covenant of the LORD, and unto all the
elders of Israel. 10. And Moses commanded them,
saying, At the end of every seven years, in the
solemnity of the year of release, in the feast of
tabernacles, 11. When all Israel is come to appear
before the LORD thy God in the place which he
shall choose, thou shalt read this law before all
Israel in-their hearing. 12. Gather the people
together, men, and women, and children, and thy
stranger that is within thy gates, that they may
hear, and that they may learn, and fear the LORD
your God, and observe to do all the words of this
law: 13. And that their children, which have not
known any thing, may hear, and learn to fear the
LORD your God, as long as ye live in the land
whither ye go over Jordan to possess it.
The law was given by Moses; so it is said, John, 1.17. He
was not only entrusted to deliver it to that generation, but to
transmit it to the generations to come; and here it appears that
he was faithful to that trust.
Before Christ 1451.
DEUTERONOMY, XXXI.
The Reading of the Law.
priests, to be laid up by the ark, v. 26. there to remain as a || the law of God, v. 12. They must hear, that they may learn, and
See here what we are
standard, by which all other copies must be tried. And it is fear God, and observe to do their duty.
supposed that he gave another copy to the elders of each tribe, to to aim at in hearing the word; we must hear, that we may learn
be transcribed by all of that tribe that were so disposed. Some and grow in knowledge; and every time we read the scriptures,
observe, that the elders, as well as the priests, were entrusted with we shall find that there is still more and more to be learned out of
the law, to intimate, that magistrates, by their power, as well as them. We must learn, that we may fear God, that is, that we
ministers, by their doctrine, are to maintain religion, and to take may be duly affected with divine things; and must fear God, that
care that the law be not broken or lost.
we may observe and do the words of his law; for in vain do we
III. He appointed the public reading of this law, in a general pretend to fear him, if we do not obey him. (2.) That the rising
assembly of all Israel, every seventh year. The pious Jews (it is generation might betimes be leavened with religion, v. 13. not
very probable) read the law daily in their families, and Moses of only that those who know something may thus know more, but
old time was read in the synagogue every sabbath-day, Acts, 15. 21. that the children, which have not known any thing, may betimes
But once in seven years, that the law might be the more magnified || know this, how much it is their interest, as well as duty, to fear
and made honourable, it must be read in a general assembly. || God.
Though we read the word in private, we must not think it needless
to hear it read in public.
Now, here he gives direction,
1. When this solemn reading of the law must be, that the time
might add to the solemnity; it must be done, (1.) In the year of
release. In that year the land rested, so that they could the
better spare time to attend this service. Servants who were then
discharged, and poor debtors who were then acquitted from their
debts, must know, that, having the benefit of the law, it was justly
expected they should yield obedience to it, and therefore give up
themselves to be God's servants, because he had loosed their bonds.
The year of release was typical of gospel grace, which therefore is
called the acceptable year of the Lord; for our remission and liberty
by Christ engage us to keep his commandments, Luke, 1.74, 75.
(2.) At the feast of tabernacles in that year. In that feast they
were particularly required to rejoice before God, Lev. 23.40.
Therefore then they must read the law, both to qualify their
mirth, and keep it in due bounds, and to sanctify their mirth, that
they might make the law of God the matter of their rejoicing,
and might read it with pleasure, and not as a task.
2. To whom it must be read: to all Israel, v.11. men, women,
and children, and the strangers, v. 12. The women and children
were not obliged to go up to the other feasts, but to this only in
which the law was read. Note, I is the will of God that all
people should acquaint themselves with his word. It is a rule to
all, and therefore should be read to all. It is supposed, smce all
Israel could not possibly meet in one place, or one man's voice
reach them all, that as many as the courts of the Lord's house
would hold, met there, and the rest at the same time in their
synagogues. The Jewish doctors say, that the hearers were bound
to prepare their hearts, and to hear with fear and reverence, and
with joy and trembling, as in the day when the law was given on
mount Sinai, and though they were great and wise men, who knew
the whole law very well, yet they were bound to hear with great
attention; for he that reads is the messenger of the congregation,
to cause the words of God to be heard. I wish those that hear
the gospel read and preached, would consider this.
14. And the LORD said unto Moses, Behold,
thy days approach that thou must die: call Joshua,
and present yourselves in the tabernacle of the
congregation, that I may give him a charge. And
Moses and Joshua went, and presented themselves.
in the tabernacle of the congregation. 15. And
the LORD appeared in the tabernacle in a pillar
of a cloud: and the pillar of the cloud stood over
the door of the tabernacle. 16. And the LORD
said unto Moses, Behold, thou shalt sleep with
thy fathers; and this people will rise up, and go
a whoring after the gods of the strangers of the
land, whither they go to be among them, and
will forsake me, and break my covenant which I
have made with them. 17. Then my anger shall
be kindled against them in that day, and I will
forsake them, and I will hide my face from them,
and they shall be devoured, and many evils and
troubles shall befall them; so that they will say
in that day,Are not these evils come upon us
because our God is not among us?) 18. And I
will surely hide my face in that day, for all the
evils which they shall have wrought, in that they
are turned unto other gods. 19. Now therefore
write ye this song for you, and teach it the children
of Israel: put it in their mouths, that this song
may be a witness for me against the children of
Israel. 20. For when I shall have brought them
into the land which I sware unto their fathers,
that floweth with milk and honey; and they shall
have eaten and filled themselves, and waxen fat;
then will they turn unto other gods, and serve
them, and provoke me, and break my covenant.
21. And it shall come to pass, when many evils
and troubles are befallen them, that this song shall
testify against them as a witness; for it shall not
be forgotten out of the mouths of their seed: for
I know their imagination which they go about,
even now, before I have brought them into the
land which I sware.
•
3. By whom it must be read. Thou shalt read it, v.11.
"Thou, O Israel," by a proper person appointed for that purpose;
or, "Thou, O Joshua, their chief ruler;" accordingly, we find
that he did read the law himself, Josh. 8.35. So did Josiah,
2 Chron. 34. 30. and Ezra, Neh. 8.3. And the Jews say, that the
king himself (when they had one) was the person that read in the
courts of the temple; that a pulpit was set up for that purpose in
the midst of the court, in which the king stood; that the book of
the law was delivered him by the high priest; that he stood up
to receive it, uttered a prayer (as every one did that was to read
the law in public) before he read; and then, if he pleased, he
might sit down and read; but if he read standing, it was thought
the more commendable, as (they say) king Agrippa did. Here
let me offer it as a conjecture, that Solomon is called the Preacher,
in his Ecclesiastes, because he delivered the substance of that book
in a discourse to the people, after his public reading of the law in
the feast of tabernacles, according to this appointment here.
Here,
I. Moses and Joshua are summoned to attend the Divine Majesty
4. For what end it must be thus solemnly read. (1.) That the at the door of the tabernacle, v. 14. Moses is told again that he
present generation might hereby keep up their acquaintance with || must shortly die; even those that are most ready and willing to
Before Christ 1451.
Apostacy foretold.
DEUTERONOMY, XXXI.
die, have need to be often reminded of its approach. In consi- || advantages. And the wisdom of God has, in the scripture, made
deration of this, he must come himself to meet God; for whatever use of them all, that ignorant and careless men might be left
improves our communion with God furthers our preparation for inexcusable. 1. This song, if rightly improved, might be a means
death. He must also bring Joshua with him, to be presented to to prevent their apostacy; for, in the inditing of it, God had an
God for a successor, and to receive his commission and charge. eye to their present imagination, now, before they were brought
Moses readily obeys the summons, for he was not one of those that into the land of promise, v. 21. God knew very well that there
look with an evil eye upon their successors, but, on the contrary, were in their hearts such gross conceits of the Deity, and such
rejoiced in him.
inclinations to idolatry, that they would be tinder to the sparks
of that temptation; and therefore, in this song, he gives them
warning of their danger that way. Note, The word of God is a
discerner of the thoughts and intents of men's hearts, and meets
with them strangely, by its reproofs and corrections, Heb. 4. 12.
Compare 1 Cor. 14. 25. Ministers, who preach the word, know
not the imaginations men go about, but God, whose word it is,
knows perfectly. 2. If this song did not prevent their apostacy,
yet it might help to bring them to repentance, and to reduce them
from their apostacy. When their troubles are come upon them,
this song shall not be forgotten, but may serve as a glass to shew
them their own faces, that they may humble themselves, and
return to Him from whom they have revolted. Note, (Those
whom God has mercy in store for, he may leave to fall, yet he
will provide means for their recovery. Medicines are prepared
beforehand for their cure.
II. God graciously gives them the meeting. He appeared in
the tabernacle, (as the Shechinah used to appear,) in a pillar of a||
cloud, v. 15. This is the only time in all this book that we read
of the glory of God appearing, whereas we often read of it in the
three foregoing books; which perhaps signifies, that, in the latter
days, under the evangelical law, such visible appearances as these
of the Divine Glory are not to be expected, but we must take
heed to the more sure word of prophecy.
||
III. He tells Moses, that, after his death, the covenant which ||
he had taken so much pains to make between Israel and their
God would certainly be broken.
1. That Israel would forsake God, v. 16. And we may be sure,
that, if the covenant between God and man be broken, the blame
must lie on man, it is he that breaks it; we have often observed it,
That God never leaves any till they first leave him. Worshipping
the gods of the Canaanites (who had been the natives, but from
henceforward were to be looked upon as the strangers of that
land) would undoubtedly be counted a deserting of God, and, like
adultery, a violation of the covenant. Thus, still, those are revolters
from Christ, and will be so adjudged, who either make a god of
their money by reigning covetousness, or a god of their belly by
reigning sensuality. They that turn to other gods, v. 18. forsake
their own mercies. This apostacy of their's is foretold to be an
effect of their prosperity, v. 20. They shall have eaten, and filled
themselves, that is all they will aim at in eating, to gratify their
own appetites, and then they will wax fat, grow secure, and sensual;
their security will take off their dread of God and his judgments;
and their sensuality will incline them to the idolatries of the heathen,
which made provision for the flesh, to fulfil the lusts of it. Note,
God has a clear and infallible foresight of all the wickedness of
the wicked, and has often covenanted with those who, he knew,
would deal very treacherously, Isa. 48. 8. and conferred many
favours on those who, he knew, would deal very ungratefully.
2. That then God would forsake Israel; and justly does he cast
them off, who had so unjustly cast him off, v. 17. My anger shall
be kindled against them, and I will forsake them. His providence
would forsake them, no longer to protect and prosper them, and
then they would become a prey to all their neighbours. His Spirit
and grace would forsake them, no longer to teach and guide them,
and then they would be more and more bigoted, besotted, and
hardened, in their idolatries. Thus many evils and troubles would
befall them, v. 17, 21. which would be such manifest indications
of God's displeasure against them, that they themselves would be
constrained to own it, Are not these evils come upon us, because
our God is not among us? They that have sinned away their
God, will find that thereby they pull all mischiefs upon their own
But that which completed their misery, was, that God
would hide his face from them in that day, that day of their
trouble and distress, v. 18. Whatever outward troubles we are
in, if we have but the light of God's countenance, we may be
easy. But, if God hide his face from us and our prayers, we are
heads.
22. Moses therefore wrote this song the same
day, and taught it the children of Israel. 23. And
he gave Joshua the son of Nun a charge, and said,
Be strong and of a good courage: for thou shalt
bring the children of Israel into the land which
I sware unto them: and I will be with thee.
24. And it came to pass, when Moses had made an
end of writing the words of this law in a book, until
they were finished, 25. That Moses commanded
the Levites, which bare the ark of the covenant of
the LORD, saying, 26. Take this book of the law,
and put it in the side of the ark of the covenant
of the LORD your God, that it may be there for a
witness against thee. 27. For I know thy rebel-
lion, and thy stiff neck: behold, while I am yet
alive with you this day, ye have been rebellious
against the LORD; and how much more after my
death? 28. Gather unto me all the elders of your
tribes, and your officers, that I may speak these
words in their ears, and call heaven and earth to
record against them. 29. For I know that after
my death ye will utterly corrupt yourselves, and
turn aside from the way which I have commanded
you; and evil will befall you in the latter days;
because ye will do evil in the sight of the LoRd,
to provoke him to anger through the work of your
hands. 30. And Moses spake in the ears of all
the congregation of Israel the words of this song,
until they were ended.
indone.
Here,
IV. He duects Moses to deliver them a song, in the composing
of which he should be divinely inspired, and which should remain
a standing testimony for God, as faithful to them, in giving them I. The charge is given to Joshua, which God had said, v.14.
warning, and against them, as persons false to themselves, in he would give him; the same, in effect, that Moses had given him,
not taking the warning, v. 19. The written word, in general, as v.7. Be strong, and of a good courage, v.23. Joshua had now
well as this song in particular, is a witness for God against all heard from God so much of the wickedness of the people whom
||
those that break covenant with him. It shall be for a testimony, he was to have the conduct of, as could not but be a discourage-
Matth.24. 14. The wisdom of man has devised many ways of ment to him; "Nay," says God, "how bad soever they are,
conveying the knowledge of good and evil, by laws, histories, thou shalt go through thy undertaking, for I will be with thee.
prophecies, proverbs, and, among the rest, by songs; each has its || Thou shalt put them into possession of Canaan; if they after ward
1
cre Christ 1451.
The Song of Moses.
DEUTERONOMY, XXXI, XXXII.
by their sin throw themselves out of it again, that will be no 2. My doctrine shall drop as the rain,
fault of thine, nor any dishonour to thee, therefore be of good
courage.
II. The solemn delivery of the book of the law to the Levites, to
be deposited in the side of the ark, is here again related, v. 24..26.
of which before, v. 9. Only they are here directed where to
treasure up this precious original, not in the ark, there only the two
tables were preserved, but in another box, by the side of the ark.
It is probable that this was the very book that was found in the
house of the Lord, (having been somehow or other misplaced,) in
the days of Josiah, 2 Chron. 34. 14. and so perhaps the following
words here, that it may be a witness against thee, may particularly
point at that event, which happened so long after; for the finding
of this very book occasioned the public reading of it by Josiah
himself, for a witness against a people who were then almost ripe
for their ruin by the Babylonians.
III. The song which follows, in the next chapter, is here delivered
to Moses, and by him to the people. He wrote it, first, v. 22. as
the Spirit of God indited it, and then spake it in the cars of all the
congregation, v. 30. and taught it them, v. 22. that is, gave out
copies of it, and ordered the people to learn it by heart.
It was delivered by word of mouth first, and afterward in writing,
to the elders and officers, as the representatives of their respective
tribes, v. 28. by them to be transmitted to their several families and
households. It is delivered to them with a solemn appeal to heaven
and earth, concerning the fair warning which was given them by
it, of the fatal consequences of their apostacy from God; and with
a declaration of the little joy and little hope Moses had in and
concerning them.
my speech
shall distil as the dew, as the small rain upon the
tender herb, and as the showers upon the grass:
3. Because I will publish the name of the LORD:
ascribe ye greatness unto our God. 4. He is the
Rock, his work is perfect for all his ways are
judgment: a God of truth and without iniquity,
just and right is he. 5. They have corrupted
themselves, their spot is not the spot of his
children: they are a perverse and crooked gene-
ration. 6. Do ye thus requite the LORD, O foolish
people and unwise? is not he thy father that
hath bought thee? hath he not made thee, and
established thee?
1. He declares what little joy he had had of them while he was
with them, v. 27. It is not in a passion that he says, I know thy
rebellion, (as once he said it unadvisedly, Hear now, ye rebels,)
but it is the result of a long acquaintance with them, ye have been
rebellious against the Lord. Their rebellions against himself he
makes no mention of, those he had long since forgiven and forgotten;
but their rebellions against God they must be made to hear of, that
they may be ever repented of, and never repeated.
$.
2. What little hopes he had of them, now that he was leaving
them. From what God had now said to him, v. 16. more than
from his own experience of them, though that was discouraging
enough, he tells them, v. 29. I know that after my death you will
utterly corrupt yourselves. Many a sad thought, no doubt, it
occasioned to this good man, to foresee the apostacy and ruin of a
people he had taken so much pains with, in order to do them
- good, and make them happy; but this was his comfort, that he
had done his duty, and that God would be glorified, if not in their
settlement, in their dispersion. Thus our Lord Jesus, a little
before his death, foretold the rise of false Christs and false prophets,
Matth. 24. 24. notwithstanding which, and all the apostacies of
the later times, we may be confident that the gates of hell shall
not prevail against the church, for the foundation of God stands
sure.
IVE ear, O ye heavens, and I will speak;
and hear, O earth, the words of my mouth
1
Here is,
I. A commanding preface or introduction to this song of Moses,
1,2. He begins, 1. With a solemn appeal to heaven and earth
concerning the truth and importance of what he was about to say,
and the justice of the divine proceedings against a rebellious and
backsliding people, for he had said, ch. 31. 28. that he would in
this song call heaven and earth to record against them. Heaven
and earth would sooner hear than this perverse and unthinking
people; for they revolt not from their obedience to their Creator,
but continue to this day, according to his ordinances, as his ser-
vants, Ps. 119. 89..91. and therefore will rise up in judgment
against rebellious Israel. Heaven and earth will be witness against
sinners, witnesses of the warning given them, and of their refusal
to take the warning; see Job, 20.27. the heaven shall reveal his
iniquity, and the earth shall rise up against him. Or, heaven and
earth are here put for the inhabitants of both, angels and men:
both shall agree to justify God in his proceedings against Israel,
and to declare his righteousness, Ps. 50. 6. See Rev. 19. 1, 2.
2. He begins with a solemn application of what he was about to
say to the people, v. 2. My doctrine shall drop as the rain.
(1.) "It shall be a beating sweeping rain to the rebellious;" so
one of the Chaldee paraphrasts expounds the first clause. Rain
is sometimes sent for judgment, witness that with which the world
was deluged ; and so the word of God, as to some it is reviving and
refreshing, and a savour of life unto life, so to others it is terrifying
and killing, and a savour of death unto death. (2.) It shall be as a
sweet and comfortable dew to those who are rightly prepared to
receive it. Observe, [1.] The subject of this song is doctrine; he
had given them a song of praise and thanksgiving, Exod. 15. but
this is a song of instruction, for in psalms, and hymns, and spiritual
songs, we are not only to give glory to God, but to teach and
admonish one another, Col..3. 16. Hence many of David's psalms
are intitled Maschil, to give instruction. [2.] This doctrine is
fitly compared to rain and showers, which come from above, to make
the earth fruitful, and accomplish that for which they are sent,
Isa. 55. 10, 11. and depend not upon the wisdom or will of man,
Mic. 5.7. It is a mercy to have this rain come often upon us,
doctrine shall drop and distil as the dew, and the small rain, which
and our duty to drink it in, Heb. 6.7. [3.] He promises that his
descend silently, and without noise. The word preached is then
likely to profit, when it comes gently, and sweetly insinuates itself
into the hearts and affections of the hearers. [4.] He bespeaks
their acceptance and entertainment of it, and that it might be as
sweet, and pleasant, and welcome, to them, as rain to the thirsty
earth, Ps. 72.6. And the word of God is then likely to do us
good, when it is thus acceptable. [5.] The learned Bishop
Patrick understands it as a prayer, that his words, which were
sent from heaven to them, might sink into their hearts, and soften
them, as the rain softens the earth, and so make them fruitful in
obedience.
CHAP. XXXII.
In this chapter we have, I. The song which Moses, by the appointment of God,
delivered to the children of Israel, for a standing admonition to them to take
herd of forsaking God. This takes up most of the chapter. In which we have,
1. The preface, v. 1,2. 2. A high character of God, and, in opposition to
that, a bad character of the people of Israel, v.3..6. 3. A rehearsal of the
great things God had done for them, and, in opposition to that, an account
of their ill carriage toward him, v.7..18. 4. A prediction of the wasting
destroying judgments which God would bring upon them for their sins, in which
God is here justified by the many aggravations of their impieties, v. 19..33.||
5. A promise of the destruction of their enemies and oppressors at last, and the
glorious deliverance of a remnant of Israel, v.36..43. II. The exhortation
with which Moses delivered this song to them, v. 44..47. III. The orders God
gives to Moses to go up to mount Nebo and die, v. 48. .52.
1.G
v.
II. An awful declaration of the greatness and righteousness of
God, v. 3, 4. He begins with this, and lays it down as his first
Before Christ 1451.
The Song of Moses.
DEUTERONOMY, XXXII.
Moses here sets himself to publish the name of the Lord, v. 3.
that Israel, knowing what a God he is whom they had avouched
for their's, might never be such fools as to exchange him for a false
god, a dunghill-god. He calls upon them therefore to ascribe
greatness to him. It will be of great use to us for the preventing of
sin, and the preserving of us in the way of our duty, always to keep
up high and honourable thoughts of God, and to take all occasions
to express them. Ascribe greatness to our God. We cannot add
to his greatness, for it is infinite; but we must acknowledge it, and
give him the glory of it.
||
principle, 1. To preserve the honour of God, that no reproach || ruin; and both are included in this word. They have debauched
might be cast upon him for the sake of the wickedness of his people themselves: for every man is tempted when he is drawn away of
Israel: how wicked and corrupt soever they are who are called by his own lust. And they have destroyed themselves, Hos. 13.9. If
his name, he is just and right, and all that is good, and is not to be thou scornest, thou alone shalt bear the guilt and grief, Prov. 9. 12.
thought the worse of for their badness. 2. To aggravate the wicked-2. Their spot is not the spot of his children. Even God's children
ness of Israel, who knew and worshipped such a holy God, and yet have their spots, while they are in this imperfect state: for if we
But the sin
were themselves so unholy. And, 3. To justify God in his dealings say, We have no sin, no spot, we deceive ourselves.
with them; we must abide by it, that God is righteous, even when of Israel was none of those; it was not an infirmity which they
his judgments are a great deep, Jer. 12.1. Ps. 36, 6.
strove against, watched and prayed against, but an evil which their
hearts were fully set in them to do: For, 3. They were a perverse
and crooked generation, that were acted by a spirit of contra-
diction, and therefore would do what was forbidden, because it was
forbidden; would set up their own humour and fancy in oppo-
sition to the will of God, were impatient of reproof, hated to be
reformed, and went on frowardly in the way of their heart. The
Chaldee paraphrase reads this verse thus: They have scattered, or
changed, themselves, and not him, even the children that served
idols; a generation that has depraved its own works, and alienated
itself. Idolaters cannot hurt God, or do any damage to his works,
Now, when Moses would set forth the greatness of God, he does or make him a stranger to this world. See Job, 35.6. No, all the
it, not by explaining his eternity and immensity, or describing the hurt they do is to themselves and their own works. The learned
brightness of his glory in the upper world, but, by shewing the Bishop Patrick gives another reading of it, Did he do him any
faithfulness of his word, the perfection of his works, and the wis-hurt? That is," Is God the rock to be blamed for the evils that
dom and equity of all the administrations of his government; for should befall Israel? No, His children are their blot," that is,
in these his glory shines most clear to us, and these are the things "All the evil that comes upon them is the fruit of their children's
revealed concerning him, which belong to us and our children, v. 4. wickedness; for the whole generation of them is crooked and per-
(1.) He is the Rock. So he is called six times in this chapter, verse. All that are ruined, ruin themselves; they die, because
and the LXX all along translate it ɛòs, God. The learned they will die."
Mr. Hugh Broughton reckons, that God is called the Rock eighteen IV. A pathetic expostulation with this provoking people for their
times (besides in this chapter) in the Old Testament, (though in ingratitude, v. 6. "Do ye thus requite the Lord? Surely you will
some places we translate it, strength,) and charges it therefore upon not hereafter be so base and disingenuous in your carriage toward
the Papists, that they make St. Peter a god, when they make him him as you have been." 1. He reminds them of the obligations
He
the rock on which the church is built. God is the Rock, for he is God had laid upon them to serve him, and to cleave to him.
in himself immutable and immoveable, and he is to all that seek had been a Father to them, had begotten them, fed them, carried
him, and fly to him, an impenetrable Shelter, and to all that trust them, nursed them, and borne their manners; and would they
in him, an everlasting Foundation. (2.) His work is perfect. His spurn at the bowels of a Father? He had bought them; had been
work of creation was so, all very good; his works of providence at a vast expence of miracles to bring them out of Egypt: had
are so, or will be so in due time, and, when the mystery of God given men for them, and people for their life, Isa. 43. 4. Is not he
shall be finished, the perfection of his works will appear to all the thy Father, thy Owner, (so some,) that has an incontestable pro-
world; nothing that God does can be mended, Eccl. 3. 14. God priety in thee? and the ox knoweth his owner. He has made thee,
was now perfecting what he had promised and begun for his and brought thee into being; established thee, and kept thee in
people Israel, and from the perfection of this work they must take being: Has he not done so? Can you deny the engagements you
occasion to give him the glory of the perfection of all his works. lie under to him, in consideration of the great things he has done
The best of men's works are imperfect, they have their flaws and and designed for you?" And are not our obligations, as baptized
defects, and are left unfinished: but as for God, his work is perfect; | Christians, equally great and strong to our Creator that made us, our
if he begin, he will make an end. (3.) All his ways are judgment. Redeemer that bought us, and our Sanctifier that has established
The ends of his ways are all righteous, and he is wise in the choice us? 2. From hence he infers the evil of deserting him and rebelling
of the means in order to those ends. Judgment signifies both against him. For, (1.) It was base ingratitude, "Do ye thus
prudence and justice. The ways of the Lord are right, Hos. 14.9.requite the Lord?" Are these the returns you make him for all
(4.) He. is a God of truth; whose word we may take and rely his favours to you? The powers you have from him, will you employ
This is such
upon, for he cannot lie, who is faithful to all his promises, nor them against him? See Mic. 6.3, 4. John, 10.32.
shall his threatenings fall to the ground. (5.) He is without monstrous villany, as all the world will cry shame on; call a man
iniquity; one who never cheated any that trusted in him, never ungrateful, and you can call him no worse. (2.) It was prodigious
"Fools, and double fools;
wronged any that appealed to his justice, nor ever was hard upon madness; O foolish people and unwise.
"Fools indeed, to disoblige
any that cast themselves upon his mercy. (6.) Just and right is who has bewitched you? Gal. 3, 1.
he. As he will not wrong any, by punishing them more than they one on whom you have such a necessary dependence! To forsake
deserve, so he will not fail to recompense all those that serve him, your own mercies for lying vanities!" Note, All wilful sinners
or suffer for him. He is indeed just and right; for he will effectually especially sinners in Israel, are the most unwise and the moż
take care that none shall lose by him. Now, what a bright and ungrateful people in the world.
amiable idea does this one verse give us of the God whom we
worship! and what reason have we then to love him and fear him,
to live a life of delight in him, dependence on him, and devotedness
to him! This is our Rock, and there is no unrighteousness in him,
||
nor can there be, Ps. 92. 15.
·
III. A high charge exhibited against the Israel of God, whose
character was in all respects the reverse of that of the God of Israel,
v.5. 1. They have corrupted themselves. Or, It has corrupted
itself; the body of the people has: the whole head sick, and the
whole heart faint. God did not corrupt them, for just and right
sole authors of their own sin and
"
7 Remember the days of old, consider the years
of many generations ask thy father, and he wil
shew thee; thy elders, and they will tell thee
8. When the Most High divided to the nations their
inheritance, when he separated the sons of Adam,
he sct the bounds of the people according to the
number of the children of Israel. 9. For the LORD's
portion is his people; Jacob is the lot of his inhe-
Before Christ 1451.
The Song of Moses
DEUTERONOMY, XXXII.
eye.
itance. 10. He found him in a desert land, and in and will have every one to know his own, and not to invad
he waste howling wilderness; he led him about, another's property. 2 Infinite Wisdom has a vast reach, and
what is brought to pass long after Known
he instructed him, he kept him as the apple of his unto God are all his works, from the beginning to the end,
11. As an eagle stirreth up her nest, flut-Acts, 15. 18. but they are not so to us, Eccl. 3. 11. The great
tereth over her young, spreadeth abroad her wings, God, in governing the world, and ordering the affairs of states and
taketh them, beareth them on her wings: 12. So kingdoms, has a special regard to his church and people, and
consults their good in all. See 2 Chron. 16.9. and Isa. 45.4. The
the LORD alone did lead him, and there was no Canaanites thought they had as good and sure a title to their land
strange god with him. 13. He made him ride on
as any of their neighbours had to their's; but God intended that
the high places of the earth, that he might eat the they should only be tenants, till the Israelites, their landlords,
Thus God serves his own purposes of kindness to his
increase of the fields; and he made him to suck came.
people, by those that neither know him nor love him, who mean
honey out of the rock, and oil out of the flinty not so, neither doth their heart think so, Isa. 10.7. Mic. 4. 12.
rock;
14. Butter of kine, and milk of sheep, with
fat of lambs, and rams of the breed of Bashan, and
goats, with the fat of kidneys of wheat; and thou
didst drink the pure blood of the grape.
The reason given for the particular care God took for this people,
so long before they were either born or thought of, (as I may say,)
in our world, does yet more magnify the kindness, and make it
obliging beyond expression, v.9. for the Lord's portion is his
people. All the world is his, he is Owner and Possessor of heaven
and earth, but his church is his in a peculiar manner; it is his
Moses, having in general represented God to them as their demesne, his vineyard, his garden enclosed: he has a particular
great Benefactor, whom they were bound in gratitude to observe delight in it, it is the beloved of his soul, in it he walks, he dwells,
and obey, in these verses gives particular instances of God's kind-it is his rest for ever. He has a particular concern for it, keeps
ness to them, and concern for them.
as the apple of his eye; he has particular expectations from it, as
a man has from his portion; has a much greater rent of honour,
glory, and worship, from that distinguished remnant, than from all
the world besides. That God should be his people's portion is
easy to be accounted for, for he is their joy and felicity; but how
they should be his portion, who neither needs them, nor can be
benefited by them, must be resolved into the wondrous conde-
scensions of free grace. Even so, Father, because it seemed good
in thine eyes so to call and count them.
1. Some stances were ancient; and for proof of them he
appeals to the records, v.7. Remember the days of old, that is,
"Keep in remembrance the history of those days, and of the
wonderful providences of God concerning the old world, and
concerning your ancestors Abraham, Isaac, and Jacob; you will
find a constant series of mercies attending them, and how long
since things were working toward that which is now come to
pass." Note, The authentic histories of ancient times are of
singular use, and especially the history of the church in its infancy,
both the Old-Testament and the New-Testament church.
II. The forming of them into a people, that they might be fit to
enter upon this inheritance, like an heir at age, at the time
appointed of the Father. And herein also Canaan was a figure of
the heavenly inheritance: for as it was from eternity proposed and
designed for all God's spiritual Israel, so they are, in time, (and
it is a work of time,) fitted and made meet for it, Col. 1. 12. The
deliverance of Israel out of slavery, by the destruction of their
oppressors, was attended with so many wonders obvious to sense,
and had been so often spoken of, that it needed not to be mentioned
in this song but the gracious works God wrought upon them
would be less taken notice of than the glorious works he had
wrought for them, and therefore he chooses rather to advert to
them. A great deal was done to model this people, to cast them
I. The early designation of the land of Canaan for their inherit into some shape, and to fit them for the great things designed them
ance; for herein it was a type and figure of our heavenly inherit-in the land of promise; and it is here most elegantly described.
ance, that it was of old ordained and prepared in the divine
counsels, v.8. When the earth was divided among the sons of
men, in the days of Peleg, after the flood, and each family had its
lot, in which it must settle, and by degrees grow up into a nation,
then God had Israel in his thoughts, and in his eye; for,
designing this good land, into which they were now going, to be in
due time an inheritance for them, he ordered that the posterity of
Canaan, rather than any other of the families then in being, should
be planted there in the mean time, to keep possession, as it were,
till Israel was ready for it; because those families were under the
curse of Noah, by which they were condemned to servitude and
ruin, Gen. 9. 25. and therefore would be the more justly, honour-
ably, easily, and effectually, rooted out, when the fulness of time
was come that Israel should take possession. Thus he set the
bounds of that people with an eye to the designed number of the
children of Israel, that they might have just as much as would
serve their turn. And some observe, that Canaan himself, with his
eleven sons, Gen. 10. 15, &c. makes up just the number of the
twelve tribes of Israel. Note, 1. The wisdom of God has appointed
the bounds of men's habitation, and determined both the place and
time of our living in the world, Acts, 17.26. When he gave the
earth to the children of men, Ps. 115. 16. it was not that every man
might catch as he could; no, he divides to nations their inheritance,
•
1. He found him in a desert land, v. 10. This refers, no doubt,
to the wilderness through which God brought them to Canaan, and
in which he took so much pains with them; it is called the churck
in the wilderness, Acts, 7. 38. There it was born, and nursed, and
educated, that all might appear to be divine and from heaven, since
they had there no communication with any part of this earth either
for food or learning. But because he is said to find them there, it
seems designed also to represent both the bad state and the bad.
character of that people, when God began first to appear for them.
(1.) Their condition was forlorn, Egypt was to them a desert land,
and a waste howling wilderness, for they were bond-slaves in it,
and cried by reason of their oppression, and were perfectly bewil-
dered, and at a loss for relief; there God found them, and thence he
fetched them. And, (2.) Their disposition was very unpromising;
so ignorant were the generality of them in divine things, so stupid
and unapt to receive the impressions of them, so peevish and
humoursome, so froward and quarrelsome, and withal so strangely
addicted to the idolatries of Egypt, that they might well be said
to be found in a desert land; for one might as reasonably expect a
crop of coru from a barren wilderness, as any good fruit of service
to God from a people of such a character. Those that are renewed
and sanctified by grace, should often remember what they were by
nature.
2. Others were more modern; and for proof of them he appeals
to their fathers and elders that were now alive and with them.
Parents must diligently teach their children, not only the word of
God, his laws, ch. 6. 7. and the meaning of his ordinances, Exod. 12.
26, 27. but his works also, and the methods of his providence.
See Ps. 78. 3, 4, 6, 7. And the children should desire the know-
ledge of those things which will be of use to engage them to their
duty, and to direct them in it.
Three things are here enlarged upon as instances of God's kind-
ness to his people Israel, and strong obligations upon them never
to forsake him.
SALA
\
Before Christ 1451.
The Song of Muses.
DEUTERONOMY, XXXII
·
*
2. He led him about and instructed him. When God had them || great abundance of honey and oil they should find in Canaan, even
in the wilderness, he did not bring them directly to Canaan, but in those parts that were least fertile. The rocks of Canaan should
made them go a great compass round, and so he instructed them; yield a better increase than the fields and meadows of other coun-
that is, (1.) By this means he took time to instruct them, and gave tries. Other productions of Canaan are mentioned, v. 14. Such
them commandments as they were able to receive them. Those abundance, and such variety of wholesome food, (and every thing
whose business it is to instruct others, must not expect it will the best in its kind,) that every meal might be a feast, if they
be done of a sudden learners must have time to learn. (2.) By pleased. Excellent bread, made of the best corn, here called the
this means he tried their faith and patience, and dependence upon kidneys of the wheat; (for a grain of wheat is not much unlike a
God, and inured them to the hardships of the wilderness, and kidney;) butter and milk in abundance; the flesh of cattle well
so instructed them. Every stage had something in it that was fed; and for their drink, no worse than the pure blood of the grape.
instructive; even when he chastened them, he thereby taught them So indulgent a Father was God to them, and so kind a Benefactor.
out of his law. It is said, Ps. 107. 7. that he led them forth by the|| Ainsworth makes the plenty of good things in Canaan to be a figure
right way; and yet here, that he led them about; for God always of the fruitfuluess of Christ's kingdom, and the heavenly comforts of
leads his people the right way, however to us it may seem about: his word and Spirit; for the children of his kingdom he has butter
so that the furthest way about proves, if not the nearest way, yet and milk, the sincere milk of the word; and strong meat for strong
the best way home to Canaan. How God instructed them, is ex-men, with the wine that makes glad the heart.
plained long after, Neh. 9. 13. Thou gavest them right judgments
and true laws, good statutes and commandments; and especially,
v. 20. Thou gavest them also thy good Spirit to instruct them;
and he instructs effectually. We may well imagine how unfit that
people had been for Canaan, had they not first gone through the
discipline of the wilderness.
3. He kept him as the apple of his eye, with all the care and
tenderness that could be, from the malignant influences of an
open sky and air, and all the perils of an inhospitable desert. The
pillar of a cloud and fire was both a guide and a guard to them.
4. He did that for them which the eagle does for her nest of
young ones, v. 11, 12. The similitude was touched, Exod. 19.4.
I bare you on eagles' wings; here it is enlarged upon. The eagle
is observed to have a strong affection for her young, and to shew
it, not only as other creatures, by protecting them and making
provision for them, but by educating them, and teaching them to
fly. For that purpose, she stirs them out of the nest where they
lie dozing, flutters over them, to shew them how they must use
their wings, and then accustoms them to fly upon her wings till
they have learned to fly upon their own. This, by the way, is
an example to parents to train up their children to business, and
not to indulge them in idleness and the love of ease. God did
thus by Israel; when they were in love with their slavery, and
loath to leave it, God, by Moses, stirred them up to aspire after
liberty, and many a time kept them from returning to the house of
bondage again. He carried them out of Egypt, led them into the
wilderness, and now at length had led them through it. The Lord
alone did lead him, he needed not any assistance, nor did he take
any to be partner with him in the achievement; which was a
good reason why they should serve the Lord only, and no other,
so much as in partnership, much less in rivalship with him. There
was no stange god with him to contribute to Israel's salvation, and
therefore there should be none to share in Israel's homage and
adoration, Ps. 81.9.
III. The settling of them in a good land. This was done in
part already, in the happy planting of the two tribes and a half,
an earnest of what would speedily and certainly be done for the
rest of the tribes.
1. They were blessed with glorious victories over their enemies;
v. 13. He made him ride on the high places of the earth, that is,
he brought him on with conquest, and brought him home with
triumph. He rode over the high places or strong holds that were
kept against him; sat in ease and honour upon the fruitful hills of
Canaan; in Egypt they looked mean, and were so, in poverty and
disgrace: but in Canaan they looked great, and were so, advanced
and enriched, they rode in state, as a people whom the King of
kings delighted to honour.
2. With great plenty of all good things. Not only the ordinary
increase of the field, but, which was uncommon, Honey out of
the rock, and oil out of the flinty rock. Which may refer, either,
(1.) To their miraculous supply of fresh water out of the rock that
followed them in the wilderness; which is called honey and oil,
because the necessity they were reduced to, made it as sweet and
acceptable as honey and oil at another time. Or, (2.) To the
15. But Jeshurun waxed fat, and kicked: thou
art waxen fat, thou art grown thick, thou art
covered with fatness; then he forsook God, which
made him, and lightly esteemed the Rock of his
salvation. 16. They provoked him to jealousy with
strange gods, with abominations provoked they him
God; to gods whom they knew not, to new gods that
17. They sacrificed unto devils, not to
came newly up, whom your fathers feared not.
18. Of the Rock that begat thee thou art unmindful,
and hast forgotten God that formed thee.
to anger.
We have here a description of the apostacy of Israel from God,
which would shortly come to pass, and which already they had a
disposition to One would have thought that a people under so
many obligations to their God, in duty, gratitude, and interest,
should never have turned from him; but, alas! they turned aside
quickly.
Here are two great instances of their wickedness, and each of
them amounted to an apostacy from God.
I. Security and sensuality, pride and insolence, and the other
common abuses of plenty and prosperity, v. 15. These people
were called Jeshurun, an upright people, so some; a seeing people,
so others: but they soon lost the reputation both of their know-
ledge and of their righteousness; for, being well fed, 1. They
waxed fat, and grew thick, that is, they indulged themselves in
all manner of luxury and gratifications of their appetites, as if they
had nothing to do but to make provision for the flesh to fulfil the
lusts of it. They grew fat, that is, they grew big and unwieldy,
unmindful of business, and unfit for it; dull and stupid, careless
and senseless; and this was the effect of their plenty. Thus the
prosperity of fools destroys them, Prov. 1. 32. Yet this was not
the worst of it, 2. They kicked: they grew proud and insolent,
and lifted up the heel even against God himself; if God rebuked
them, either by his prophets or by his providence, they kicked
against the goad, as an untamed heifer, or a bullock unaccustomed
to the yoke, and in their rage persecuted the prophets, and flew in
the face of Providence itself. And thus he forsook God that made
him, (not paying due respects to his Creator, nor answering the
ends of his creation,) and put an intolerable contempt upon the
Rock of his salvation, as if he were not indebted to him for any
past favours, nor had any dependence upon him for the future.
Those that make a god of themselves, and a god of their bellies,
in pride and wantonness, and cannot bear to be told of it, certainly
thereby forsake God, and shew how lightly they esteem him.
II. Idolatry was the great instance of their apostacy, and which
the former led them to, as it made them sick of their religion, self-
willed, and fond of changes. Observe,
1. What sort of gods they chose and offered sacrifice to, when'
they forsook the God that made them, v. 16, 17. This aggravated
-
Before Christ 145..
The Song of Moses.
DEUTERONOMY, XXXII
their sin, that those very services which they should have done
to the true God, they did, (1.) To strange gods, that could not
pretend to have done them any kindness, or laid them under any
obligation to them; gods that they had no knowledge of, nor
could expect any benefit by, for they were strangers. Or, they
are called strange gods, because they were other than the one only
true God to whom they were betrothed, and ought to have been
faithful. (2.) To new gods, that came newly up; for even in
religion, the antiquity of which is one of its honours, vain minds
have strangely affected novelty, and, in contempt of the Ancient
of days, have been fond of new gods. A new god! Can there be
a more monstrous absurdity? Would we find the right way to
rest, we must ask for the good old way, Jer. 6. 16. It was true,
their fathers had worshipped other gods, Josh. 24. 2. and perhaps
it had been some little excuse if the children had returned to them;
but to serve new gods whom their fathers feared not, and to like
them the better for being new, was to open a door to endless
idolatries. (3.) They were such as were no gods at all, but mere
counterfeits and pretenders; their names, the inventions of men's
fancies, and their images, the work of men's hands. Nay,
(4.) They were devils. So far from being gods, fathers, and
benefactors to mankind, they really were destroyers; so the word
signifies; such as aimed to do mischief; if there were any spirits or
invisible powers that possessed their idol-temples and images, they
were evil spirits and malignant powers, whom yet they did not
need to worship for fear they should hurt them, as they say the
Indians do; for they that faithfully worship God are out of the
devil's reach nay, the devil can destroy those only that sacrifice
to him. How mad are idolaters, who forsake the Rock of
salvation, to run themselves upon the rock of perdition!
heap mischiefs upon them; I will spend mine
arrows upon them. 24. They shall be burnt with
hunger, and devoured with burning heat, and with
bitter destruction: I will also send the teeth of beasts
upon them, with the poison of serpents of the dust.
25. The sword without, and terror within, shall
destroy both the young man and the virgin, the
Suckling also with the man of gray
hairs.

2. What a great affront this was to Jehovah their God.
(1.) It was justly interpreted a forgetting of him, v. 18. Of the
Rock that begat thee thou art unmindful. Mindfulness of God
would prevent sin, but, when the world is served and the flesh
indulged, God is forgotten; and can any thing be more base and
unworthy than to forget the God that is the Author of our being,
by whom we subsist, and in whom we live and move? And see
what comes of it, Isa. 17. 10,11. Because thou hast forgotten the
God of thy salvation, and hast not been mindful of the Rock of
thy strength, though the strange slips be pleasant plants at first,
yet the harvest at last will be a heap in the day of grief and of
desperate sorrow. There is nothing got by forgetting God.
(2.) It was justly resented as an inexcusable offence. They pro-
voked him to jealousy and to anger, (v.16.) for their idols were
abominations to him. See here God's displeasure against idols,
whether they be set up in the heart, or in the sanctuary. [1.] He
is jealous of them, as rivals with him for the throne in the heart.
[2.] He hates them, as enemies to his crown and government.
[3.] He is, and will be, very angry with those that have any respect
or affection for them. Those consider not what they do that
voke God; for who knows the power of his anger?
The method of this song follows the method of the predictions
in the foregoing chapter, and therefore, after the revolt of Israel
from God, described in the foregoing verses, here follow immedi-
ately the resolves of divine justice concerning them; we deceive
ourselves, if we think that God will be thus mocked by a foolish
faithless people, that play fast and loose with him.
I. He had delighted in them, but now he would reject them
with detestation and disdain, v. 19. When the Lord saw their
treachery, and folly, and base ingratitude, he abhorred them, he
despised them. So some read it. Sin makes us odious in the
sight of the holy God; and no sinners are so loathsome to him, as
those that he has called, and that have called themselves, his sons
and his daughters, and yet have been provoking to him. Note,
The nearer any are to God in profession, the more noisome are
they to him, if they are defiled in a sinful way, Ps. 106. 39, 40.
II. He had given them the tokens of his presence with them,
and his favour to them; but now he would withdraw, and hide his
face from them, v. 20. His hiding his face signifies his great dis-
pleasure; they had turned the back upon God, and now God would
turn his back upon them; (Compare Jer. 18.17. with Jer. 2.27.)
but here it denotes also the slowness of God's proceedings against
them in a way of judgment. They began in their apostacy with
omissions of good, and so proceeded to commissions of evil. In
like manner, God will first suspend his favours, and let them see
what the issue of that will be, what a Friend they lose when they
provoke God to depart, and will try whether that will bring them
to repentance. Thus we find God hiding himself, as it were, in
expectation of the event, Isa. 57.17. To justify himself in leaving
them, he shews that they were such as there was no dealing with:
for, 1. They were froward, and a people that could not be pleased;
or, obstinate in sin, and that could not be convinced and reclaimed.
2. They were faithless, and a people that could not be trusted.
When he saved them, and took them into covenant, he said,
Surely they are children that will not lie, Isa. 63.8. but when they
proved otherwise, children in whom is no faith, they deserved to
be abandoned, and that the God of truth should have no more to
do with them.
III. He had done every thing to make them easy, and to please
pro-them, but now he would do that against them which should be
most vexatious to them. The punishment here answers the sin,
v. 21. 1. They had provoked God with despicable deities, which
were not gods at all, but vanities; creatures of their own imagination,
that could not pretend either to merit, or to repay the respects of
their worshippers; the more vain and vile the gods were after which
they went a-whoring, the greater was the offence to that great and
good God whom they set them up in competition with, and con-
tradiction to. This put two great evils into their idolatry, Jer. 2. 13.
2. God would therefore plague them with despicable enemies, that
were worthless, weak, and inconsiderable, and not deserving the
name of a people, which was a great mortification to them, and
aggravated the oppressions they groaned under. The more base
the people were that tyrannised over them, the more barbarous
they would be none so insolent as a beggar on horseback) besides
that it would be infamous to Israel, who had so often triumphed
over great and mighty nations, to be themselves trampled upon by
the weak and foolish, and to come under the curse of Canaan, who
was to be a servant of servants. But God can make the weakest
instrument a scourge to the strongest sinner and they that by sin
insult their mighty Creator, are justly insulted by the meanest of
19. And when the LORD saw it, he abhorred
them, because of the provoking of his sons, and of
his daughters. 20. And he said, I will hide my
face from them, I will see what their end shall be:
for they are a very froward generation, children
in whom is no faith. 21. They have moved me to
jealousy with that which is not god; they have
provoked me to anger with their vanities: and
I will move them to jealousy with those which are
not a people; I will provoke them to anger with a
foolish nation. 22. For a fire is kindled in mine
anger, and shall burn unto the lowest hell, and shall
consume the earth with her increase, and set on
fire the foundations of the mountains. 23. I will
VOL. I.
55
Before Christ 1451.
The Song of Moses.
DEUTERONOMY, XXXII.
their fellow-creatures. This was remarkably fulfilled in the days clusters are bitter: 33. Their wine is the poison
||
of the judges, when they were sometimes oppressed by the very of dragons, and the cruel venom of asps. 34. Is
Canaanites themselves, whom they had subdued, as Judg. 4. 2.
But the apostle applies it to the conversion of the Gentiles, who not this laid up in store with me, and sealed no
had been not a people in covenant with God, and foolish in divine among my treasures? 35. To me belongeth ven-
things, yet were brought into the church, sorely to the grief of the geance, and recompence; their foot shall slide in
Jews, who, upon all occasions, shewed a great indignation at it, due time: for the day of their calamity is at hand,
which was both their sin and their punishment, as envy always is, and the things that shall come upon them make
haste. 36. For the LORD shall judge his people,
and repent himself for his servants, when he seeth
that their power is gone, and there is none shut up,
or left.
37. And he shall say, Where are their
gods, their rock in whom they trusted, 38. Which
did eat the fat of their sacrifices, and drank the
wine of their drink-offerings? let them rise up
and help you, and be your protection.
Rom. 10.19.
IV. He had planted them in a good land, and replenished them
with all good things; but now he would strip them of all their
comforts, and bring them to ruin. The judgments threatened are
very terrible, v. 22..25. 1. The fire of God's anger shall consume
them, v.22. Are they proud of their plenty? It shall burn up
the increase of the earth. Are they confident of their strength?
It shall destroy the very foundations of their mountains: there is
no fence against the judgments of God, when they come with
commission to lay all waste. It shall burn to the lowest hell, that
||
is, it shall bring them to the very depth of misery in this world,
which yet would be but a faint resemblance of the complete and
endless misery of sinners in the other world. The damnation of
hell (as our Saviour calls it) is the fire of God's anger, fastening
upon the guilty conscience of a sinner, to its inexpressible and
everlasting torment, Isa. 30. 33. 2. The arrows of God's judgments
shall be spent upon them, till his quiver is quite exhausted, v. 23.
The judgments of God, like arrows, fly swiftly, Ps. 64.7. reaching I. In jealousy for his own honour, he will not make a full end
those at a distance who flatter themselves with hopes of escaping of them, v.26..28. 1. It cannot be denied, but that they
them, Ps. 21. 8, 12. They come from an unseen hand, but wound deserved to be utterly ruined, and that their remembrance should
mortally, for God never misses his mark, 1 Kings, 22. 34. The be made to cease from among men; so that the name of an Israelite
particular judgments here threatened, are, (1.) Famine, they shall should never be known but in history; for they were a nation void
be burnt, or parched with hunger. (2.) Pestilence and other of counsel, v. 28. the most sottish inconsiderate people that ever
diseases, here called burning heat, and bitter destruction. were; that would not believe the glory of God, though they saw it,
(3.) The insults of the inferior creatures; the teeth of beasts nor understand his loving-kindness, though they tasted it, and
and the poison of serpents, v. 24. (4.) War and the fatal con- lived upon it. Of them who could cast off such a God, such a
sequences of it, v. 25. [1.] Perpetual frights. When the sword law, such a covenant, for vain and dunghill deities, it might truly
2. It had been an
is without, there cannot but be terror within; 2 Cor. 7. 5. without be said, There is no understanding in them.
were fightings, within were fears: those who cast off the fear of easy thing with God to ruin them, and blot out the remembrance
God are justly exposed to the fear of enemies. [2.] Universal of them; when the greatest part of them were cut off by the
deaths; the sword of the Lord, when it is sent to lay all waste, sword, it was but scattering the remnant into some remote obscure
will destroy without distinction; neither the strength of the young corners of the earth, where they should never have been heard of
man, nor the beauty of the virgin, nor the innocency of the suck-more, and the thing had been done. See Ezek. 5. 12. God can
ling, nor the gravity or infirmity of the man of gray hairs, will be destroy those that are most strongly fortified, disperse those that
their security from the sword, when it devours one as well as are most closely united, and bury those names in perpetual oblivion
another. Such devastation does war make, especially when it is that have been most celebrated. 3. Justice demanded it. I said,
pushed on by men as ravenous as wild beasts, and as venomous as I would scatter them. It is fit they should be cut off from the
serpents, v.24. See here what mischief sin does; and reckon earth, that have cut themselves off from their God; why should
those fools that make a mock at it.,
they not be dealt with according to their deserts? 4. Wisdom con.
sidered the pride and insolence of the enemy, which would take
occasion, from the ruin of a people that had been so dear to God,
and for whom he had done such great things, to reflect upon God,
and to imagine, that, because they had got the better of Israel, they
had carried the day against the God of Israel. The adversaries will
say, Our hand is high; high indeed, when it has been too high for
those whom God himself fought for; nor will they consider that
the Lord has done all this, but will dream that they have done it
in despite of him, as if the God of Israel were as weak and im-
potent, and as easily run down, as the pretended deities of other
nations. 5. In consideration of this, Mercy prevails for the sparing
of a remnant, and the saving of that unworthy people from utter
ruin. I feared the wrath of the enemy. It is an expression after
the manner of men; it is certain that God fears no man's wrath,
but he acted in this matter as if he had feared it. Those few good
people in Israel, that had a concern for the honour of God's name,
feared the wrath of the enemy in this instance more than in any other,
as Joshua, ch. 7.9. and David often; and because they feared it,
God himself is said to fear it. He needed not Moses to plead it
with him, but reminded himself of it, What will the Egyptians
say? Let all those whose hearts tremble for the ark of God and
his Israel, comfort themselves with this, that God will work for
his own name, and will not suffer it to be profaned and polluted▾
•
26. I said, I would scatter them into corners,
I would make the remembrance of them to cease
from among men: 27. Were it not that I feared
the wrath of the enemy, lest their adversaries
should behave themselves strangely, and lest they
should say, Our hand is high, and the LORD hath
not done all this. 28. For they are a nation void
of counsel, neither is there any understanding in
them. 29. O that they were wise, that they under-
stood this, that they would consider their latter
end! 30. How should one chase a thousand, and
two put ten thousand to flight, except their Rock
had sold them, and the LORD had shut them up?
31. For their rock is not as our Rock, even our
enemies themselves being judges. 32. For their
vine is of the vine of Sodom, and of the fields of
Gomorrah their grapes are grapes of gall, their
•
After many terrible threatenings of deserved wrath and ven-
geance, we have here surprising intimations of mercy, undeserved
mercy, which rejoices against judgment, and by which it appears
that God has no pleasure in the death of sinners, but would rather
they should turn and live.
P
Before Christ 1451.
The Song of Moses.
DEUTERONOMY, XXXII.
how much soever we deserve to be disgraced, God will never || trembling goes round, the king of Babel shall pledge it at last,
disgrace the throne of his glory.
Jer. 25.26. and see Isa. 51. 22, 23. The day is coming, when the
judgment, that began at the house of God, shall end with the
sinner and ungodly, 1 Pet. 4. 17, 18.
God will in due time bring down the church's enemies.
II. In concern for their welfare, he earnestly desires their con-
version; and, in order to that, their serious consideration of their
latter end, v. 29. Observe, 1. Though God had pronounced them
a foolish people, and of no understanding, yet he wishes they 1. In displeasure against their wickedness, which he takes notice
were wise, as Deut. 5. 29. Oh that there were such a heart in them! of, and keeps an account of, v. 34, 35. Is not this implacable
and Ps. 94.8. Ye fools, when will ye be wise? God delights not fury of their's, against Israel, laid up in store with me, to be
to see sinners ruin themselves, but desires they will help them-reckoned for hereafter, when it shall be made to appear, that to
selves; and, if they will, he is ready to help them. 2. It is a great me belongs vengeance? Some understand it of the sin of Israel;
piece of wisdom, and will contribute much to the return of sinners especially their persecuting the prophets, which was laid up in
to God, seriously to consider the latter end, or the future state. store against them, from the blood of righteous Abel, Matth. 23. 35.
It is here meant particularly of that which God by Moses had However, it teaches us, that the wickedness of the wicked is all
He
foretold concerning this people in the latter days: but it may be laid up in store with God. (1.) He observes it, Ps. 90. 8.
applied more generally. We ought to understand, and consider, knows both what the vine is, and what the grapes: what the
(1.) The latter end of life, and the future state of the soul. To temper of the mind, and what the actions of the life.
(2.) He
think of death, as our removal from a world of sense to a world of keeps a record of it, both in his own omniscience, and in the
spirits, the final period of our state of trial and probation, and sinner's conscience; and this is sealed up among his treasures,
our entrance upon an unchangeable state of recompence and which denotes both safety and secrecy: These books cannot be
retribution. (2.) The latter end of sin, and the future state of lost; nor will they be opened till the great day. See Hos. 13. 12.
those that live and die in it. Oh that men would consider the (3.) He often delays the punishment of sin for a great while, it is
happiness they will lose, and the misery they will certainly plunge laid up in store, till the measure be full, and the day of divine
themselves into! If they go on still in their trespasses, what will be patience be expired. See Job, 21. 29, 30. (4.) There is a day of
in the end thereof, Jer. 5.31, Jerusalem forgat this, and there- reckoning coming, when all the treasures of guilt and wrath will
fore came down wonderfully, Lam.1.9.
be broken up, and the sin of sinners shall surely find them out.
[1.] The thing itself will certainly be done, for the Lord is a God
to whom vengeance belongs, and therefore he will repay, Isa. 59. 18.
This is quoted by the apostle, to shew the severity of God's wrath
against those that revolt from the faith of Christ, Heb. 10. 30.
[2.] It will be done in due time; in the best time; nay, it will
be done in a short time. The day of their calamity is at
hand: and though it may seem to tarry, it lingers not, it
slumbers not, but makes haste. In one hour shall the judgment
of Babylon come.
||
III. He calls to mind the great things he had done for them
formerly, as a reason why he should not quite cast them off.
This seems to be the meaning of that, v. 30, 31. How should
one Israelite have been too hard for a thousand Canaanites, as
they have been many a time, but that God, who is greater than
all gods, fought for them?" And so it corresponds with that,
Isa. 63. 10, 11. When he was turned to be their enemy, as here,
and fought against them for their sins, then he remembered the
days of old, saying, Where is he that brought them out of the sea?
So here, his arm begins to awake as in the days of old against
the wrath of the enemy, Ps. 138.7. There was a time when the
enemies of Israel were sold by their own rock, that is, their own
idol-gods, who could not help them, but betray them, because
Jehovah, the God of Israel, had shut them up as sheep for the
slaughter. For the enemies themselves must own that their gods
were a very unequal match for the God of Israel. For their vine
is of the vine of Sodom, v.32,33. This must be meant of the
enemies of Israel, who therefore fell so easily before the sword of
Israel, because they were ripe for ruin, and the measure of their
iniquity was full.
2. He will do it in compassion to his own people, who, though
they had greatly provoked him, yet stood in relation to him, and
their misery appealed to his mercy, v. 36. The Lord shall judge
his people, that is, judge for them against their enemies, plead
their cause, and break the yoke of oppression under which they
had long groaned, repenting himself for his servants; not changing
his mind, but changing his way, and fighting for them, as he had
fought against them, when he sees that their power is gone. This
plainly points at the deliverances God wrought for Israel, by the
judges, out of the hands of those to whom he had sold them for
their sins; (see Judg. 2. 11..19.) and how his soul was grieved
for the misery of Israel, Judg. 10. 16. And this when they were
reduced to the last extremity; God helped them when they could
not help themselves; for there was none shut up or left; that is,
none that dwelt either in cities or walled towns, in which they
were shut up, nor any that dwelt in scattered houses in the
country, in which they were left at a distance from neighbours.
Note, God's time to appear for the deliverance of his people, is,
when things are at the worst with them. God tries his people's
faith, and stirs up prayer, by letting things go to the worst, and
then magnifies his own power, and fills the faces of his enemies
with shame, and the hearts of his people with so much the
greater joy, by rescuing them out of extremity, as brands out of
the burning.
Yet these verses may be understood of the strange prevalency
of the enemies of Israel against them, when God made use of
them as the rod of his anger, Isa. 10.5, 6. "How should one
Canaanite chase a thousand Israelites," (as it is threatened against
those that trust to Egypt for help, Isa. 30. 17. One thousand
shall flee at the rebuke of one,)" unless Israel's Rock had deserted
them, and given them up?" For otherwise, however they may
impute their power to their gods, Hab. 1. 11. as the Philistines
imputed their victory to Dagon; it is certain the enemies' rock
could not have prevailed against the Rock of Israel; God would
soon have subdued their enemies, (Ps. 81.14.) but that the
wickedness of Israel delivered them into their hands. For their
vine, that is, Israel's, is of the vine of Sodom, v.32,33. They ||
were planted a choice vine, wholly a right seed, but by sin were
become the degenerate plant of a strange vine, Jer. 2.21. and not
only transcribed the iniquity of Sodom, but outdid it, Ezek. 16.48.
God called them his vineyard, his pleasant plant, Isa. 5.7. But
their fruits were, 1. Very offensive, and displeasing to God, bitter
as gall. 2. Very malignant, and pernicious one to another, like
the cruel venom of asps. Some understand this of punishment; ||
their sin would be bitterness in the latter end, 2Sam. 2. 26. it
would bite like a serpent, and sting like an adder, Job, 20. 14. ||
Prov. 23. 32.
||
3. He will do it in contempt, and to the reproach, of the idol-
gods, v. 37, 38. Where are their gods? Two ways it may be
understood; (1.) That God would do that for his people, which
the idols they had served could not do for them. They had
forsaken God, and been very liberal in their sacrifices to idols;
had brought to their altars the fat of their sacrifices, and the
wine of their drink-offerings, which they supposed their deities to
feed upon, and on which they feasted with them. "Now," says
God, "will these gods you have made your court to, at so great
an expence, help you in your distress, and so repay you for all
your charges in their service? Go get you to the gods you have
}
IV. He resolves upon the destruction of those, at last, that
had been their persecutors and oppressors. When the cup of || served, and let them deliver you,” Judg. 10. 14. This is intended
?
Before Christ 1451.
The Song of Moses.
DEUTERONOMY, XXXII.
•
to convince them of their folly in forsaking a God that could help || he will, he keeps alive, when his judgments are abroad. Or,
them, for those that could not, and so to bring them to repentance, thus, Though he kill, yet he makes alive again; though he cause
and qualify them for deliverance. When the adulteress shall follow || grief, yet will he have compassion, Lam. 3. 32. Though he have
after her lovers, and not overtake them, pray to her idols, and torn, he will heal us, Hos. 6.1, 2. The Jerusalem Targum reads
receive no kindness from them, then thou shalt say, I will go and it, I kill those that are alive in this world, and make those
return to my first husband, Hos. 2.7. See Isa. 16. 12. Jer. 2.27, 28. alive in the other world that are dead. And some of the Jewish
Or, (2.) That God would do that against his enemies, which the doctors themselves have observed, that death, and a life after
idols they had served could not save them from. Sennacherib it, that is, eternal life, is intimated in these words. 4. Of an
and Nebuchadnezzar boldly challenged the God of Israel to deliver irresistible power, which cannot be controuled; Neither is there
his worshippers, Isa. 37. 10. Dan. 3.15. and he did deliver them, any that can deliver out of my hand those that I have marked
to the confusion of their enemies. But the God of Israel challenged for destruction. As no exception can be made against the
Bel and Nebo to deliver their worshippers, to rise up and help sentence of God's justice, so no escape can be made from the
them, and to be their protection, Isa. 47. 12, 13. but they were so executions of his power.
far from helping them, that they themselves, that is, their images,
which was all that was of them, went into captivity, Isa. 46. 1, 2.
Note, Those who trust to any rock but God, will find it sand in
the day of their distress; it will fail them then, when they most
need it.
II. Terror to his enemies, v. 40..42. Terror indeed to those
that hate him, as all those do that serve other gods, that persist
in wilful disobedience to the divine law, and that malign and
persecute his faithful servants; these are they whom God will
render vengeance to; those his enemies that will not have him to
reign over them. In order to alarm such in time to repent and
return to their allegiance, the wrath of God is here revealed from
heaven against them, 1. The divine sentence is ratified with an
oath, v. 40. He lifts up his hand to heaven, the habitation of his
holiness; this was an ancient and very significant sign used in
swearing, Gen. 14.22. And, since he could swear by no greater,
out remedy, that have the word and oath of God against them.
he swears by himself and his own life. Those are miserable with-
The Lord hath sworn, and will not repent, that the sin of sinners
shall be their ruin, if they go on in it. 2. Preparation is made for
the execution; the glittering sword is whet. See Ps.7.12. It is
a sword bathed in heaven, Isa. 34. 5. While the sword is in
whetting, space is given to the sinner to repent and make his
peace, which if he does not, the wound will be the deeper. And
as the sword is whet, so the hand that is to wield it takes hold on
judgment, with a resolution to go through with it. 3. The execution
and the arrows be made drunk with blood, such vast quantities
itself will be very terrible; the sword shall devour flesh in abundance,
of it shall be shed; the blood of the slain in battle, and of the
captives, to whom no quarter should be given, but who shall be
put under military execution. When he begins revenge, he will
make an end; for in this also his work is perfect. The critics arè
much perplexed with the last clause, From the beginning of
revenges upon the enemy. The learned Bishop Patrick (that
great master) thinks it may admit this reading, From the king
to the slave of the enemies, Jer. 50.35..37. When the sword
of God's wrath is drawn, it will make bloody work, blood to the
horse-bridles, Rev. 14. 20.
III. Comfort to his own people, v. 43. Rejoice, O ye nations,
with his people. He concludes the song with words of joy; for in
God's Israel there is a remnant whose end will be peace; God's
people will rejoice at last, will rejoice everlastingly. Three things
are here mentioned as matter of joy. 1. The enlarging of the
church's bounds; the apostle applies the first words of this verse
to the conversion of the Gentiles, Rom. 15. 10. Rejoice, ye
Gentiles, with his people. See what the grace of God does in
the conversion of souls, it brings them to rejoice with the people
of God; for true religion brings us acquainted with true joyso
great a mistake are they under, that think it tends to make men
melancholy. 2. The avenging of the church's controversies upon
her adversaries. He will make inquisition for the blood of his
servants, and it shall appear how precious it is, to him, for they
that spilt it shall have blood given them to drink. 3. The mercy
God has in store for his church, and for all that belong to it; he
will be merciful to his land,and to his people, that is, to all, every
where, that fear and serve him. Whatever judgments are brought
upon sinners, it shall go well with the people of God; in this let
Jews and Gentiles rejoice together.
;
39. See now that I, even I, am he, and there is
no god with me: I kill, and I make alive; I wound,
and I heal: neither is there any that can deliver out
of my hand. 40. For I lift up my hand to heaven,
and say, I live for ever. 41. If I whet my glittering
sword, and mine hand take hold on judgment, I
will render vengeance to mine enemies, and will
reward them that hate me. 42. I will make mine
arrows drunk with blood, and my sword shall
devour flesh; and that with the blood of the slain
and of the captives, from the beginning of revenges
upon the enemy. 43. Rejoice, O ye nations, with
his people: for he will avenge the blood of his
servants, and will render vengeance to his adver-
saries, and will be merciful unto his land, and to
his people.
This conclusion of the song speaks three things:
I. Glory to God, v. 39. See now, upon the whole matter, that
I, even I, am he. Learn this from the destruction of idolaters,
and the inability of their idols to help them. The great God here
demands the glory, 1. Of a self-existence; I, even I, am he. Thus
Moses concludes with that name of God by which he was first
made to know him, Exod.4.14. “I am that I am. I am he
that I have been, that I will be, that I have promised to be, that
I have threatened to be; all shall find me true to both." The
Targum of Uzzielides paraphrases it thus, When the word of the
Lord shall reveal himself to redeem his people, he shall say to all
people, See, that I now am what I am, and have been, and I am
what I will be: which we know very well how to apply to him,
who said to John, I am he which is, and was, and is to come,
Rev. 1.8. These words, I, even I, am he, we meet often in those
chapters of Isaiah, where God is encouraging his people to hope
for their deliverance out of Babylon, Isa. 41.4.-43. 11, 13, 25.-
46.4. 2. Of a sole supremacy; "There is no god with me. None melancholy.
"There is no god with me. None
to help with me, none to cope with me." See Isa. 43. 10, 11.
3. Of an absolute sovereignty, and universal agency; I kill, and I
make alive, that is, All evil, and all good, come from his hand of
providence, he forms both the light of life, and the darkness of
death, Isa. 45.7. Lam. 3. 37, 38. Or, he kills and wounds his
enemies, but heals and makes alive his own people; kills and
wounds with his judgments those that revolt from him, and
rebel against him; but, when they return and repent, he heals
them, and makes them alive with his mercy and grace. Or,
it denotes his incontestable authority to dispose of all his
creatures, and the beings he has given them, so as to serve
his own purposes by them; whom he will, he slays, and whom
44. And Moses came and spake all the word
of this song in the ears of the 'per ple, he, and
Before Christ 1451.
Moses' Blessing on Israel
DEUTERONOMY, XXXII, XXXIII.
Hoshea the son of Nun. 45. And Moses made
an end of speaking all these words to all Israel:
46. And he said unto them, Set your hearts unto
all the words which I testify among you this day,
which ye shall command your children to observe
to do, all the words of this law. 47 For it is
not a vain thing for you; because it is your life:
and through this thing ye shall prolong your days
in the land, whither ye go over Jordan to possess
it. 48. And the LORD spake unto Moses that
self-same day, saying, 49. Get thee up into this
mountain Abarim, unto mount Nebo, which is in
the land of Moab, that is over against Jericho;
and behold the land of Canaan, which I give unto
the children of Israel for a possession: 50. And
die in the mount whither thou goest up, and be
gathered unto thy people; as Aaron thy brother
died in mount Hor, and was gathered unto his
people: 51. Because ye trespassed against me
among the children of Israel at the waters of
Meribah-Kadesh, in the wilderness of Zin; be-
cause ye sanctified me not in the midst of the
children of Israel. 52. Yet thou shalt see the land
before thee; but thou shalt not go thither unto the
land, which I give the children of Israel.
•
souls! (2.) The vast advantage it would be of to them: Through
this thing you shall prolong your days in Canaan, which is a
typical promise of that eternal life which, Christ has assured
us, they shall enter into that keep the commandments of God,
Matth. 19. 17.
Now that
III. Orders given to Moses concerning his death.
this renowned witness for God has finished his testimony, he must
go up to mount Nebo and die; in the prophecy of Christ's two
witnesses, there is a plain allusion to Moses and Elias, Rev. 11.6.
and perhaps their removal, being by martyrdom, is no less glorious
than the removal either of Moses or Elias. Orders were given to
Moses the self-same day, v.48. Now that he had done his work,
why should he desire to live a day longer? He had indeed
formerly prayed that he might go over Jordan, but now he is
entirely satisfied, and, as God had bidden him, saith no more
of that matter.
which he was excluded Canaan, v.51. that he might the more
1. God here reminds him of the sin he had been guilty of, for
patiently bear the rebuke because he had sinned; and that now
he might renew his sorrow for that unadvised word, for it is good
for the best of men to die repenting of the infirmities they are
conscious to themselves of. It was an omission that was thus
displeasing to God; he did not sanctify God, as he ought to have
done, before the children of Israel, he did not carry himself with
a due decorum, in executing the orders he had then received.
2. He reminds him of the death of his brother Aaron, v.50. to
Note,
make his own the more familiar, and the less formidable.
friends that have gone before us through that darksome valley,
It is a great encouragement to us, when we die, to think of our
especially of Christ, our elder Brother and great High Priest.
3. He sends him up to a high hill, from thence to take a view
of the land of Canaan, and then die, v. 49, 50. The remembrance
of his sin might make death terrible, but the sight God gave him
of Canaan took off the terror of it, as it was a token of God's
being reconciled to him, and a plain indication to him, that
though his sin shut him out of the earthly Canaan, yet it should
not deprive him of that better country, which in this world can
only be seen, and that with an eye of faith. Note, Those may
die with comfort and ease whenever God calls for them, (notwith-
standing the sins they remember against themselves,) who have
a believing prospect, and a well-grounded hope, of eternal life
beyond death.

Here is,
I. The solemn delivery of this song to the children of Israel,
v. 44, 45. Moses spake it to as many as could hear him, while
Joshua, in another assembly, at the same time, delivered it to as
many as his voice would reach. Thus coming to them from the
mouth of both their governors, Moses, who was laying down the
government, and Joshua, who was taking it up, they would see
they were both in the same mind, that, though they changed their
commander, there was no change in the divine command; Joshua,
as well as Moses, would be a witness against them, if ever they
forsook God.
II. An earnest charge to them to mind these and all the rest of
the good words that Moses had said unto them. How earnestly
does he long after them all, how very desirous that the word of
God might make deep and lasting impressions upon them, how
jealous over them with a godly jealousy, lest they should at any
time let slip these great things; 1. The duties he charges upon
them, are, (1.) Carefully to attend to these themselves; "Set your
hearts both to the laws, and to the promises and threatenings;
the blessings and curses, and now at last to this song. Let the
mind be closely applied to the consideration of these things; be
affected with them; be intent upon duty, and cleave to it with
full purpose of heart." (2.) Faithfully to transmit these things to
those that should come after them: "What interest you have in
your children, or influence upon them, use it for this purpose;
and command them (as your father Abraham did, Gen. 18. 19.)
to observe to do all the words of this law." They that are good
themselves, cannot but desire that their children may be so like-
wise; and that posterity may keep up religion in their day, and
the entail of it may not be cut off. 2. The arguments he uses to
persuade them to make religion their business, and to persevere
in it, are, (1.) The vast importance of the things themselves which
he had charged upon them, v. 47. "It is not a vain thing, because
it is your life. It is not an indifferent thing, but of absolute and he came with ten thousands of saints: from
necessity; it is not a trifle, but a matter of consequence, a matter his right hand went a fiery law for them. 3. Yea,
of life and death; mind it, and you are made for ever; neglect he loved the people; all his saints are in thy
it, and you are for ever Oh that men were
A
ND this is the blessing, wherewith Moses
the man of God blessed the children of
Israel before his death. 2. And he said, The
LORD came from Sinai, and rose up from Seir
unto them; he shined forth from mount Paran,
"
persuaded of this, that religion is their life, even the life of their hand and they sat down at thy feet; every one
CHAP. XXXIII.
Yet Moses has not done with the children of Israel; he seemed to have taken a
final leave of them in the close of the foregoing chapter, but still he has some-
thing more to say. He had preached them a farewell sermon, a very copious
and pathetic discourse. After sermon he had given out a psalm, a long
psalm; and now nothing remains but to dismiss them with a blessing; that
blessing he pronounces, in this chapter, in the name of the Lord, and so leaves
them. I. He pronounces them all blessed in what God had done for them
already, especially in giving them his law, v.2. 5. II. He pronounces a
blessing upon each tribe, which is both a prayer for, and a prophecy of, their
felicity. 1. Reuben, v. 6. 2. Judah, v. 7. 3. Levi, v. 8..11. 4. Benjamin,
v. 12. 5. Joseph, v. 13..17. 6. Zebulun and Issachar, v. 18, 19. 7. Gad,
v. 20, 21. 8. Dan, v. 22. 9. Naphtali, v. 23. 10. Asher, v. 24, 25. III. He
pronounces them all in general blessed, upon the account of what God would
be to them, and do for them, if they were obedient, v. 26..29.
•
1.
1
*
Before Christ 1451.
DEUTERONOMY, XXXIII. Moses' Blessing on Israel
shall receive of thy words. 4. Moses commanded them, and a precious gift it was, a right-hand blessing. 3. It was
||
us a law, even the inheritance of the congregation loved the people, v. 3. and therefore, though it was a fiery law,
an instance of the kindness he had for them. Yea, he
of Jacob. 5. And he was king in Jeshurun, when yet it is said to go for them, v. 2. that is, in favour to them.
the heads of the people and the tribes of Israel Note, The law of God, written in the heart, is a certain evidence
were gathered together.
of the love of God shed abroad there: we must reckon God's law
one of the gifts of his grace. Yea, he loved the people, or, laid
them in his bosom; so the word signifies, which denotes not only
the dearest love, but the most tender and careful protection. All
his saints were in his hand. Some understand it particularly of
his supporting them, and preserving them alive at mount Sinai,
when the terror was so great, that Moses himself quaked; they
heard the voice of God and lived, ch. 4.33. Or, it denotes his
forming them into a people by his law; he moulded and managed
them, as the potter does the clay. Or, they were in his hand
to be covered and protected, used and disposed of, as the seven
stars were in the hand of Christ, Rev.1.16. Note, God has all
his saints in his hand; and though there are ten thousands of
his saints, v. 2. yet his hand, with which he measures the waters,
is large enough, and strong enough, to hold them all, and we may
be sure that none can pluck them out of his hand, John, 10. 28.
||
|
III. He disposed them to receive the law which he gave them ;
They sat down at thy feet, as scholars at the feet of their master,
in token of reverence, in attendance, and humble submission, to
what is taught; so Israel sat at the foot of mount Sinai, and
promised to hear and do whatever God should say. They were
struck to thy feet, so some read it; namely, By the terrors of
mount Sinai, which greatly humbled them for the present,
Exod. 20. 19. Every one then stood ready to receive God's words,
and did so again when the law was publicly read to them, as
Josh. 8. 34. It is a great privilege, when we have heard the words
of God, to have opportunity of hearing them again, John, 17.26.
I have declared thy name, and will declare it. So Israel not only
had received the law, but should still receive it, by their prayers,
and other lively oracles.
The first verse is the title of the chapter: It is a blessing. In
the foregoing chapter he had thundered out the terrors of the
Lord against Israel for their sin; it was a chapter, like Ezekiel's
roll, full of lamentation, and mourning, and woe. Now, to soften
that, and that he might not seem to part in anger, he here subjoins
a blessing, and leaves his peace, which should descend and rest
upon all those among them that were the sons of peace. Thus
Christ's last work on earth was to bless his disciples, (Luke, 24.50.)
like Moses here, in token of parting friends. Moses blessed them,
1. As a prophet; a mau of God. Note, It is a very desirable
thing to have an interest in the prayers of those that have an
interest in heaven; it is a prophet's reward. In this blessing,
Moses not only expresses his good wishes to this people, but by
the spirit of prophecy foretells things to come concerning them.
2. As a parent to Israel; for so good princes are to their subjects.
Jacob upon his death-bed blessed his sons, Gen. 49.1. in conformity
to whose example, Moses here blesses the tribes that were descended
from them, to shew, that, though they had been very provoking,
yet the entail of the blessing was not cut off. The doing this,
immediately before his death, would not only be the more likely
to leave an impression upon them, but would be an indication of
the great good-will of Moses to them, that he desired their
happiness, though he must die, and not share in it.
20
He begins his blessing with a lofty description of the glorious
appearances of God to them in giving them the law, and the great
advantage they had by it.
||
I. There was a visible and illustrious discovery of the divine
majesty; enough to convince and for ever silence atheists and
infidels, to awaken and affect those who were most stupid and The people are taught, v. 4, 5. in gratitude for the law of God,
careless, and to put to shame all secret inclinations to other always to keep up an honourable remembrance both of the law
gods, v. 2. 1. His appearance was glorious: he shined forth like itself, and of Moses, by whom it was given. Two of the Chaldee
the sun when he goes forth in his strength. Even Seir and Paran, paraphrasts read it, The children of Israel said, Moses commanded
two mountains at some distance, were illuminated by the divineus a law: And the Jews say, that, as soon as a child was able to
glory which appeared on mount Sinai, and reflected some of the speak, his father was obliged to teach him these words; Moses
rays of it; so bright was the appearance, and so much taken commanded us a law, even the inheritance of the congregation of
notice of by the adjacent countries. To this the prophet alludes, Jacob.
to set forth the wonders of divine providence, Hab. 3. 3, 4.
Ps. 18. 7..9. The Jerusalem Targum has a strange gloss upon
this, that, "when God came down to give the law, he offered it ||
on mount Seir to the Edomites, but they refused it, because they
found in it, Thou shalt not kill. Then he offered it on mount
Paran to the Ishmaelites, but they also refused it, because they
found in it, Thou shalt not steal; and then he came to mount
Sinai, and offered it to Israel, and they said, All that the Lord shall
say, we will do." I would not have transcribed so groundless a
conceit, but for the antiquity of it. 2. His attendance was glorious;
he came with his holy myriads, as Enoch had long since foretold |
he should come in the last day to judge the world, Jude, 14.
These were the angels, those chariots of God, in the midst of
which the Lord was, on that holy place, Ps. 68.17. They
attended the Divine Majesty, and were employed as his ministers |
in the solemnities of the day. Hence the law is said to be given
by the disposition of angels, Acts, 7.53. Heb. 2. 2.*
1. They are taught to speak with great respect of the law, and
to call it, The inheritance of the congregation of Jacob. They
looked upon it, (1.) As peculiar to them, and that by which they
were distinguished from other nations, who neither had the
knowledge of it, Ps. 147.20. nor, if they had, were under those
obligations to observe it that Israel were under: and therefore,
(says Bishop Patrick,) "when the Jews conquered any country,
they did not force any to embrace the law of Moses, but only to
submit to the seven precepts of Noah." (2.) As entailed upon
them; for so inheritances are to be transmitted to their posterity.
And (3.) As their wealth and true treasure. Those that enjoy the
word of God, and the means of grace, have reason to say, We
have a goodly heritage. He is indeed a rich man, in whom the
word of Christ dwells richly. Perhaps the law is called their
inheritance, because it was given them with their inheritance, and
was so annexed to it, that the forsaking of the law would be a
forfeiture of the inheritance. See Ps. 119. 111.
II. He gave them his law, which is, 1. Called a fiery law,
because it was given them out of the midst of the fire, Deut. 4. 33.
and because it works like fire; if it be received, it is melting,
warming, purifying, and burns up the dross of corruption; if it
be rejected, it hardens, sears, torments, and destroys. The
Spirit descended in cloven tongues, as of fire; for the gospel also
is a fiery law. 2. It is said to go from his right hand, either
because he wrote it on tables of stone; or, denoting the power
and energy of the law, and the divine strength that goes along
with 1, that it may not return void. Or, it came as a gift to
2. They are taught to speak with great respect of Moses: and
they were the more obliged to keep up his name, because he had
not provided for the keeping of it up in his family; his posterity
were never called the sons of Moses, as the priests were, the sons
of Aaron. (1.) They must own Moses a great benefactor to their
nation, in that he commanded them the law; for, though it came
from the hand of God, it went through the hand of Moses. (2.) He
was king in Jeshurun. Having commanded them the law, as
long as he lived, he took care to see it observed and put in execu-
tion; and they were very happy in having such a king, who ruled
Before Christ 1451.
Moses' Blessing on Israel.
DEUTERONOMY, XXXIII.
1
them, and went in and out before thenr at all times, but did in a
special manner look great, when the heads of the people were
gathered together in parliament, as it were, and Moses was presi-
dent among them. Some understand this of God himself; he did
then declare himself their King, when he gave them the law, and
he continued so, as long as they were Jeshurun, an upright people,
and till they rejected him, 1 Sam. 12. 12. But it seems rather to
be understood of Moses. A good government is a great blessing
to any people, and what they have reason to be very thankful
for; and that constitution is very happy, which, as Israel's, which,
as our's, divides the power between the king in Jeshurun and the
heads of the tribes, when they are gathered together.
16. Let Reuben live, and not die; and let not his
men be few. 7. And this is the blessing of Judah:
and he said, Hear, LORD, the voice of Judah,
and bring him unto his people: let his hands be
sufficient for him; and be thou an help to him
from his enemies.
""
so uotoriously guilty in the matter of Peor but the other day, waя
of that tribe. Or, because the lot of Simeon was an appendage
to that of Judah, that tribe is included in the blessing of Judah.
Some copies of the LXX join Simeon with Reuben, Let Reuben
live and not die, and let Simeon be many in number.
Here is,
I. The blessing of Reuben. Though Reuben had lost the honour
of his birthright, yet Moses begins with him; for we should not
insult over them that are disgraced, nor desire to perpetuate
marks of infamy upon any, though never so justly fastened at
first, v. 6. Moses desires and foretells, 1. The preserving of this
tribe, though a frontier tribe on the other side Jordan, yet, "Let
it live, and not be either ruined by its neighbours, or lost among
them.' And perhaps he refers to those chosen men of that tribe,
who, having had their lot assigned them already, left their families
in it, and were now ready to go over armed before their brethren,
Numb. 32. 27. "Let them be protected in this noble expedition,
and their heads covered in the day of battle." 2. The increase of
this tribe, Let not his men be few; or, Let his men be a number.
"Let it be a numerous tribe; though their other honours be lost,
so that they shall not excel, yet let them multiply." Let Reuben
live und not die, though his men be few; so Bishop Patrick thinks
it may be rendered.
Though he must not expect to flourish,
(Gen. 49.4.) yet let him not perish." All the Chaldee paraphrasts
refer this to the other world; Let Reuben live in life eternal, and
not die the second death: So Onkelos. Let Reuben live in this
world, and not die that death which the wicked die in the world ||
to come: So Jonathan and the Jerusalem Targum.
“
Moses is large in blessing the tribe of Levi, not so much because
it was his own tribe, (for he takes no notice of his relation to it,)
The blessing of Levi has reference,
as because it was God's tribe.
I. To the high priest, here called God's holy one, v. 8. because
his office was holy, in token of which, Holiness to the Lord was
written upon his forehead. 1. He seems to acknowledge tha
God might justly have displaced Aaron and his seed, for his six
So many understand it. It is rather
at Meribah, Numb. 20. 12.
probable to me, that, on the contrary, he pleads with God the
zeal and faithfulness of Aaron, and his boldness in stemming the
tide of the people's murmurings at the other Meribah, Exod. 17.7.
which might be very remarkable, and which God might have an
eye to in conferring the priesthood upon him, though no mention
All the Chaldee paraphrasts agree, that it
is made of it there.
was a trial in which he was found perfect and faithful, and stood
2. He prays
in the trial; therefore not that, Numb. 20. 12.
that the office of the high priest might ever remain, Let thy
Thummim and thy Urim be with him. It was given him for some
eminent piece of service, as appears, Mal. 2.5. "Lord, let it
never be taken from him." Notwithstanding this blessing, the
Urim and Thummim were lost in the captivity, and never restored
under the second temple: but it has its full accomplishment in
Jesus Christ, God's Holy One, and our great High Priest, of whom
Aaron was a type: with him who had lain in the Father's bosom
from eternity, the Urim and Thummim shall remain; for he is
the wonderful and everlasting Counsellor. Some translate the
Thummim and Urim appellatively; the rather because the usual
order is here inverted, and here only. Thummim signifies integrity,
and Urim, illumination; Let these be with thy holy one, that is,
Lord, let the high priest ever be both an upright man and an
understanding man." "A good prayer to be put up for the ministers
of the gospel, that they may have clear heads and honest hearts;
light and sincerity make a complete minister.
<<
II. The blessing of Judah; which is put before Levi, because
our Lord sprang out of Judah, and (as Dr. Lightfoot says)
because of the dignity of the kingdom above the priesthood. The
blessing, v. 7. may refer, either, 1. To the whole tribe in general.
Moses prays for, and prophesies, the great prosperity of that
tribe. That God would hear his prayers, (see an instance,
2 Chron. 13. 14, 15.) settle him in his lot, prosper him in all his
affairs, and give him victory over his enemies. It is taken for
granted, that the tribe of Judah would be both a praying tribe and
an active tribe. "Lord," says Moses, "hear his prayers, and
give success to all his undertakings; let his hands be sufficient
for him, both in husbandry and war." The voice of prayer should understanding man.
The voice of prayer should
always be attended with the hand of endeavour, and then we may
expect prosperity, Or, 2. It may refer in particular to David, as
a type of Christ; that God would hear his prayers, Ps. 20.1.
(And Christ was heard always, John, 11.42.) that he would give
him victory over his enemies, and success in his great under-sided with Moses (and so with God) against the worshippers of
takings. See Ps. 89. 20, &c. And that prayer, that God would the golden calf, Exod. 32. 26, &c. and, being employed in cutting
bring him to his people, seems to refer to Jacob's prophecies off the ringleaders in that wickedness, they did it impartially
concerning Shiloh, That to him should the gathering of the people the best friends they had in the world, though as dear to them
be, Gen. 49. 10.
as their next relations, they did not spare, if they were idolaters.
Note, Our regard to God, and to his glory, ought always to pre-
vail above our regard to any creature whatsoever. And those
who not only keep thmselves pure from the common iniquities of
the times and places in which they live, but, as they are capable
II. To the inferior priests and Levites, v. 9.. 11.
1. He commends the zeal of this tribe for God, when they
The tribe of Simeon is omitted in the blessing, because Jacob
had left it under a brand, and it had never done any thing, as
Levi had done, to retrieve its honour. It was lessened in the
wilderness more than any other of the tribes; and Zimri, who was
8. And of Levi he said, Let thy Thummim and
thy Urim be with thy holy one, whom thou didst
prove at Massah, and with whom thou didst strive
at the waters of Meribah; 9. Who said unto his
father and to his mother, I have not seen him;
neither did he acknowledge his brethren, nor
knew his own children: for they have observed
thy word, and kept thy covenant. 10. They shall
teach Jacob thy judgments, and Israel thy law:
they shall put incense before thee, and whole
burnt sacrifice upon thine altar. 11. Bless, LORD,
his substance, and accept the work of his hands :
smite through the loins of them that rise against
him, and of them that hate him, that they rise
not again.
C
+
Moses' Blessing on Israel.
Before Christ 1451.
DEUTERONOMY, XXXIII.
utter testimony against them, and stand up for God against the || LORD shall cover him all the day long, and he
evil-doers, shall have special marks of honour put upon them. shall dwell between his shoulders. 13. And of
Perhaps Moses have an to the sons of Korah, who
to join with their father in his gainsaying, Numb. 26.11. Also
to Phinehas, who executed judgment, and stayed the plague. And,
indeed, the office of the priests and Levites, which engaged their
constant attendance, at least in their turns, at God's altar, laid
them under a necessity of being frequently absent from their
families, which they could not take such care of, nor make such
provision for, as other Israelites might. This was the constant
self-denial they submitted to, that they might observe God's word,
and keep the covenant of priesthood. Note, Those that are called
to minister in holy things, must sit loose to the relations and
interests that are dearest to them in this world, and prefer the
fulfilling of their ministry before the gratifying of the best friend
they have, Acts, 21.13.-20.24. Our Lord Jesus knew not his
mother and his brethren, when they would have taken him off
Joseph he said, Blessed of the LORD be his land,
for the precious things of heaven, for the dew,
and for the deep that coucheth beneath, 14. And
for the precious fruits brought forth by the sun,
and for the precious things put forth by the moon,
15. And for the chief things of the ancient moun-
tains, and for the precious things of the lasting
hills, 16. And for the precious things of the earth
and fulness thereof, and for the good-will of him
that dwelt in the bush: let the blessing come upon
the head of Joseph, and upon the top of the head
of him that was separated from his brethren.
17. His glory is like the firstling of his bullock,
and his horns are like the horns of unicorns: with
them he shall push the people together to the ends
of the earth: and they are the ten thousands of
Ephraim, and they are the thousands of Manasseh.
▸
from his work, Matth. 12. 48.
2. He confirms the commission granted this tribe to minister in
holy things, which was the recompence of their zeal and fidelity,
v. 10. (1.) They were to deal for God with the people. "They
shall teach Jacob thy judgments, and Israel thy laws, both as
preachers in their religious assemblies, reading and expounding
the law, Neh. 8. 7, 8. and as judges, determining doubtful and
in a
difficult cases that were brought before them," 2 Chron. 17. 8, 9.
The priests' lips kept this knowledge for the use of the people,
who were to ask the law at their mouth, Mal. 2.7. Even Haggai,
a prophet, consulted the priests in case of conscience,
Hag. 2. 11, &c. Note, Preaching is necessary, not only for the
first planting of churches, but for the preserving and edifying of
churches when they are planted. See Ezek. 44. 23, 24. (2.) They
were to deal for the people with God, in burning incense to the
praise and glory of God, and offering sacrifices to make atonement
for sin, and to obtain the divine favour. This was the work of
the priests, but the Levites attended and assisted in it. Those ||
that would have benefit by their incense and offerings, must
diligently and faithfully observe their instructions.
|
3. He prays for them, v. 11. (1.) That God would prosper
them in their estates, and make that which was allotted them for
their maintenance, comfortable to them. Bless Lord, his substance.
The provision made for them was very plentiful, and came to them
easily, and yet they could have no joy of it unless God blessed it |
to them, and since God himself was their portion, a particular
blessing might be expected to attend this portion. Bless, Lord,
his virtue; so some read it. "Lord, increase thy graces in them,
and make them more and more fit for their work." (2.) That he
would accept them in their services.." Accept the work of his
Lands, both for himself, and for the people for whom he ministers."
Acceptance with God is that which we should all aim at, and be
ambitious of, in all our devotions, whether men accept us or no,
2 Cor. 5.9. and it is the most valuable blessing we can desire
either for ourselves or others. (3.) That he would take his part ||
against all his enemies, smite through the loins of them that rise
against him. He supposes that God's ministers would have many
enemies: some would hate their persons for their faithfulness, and
would endeavour to do them a mischief; others would envy them
their maintenance, and endeavour sacrilegiously to deprive them
of it; others would oppose them in the execution of their office,
and not submit to the sentence of the priests; and some would aim
to overthrow the office itself. Now he prays that God would blast
all such attempts, and return the mischief upon the heads of the
authors. This prayer is a prophecy, that God would certainly
reckon with those that are enemies to his ministers, and will keep
up a ministry in his church to the end of time, in spite of all the
designs of the gates of hell against it. Saul rose up against the
Lord's priests, 1 Sam. 22. 18. and it filled the measure of his sin.
12. And of Benjamin he said,The beloved of
the LORD shall dwell in safety by him; and the
}
··
Here is,
4.
I. The blessing of Benjamin, v. 12. Benjamin is put next to
Levi, because the temple, where the priest's work lay, was just
upon the edge of the lot of this tribe; and it is put before Joseph,
because of the dignity of Jerusalem (part of which was in this
tribe) above Samaria, which was in the tribe of Ephraim, and
because Benjamin adhered to the house of David, and to the
temple of the Lord, when the rest of the tribes deserted both with
Jeroboam. 1. Benjamin is here called the beloved of the Lord, as
the father of this tribe was Jacob's beloved son, the son of his
right hand. Note, Those are blessed indeed that are beloved of
the Lord. Saul the first king, and Paul the great apostle, were
both of this tribe. 2. He is here assured of the divine protection;
he shall dwell safely. Note, Those are safe whom God loves,
Ps. 91. 1. 3. It is here intimated, that the temple, in which God
would dwell, should be built in the borders of this tribe. Jerusalem,
the holy city, was in the lot of this tribe, Josh. 18. 28. and though
Sion, the city of David, is supposed to belong to Judah, yet
mount Moriah, on which the temple was built, was in Benjamin's
lot. God is therefore said to dwell between his shoulders, because
the temple stood on that mount as the head of a man upon his
shoulders. And by this means Benjamin was covered all the day
long under the protection of the sanctuary, (Ps. 125.2.) which is
often spoken of as a place of refuge, Ps. 27.4, 5. Neh. 6. 10.
Benjamin, dwelling by the temple of God, dwelt in safety by him.
Note, It is a happy thing to be in the neighbourhood of the temple.
This situation of Benjamin, it is likely, was the only thing that
kept that tribe close with Judah to the divine institutions, when
the other ten tribes apostatized. Those have corrupt and wicked
hearts indeed, who, the nearer they are to the church, are so much
the further from God.
II. The blessing of Joseph, including both Manasseh and Ephraim.
In Jacob's blessing, Gen. 49. that of Joseph is the largest, and so
it is here; and from thence Moses here borrows the title he gives
to Joseph, v. 16. that he was separated from his brethren, or, as
it might be read, a Nazarite among them, both in regard e his
piety, wherein it appears, by many instances, he excelled them
all; and of his dignity in Egypt, where he was both their ruler
and benefactor; his brethren separated him from them by making
him a slave, but God distinguished him from them by making
him a prince.
Now the blessings here prayed for, and prophesied of, for this
tribe, are, great plenty, and great power.
1. Great plenty, v. 13.. 16. In general, Blessed of the Lord be
his land. They were very fruitful countries that fell into the lot of
Ephraim and Manasseh, yet Moses prays they might be watered
.
J
Before Christ 1451.
Moses' Blessing on Israel.
DEUTERONOMY, XXXIII.
with the blessing of God, which makes rich, and on which all || backsliding heifer, those fruits of his country were so far from
fruitfulness depends.
being the gifts of God's good-will, that they were intended but
to fatten him for the slaughter, as a lamb in a large place,
Hos. 4. 16, 17. [2.] Because that is the comfort and sweetness
of all these blessings; then we have joy of them, when we taste
God's good-will in them. [3.] Because that is better than all
these, infinitely better; for, if we have but the favour and good-
will of God, we are happy, and may be easy in the want of all
these things; and may rejoice in the God of our salvation, though
the fig-tree do not blossom, and there be no fruit in the vine,
Hab. 3.17, 18.
Here are
Now, (1.) He enumerates many particulars which he prays
may contribute to the wealth and abundance of those two tribes,
looking up to the Creator for the benefit and serviceableness of
all the inferior creatures, for they are all that to us, which he
makes them to be. He prays, [1.] For seasonable rains, and dews,
the precious things of heaven; and so precious they are, though
but pure water, that without them the fruits of the earth would
all fail and be cut off. [2.] For plentiful springs, which help to
make the earth fruitful, called here the deep that coucheth beneath;
both are the rivers of God, Ps. 65.9. for he is the Father of the
rain, Job, 38. 28. and he made particularly the fountains of water,
Rev. 14.7. [3.] For the benign influences of the heavenly bodies;
v. 14. for the precious fruits, (the word signifies that which is
most excellent, and the best in its kind,) put forth by the quicken-
ing heat of the sun, and the cooling moisture of the moon. "Let
them have the yearly fruits in their several months, according to
the course of nature, in one month olives, in another dates," &c.
So some understand it. [4.] For the fruitfulness even of their
hills and mountains, which in other countries used to be barren,
v.15. let them have the chief things of the ancient mountains;
an if the mountains be fruitful, the fruits on them will be first
and best ripened. They are called ancient mountains, not
because prior in time to other mountains, but because, like the
first-born, they were superior in worth and excellency; and
lasting hills, not only because as other mountains they were
unmoveable, Hab. 3. 6. but because the fruitfulness of them
should continue. [5.] For the productions of the lower grounds,
v. 16. For the precious things of the earth. Though the earth
itself seems an useless worth.ess lump of matter, yet there are
precious things produced out of it for the support and comfort of
human life, Job, 28.5. Out of it cometh bread, because out of it
came our bodies, and to it they must return. But what are the
precious things of the earth to a soul that came from God, and must
return to him? Or, what is its fulness to the fulness that is in Christ,
whence we receive grace for grace? Some make these precious
things here prayed for to be figures of spiritual blessings in hea-
senly things by Christ, the gifts, graces, and comforts, of the Spirit.
(2.) He crowns all with the good-will, or favourable acceptance,
of him that dwelt in the bush, v. 16. that is, of God, that God
who appeared to Moses in the bush that burned and was not
consumed, (Exod. 3. 2.) to give him his commission for the
bringing of Israel out of Egypt. Though God's glory appeared
there but for a while, yet it is said to dwell there, because it con-
tinued as long as there was occasion for it: The good will of the
Shechinah in the bush; so it might be read, for Shechinah signifies
that which dwelleth: and though it was but a little while a dweller
in the bush, yet it continued to dwell with the people of Israel.
My dweller in the bush; so it should be rendered: that was an
2. Great power Joseph is here blessed with, v. 17.
three instances of this power foretold. (1.) His authority among
his brethren. His glory is like the firstling of his bullock, or a
young bull, which is a stately creature, and therefore formerly
used as an emblem of royal majesty. Joshua, who was to succeed
Moses, was of the tribe of Ephraim the son of Joseph, and his
glory was indeed illustrious, and he was an honour to his tribe.
In Ephraim was the royal city of the ten tribes afterward. And of
Manasseh were Gideon, Jephthah, and Jair, who were all orna-
ments and blessings to their country. Some think he is compared
to the firstling of the bullock, because the birthright, which
Reuben lost, devolved upon Joseph, 1 Chron. 5. 1, 2. and to the
firstling of his bullock, because Bashan, which was in the lot of
Manasseh, was famous for bulls and cows, Ps. 22. 12. Amos, 4.1.
(2.) His force against his enemies, and victory over them; his
"The forces he
horns are like the horns of an unicorn, that is,
shall bring into the field shall be very strong and formidable, and
with them he shall push the people," that is, "He shall overcome
all that stand in his way." It appears, from the Ephraimites'
contests both with Gideon, Judg. 8.1. and with Jephthah,
Yet we
Judg. 12. 1. that they were a warlike tribe and fierce.
find the children of Ephraim, when they had forsaken the covenant
of God, though they were armed, turning back in the day of battle,
Ps. 78. 9, 10. for though here pronounced strong and bold as
unicorns, when God was departed from them, they became as
weak as other men. (3.) The numbers of his people, in which
Ephraim, though the younger house, exceeded, Jacob having, in
the foresight of the same thing, crossed hands, Gen. 48. 19. They
are the ten thousands of Ephraim, and the thousands of Manasseh.
Jonathan's Targum applies it to the ten thousands of Canaanites
conquered by Joshua, who was of the tribe of Ephraim, and of the
thousands of Midianites conquered by Gideon, who was of the
tribe of Manasseh. And the gloss of the Jerusalem Targum upon
the former part of this verse is observable; that "as the firstlings
of the bullock were never to be worked, nor could the unicorn
ever be tamed, so Joseph should ever continue free; they would
have continued free, if they had not by sin sold themselves."
appearance of the Divine Majesty to Moses only, in token of the
¿;
particular interest he in which he to improve
for the good of this tribe. Many a time God had appeared to
Moses, but now, that he is just dying, he seems to have the most
pleasing remembrance of that which was that time when his
acquaintance with the visions of the Almighty first began, and his
correspondence with heaven was first settled, that was a time of
love never to be forgotten. It was at the bush that God declared
himself the God of Abraham, Isaac, and Jacob, and so confirmed
the promise made to the fathers, that promise which reached as
far as the resurrection of the body and eternal life, as appears by
our Saviour's argument from it, Luke, 20.37. So that, when he
prays for the good-will of him that dwelt in the bush, he has an
eye to the covenant then and there renewed, on which all our
hopes of God's favour must be bottomed. Now he concludes this
large blessing with a prayer for the favour and good-will of God.
[1.] Because that is the fountain and spring-head of all these
blessings; they are the gifts of God's good-will, they are so to
his own people, whatever they are to others. Indeed, when
Ephraim (a descendant from Joseph) slid back from God, as a
2
·
18. And of Zebulun he said, Rejoice, Zebulun,
in thy going out; and, Issachar, in thy tents.
19. They shall call the people unto the mountain;
there they shall offer sacrifices of righteousness:
for they shall suck of the abundance of the seas,
and of treasures hid in the sand. 20. And of Gad
he said, Blessed be he that enlargeth Gad: he
dwelleth as a lion, and teareth the arm with the
crown of the head. 21. And he provided the first
part for himself, because there, in a portion of the
lawgiver, was he seated; and he came with the
heads of the people, he executed the justice of
the LORD, and his judgments with Israel.
་
Here we have,
I. The blessings of Zebulun and Issachar put together, for they
were both the sons of Jacob by Leah, and by their lot in Canaan
they were neighbours; it is foretold,
Before Christ 1451
DEUTERONOMY, XXXIII.
Moses' Blessing on Israel.
•
||
1. That they should both have a comfortable settlement and
employment, v. 18. Zebulun must rejoice, for he shall have
cause to rejoice; and Moses prays that he may have cause in his
going out, either to war, for Zebulun jeoparded their lives in the
high places of the field, Judg. 5. 18. or rather to sea, for Zebulun
was a haven of ships, Gen. 49. 13. And Issachar must rejoice in
his tents, that is, in his business at home, his husbandry, to which
the men of that tribe generally confined themselves, because they
saw that rest was good, and, when the sea was rough, the land was
pleasant, Gen. 49. 14, 15. Observe here, (1.) That the providence
of God, as it variously appoints the bounds of men's habitations,
some in the city, and some in the country, some in the sea-ports,
and some in the inland towns, so it wisely disposes men's inclina-
tions to different employments for the good of the public, as
each member of the body is situated and qualified for the service
of the whole. The genius of some men leads them to a book, of
others, to the sea, of others, to the sword; some are inclined to
rural affairs, others to trade, and some have a turn for mechanics;
and it is well it is so; If the whole body were an eye, where were
the hearing? 1 Cor. 12. 17. It was for the common good of Israel,
that the men of Zebulun were merchants, and that the men of
Issachar were husbandmen. (2.) That, whatever our place and
business are, it is our wisdom and duty to accommodate ourselves
to it, and it is a great happiness to be well pleased with it. Let
Zebulun rejoice in his going out; let him thank God for the gains,
and make the best of the losses and inconveniencies, of his
merchandize, and not despise the meanness, or envy the quietness,
of Issachar's tents: let Issachar rejoice in his tents, let him be
well pleased with the retirements, and content with the small
profits, of his country seat, and not grudge that he has not
Zebulun's pleasure of travelling, and profit of trading. Every
business has both its conveniencies and inconveniencies, and there-
fore, whatever Providence has made our business, we ought to
bring our minds to it; and it is really a great happiness, whatever
our lot is, to be easy with it. This is the gift of God, Eccl. 5. 19.
2. That they should both be serviceable in their places to the
honour of God, and the interests of religion in the nation, v. 19.
They shall call the people to the mountain, that is, to the temple,
which Moses foresaw should be built upon a mountain. I see not
why this should be confined (as it is by most interpreters) to
Zebulun; if both Zebulum and Issachar receive the comfort of
their respective employments, why may we not suppose that they
both took care to give God the glory of them? Two things they
shall do for God.
were. One of the Chaklee paraphrasts reads the foregoing verse,
Rejoice, Issachar, in the tents of thy schools, supposing they would
many of them be scholars, and would use their learning for that
purpose, according to the revolutions of the year, to give notice
of the times of the feasts; for almanacks were not then so com-
mon as they are now. And Onkelos more particularly, Rejoice,
Issachar, when thou goest to compute the times of the solemnities at
Jerusalem; for then the tribes of Israel shall be gathered to the
mountain of the house of the sanctuary. So he reads the beginning
of this verse and many think this the meaning of that character
of the men of Issachar in David's time, That they had understand-
ing of the times to know what Israel ought to do, 1 Chron. 12. 32.
And the character which follows, v. 33. of the men of Zebulun,
that they were such as went forth to battle, expert in war, perhaps
may explain the blessing of that tribe here. Note, Those that
have not opportunity, as Zebulun had, of bringing into the church
those that are without, may yet be very serviceable to its interest
by helping to quicken, encourage, and build up, those that are
within. And it is good work to call people to God's ordinances,
to put those in remembrance that are forgetful, and to stir up
those that are slothful, who will follow, but care not to lead.
||
(2.) They shall not only invite others to the service of God, but
they shall abound in it themselves; there they shall offer saer fioes
of righteousness. They shall not send others to the temple, and
stay at home themselves, under pretence that they cannot leave
their business; but, when they stir up others to go speedily to pray
before the Lord, they shall say, We will go also, as it is Zech. 8.21.
Note, The good we exhort others to, we should ourselves be
examples of. And, when they come to the temple, they shall not
appear before the Lord empty, but shall bring for the honour and
service of God according as he has prospered them, 1 Cor. 16. 2.
[1.] It is here foretold that both these tribes should grow rich,
Zebulun, that goes abroad, shall suck of the abundance of the seas,
which are full breasts to the merchants, while Issachar, that tarries
at home, shall enrich himself with treasures hid in the sand; either
the fruits of the earth, or the underground treasures of metals and
minerals, or, (because the word for sand here signifies properly the
sand of the sea,) the rich things thrown up by the sea, for the
lot of Issachar reached to the sea-side. Perhaps their success, in
calling the people to the mount, is intimated by their sucking of the
abundance of the seas, for we have a like phrase used for the bringing
in of the nations to the church, Isa. 60.5. The abundance of the
sea shall be converted unto thee, and v. 16. Thou shalt suck the
milk of the Gentiles. It is foretold, [2.] That these tribes, being
thus enriched, should consecrate their gain unto the Lord, and
their substance unto the Lord of the whole earth, Mic. 4. 13.
That the merchandize of Zebulun, and the hire of Issachar,
be holiness to the Lord, Isa. 23. 18. for they shall out of it offer
sacrifices of righteousness, that is, sacrifices according to the law.
Note, We must serve and honour God with what we have; and
where he sows plentifully, he expects to reap accordingly. Those
that suck of the abundance of the seas, and of the treasures hid in
the sand, ought to offer sacrifices of righteousness proportionable.
should
II. The blessing of the tribe of Gad comes next, v. 20, 21.
This was one of the tribes that was already seated on that side
Jordan where Moses now was. Now,
(1.) They shall invite others to his service; call the people to
the mountain. [1.] Zebulun shall improve his acquaintance and
commerce with the neighbouring nations, to whom he goes out,
for this noble purpose, to propagate religion among them, and to
invite them into the service of the God of Israel. No e, Men of
great business, or large conversation, should wisely and zealously
endeavour to recommend the practice of serious godliness to those
with whom they converse, and among whom their business lies.
Sarch are blessed, for they are blessings. It were well if the enlarge-
ment of trade with foreign countries might be made to contribute
to the spreading of the gospel. This prophecy concerning Zebulun ||
perhaps looks as far as the preaching of Christ and his apostles, ||
which began in the land of Zebulun, Matth. 4. 14, 15. and they 1. He foretells what this tribe would be, v. 20. (1.) That it
called the people to the mountain, that is, to the kingdom of the would be enlarged, as at present it had a spacious allotment: and
Messiah, which is called the mountain of the Lord's house, Isa. 2. 2. he gives God the glory both of its present and of its future extent.
[2.] Issachar, that tarries at home and dwells in tents, shall call || Blessed be he that enlargeth Gad. We find how this tribe was
upon his neighbour to go up to the sanctuary, at the times enlarged by their success in a war, which it seems they carried on
appointed for their solemn feasts; either, because they should be very religiously against the Hagarites, 1 Chron. 5. 19, 20, 22.
more zealous and forward than their neighbours, (and it has been Note, God is to have the glory of all our enlargements. (2.) That
often observed, that though they that with Zebalun dwell in the it would be a valiant and victorious tribe; would, if let alone,
haven of ships, which are places of concourse, have commonly dwell secure and fearless as a lion; but, if provoked, would, like a
more of the light of religion, they that with Issachar dwell in lion, tear the arm with the crown of the head; that is, would pull
tents in the country, have more of the life and heat of it,) and in pieces all that stood in his way, both the arm, that is, the strength
may therefore with their zeal provoke those to a holy emulation and the crown of the head, that is, the policy and authority of his
that have more knowledge, Ps. 122.1. or, because they were enemies. In David's time there were Gadites, whose faces were
Some reckon Jehu to be of
more observant of the times appointed for their feasts than others | as the faces of lions, 1 Chron. 12. 8.
1
Before Christ 1451.
Moses' Blessing on Israck,
DEUTERONOMY, XXXIII.
:
his valiant acts.
2. He commends this tribe for what they had done, and were
now doing, v. 21. (1.) They had done wisely for themselves,
when they chose their lot with the first, in a country already
conquered. He provided the first part for himself; though he
had a concern for his brethren, yet his charity began at home,
and he was willing to see himself first served, first settled. The
Gadites were the first and most active movers for an allotment on
that side Jordan, and therefore are still mentioned before the
Reubenites in the history of that affair, Numb. 32. 2. And thus,
while the other tribes had their portion assigned them by Joshua
the conqueror, Gad and his companions had their's from Moses
the lawgiver, and in it they were seated by law; or, (as the word
is,) covered or protected by a special providence which watched
over them that were left behind, while the men of war went
forward with their brethren. Note, Men will praise thee when
thou doest well for thyself, (when thou providest first for thyself,
as Gad did,) Ps. 49. 18. And God will praise thee when thou
doest well for thy soul, which is indeed thyself, and providest
the first part for that in a portion of the lawgiver. (2.) They
were now doing honestly and bravely for their brethren; for they
came with the heads of the people, before whom they went armed
over Jordan, to execute the justice of the Lord upon the Canaanites
under the conduct of Joshua, to whom we afterward find they
solemnly vowed obedience, Josh. 1. 12, 16. This was what they
undertook to do when they had their lot assigned them,
Numb. 32. 27. This they did, Josh. 4. 12. And when the wars of
Canaan were ended, Joshua dismissed them with a blessing,
Josh. 22.7. Note, It is a blessed and honourable thing to be
helpful to our brethren in their affairs; and particularly to assist
in executing the justice of the Lord, by suppressing that which
is provoking to him: this was it that was counted to Phinehas
for righteousness.
this tribe, because the first mention we have of him is at Ramoth- || with wonder, and applauds it. "O Naphtali, thou art happy,
Gilead, which belonged to Gad, and they think this may refer to thou shalt be so, mayest thou be ever so!" Three things make up
the happiness of this tribe. 1. Be thou satisfied with favour.
Some understand it of the favour of men, their good-will, and
good word; Jacob had described this tribe to be, generally,
courteous obliging people, giving goodly words, as the loving hind,
Gen. 49. 21. Now what should they get by being so? Moses here
tells them they should have an interest in the affections of their
neighbours, and be satisfied with favour. They that are loving,
shall be beloved. But others understand it of the favour of God;
and with good reason: for that only is the favour that is satisfying
to the soul, and puts true gladness into the heart. Those are
happy indeed that have the favour of God: and those shall have
it that place their satisfaction in it, and reckon that, in having
that, they have enough, and desire no more. 2. Be thou full with
the blessing of the Lord, that is, not only with those good things
that are the fruits of the blessing, corn, and wine, and oil, but with
the blessing itself; that is, the grace of God, according to his
promise and covenant. Those who have that blessing may well
reckon themselves full, they need nothing else to make them
happy. "The portion of the tribe of Naphtali," (the Jews say,)
"was so fruitful, and the productions so forward, though it lay
north, that they of that tribe were generally the first that brought
their first-fruits to the temple; and so they had first the blessing
from the priest, which was the blessing of the Lord." Capernaum,
in which Christ chiefly resided, lay in this tribe.
possession of the sea and the south; so it may be read, that is, of
that sea which shall lie south of thy lot, that was the sea of
Galilee; which we so often read of in the gospels, directly north
of which the lot of this tribe lay; and which was of great advan-
tage to this tribe, witness the wealth of Capernaum and Bethsaida,
which lay within this tribe, and upon the shore of that sea.
how Moses was guided by a spirit of prophecy in these blessings;
for before the lot was cast into the lap, he foresaw and foretold
how the disposal of it would be.
||
3. Be thou in
See
III. The blessing of Asher, v. 24, 25. Four things he prays
for, and prophesies concerning this tribe, which carries blessed-
ness in its name; for Leah called the father of it Asher, saying,
Happy am I, Gen. 30. 13.
Happy am I, Gen. 30. 13. 1. The increase of their numbers.
They are now a numerous tribe, Numb. 26. 47. Let it be
more so; Let Asher be blessed with children. Notes Children,
especially children of the covenant, are blessings, not burdens.
his brethren. Note, It is a very desirable thing to have the love
2. Their interest in their neighbours; Let him be acceptable "to
and good-will of those we live among it is what we should pray
endeavour to gain by meekness and humility, and a readiness, as
to God for, who has all hearts in his hand; and what we should
we have ability and opportunity, to do good to all men. 3. The
richness of their land. (1.) Above ground; Let him dip his foot
in oil, that is, "Let him have such plenty of it in his lot, that he
may not only anoint his head with it, but, if he pleases, wash his
feet in it," which was not commonly done; yet we find our blessed
Saviour, so acceptable to his brethren, that his feet were anointed
with the most precious ointment, Luke, 7. 46. (2.) Under ground;
Thy shoes shall be iron and brass, that is, "Thou shalt have
great plenty of these metals (mines of them) in thine own ground,
which by an uncommon blessing shall have both its surface and
its bowels rich;" or, if they had them not as the productions of
their own country, they should have them imported from abroad;
for the lot of this tribe lay on the sea-coast. The Chaldee
paraphrasts understand it figuratively;
"Thou shalt be strong
and bright, as iron and brass.” 4. The continuance of their
strength and vigour; As thy days so shall thy strength be.
Many paraphrase it thus, "The strength of thine old age shall
be like that of thy youth; thou shalt not feel a decay, nor be the
worse for the wearing, but shalt renew thy youth; as if not thy
shoes only, but thy bones, were iron and brass." The day is often
in scripture put for the events of the day; and, taking it so here, it
is a promise that God would graciously support them under their
trials and troubles, whatever they were. And so it is a promise
22. And of Dan he said, Dan is a lion's whelp:
he shall leap from Bashan. 23. And of Naphtali
he said, O Naphtali, satisfied with favour, and
full with the blessing of the LORD: possess thou
the west and the south. 24. And of Asher he
said, Let Asher be blessed with children; let him
be acceptable to his brethren, and let him dip his
foot in oil. 25Thy shoes shall be iron and brass;
and as thy days, so shall thy strength be.
Here is,
|
I. The blessing of Dan, v. 22. Jacob in his blessing had
compared him to a serpent for subtilty; Moses compares him to a
lion for courage and resolution: and what could stand before
those that had the head of a serpent and the heart of a lion?
He is compared to the lions that leaped from Bashan, a mountain
noted for fierce lions, from whence they came down to leap upon
their prey in the plains. This may refer, either, 1.To the particular
victories obtained by Samson (who was of this tribe) over the
Philistines; the Spirit of the Lord began to move him in the camp
of Dan, when he was very young, as a lion's whelp, so that in his
attacks upon the Philistines he surprised them and overpowered
them by main strength, as a lion does his prey; and one of his
first exploits was the rending of a lion. Or, 2. To a more general
achievement of that tribe, when a party of them, upon information
brought them of the security of Laish, which lay in the furthest
part of the land of Canaan from them, surprised it, and soon
made themselves masters of it. See Judg. 18. 27. And the
mountains of Bashan lying not far from that city, probably from
thence they made their descent upon it; and therefore are here
said to leap from Bashan.
II. The blessing of Naphtali, v. 23. He looks upon this tribe
:
Before Christ 1451.
Moses' Blessing on Israel.
DEUTERONOMY, XXXIII.
Co
sure to all the spiritual seed of Abraham, that God will wisely || is like unto thee, O people? Behold thou art fair, my love! says
proportion their graces and comforts to the services and sufferings Christ of his spouse. To which she presently returns, Behold,
he calls them out to. Have they work appointed them? They thou art fair, my beloved. What one nation (no, not all the
shall have strength to do it. Have they burthens appointed them? nations together) is like thy people Israel? 2 Sam. 7. 23. What is
They shall have strength to bear them; and never be tempted here said of the church of Israel, and the honours and privileges
above that they are able. Faithful is he that has thus promised, of it, is certainly to be applied to the church of the first-born, that
and hath caused us to hope in this promise.
are written in heaven. The Christian church is the Israel of God, as
the apostle calls it, Gal. 6. 16. on which there shall be peace, and
which is dignified above all societies in the world, as Israel was.
26. There is none
none like unto the
the God of
1. Never was people so well seated and sheltered, v. 27. The
Jeshurun, who rideth upon the heaven in thy help, eternal God is thy refuge! Or, as the word signifies, thy
and in his excellency on the sky. 27. The eternal habitation, or mansion-house, in whom thou art safe and easy,
God is thy refuge, and underneath are the ever-is at home in God; the soul returns to him, and reposes in him as
and at rest, as a man in his own house." Every Israelite indeed
lasting arms and he shall thrust out the enemy its resting-place, Ps. 116. 7. its hiding-place, Ps. 32. 7. And
from before thee; and shall say, Destroy them. they that make him their habitation shall have all the comforts
28. Israel then shall dwell in safety alone: the and benefits of a habitation in him, Ps. 91. 1. Moses had an eye
fountain of Jacob shall be upon a land of corn and to God as the habitation of Israel, when they were wandering in
the wilderness, Ps. 90. 1. Lord, thou hast been our dwelling-
wine; also his heaven shall drop down dew. place in all generations. And now, that they were going to settle
29. Happy art thou, O Israel: who is like unto in Canaan, they must not change their habitation; still they will
thee, O people saved by the LORD, the shield of need, and still they shall have, the eternal God for their dwelling-
thy help, and who is the sword of thy excellency! place; without him, Canaan itself would be a wilderness, and a
and thine enemies shall be found liars unto thee;
and thou shalt tread upon their high places.
'
land of darkness.
These are the last words of all that ever Moses, that great writer,
that great dictator, either wrote himself, or were written from him,
and they are therefore very remarkable; and no doubt we shall
find them very improving. Moses, the man of God, (who had as
much reason as ever any mere man had to know both,) with his
last breath magnifies both the God of Israel, and the Israel of
God. They are both incomparable in his eye; and we are sure
that in this, his judgment of both, his eye did not wax dim.
1. No God like the god of Israel. None of the gods of the
nations were capable of doing that for their worshippers which
Jehovah did for his, v. 26. There is none like unto the God of
Jeshurun. Note, When we are expecting that God should bless
us in doing well for us, we must bless him by speaking well of
him; and one of the most solemn ways of praising God, is, by
acknowledging that there is none like him. Now, 1. This was
the honour of Israel; every nation boasted of its god, but none
had such a God to boast of as Israel had. 2. It was their hap-
piness, that they were taken into covenant with such a God.
Two things he takes notice of as proofs of the incontestable pre-
eminence of the God of Jeshurun above all other gods. (1.) His
sovereign power and authority; he rides upon the heavens, and
with the greatest state and magnificence on the skies. Riding on
the heavens denotes his greatness and glory, in which he manifests
himself to the upper world, and the use he makes of the influences
of heaven, and the productions of the clouds, in bringing to pass
his own counsels in this lower world: he manages and directs
them as a man does the horse he rides on. When he has any
thing to do for his people, he rides upon the heavens to do it; for
he does it swiftly and strongly, no enemy can either anticipate or
obstruct the progress of him that rides on the heavens. (2.) His
boundless eternity; he is the eternal God, and his arms are
everlasting, v.27. The gods of the heathen were but lately
invented, and would shortly perish; but the God of Jeshurun is
eternal, he was before all worlds, and will be when time and days
shall be no more. See Hab. 1.12.
2. Never was people so well supported and borne up; under-
neath are the everlasting arms; that is, the almighty power of
God is engaged for the protection and consolation of all that trust
in him, in their greatest straits and distresses, and under their
heaviest burthens. The everlasting arms shall support, (1.) The
interests of the church in general, that they shall not sink, or be
run down; underneath the church is that Rock of ages on which
it is built; and against which the gates of hell shall never prevail,
Matth. 16. 18. (2.) The spirits of particular believers, so that,
though they may be oppressed, they shall not be overwhelmed by
any trouble. How low soever the people of God are at any time
brought, everlasting arms are underneath them, to keep the spirit
from sinking, from fainting, and the faith from failing, even when
they are pressed above measure. The everlasting covenant, and the
everlasting consolations that flow from it, are indeed everlasting
arms, with which believers have been wonderfully sustained,
and kept cheerful in the worst of times; divine grace is sufficient
for them, 2 Cor. 12. 9.
II. No people like the Israel of God. Having pronounced each
tribe happy, in the close he pronounces all together very happy;
so happy in all respects, that there was no nation under the sun
comparable to them, v. 29. Happy art thou, O Israel, a people
whose God is the Lord; on that account truly happy, and none
like unto thee. If Israel honour God as a none-such God, he will
favour them, so as to make them a none-such people, the envy of
all their neighbours, and the joy of all their well-wishers. Who
E
3. Never was people so well commanded and led on to battle;
“He shall thrust out the enemy from before thee, by his almighty
power, which will make room for thee, and by a commission which
will bear thee out, he shall say, Destroy them." They were now
entering upon a land that was in the full possession of a strong and
formidable people, and who, being its first planters, looked upon
themselves as its rightful owners; how shall Israel justify, and
how shall they accomplish, the expulsion of them? (1.) God wili
give them a commission to destroy the Canaanites, and that will
He
justify them, and bear them out in it, against all the world.
that is sovereign Lord of all lives and all lands, not only allowed
and permitted, but expressly commanded and appointed,. the
children of Israel both to take possession of the land of Canaan,
and to put to the sword the people of Canaan, which, being thus
authorised, they might not only lawfully but honourably do,
without incurring the least stain or imputation of theft by the one,
or murder by the other. (2.) God will give them power and
ability to destroy them; nay, he will in effect do it to their hands:
he will thrust out the enemy from before them; for the very fear
of Israel shall put them to flight. God drove out the heathen to
Thus believers are more than
plant his people, Ps. 44. 2.
conquerors over their spiritual enemies, through Christ that loved
them. The Captain of our salvation thrust out the enemy from
before us, when he overcame the world, and spoiled principalities
and powers on the cross and the word of command to us is,
Destroy them; pursue the victory, and you shall divide tl e spoil."
4. Never was people so well secured and protected, v. 28. İsrael
shall then dwell in" safety alone.
Who || shall then dwell in safety alone. Those that dwell in God, and
66
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Before Christ 1451..
DEUTERONOMY, XXXIV. Moses' View of Canaan from
||
make his name their strong tower, dwell in safety: the place of
their defence is the munitions of rocks, Isa. 33.16. They shall
dwell in safety alone. (1.) Though alone; though they contract
no alliances with their neighbours, nor have any reason to expect
help or succour from any of them, yet they shall dwell in safety ;
they shall really be safe, and they shall think themselves so.
(2.) Because alone, they shall dwell in safety, as long as they
continue pure, and unmixed with the heathen, a singular and
peculiar people. Their distinction from other nations, though it
made them like a speckled bird, Jer. 12. 9. and exposed them to
the ill-will of those about them, yet it was really their preservation
from the mischief their neighbours wished them, as it kept them
protection. All close to God shall be
under the divine Protect promised, that, in the kingdom of Christ, 1A Moab unto the mountain of Nebo, to the
kept safe by him. It is
Israel shall dwell safely, Jer. 23,
1. ND Moses went from the of
6
5. Never was people so well provided for; the fountain of top of Pisgah, that is over against Jericho.
Jacob, that is, the present generation of that people, which is as
the fountain to all the streams that shall hereafter descend and
be derived from it, shall now presently be fixed upon a good
land. The eye of Jacob (so it might be read, for the same word
signifies a fountain and an eye) is upon the land of corn and wine;
that is, where they now lay encamped, they had Canaan in their
eye, it was just before their faces, on the other side the river, and
would have it in their hands, and under their feet
This land, which they had their eye upon, was blessed, both with
the fatness of the earth, and the dew of heaven; it was a land of
ccn and wine, substantial and useful productions: also his
heavens (as if the heavens were particularly designed to be
blessings to that land) shall drop down dew, without which,
though the soil were never so good, the corn and wine would soon
fail. Every Israelite indeed has his eye, the eye of faith, upon
the better country, the heavenly Canaan, which is richly re-
plenished with better things than corn and wine.
And
the LORD shewed him all the land of Gilead,
unto Dan. 2. And all Naphtali, and the land of
Ephraim, and Manasseh, and all the land of
Judah, unto the utmost sea, 3. And the south,
and the plain of the valley of Jericho, the city of
palm-trees, unto Zoar. 4. And the LORD said
unto him, This is the land which I sware unte
Abraham, unto Isaac, and unto Jacob, saying, 1
will give it unto thy seed: I have caused thee to
see it with thine eyes, but thou shalt not go over
thither.
•
6. Never was people so well helped; if they were in any strait,
God himself rode upon the heavens for their help, v. 26. And
they were a people saved by the Lord, v. 29. If they were in
danger of any harm, or in want of any good, they had an eternal ||
God to go to, an almighty power to trust to; nothing could hurt
those whom God helped, nor was it possible that that people
should perish which was saved by the Lord. They that are added
They that are added ||
to the gospel-Israel, are such as shall be saved, Acts, 2. 47.
7. Never was people so well armed; God himself was the
Shield of their help, by whom they were armed defensively, and
sufficiently guarded against all assailants: and he was the Sword
of their excellency, by whom they were armed offensively, and
made both formidable and successful in all their wars. God is
called the Sword of their excellency, beca..se, in fighting for
them, he made them to excel other people or because, in all he
did for them, he had an eye to his sanctuary among them, which
is called the excellency of Jacob, Ps. 47. 4. Ezek. 24. 21. ||
Amos, 6.8. Those in whose hearts is the excellency of holiness,
have God himself for their Shield and Sword, are defended by the
whole armour of God; his word is their sword, and faith in it is
their shield, Eph. 6. 16, 17.
8. Never was people so well assured of victory over their
enemies; They shall be found liars unto thee; that is, "shall be
Forced to submit to thee, sore against their will, so that it will be
but a counterfeit submission; yet the point shall be gained, for
thou shalt tread upon their necks," (so the LXX.) which we find
done, Josh. 10.24. "Thou shalt tread down their strong-holds,
be they never so high; and trample upon their palaces and
temples, though esteemed ever so sacred, If thine enemies be
found liars to thee,” (so some read it) "thou shalt tread upon
their high places; if they will not be held by the bonds of leagues
and treaties, they shall be broken by the force of war." Thus
shall the God of peace tread Satan under the feet of all believers,
and shall do it shortly, Rom. 16. 20.
*
CHAP. XXXIV.
Having read how Moses finished his testimony, we are told here l he imme.
diately after finished his life. This chapter could not be writi ma by Moses
himself, but was added by Joshua or Eleazar, or, as Bishop Patrick conjectures,
by Samuel, who was a prophet, and wrote by divine authority what he found in
the records of Joshua, and his successors the judges. We have had an account
of his dying words, here we have an account of his dying work, and that is
work we must all do shortly, and it had need be well done. Here is, I. The
view Moses had of the land of Canaan just before he died, v 1..4. II. His
death and burial. v. 5,6. III. His age, v. 7. IV. Israel's mourning for
him, v. 8. V. His successor, v. 9. VI. His character, v. 10..12.
Here is,
||
I. Moses climbing upward toward heaven, as high as the top
of Pisgah, there to die; for that was the place appointed,
ch. 32. 49, 50. Israel lay encamped upon the flat grounds in the
plains of Moab, and from thence he went up, according to order,
to the mountain of Nebo; to the highest point or ridge of that
mountain, which was called Pisgah, v. 1. Pisgah is an appella-
tive name for all such eminences. It should seem, Moses went
up alone to the top of Pisgah, alone without help; a sign that
his natural force was not abated, when, on the last day of his life,
he could walk up to the top of a high hill without such supporters
as once he had when his hands were heavy, Exod. 17. 12. alone
without company; when he had made an end of blessing Israel,
we may suppose he solemnly took leave of Joshua and Eleazar,
and the rest of his friends, who, probably, brought him to the foot
of the hill, but then he gave them such a charge as Abraham gave
to his servants at the foot of another hill; Tarry ye here, while I
go yonder and die: they must not see him die, because they must
not know of his sepulchre. But, whether this were so or not, he
went up to the top of Pisgah, 1. To shew that he was willing to
die: when he knew the place of his death, he was so far from
avoiding it, that he cheerfully mounted a steep hill to come at it.
Note, Those that through grace are well acquainted with another
world, and have been much conversant with it, need not be afraid
to leave this. 2. To shew that he looked upon death as his
ascension. The soul of a man, of a good man, when it leaves the
body, goes upward, Eccl. 3. 21. in conformity to which motion of
the soul, the body of Moses shall go along with it as far upward
as its earth will carry it. When God's servants are sent for out
of the world, the summons runs thus, Go up and die.
•
II. Moses looking downward again toward this earth, to see
the earthly Canaan, into which he must never enter, but therein
by faith looking forward to the heavenly Canaan, into which he
should now immediately enter. God had threatened that he
should not come into the possession of Canaan, and the threaten-
ing is fulfilled. But he had also promised that he should have ■
prospect of it, and the promise is here performed; The Lord
shewed him all that good land, v. 1.
1. If he went up alone to the top of Pisgah, yet he was not alone,
||for the Father was with him, John, 16. 32. ff a man has avy
||
Now, lay all this together, and then you will say, Happy art
thet, O Israel! Who is like unto thee, O people? Thrice happy
the people whose God is the Lord.
Before Christ 1451.
The Death of Moses.
DEUTERONOMY, XXXIV.
||
friends, he will have them abeat him when he lies a-dying. But || Father, thy will be done. Moses had reason to desire to live a while
If, either through God's providence, or their unkindness, it should longer in the world. He was old, it is true, but he had not yet
so happen, that we should then be alone, we need fear no evil, if attained to the years of the life of his fathers; his father Amram
the great and good Shepherd be with us, Ps. 23.4.
lived to be 137; his grandfather Kohath 133; his great-grand-
father Levi 137, Exod. 6. 16..20. And why must Moses,
whose life was more serviceable than any of theirs, die at 120;
especially since he felt not the decays of age, but was as fit for
service as ever? Israel could ill spare him at this time; his con-
duct and his converse with God would be as great a happiness to
them in the conquest of Canaan as the courage of Joshua. It bore
hard upon Moses himself, when he had gone through all the fatigues.
of the wilderness, to be prevented from enjoying the pleasures of
Canaan; when he had borne the burthen and heat of the day, to
resign the honour of finishing the work to another, and that not
his son, but his servant, who must enter into his labours; we may
suppose that this was not pleasant to flesh and blood. But the
man Moses was very meek; God will have it so, and he cheerfully
submits. 1. He is here called the servant of the Lord, not only
as a good man, all the saints are God's servants; but as a useful
man, eminently useful, who had served God's counsels in bringing.
Israel out of Egypt, and leading them through the wilderness. It
was more his honour to be the servant of the Lord than to be king
in Jeshurun. 2. Yet he dies. Neither his piety nor his useful-
ness would exempt him from the stroke of death. God's servants
must die, that they may rest from their labours, receive their
recompence, and make room for others. When God's servants are
removed, and must serve him no longer on earth, they go to serve
him better, to serve him day and night in his temple. 3. He dies
in the land of Moab, short of Canaan, while as yet he and his people
were in an unsettled condition, and not entered into their rest.
In the heavenly Canaan there will be no more death. 4. He dies
according to the word of the Lord. At the mouth of the Lord.
So the word is.
The Jews say,
"with a kiss from the mouth of
God." No doubt, he died very easily, (it was an evlavaoia—a
delightful death.) There were no bands in his death; and he
had in his death a most pleasing taste of the love of God to him :
but that he died in the mouth of the Lord, means no more bu
that he died in compliance with the will of God. Note, The
servants of the Lord, when they have done all their other work,
must die at last, in obedience to their Master, and be freely
willing to go home whenever he sends for them, Acts, 21.13..
2. Though his sight was very good, and he had all the advantage
of high ground that he could desire for the prospect, yet he could
not have seen what he now saw, all Canaan from end to end,
(reckoned about 160 miles,) and from side to side, (reckoned
about 50 or 60 miles,) if his sight had not been miraculously
assisted and enlarged, and therefore it is said, The Lord shewed
it him. Note, All the pleasant prospects we have of the better
country we are beholden to the grace of God for; it is he that
gives the Spirit of Wisdom as well as the Spirit of Revelation,
the eye as well as the object. This sight, which God here gave
Moses of Canaan, probably, the devil designed to mimic, and
pretended to outdo, when, in an airy phantom, he shewed to our
Saviour, whom he had placed, like Moses, upon an exceeding
high mountain, all the kingdoms of the world, and the glory of
them, not gradually, as here, first one country and then another,
but all in a moment of time.
|
II. His burial, v. 6. It is a groundless conceit of some of the
Jews, that Moses was translated to heaven as Elijah was, for it is
expressly said, he died and was buried; yet probably, he was raised
to meet Elias, to grace the solemnity of Christ's transfiguration.
1. God himself buried him, namely, by the ministry of angels,
which made this funeral, though very private, yet very magnificent.
Note, God takes care of the dead bodies of his servants; as their
death is precious, so is their dust, not a grain of it shall be lost,
but the covenant with it shall be remembered. When Moses was
dead, God buried him; when Christ was dead, God raised him;
for the law of Moses was to have an end, but not the gospel of
Christ; believers are dead to the law, that they might be married to
another, even to Him who is raised from the dead, Rom. 7. 4. It
should seem Michael, that is Christ, (as some think,) had the bury-
ing of Moses, for by him the Mosaical ordinances were abolished
and taken out of the way, nailed to his cross, and buried in his
grave, Col. 2. 14. 2. He was buried in a valley over against Beth-
peor. How easily could the angels, that buried him, have conveyed
him over Jordan and buried him with the patriarchs in the cave
of Machpelah! But we must learn not to be over solicitous about
our burial; if the soul be at rest with God, the matter
the place of our burial; if the soul be at rest with God, the matter
is not great where the body rests. One of the Chaldee paraphrasts
says, “He was buried over against Beth-peor, that whenever Baal-
peor boasted of the Israelites being joined to him, the grave of
Moses over against his temple might be a check to him." 3. The
particular place was not known, lest the children of Israel, who were
so very prone to idolatry, should have enshrined and worshipped
the dead body of Moses, that great founder and benefactor of their
nation. It is true, we read not, among all the instances of their
3. He saw it at a distance: such a sight the Old-Testament
saints had of the kingdom of the Messiah, they saw it afar off:
thus Abraham, long before this, saw Christ's day; and, being fully
persuaded of it, embraced it in the promise, leaving others to
embrace it in the performance, Heb. 11.13. Such a sight
believers now have, through grace, of the bliss and glory of their
future state. The word and ordinances are to them what mount
Pisgah was to Moses, from them they have comfortable prospects
of the glory to be revealed, and rejoice in hope of it.
4. He saw it, but must never enjoy it. As God sometimes
takes his people away from the evil to come, so at other times he
takes them away from the good to come, that is, the good which
shall be enjoyed by the church in the present world. Glorious
things are spoken of the kingdom of Christ in the latter days, its
advancement, enlargement, and flourishing state; we foresee it,
but we are not likely to live to see it. Those that shall come
after us, we hope, will enter that promised land, which is a
comfort to us when we find our own carcases falling in this
wilderness. See 2 Kings, 7.2.
5. He saw all this just before his death. Sometimes God
reserves the brightest discoveries of his grace to his people, to be
the support of their dying moments. Canaan was Immanuel's
land, (İsa. 8.8.) so that in viewing it he had a view of the
blessings we enjoy by Christ. It was a type of heaven, Heb. 11. 16.
which faith is the substance and evidence of. Note, Those may
leave this world with a great deal of cheerfulness, that die in the
faith of Christ, and in the hope of heaven, and with Canaan in
their eye.
Having thus seen the salvation of God, we may well
say, Lord, now lettest thou thy servant depart in peace.
5. So Moses the servant of the LORD died there
in the land of Moab, according to the word of the
LORD. 6. And he buried him in a valley in the
land of Moab, over against Beth-peor: but no man
knoweth of his sepulchre unto this day. 7. And
Moses was an hundred and twenty years old when
he died his eye was not dim, nor his natural force
abated. 8. And the children of Israel wept for
Moses in the plains of Moab thirty days: so the days
of weeping and mourning for Moses were ended.
Here is,
I. The death of Moses, v. 5. Moses the servant of the Lord died.
God told him he must not go over Jordan, and though at first he
prayed earnestly for the reversing of the sentence, yet God's answer
to his prayer sufficed him, and now he spake no more of that
matter, ch. 3. 26. Thus our blessed Saviour prayed that the cup
might pass from him, yet, since it might not, he acquiesced, with, |
Before Christ 1451.
The Character of Moses.
DEUTERONOMY, XXXIV.
idolatry, that they worshipped relics, the reason of which perhaps 9. And Joshua the son of Nun was full of the
was, because they were thus prevented from worshipping Moses, spirit of wisdom; for Moses had laid his hands
and so could not shame any
writers say, that the body of Moses was concealed, that necro- upon him. and the children of Israel hearkened
mancers, who inquired of the dead, might not disquiet him, as the unto him, and did as the LORD commanded
witch of En-dor did Samuel, to bring him up; God would not Moses. 10. And there arose not a prophet since
have the name and memory of his servant Moses thus abused. in Israel like unto Moses, whom the LORD knew
Many think this was the contest between Michael and the devil face to face. 11. In all the signs and the wonders,
about the body of Moses, mentioned Jude, 9. The devil would
make the place known, that it might be a snare to the people, which the LORD sent him to do in the land of
and Michael would not let him. Those therefore who are for Egypt to Pharaoh, and to all his servants, and
giving divine honours to the relics of departed saints, side with to all his land, 12. And in all that mighty hand,
the devil against Michael our prince.
and in all the great terror which Moses shewed in
the sight of all Israel.
||
III. His age, v. 7. His life was prolonged, 1. To old age. He
was one hundred and twenty years old, which, though far short
of the years of the patriarchs, yet much exceeded the years of
most of his contemporaries, for the ordinary age of man had been
lately reduced to seventy, Ps. 90. 10. The years of the life of
Moses were three forties; the first forty he lived a courtier, at
ease and in honour in Pharaoh's court; the second forty he lived
a poor desolate shepherd in Midian; the third forty he lived a
king in Jeshurun, in honour and power, but encumbered with a
great deal of care and toil; so changeable is the world we live
in, and allayed with such mixture; the world before us is
unmixed and unchangeable. 2. To a good old age. His eye was
not dim, as Isaac's, Gen. 27. 1. and Jacob's, Gen. 48. 10. Nor
was his natural force abated; there was no decay either of the
strength of his body or of the vigour and activity of his mind, but
he could still speak, and write, and walk, as well as ever; his
understanding as clear, and his memory as strong, as ever. "His
visage was not wrinkled," say some of the Jewish writers; "he ||
had lost never a tooth," say others; and many of them expound ||
it of the shining of his face, Exod. 34. 30. that that continued to
the last. This was the general reward of his services; and it was
in particular the effect of his extraordinary meekness, for that is
a grace which is, as much as any other, health to the navel and
marrow to the bones. Of the moral law, which was given by
Moses, though the condemning power be vacated to true believers,
yet the commands are still binding, and will be to the end of the
world; the eye of them is not waxen dim, for they shall discern
the thoughts and intents of the heart, nor is their natural force or
obligation abated, but still we are under the law to Christ.
We have here a very honourable encomium passed both on
Moses and Joshua; each has his praise, and should have. It is
ungrateful so to magnify our living friends, as to forget the merits
of those that are gone, to whose memories there is a debt of
honour due all the respect must not be paid to the rising sun
and, on the other hand, it is unjust so to cry up the merits of
those that are gone, as to despise the benefit we have in those that
survive and succeed them. Let God be glorified in both, as here.
I. Joshua is praised as a man admirably qualified for the work
to which he was called, v. 9. Moses brought Israel to the borders
of Canaan, and then died and left them, to signify that the law
made nothing perfect, Heb. 7. 19. It brings men into a wilderness
of conviction, but not into the Canaan of rest and settled peace.
It is an honour reserved for Joshua, (our Lord Jesus, of whom
Joshua was a type,) to do that for us which the law could not do,
in that it was weak through the flesh, Rom. 8.3. Through him we
enter into rest; the spiritual rest of conscience and eternal rest in
heaven. Three things concurred to clear Joshua's call to this great
undertaking. 1. God fitted him for it. He was full of the spirit
of wisdom; and so he had need, who had such a peevish people to
rule, and such a politic people to conquer. Conduct is as requisite
in a general as courage. Herein Joshua was a type of Christ, in
whom are hid the treasures of wisdom. 2. Moses by the divine
appointment had ordained him to it: He had laid his hands upon
him; so substituting him to be his successor, and praying to God
to qualify him for the service to which he had called him; and this
IV. The solemn mourning that there was for him, v. 8. It is a comes in as a reason why God gave him a more than ordinary spirit
debt owing to the surviving honour of deceased worthies, to follow of wisdom, because his designation to the government was God's
them with our tears, as those who loved and valued them, are own act; those whom God employs, he will in some measure make
sensible of our loss of them, and are truly humbled for those sins fit for the employment and because this was the thing that Moses
which have provoked God to deprive us of them; for penitential had asked of God for him, when he laid his hands on him. When
tears very fitly mix with these. Observe, 1. Who the mourners the bodily presence of Christ withdrew from his church, he prayed
were; the children of Israel: they all conformed to the ceremony, the Father to send another Comforter, and obtained what he prayed
whatever it was; though some of them perhaps, who were ill-for. 3. The people cheerfully owned him, and submitted to him.
affected to his government, were but mock-mourners. Yet we Note, An interest in the affections of people is a great advantage,
may suppose there were those among them who had formerly and a great encouragement to those that are called to public trusts,
quarrelled with him and his government, and perhaps had of what kind soever. It was also a great mercy to the people,
been of those who spake of stoning him, who now were sensible that, when Moses was dead, they were not as sheep having no
of their loss, and heartily lamented him when he was removed shepherd, but had one ready among them, in whom they did
from them, thongh they knew not how to value him when he unanimously, and might with the highest satisfaction, acquiesce.
was with them. Thus they who had murmured were made to II. Moses is praised, v. 10..12. and with good reason.
learn doctrine, Isa. 29. 24. Note, The loss of good men, especially 1. He was indeed a very great man, especially upon two accounts,
good governors, is to be much lamented and laid to heart: (1.) His intimacy with the God of nature; God knew him face to
Those are stupid who do not consider it. 2. How long they face, and so he knew God. See Numb. 12. 8. He saw more f
mourned, thirty days; so long the formality lasted, and we may the glory of God than any (at least) of the Old-Testament sains
suppose there were some, in whom the mourning continued much ever did. He had more free and frequent access to God, and was
longer. Yet the ending of the days of weeping and mourning for spoken to, not in dreams, and visions, and slumberings on the bed,
Moses is an intimation, that, how great soever our losses have but when he was awake and standing before the cherubims. Other
heen, we must not abandon ourselves to perpetual grief, we must prophets, when God appeared and spoke to them, were struck
suffer the wound at least to heal up in time. If we hope to go to with terror, Dan. 10. 7. but Moses, whenever he received a divine
heaven rejoicing, why should we resolve to go to the grave mourn- revelation, kept his temper. (2.) His interest and power in the
ing? The veremonial law of Moses is dead and buried in the kingdom of nature; the miracles of judgment he wrought in
grave of Christ, but the Jews have not yet ended the days of their Egypt before Pharaoh, and the miracles, of mercy he wrought iù
.ourning for it.
the wilderness before Israel, served to demonstrate that he was a
+
Before Christ 1451.
The pre-eminence of Christ.
:..
DEUTERONOMY, XXXIV.
particular favourite of Heaven, and had an extraordinary commis-
sion tô act as he did on this earth. Never was there any man whom
Israel had more reason to love, or whom the enemies of Israel had
more reason to fear. Observe, The historian calls the miracles
Moses wrought, signs and wonders, done with a mighty hand and
great terror; which may refer to the terrors of mount Sinai, by
which God fully ratified Moses's commission, and demonstrated it
beyond exception to be divine, and this in the sight of all Israel.
2. He was greater than any other of the prophets of the Old
Testament: though they were men of great interest in heaven, and
great influence upon earth, yet they were none of them to be com-
pared with this great man; none of them either evidenced or
executed a commission from heaven so as Moses did. This seems
to have been written long after, yet then there had not risen any
prophet like unto Moses, nor did there arise any such between that
and the sealing up of the vision and prophecy. By Moses God
gave the law, and moulded and formed the Jewish Church; by
the other prophets he only sent particular ren ofs, directions,
1
Finished
thus far.
a ture Book of Rese
*******
and predictions. The last of the prophets concludes with a charge
to remember the law of Moses, Mal. 4. 4. Christ himself often
appealed to the writings of Moses, and vouched him for a witness,
as one that saw his day at a distance, and spake of him. But, as
far as the other prophets came short of him, our Lord Jesus went
beyond him; his doctrine more excellent, his miracles more
illustrious, and his communion with his Father more intimate, for
he had lain in his bosom from eternity, and by him God does now
in these last days speak to us. The history of Moses leaves him
buried in the plains of Moab, and concludes with the period of
his government; but the history of our Saviour leaves him sitting
at the right hand of the Majesty on high, and we are assured
that of the increase of his government and peace there shall be no
end. The apostle, in his epistle to the Hebrews, largely proves
the pre-eminence of Christ above Moses, as a good reason why
we, that are Christians, should be obedient, faithful, and constant,
to that holy religion which we make profession of. God, by his
grace, make us all so!
Dec 14-1880
Hekt

Co
Commencod
56
JOSHUA,
JUDGES,
RUTH,
AN
EXPOSITION,
I SAMUEL,
II SAMUEL,
I KINGS,
II KINGS,
WITH
Reel 51880
1424
Practical Observations,
HISTORICAL
UPON THE
OF THE
-
Попри щря
OLD TESTAMENT;
NAMELY,
BOOKS
I CHRONICLES,
II CHRONICLES,
EZRA,
NEHEMIAH,
AND
ESTHER.
PREFACE
TO THE
Historical Books.
HIS methodized and practical Exposition of the Historical Books ventures abroad, with fear and trembling, in the same
plain and homely dress with the former, on the Pentateuch: ornari res ipsa negat, contenta doceri—The subject requires
no ornament, to have it apprehended is all. But I trust, through grace, it proceeds from the same honest design, that is,
to promote the knowledge of the scripture, in order to the reforming of men's hearts and lives. If I may but be instru-
mental to make my readers wise and good, wiser and better, more watchful against sin, and more careful of their duty both
to God and man, and, in order to that, more in love with the word and law of God, I have all I desire, all I aim at.
May he that ministereth seed to the sower, multiply the seed sown, by increasing the fruits of righteousness, 2 Cor. 9. 10.
It is the history of the Jewish Church and Nation, from their first settlement in the promised lane, after their four hun
and thirty years' bo age in Egypt, and their forty years' wandering in the wilderness, to their re-settlement there, after their
seventy years' captivity in Babylon-from Joshua to Nehemiah. The five books of Moses were taken up more with their
laws, institutes, and charters; but all these books are purely historical, and, in that way of writing, a great deal of very
valuable learning and wisdom has been conveyed from one generation to another.
The chronology of this history, and the ascertaining of the times when the several events contained in it happened, would
very much illustrate the history, and add to the brightness of it; it is therefore well worthy the search of the curious and
ingenious, and they may find both pleasure and profit in perusing the labours of many learned men, who have directed their
studies that way.
I confess I could willingly have entertained myself and reader, in this preface, with a calculation of the
times through which this history passes: but I consider, that such a babe in knowledge as I am could not pretend either to
add to or correct what has been done by so many great writers, much less to decide the controversies that have been agitated
among them. I had, indeed, some thoughts of consulting my worthy and ever-honoured friend, Mr. Tallents of Shrewsbury,
the learned author of the View of Universal History, and to have begged some advice and assistance from him in methodizing
the contents of this history; but, in the very week in which I put my last hand to this part, it pleased God to put an end
to his useful life, (and useful it was to the last,) and to call him to his rest, in the eighty-ninth year of his age: so that
purpose was broken off, that thought of my heart. But that elaborate performance of his, commonly called his Chronological
Tables, gives great light to this, as, indeed, to all other parts of history. And Dr. Lightfoot's Chronology of the Old Testament,
and Mr. Cradock's History of the Old Testament, methodized, may also be of great use to such readers as I write for.
As to the particular chronological difficulties which occur in the thread of this history, I have not been large upon them,
because many times I could not satisfy myself; and how, then, could I satisfy my reader concerning them?
I have not,
indeed, met with any difficulties so great, but that solutions might be given of them, which are sufficient to silence the
atheists and anti-scripturists, and roll away from the sacred records all the reproach of contradiction and inconsistency with
themselves; for, to do that, it is enough to shew that the difference may be accommodated either this way or that, when,
at the same time, one cannot satisfy one's self which way is the right.
But it is well that these are things about which we may very safely and very comfortably be ignorant and ursolved.
What concerns our salvation is plain enough, and we need not perplex ourselves about the aiceties of chronology, genealogy,
or chorography. At least, my undertaking leads me not into those labyrinths. What is profitable for doctrine, fo reproat,
for correction, and for instruction in righteousness, is what I intend to observe; and I would endeavour to open what is daik
and hard to be understood, only in order to that. Every author must be taken in his way of writing; the sacred penmen,
as they have not left us formal systems, so they have not left us formal annals, but useful narratives of things proper for our
direction in the way of duty, which some great judges of common writers have thought to be the most pleasant and profitable
histories, and most likely to answer the end. The word of God, manifestis pascit, obscuris cxercet, (Aug. in Joh. Tract. 45.)
as one of the ancients expresses it; that is, it has enough in it that is easy, to nourish the meanest to life eternal, yet enough
that is difficult, to try the industry and humility of the greatest.
There are several things which should recommend this part of sacred writ to our diligent and constant search.
I. That it is history, and therefore entertaining and very pleasant, edifying, and very serviceable to the conduct of human
life. It gratifies the inquisitive with the knowledge of that which the most intense speculation could not discover any other
way. By a retirement into ourselves, and a serious contemplation of the objects we are surrounded with, close reasoning may
advance many excellent truths, without being beholden to any other. But, for the knowledge of past events, we are entirely
indebted (and must be so) to the reports and records of others. A notion or hypothesis of a man's own framing may gain
him the reputation of a wit, but a history of a man's own framing will lay him under the reproach of a cheat, any further
than as it respects that which he himself is an eye or ear witness of. How much are we indebted, then, to the Divine
Wisdom and Goodness for these writings, which have made things so long since past as familiar to us as any of the occurrences
of the age and place we live in!
History is so edifying, that parables and apologues have been invented, to make up the deficiencies of it, for our instruction
concerning good and evil; and, whatever may be said of other history, we are sure, that, in this history, there is no matter
of fact recorded but what has its use, and will help either to expound God's providence or guide man's prudence.
That which
II. That it is true history, and what we may rely upon the credit of, and need not fear being deceived in.
the heathens reckoned tempus ädnλov, that is, which they knew nothing at all of, and tempus μvoikov, that is, the account
The Greeks
of which was wholly fabulous, is to us tempus içopikov, that is, what we have a most authentic account of.
were, with them, the most celebrated historians, and yet their successors in learning and dominion, the Romans, put them
into no good name for their credibility; witness that of the poet, Et quicquid Græcia mendax audct in historia—All that
lying Greece has dared to record, Juv. Sat. 10. But the history which we have before us is of undoubted certainty, and no
cunningly-devised fable. To be well assured of this is a great satisfaction, especially since we meet with so many things in
it truly miraculous, and many more great and marvellous.
} *.
:
ACE
:
*
1
4
III. That it is ancient history, far more ancient than was ever pretended to come from any other hand. Homer, the most
ancient genuine heathen writer, now entirely extant, is reckoned to have lived at the beginning of the Olympiads, near the
time when it is computed that the city of Rome was founded by Romulus, which was but about the reign of Hezekiahi, king
of Judah. And his writings pretend not to be historical, but poetical fiction all over; rhapsodies, indeed, they are, and
the very Alcoran of Paganism.
1
*
The
The most ancient authentic historians now extant are Herodotus and Thucydides, who were contemporaries with the latest
of our historians, Ezra and Nehemiah, and could not write with any certainty of events much before their own time.
obscurity, deficiency, and uncertainty of all ancient history, except that which we find in the scripture, is abundantly made
out by the learned Bishop Stillingfleet, in that most useful book, his Origines Sacræ, Lib. 1. Let the antiquity of this history
not only recommend it to the curious, but recommend to us all that way. of religion it directs us in, as the good old way,
in which if we walk, we shall find rest to our souls, Jer. 6. 16.
IV. That it is church history, the history of the Jewish Church, that sacred society, incorporated for religion, and the
custody of the oracles and ordinances of God, by a charter under the broad seal of Heaven, a covenant confirmed by miracles.
Many great and mighty nations there were at this time in the world, celebrated, it is likely, for wisdom, and learning, and
valour, illustrious men, and illustrious actions; yet the records of them are all lost, either in silence or fables, while that
Tittle inconsiderable nation of the Jews, that dwelt alone, and was not reckoned among the nations, (Numb. 23.9.) makes so
great a figure in the best known, most ancient, and most lasting, of all histories, while no notice is taken in it of the affairs
of other nations, except only as they fall in with the affairs of the Jews; for the Lord's portion is his people, Jacob is the
lot of his inheritance, Deut. 32. 8, 9. Such a concern has God for his church in every age, and so dear have its interests
been to him; let them, therefore, be so to us, that we may be followers of him, as dear children.
*
#
::
#
1
:
*
V. That it is a divine history, given by inspiration of God, and a part of that blessed book which is to be the standing
rule of our faith and practice. And we are not to think it a part of it which might have been spared, or which we may
now pass over, or cast a careless eye upon, as if it were indifferent whether we read it or no; but we are to read it as a
sacred record, preserved for our benefit, on whom the ends of the world are come.
{
1. This history is of great use for the understanding of some other parts of the Old Testament.
here of David's life and reign, and especially of his troubles, is a key to many of his psalms.
most of the prophecies by these histories.
The account we nave
And much light is given to
PREFACE.
2. Though we have not altogether so many types of Christ here as we had in the history of the law of Moses, yet even
here we meet with divers who were figures of Him that was to come, such as Joshua, Samson, Solomon, Cyrus, but especially
David, whose kingdom was typical of the kingdom of the Messiah, and the covenant of royalty made with him, a dark
representation of the covenant of redemption made with the Eternal Word; nor know we how to call Christ the son of
David, unless we be acquainted with this history; nor how to receive it that John Baptist was the Elias that was to come,
Matth. 11. 14.
was
3. The state of the Jewish Church, which is here set before us, was typical of the Gospel Church, and the state of that
in the days of the Messiah; and as the prophecies which related to it looked further to the latter days, so did the histories
of it; and still these things happened to them for ensamples, 1 Cor. 10.11. By the tenor of this history, we are given to
understand these three things concerning the church; for the thing that hath been, is that which shall be, Eccl. 1. 9. (1.) That
we are not to expect the perfect purity and unity of the church in this world, and therefore not to be stumbled, though we
are grieved, at its corruptions, distempers, and divisions; not to think it strange concerning them, as though some strange
thing happened, much less to think the worse of its laws and constitutions for the sake of them, or to despair of its perpetuity.
What wretched stains of idolatry, impiety, and immorality, appear on the Jewish Church; and what a woful breach
there between Judah and Ephraim, yet God took them (as I may say) with all their faults, and never wholly rejected them,
till they rejected the Messiah. Israel hath not been forsaken, nor Judah, of her God, though their land was filled with sin
against the Holy One of Israel, Jer. 51. 5. (2.) That we are not to expect the constant tranquillity and prosperity of the
church. It was then often oppressed and afflicted from its youth, had its years of servitude, as well as its days of triumph,
was often obscured, diminished, impoverished, and brought low; and yet still God secured to himself a remnant, a holy seed,
which was the substance thereof, Isa. 6. 13. Let us not, then, be surprised to see the Gospel Church sometimes under hatches,
and driven into the wilderness, and the gates of hell prevailing far against it. (3.) That yet we need not fear the ulter
extirpation of it. The Gospel Church is called the Israel of God, (Gal. 6:16.) and the Jerusalem which is above, (Gal.4. 26.)
the heavenly Jerusalem: for as Israel after the flesh, and the Jerusalem that then was, by the wonderful care of the Divine
Providence, outrode all the storms with which they were tossed and threatened, and continued in being till they were made
to resign all their honours to the Gospel Church, which they were the figures of; so shall that also, notwithstanding all its
shocks, be preserved, till the mystery of God shall be finished, and the kingdom of Grace shall have its perfection in the
kingdom of Glory.
↓

4. This history is of great use to us for our direction in the way of our duty; it was written for our learning, that we
may see the evil we should avoid, and be armed against it, and the good we should do, and be quickened to it. Though
they are generally judges, and kings, and great men, whose lives are here written, yet in them even those of the meanest
rank may see the deformity of sin, and hate it, and the beauty of holiness, and be in love with it; nay, the greater the
person is, the more evident are both these; for, if the great be good, it is their goodness that makes their greatness
honourable; if bad, their greatness does but make their badness the more shameful. The failings even of good people are
also recorded here for our admonition, that he who thinks he stands may take heed lest he fall, and that he who has fallen
may not despair of forgiveness, if he recover himself by repentance.
5. This history, as it shews what God requires of us, so it shews what we may expect from his providence, especially
concerning states and kingdoms. By the dealings of God with the Jewish nation, it appears, that, as nations are, so they
must expect to fare; that, while princes and people serve the interests of God's kingdom among men, he will secure and advance
their interests; but that, when they shake off his government, and rebel against him, they can look for no other than an
mundation of judgments. It was so all along with Israel; while they kept close to God, they prospered; when they forsook
him, every thing went cross. That great man, Archbishop Tillotson, (Vol. I. Serm. 3. on Prov. 14. 34.) suggests, That though,
as to particular persons, the providences of God are promiscuously administered in this world, because there is another world
of rewards and punishments for them, yet it is not so with nations as such; but national virtues are ordinarily rewarded
with temporal blessings, and national sins punished with temporal judgments; because, as he says, public bodies and com-
munities of men, as such, can be rewarded and punished only in this world, for in the next they will all be dissolved. So
plainly are God's way of disposing kingdoms laid before us in the glass of this history, that I could wish Christian statesmen
would think themselves as much concerned as preachers to acquaint themselves with it; they might fetch as good maxims of
state and rules of policy from this as from the best of the Greek and Roman historians. We are blessed (as the Jews were)
with a divine revelation, and make a national profession of religion and relation to God, and therefore are to look upon
ourselves as in a peculiar manner under a divine regimen, so that the things which happened to them were designed for
ensamples to us.
I cannot pretend to write for great ones. But if what is here done may be delightful to any in reading, and helpful in
understanding and improving, this sacred history, and governing themselves by the dictates of it, let God have all the glory,
and let all the rivers return to the Ocean from whence they came. When I look back on what is done, I see nothing to
boast of, but a great deal to be ashamed of; and when I look forward on what is to be done, I see nothing in myself to
trust to for the doing of it; I have no sufficiency of my own, but, by the grace of God, I am what I am, and that grace
shall, I trust, be sufficient for me. Surely in the Lord have I righteousness and strength. That blessed ἐπιχορηγία, which
+
the apostle speaks of, (Phil. 1. 19.) that continual supply or communication of the Spirit of Jesus Christ, is what we may in
faith pray for, and depend upon, to furnish us for every good word and work.
}
PREFACE.
}
my skill, not without some care and application of mind, in the same method and manner with that; I wish I could have
But then it would not have
done it in less compass, that it might have been more within reach of the poor of the flock.
been so plain and full as I desire it may be for the benefit of the lambs of the flock; Brevis esse laboro, obscurus fio--
Labouring to be concise, I become obscure.
>
With a humble submission to the Divine Providence, and its disposals, and a humble reliance on the Divine Grace, and
its conduct and operation, I purpose still to proceed, as I have time, in this work. Two volumes more will, if God permit,
conclude the Old Testament; and then, if my friends encourage me, and God spare me, and enable me for it, I intend to
go on to the New Testament. For though many have taken in hand to set forth in order a declaration of those parts of
scripture which are yet before us, (Luke, 1.1.) whose works praise them in the gates, and are likely to outlive mine, yet,
while the subject is really so copious as it is, and the manner of handling it may possibly be so various, and while one
book comes into the hands of some, and another into the hands of others, and all concur in the same design, to advance
the common interests of Christ's kingdom, the common faith once delivered to the saints, and the common salvation of precious
souls, (Tit. 1.4. Jude, 3.) I hope store of this kind will be thought no sore. I make bold to mention my purpose to proceed
thus publicly, in hopes I may have the advice of my friends in it, and their prayers for me, that I may be made more
ready and mighty in the scriptures, that understanding and utterance may be given to me, and that I may obtain of the
Lord Jesus to be found his faithful servant, who am less than the least of all that call him Master.
M. H.
EXPOSITION,
*-
AN
Practical Observations,
1
JOS
1
WITH
UPON THE BOOK OF
HUA.
I. We have now before us, the history of the Jewish nation, in this book, and those that follow it to the end of the book
of Esther. These books, to the end of the books of the Kings, the Jewish writers call, the first book of the prophets,
to bring them within the distribution of the books of the Old Testament, into the law, the prophets, and the Chetubim,
or Hagiographa, Luke, 24. 44. The rest they make part of the Hagiographa. For though history is their subject, it is
justly supposed that prophets were their penmen: to those books that are purely and properly prophetical the name of
the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets;
but these historical books, it is probable, were collections of the authentic records of the nation, which so'ne of the
prophets (the Jewish Church was for many ages more or less continually blessed with such) were divinely directed and
helped to put together for the service of the Church to the end of the world; as their other officers, so their Histo-
riographers, had their authority from Heaven.- -It should seem that though the substance of the several histories was
written when the events were fresh in memory, and written under a divine direction, yet that, under the same direction,
they were put into the form in which we now have them, by some other hand, long afterward, probably, all by the same
hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to,
as the Book of Jasher, Josh. 10. 13. and 2 Sam. 1. 18. and the Chronicles of the kings of Israel and Judah often; and the
books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days
long since passed; as 1 Sam. 9. 9. He that is now called a prophet was then called a seer. And 3. Because we so often
read of things remaining unto this day, as stones, Josh. 4. 9.—7. 26.—8. 29.-10. 27. 1 Sam. 6. 18. Names of places,
Josh. 5. 9.-7. 26. Judg. 1. 26.-15. 19.-18. 12. 2 Kings, 14.7. Rights and possessions, Judg. 1.21. 1 Sam. 27. 6. Customs
and usages, 1 Sam. 5. 5. 2 Kings, 17. 41. Which clauses have been since added to the history by the inspired collectors,
for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not
unlikely that the historical books to the end of the Kings were put together by Jeremiah the prophet a little before the
captivity, for it is said of Ziklag, 1 Sam. 27. 6. it pertains to the kings of Judah (which style began after Solomon, and
ended in the captivity) unto this day: And it is still more probable that those which follow were put together by Ezra
the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no
doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were
so received and referred to by our Saviour and the apostles.- In the five books of Moses we had a very full account
of the rise, advance, and constitution, of the Old-Testament Church, the family out of which it was raised, the promise, that
great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which
it was to be governed. From which one would conceive an expectation of its character and state very different from what
we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very
holy; and that had promises so rich, should have been very happy. But, alas! a great part of the history is a melancholy
representation of their sins and miseries, for the law made nothing perfect; that was to be done by the bringing in of a
better hope. And yet, if we compare the history of the Christian Church with its constitution, we shall find the same
cause for wonder, so many have been its errors and corruptions; for neither does the Gospel make any thing perfect in
this world, but leaves us still in expectation of a better hope in the future state.
+
25
JOSHUA, I.
II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain.
However that be, it is written concerning him, and, if any other wrote it, it was collected out of
his journals, or memoirs. It contains the history of Israel under the command and government of
Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1. to 5.
2. In their conquest of Canaan, ch. 6. to 12. 3. In the distribution of the land of Canaan among
the tribes of Israel, ch. 13. to 21. 4. In the settlement and establishment of religion among them,
ch. 22. to 24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all
that are in places of public trust. But that is not all the use that is to be made of this history; we may see in it,
(1.) Much of God and his providence; his power in the kingdom of nature; his justice in punishing the Canaanites when
the measure of their iniquity was full; his faithfulness to his covenant with the patriarchs; and his kindness to his
people Israel, notwithstanding their provocations. We may see him, as the Lord of Hosts, determining the issues of war
and, as the Director of the lot, determining the bounds of men's habitations. (2.) Much of Christ and has grace. Though
Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminen'
He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zech. 6. 11, 12. The LXX
giving the name of Joshua a Greek termination, call him all along, Inous Jesus, and so he is called, Acts, 7. 45. and
Heb. 4. 8. Justin Martyr, one of the first writers of the Christian Church, (Dialog, cum Tryph. p. mihi 300.) makes tha
promise, Exod. 23. 20. Mine angel shall bring thee into the place I have prepared, to point at Joshua; and these words.
My name is in him, to refer to this, that his name should be the same with that of the Messiah; it signifies, He shal
Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is
the Captain of our Salvation, a Leader and Commander of the people, to tread Satan under their feet, and to put them
in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb. 4. 8.) Joshua did not
one.
་
save.
Dr. Lightfoot thinks
that Phinehas wrote
it. Bishop Patrick is
clear that Joshua wrote
it himself.
Before Christ 145i
CHAP. I.
+
J
1.2 0.
fema
The book begins with the history, not of Joshua's life, (many rémarkable passages
of that we had before in the books of Moses,) but of his reign and government.
In this chapter, I. God appoints him in the stead of Moses, gives him an
omple commission, full instructions, and great encouragements, v. 1..9.
11. He accepts the government, and addresses himself immediately to the
business of it, giving orders to the officers of the people in general, v. 10, 11.
***
And particularly to the two tribes and a half, v. 12..15. III. The people
agree to it, and take an oath of fealty to him, v. 16..18. A reign which
T
thus began with God, could not but be honourable to the prince, and comfort-
able to the subject. The last works of Moses are still verified, Happy art
thou, O Israel! who is like unto thee, O people? Deut.33.29.
.
•
1
1. NOW
I
L
OW after the death of Moses the servant
of the LORD it came to pass, that the
LORD spake unto Joshua the son of Nun, Moses'
Honour is here put upon Joshua, and great power lodged in
minister, saying, 2. Moses my servant is dead; his hand, by Him that is the Fountain of honour and power,
2. Mose
now therefore arise, go over this Jordan, thou, and by whom kings reign; instructions are given him by infinite
and all this people, unto the land which I do give wisdom, and encouragements by the God of all consolation. God
to them, even to the children of Israel. 3. Every But now he speaks to him, v.1. probably, as he spake to Moses,
had before spoken to Moses concerning him, Numb. 27. 18
place that the sole of your foot shall tread upon, Lev. 1. 1. out of the tabernacle of the congregation, where Joshua
that have I given unto you, as I said unto Moses. had with Moses presented himself, Deut. 31. 14. to learn the
4. From the wilderness and this Lebanon even way of attending there. Though Eleazar had the breastplate of
unto the great river, the river Euphrates, all the judgment, which Joshua was directed to consult as there was
occasion, Numb..27. 21. yet, for his greater encouragement,
land of the Hittites, and unto the g eat sea toward God here speaks to him immediately, a
some think, in a dream or
the going down of the sun, shall be your coast. vision, (as Job, 33. 15.) for though God has tied us to instituted
5. There shall not any man be able to stand ordinances, in them to attend him, yet he has not tied himself
before thee all the days of thy life as I was with to them, but that he may, without them, make himself known
to his people, and speak to their hearts otherwise than by their
Moses, so I will be with thee: I will not fail thee,
nor forsake thee. 6. Be strong and of.a good
courage for unto this people shalt thou divide
for an inheritance the land, which I sware unto
their fathers to give them. 7. Only be thou strong
and very courageous, that thou mayest observe
:
ears.
Joshua directed and encouraged.
to do according to all the law, which Moses my
servant commanded thee: turn not from it to the
right hand or to the left, that thou mayest prosper
whithersoever thou goest. 8. This book of the
law shall not depart out of thy mouth; but thou
shalt meditate therein day and night, that thou
inayest observe to do according to all that is
written therein: for then thou shalt make thy
way prosperous, and then thou shalt have good
9. Have not I commanded thee? Be
Success.
strong and of a good courage; be not afraid,
neither be thou dismayed: for the LORD thy God
is with thee whithersoever thou goest.
*
}
Concerning Joshua's call to the government, observe here,
I. The time when it was given him, After the death of Moses.
As soon as ever Moses was dead, Joshua took upon him the admi-
nistration, by virtue of his solemn ordination in Moses's life-time;
an interregnum, though but for a few days, might have beer of
ill consequence; but, it is probable, that God did not s eak to
Before Christ 1451.:
JOSHUA, I.
Joshua directed and encouraged.

banks of which you lie encamped." This was a trial to the faith
of Joshua, whether he would give orders to make preparation for
passing the river, when there was no visible way of getting over
it, at least, not at this place, and at this time, when all the banks
were overflown, ch. 3. 15. He had no pontons, or bridge of boats,
by which to convey them over, and yet he must believe that God,
having ordered them over, would open a way for them. Going
over Jordan was going into Canaan; thither Moses might not,
could not, bring them, Deut. 31. 2. Thus the honour of bringing
the many sons to glory is reserved for Christ, the Captain of our
salvation, Heb. 2. 10.
;
II. The place Joshua had been in before he was thus preferred.
He was Moses's minister, that is, an immediate attendant upon his 4. The grant of the land of Canaan to the children of Israel is
person, and assistant in business. The LXX translate it reрyos, here repeated, v. 2..4. I do give it them. To the patriarchs it
a workman, under Moses, under his direction and command. was promised, I will give it, but now that the fourth generation
Observe, 1. He that was here called to honour, had been long was expired, the iniquity of the Amorites was full, and the time
bred to business. Our Lord Jesus himself took upon him the was come for the performance of the promise, it is actually con-
form of a servant, and then God highly exalted him. 2. He was veyed, and they are put in possession of that which they had long
trained up in subjection, and under command. Those are fittest been in expectation of, "I do give it, enter upon it, it is all your
to rule, that have learnt to obey. 3. He that was to succeed own, nay, v. 3. I have given it; though it be yet unconquered, it
Moses was intimately acquainted with him, that he might fully is as sure to you as if it were in your hands." Observe, (1.) The
know his doctrine and manner of life, his purpose and long-persons to whom the conveyance is made, to them, even to the
suffering, (2 Tim. 3. 10.) might take the same measures, walk children of Israel, v. 2. because they are the seed of Jacob,
in the same spirit, in the same steps, having to carry on the same who was called Israel then when this promise was made to him,
work. 4. He was herein a type of Christ, who might therefore Gen. 35. 10, 12. The children of Israel, though they had been
be called Moses's Minister, because he was made under the law, very provoking in the wilderness, yet, for their fathers' sakes,
and fulfilled all the righteousness of it.
should have the entail preserved. And it was the children of the
murmurers that God said should enter Canaan, Numb. 14. 31.
*
III. The call itself that God gave him, which is very full.
1. The consideration upon which he was called to the govern-(2.) The land itself that is conveyed, from the river Euphrates
ment; Moses my servant is dead, v.2. All good men are God's eastward to the Mediterranean sea westward, v. 4. Though
servants; and it is no disparagement, but an honour, to the their sin cut them short of this large possession, and they never
greatest of men to be so; angels themselves are his ministers. replenished all the country within the bounds here mentioned;
Moses was called to extraordinary work, was a steward in God's yet, had they been obedient, God would have given them this and
house, and, in the discharge of the trusts reposed in him, he served much more. Out of all these countries, and many others, there
not himself, but God who employed him; he was faithful as a were, in process of time, proselytes to the Jewish religion, as
servant, and, with an eye to the Son, as is intimated, Heb. 3. 5. appears, Acts, 2.5, &c. If their church was enlarged, though
||
where what he did is said to be for a testimony of the things their nation was not multiplied, it cannot be said that the promise
that should be spoken after ; God will own his servants, will confess was of none effect. And if this promise had not its full accom-
them in the great day. But Moses, though God's servant, and plishment in the letter, believers might thence infer that it had a
one that could ill be spared, is dead; for God will change hands, further meaning, and was to be fulfilled in the kingdom of the
to shew, that, whatever instruments he uses, he is not tied to any Messiah, both that of grace, and that of glory. (3.) The condition
Moses, when he has done his work as a servant, dies, and goes to is here implied, upon which this grant is made, in those words,
rest from his labours, and enters into the joy of his Lord. Observe, as I said unto Moses, that is, upon the terms that Moses told
.God takes notice of the death of his servants. It is precious in you of many a time; if ye will keep my statutes, you shall go in
his sight, Ps. 116. 15.
and possess that good land. Take it under those provisos and
limitations, and not otherwise. The precept and promise must
not be separated." (4.) It is intimated with what ease they should
gain the possession of this land, if it were not their own fault, in
these words, Every place that the sole of your foot shall tread
upon (within the following bounds) shall be your own.
Do but
set your foot upon it, and you have it.”
66
""
2. The call itself; Now therefore arise. (1.) Though Moses is
dead, the work must go on, therefore arise, and go about it. Let
not weeping hinder sowing, nor the withering of the most useful
hands be the weakening of our's; for, when God has work to do,
he will either find or make instruments fit to carry it on. Moses,
the servant, is dead, but God, the Master, is not, he lives for ever.
(2.) "Because Moses is dead, therefore the work devolves upon
thee as his successor, for hereunto thou wast appointed. There-
fore there is need of thee to fill up his place, Up, and be doing."
Note, [1.] The removal of useful men should quicken survivors
to be so much the more diligent in doing good. Such and such
are dead, and we must die shortly, therefore let us work while it
is day. [2.] It is a great mercy to a people, if, when useful men
are taken away in the midst of their usefulness, others are raised
up in their stead to go on where they broke off. Joshua must
arise to finish what Moses began, thus the latter generations enter |
into the labours of the former. And thus Christ, our Joshua,
does that for us which could never be done by the law of Moses,
justifies, Acts, 13. 39. and sanctifies, Rom. 8.3. The life of
Moses made way for Joshua, and prepared the people for what
was to be done by him: thus the law is a schoolmaster to bring
us to Christ. And then the death of Moses made room for
Joshua: thus we are dead to the law of our first husband, that
we may be married to Christ, Rom. 7. 4.
5. The promises God here makes to Joshua for his encourage-
ment. (1.) That he should be sure of the presence of God with
him in this great work to which he was called, v. 5. “As I was
with Moses to direct and strengthen him, to own and prosper him,
and give him success in bringing Israel out of Egypt, and leading
them through the wilderness, so I will be with thee to enable thee
to settle them in Canaan." Joshua was sensible how far he came
short of Moses, in wisdom and grace, but what Moses did was
done by virtue of the presence of God with him; and, though
Joshua had not always the same presence of mind that Moses had,
yet, if he had always the same presence of God, he would do well
enough. Note, It is a great comfort to the rising generation of
ministers and Christians, that the same grace which was sufficient
for those that went before them, shall not be wanting to them, if
they be not wanting to themselves in the improvement of it. It is
repeated here again, v.9. "The Lord thy God is with thee as a
God of power, and that power engaged for thee whithersoever
thou goest. Note, Those that go where. God sends them, shall
have him with them wherever they go, and they need desire no
more to make them easy and prosperous. (2.) That the presence
him to go forward toward Canaan, till after the thirty days of
mourning for Moses were ended; not, as the Jews say, because the
sadness of his spirit during those days unfitted him for communion
with God; (he sorrowed not as one that had no hope;) but, by
this solemn pause, and a month's adjournment of the public
councils, even now, when time was so very precious to them, God
would put an honour upon the memory of Moses, and give time
to the people, not only to lament their loss of him, but to repent
of their miscarriages toward him during the forty years of his
government.
2
1.
3. The particular service he was now called out to. "Arise,
go over this Jordan, this river, which you have in view, and on the
Before Christ 1451.
Joshua's Address to the Reubenites, &c.
JOSHUA, I.
·
|
of God should never be withdrawn from him, I will not fail thee, ||
nor forsake thee, v. 5. Moses had assured him of this, Deut. 31. 8.
that though he must now leave him, God never would; and here
God himself confirms that word of his servant Moses, (Isa. 44. 26.)
and engages never to leave Joshua. We need the presence of God,
not only when we are beginning our work to set us in, but in the
progress of it, to further us with a continual help. If that at any
time fail us, we are gone; but this we may be sure of, that the
Lord is with us while we are with him. This promise here made
to Joshua is applied to all believers, and improved as an argument
against covetousness, Heb. 13. 5. Be content with such things as
ye have, for he hath said, I will never leave thee. (3.) That he
should have victory over all the enemies of Israel, v. 5. There
shall not any man, that comes against thee, be able to stand before
thee. Note, There is no standing before those that have God on
their side; If he be for us, who can be against us? God promises
him clear success, the enemy should not make any head against
him; and constant success, all the days of his life; however it
might be with Israel when he was gone, all his reign should be
graced with triumphs. What Joshua had himself encouraged the
people with long ago, Numb. 14. 9. God here encourages him
with. (4.) That he should himself have the dividing of this land
among the people of Israel, v. 6. It was a great encouragement
to him, in beginning this work, that he was sure to see it finished,
and his labour should not be in vain. Some make it a reason why
he should arm himself with resolution, and be of good courage,
because of the bad character of the people whom he must cause
to inherit that land; he knew well what a froward discontented
people they were, and how unmanageable they had been in his
predecessor's time; let him therefore expect vexation from them,
and be of good courage.
it, to talk and discourse of it, but we must do it. Secondly, He
must do according to what was written, exactly observing the law
as his copy, and doing, not only that which was there required,
but in all circumstances according to the appointment. Thirdly,
He must do according to all that was written, without exception
or reserve, having a respect to all God's commandments, even those
which are most displeasing to flesh and blood. Fourthly, He
must observe to do so, observe the checks of conscience, the hints
of providence, and all the advantages of opportunity careful
observance is necessary to universal obedience. Fifthly, He must
not turn from it, either in his own practice, or in any act of
government, to the right hand or to the left, for there are errors on
both hands, and virtue is in the mean. Sixthly, He must be strong
and courageous, that he may do according to the law. So many
discouragements there are in the way of duty, that those who will
proceed and persevere in it, must put on resolution. And (lastly)
to encourage him in his obedience, he assures him, that then he
shall do wisely, (as it is in the margin,) and make his way prosperous,
v. 7, 8. They that make the word of God their rule, and con-
scientiously walk by that rule, shall both do well and speed well;
it will furnish them with the best maxims by which to order their
conversation, Ps. 111. 10. And it will entitle them to the best
blessings; God shall give them the desire of their heart.
(2.) That he encourage himself herein with the promise and
presence of God, and make those his stay, v. 6. Be strong and of
a good courage. And again, v. 7. as if this was the one thing
needful, only be strong and very courageous. And he concludes
with this, v. 9. Be strong and of a good courage; be not afraid,
neither be thou dismayed. Joshua had long since signalized his
valour, in the war with Amalek, and in his dissent from the report
of the evil spies, and yet God sees fit thus to inculcate this precept
upon him. Those that have grace, have need to be called upon
again and again to exercise grace, and to improve in it. Joshua
was humble and low in his own eyes, not distrustful of God, and
his power, and promise, but diffident of himself, and of his own
wisdom, and strength, and sufficiency for the work, especially
coming after so great a man as Moses; and therefore God repeats
this so often, "Be strong and of a good courage; let not the sense
of thine own infirmities dishearten thee, God is all-sufficient.
Have not I commanded thee? [1.] "I have commanded the work
to be done, and therefore it shall be done, how invincible soever
the difficulties may seem that lie in the way." Nay, [2.1"I
have commanded, called, and commissioned thee to do it, and
therefore will be sure to own thee and strengthen thee, and bear
thee out in it." Note, When we are in the way of our duty, we
have reason to be strong and very courageous; and it will help
very much to animate and embolden us, if we keep our eye upon
the divine warrant, and hear God saying, "Have not I commanded
thee? I will therefore help thee, succeed thee, accept thee, reward
Our Lord Jesus, as Joshua here, was borne up under his
sufferings by a regard to the will of God, and the commandment
he had received from his Father, John, 10.18.
thee."
6. The charge and command he gives to Joshua, which is,
(1.) That he conform himself in every thing to the law of God,
and make that his rule, v.7, 8. God does, as it were, put the
book of the law into Joshua's hand; as, when Joash was crowned,
they gave him the testimony, 2 Kings, 11. 12. And concerning
this book, he is charged, [1.] To meditate therein day and night,
that he might understand it, and have it ready to him upon all
occasions. If ever any man's business might have excused him from
meditation, and other acts of devotion, one would think Joshua's
might at this time; it was a great trust that was lodged in his
hands, the care of it was enough to fill him, if he had ten souls,
and yet he must find time and thoughts for meditation. Whatever
affairs of this world we have to mind, we must not neglect the one
thing needful. [2.] Not to let it depart out of his mouth, that is,
all his orders to the people, and his judgments upon appeals made
to him, must be consonant to the law of God; upon all occasions
he must speak according to this rule; Isa. 8. 20. Joshua was to
maintain and carry on the work that Moses had begun, and there-
fore he must not only complete the salvation Moses had wrought
for them, but must uphold the holy religion he had established
among them. There was no occasion to make new laws, but that
good thing which was committed to him, he must carefully and
faithfully keep, 2 Tim. 1. 14. [3.] He must observe to do accord-
ing to all this law. To this end he must meditate therein, not for
contemplation sake only, or to fill his head with notions, or that
he might find something to puzzle the priests with, but that he
might, both as a man and as a magistrate, observe to do according
to what was written therein; and several things were written there
which had particular reference to the business he had now before
him, as the laws concerning their wars, the destroying of the Ca-
naanites, and the dividing of Canaan, &c. these he must religiously
observe. Joshua was a man of great power and authority, yet he
must himself be under command, and do as he is bidden. No
man's dignity or dominion, how great soever, sets him above the
law of God. Joshua must not only govern by law, and take care
that the people observe the law, but he must observe it himself,
and so by his own example mamtain the honour and power of it.
First, He must do what was written; it is not enough to hear and
read the word, to commend and admire it, and know and remember
Ի
10. Then Joshua commanded the officers of the
people, saying, 11. Pass through the host, and
command the people, saying, Prepare you victuals;
for within three days ye shall pass over this Jordan,
to go in to possess the land, which the LORD your
God giveth you to possess it. 12. And to the
Reubenites, and to the Gadites, and to half the tribe
of Manasseh, spake Joshua, saying, 13. Remember
the word which Moses the servant of the LORD
commanded you, saying, The LORD your God
hath given you rest, and hath given you this land.
14. Your wives, your little ones, and your cattle,
shall remain in the land which Moses gave you on
this side Jordan; but ye shall pass before your bre-
1
Before Christ 1451.
JOSHUA, i.
The Reubenites' Answer.
settled:
minds them, 1. Of the advantages they had received in being first
minds rest, you know what you have to trust to, and are not as
"The Lord your God hath given you rest, given your
the rest of the tribes, waiting the issue of the war first and then of
the lot. He has also given your families rest, your wives and
children, whose settlement is your satisfaction. He has given
you rest, by giving you this land, this good land, which you are in
has given us rest, we ought to consider how we may honour him
full and quiet possession of." Note, When God by his providence
Joshua, being settled in the government, immediately applies
himself to business; not to take state or to take his pleasures, but
to further the work of God among the people over which God had
set him. As he that desires the office of a minister, (1 Tim. 3. 1.)
so he that desires the office of a magistrate, desires a work, a good
work; neither is preferred to be idle.
with the advantages of it, and what service we may do to our bre-
thren who are unsettled, or not so well settled as we are. When
God had given David rest, (2 Sam. 7. 1.) see how restless he was
till he had found out a habitation for the ark, Ps. 132. 4, 5. When
God has given us rest, we must take heed of slothfulness, and of
settling upon our lees. 2. He reminds them of their agreement
to help their brethren in the wars of Canaan, till God had in like
manner given them rest, v. 14, 15. This was, (1.) Reasonable
I. He issues out orders to the people to provide for a march; in itself: so closely were all the tribes incorporated, that they must
and they had been so long encamped in their present post, that it needs look upon themselves as members one of another. (2.) It
would be a work of some difficulty to decamp. The officers of was enjoined them by Moses, the servant of the Lord; he com-
the people that commanded under Joshua in their respective tribes manded them to do this, and Joshua his successor would see his
and families, attended him for orders, which they were to trans-commands observed. (3.) It was the only expedient they had to
mit to the people. Inferior magistrates are as necessary and as
save themselves from the guilt of a great sin in settling on that side
serviceable to the public good in their places as the supreme ma- Jordan, a sin which would one time or other find them out,
gistrate in his. What could Joshua have done without officers Numb. 32. 23. (4.) It was the condition of the grant Moses had
We are therefore required to be subject, not only to the king as su-
made them of the land they were possessed of, so that they could
preme, but to governors, as to them that are sent by him, 1 Pet. 2. not be sure of a good title to, or a comfortable enjoyment of, the
13, 14. By these officers, 1. Joshua gives public notice, that they land of their possession, as it is here called, (v. 15.) if they did not
were to pass over Jordan within three days. These orders, I sup- fulfil the condition. (5.) They themselves had covenanted and
pose, were not given till after the return of the spies that were sent agreed thereunto, (Numb. 32. 25.) Thy servants will do as my
to bring an account of Jericho, though the story of that affair fol- || Lord commandeth. Thus we all lie under manifold obligations to
lows, ch. 2. And perhaps that was such an instance of his jea-strengthen the hands one of another, and not to seek our own wel-
lousy, and expressive caution, as made it necessary that he should fare only, but one another's.
be so often bidden as he was, to be strong and of a good courage.
Observe, with what assurance Joshua says it to the people, because
God had said to him, Ye shall pass over Jordan, and shall possess
the land. We greatly honour the truth of God, when we stagger
not at the promise of God. 2. He gives them directions to pre-
pare victuals, not to prepare transport vessels; he that bore them
out of Egypt upon eagles' wings, would in like manner bear them
into Canaan, to bring them to himself, Exod. 19. 4. But those
that were minded to have other victuals beside the manna,
which
had not yet ceased, must prepare it, and have it ready against the
time appointed. Perhaps, though the manna did not quite cease
till they were come into Canaan, (ch. 5. 12.) yet since they were
come into a land inhabited, (Exod. 16. 35.) where they might be
furnished in part with other provisions, it did not fall so plentifully,
nor did they gather so much as when they had it first given them
in the wilderness, but decreased gradually, and therefore they
are ordered to provide other victuals, in which perhaps was in- ||
cluded all other things necessary to their march. And some of the
Jewish writers considering that having manna, they needed not to
provide other victuals, understand it figuratively, that they must
repent of their sins, and make their peace with God, and resolve
to live a new life, that they might be ready to receive this great
favour. See Exod. 19. 10, 11.
H. He reminds the two tribes and a half of the obligation they
were under to go over Jordan with their brethren, though they ||
left their possessions and families on this side. Interest would
make the other tribes glad to go over Jordan, but in these it was
an act of self-denial, and against the grain: therefore it was need-
ful to produce the agreement which Moses had made with them,
when he gave them their possession before their brethren, (v. 13.)
Remember the word which Moses commanded you. Some of them
perhaps were ready to think now that Moses was dead, who they
thought was too hard upon them in this matter, they might find
some excuse or other to discharge themselves from this engage-
ment, or might prevail with Joshua to dispense with them; but
be holds them to it, and lets them know, though Moses was dead,
his commands and their promises were still in full force. He re-
thren armed, all the mighty men of valour, and
help them; 15. Until the LORD have given your
brethren rest, as he hath given you, and they also
have possessed the land which the LORD your God
giveth them then ye shall return unto the land
of your possession, and enjoy it, which Moses the
LORD's servant gave you on this side Jordan to-
ward the sun-rising.
stag
thou commandest us, we will do, and whithersoever
16. And they answered Joshua, saying, All that
thou sendest us we will go. 17. According as we
hearkened unto Moses in all things, so will we
hearken unto thee: only the LORD thy God be
with thee, as he was with Moses. 18. Whosoever
he be that doth rebel against thy commandment,
and will not hearken unto thy words in all that thou
commandest him, he shall be put to death:
be strong and of a good courage.
only
This answer was given not by the two tribes and a half only,
(though they are spoken of immediately before,) but by the officers
of all the people, (v. 10.) as their representatives, concurring with
the divine appointment, by which Joshua was set over them,
and they did it heartily, and with a great deal of cheerfulness and
resolution.
1. They promise him obedience, (v. 16.) not only as subjects to
their prince, but as soldiers to their general, of whose particular
orders they are to be observant; he that hath soldiers under him,
saith to this man, Go, and he goeth; and to another, Come, and
he cometh; Matth. 8. 9. Thus the people of Israel here engage
themselves to Joshua,
themselves to Joshua, “All that thou commandest us to do we will
||readily do, without murmuring or disputing; and whithersoever
thou sendest us, though upon the most difficult and perilous expe-
dition, we will go." We must thus swear allegiance to our Lord
Jesus, as the Captain of our salvation, and bind ourselves to do
what he commands us by his word, and to go whither he sends
us by his providence.
And since Joshua, being humbly conscious to himself how far
short he came of Moses, feared he should not have such influence
upon the people, and such an interest in them, as Moses had, they
He re-here promise that they would be as obedient to him as ever they
Before Christ 1451.
The two Spies and Rah
JOSHUA, I, II.
had been to Moses, v. 17. To speak truth, they had no reason and came into an harlot's house, named Rah
to boast of their obedience to Moses, he had found them a stiff- and lodged there. 2. And it was told the ki
necked Deut. 9. 24. But mean that would
people,
they they be
as observant of Joshua as they should have been, and as some of
them were (the generality of them at least sometimes) of Moses.
Note, We must not so magnify them that are gone, how eminent
soever they were, either in the magistracy or in the ministry, as
to be wanting in the honour and duty we owe to those that survive
and succeed them, though in gifts they may come short of them.
Obedience for conscience sake will continue, though Providence
change the hands by which it rules and acts.
j..
2. They pray for the presence of God with him, v. 17. "Only
the Lord thy God be with thee, to bless and prosper thee, and give
thee success, as he was with Moses." Prayers and supplications
are to be made for all in authority, 1 Tim. 2. 1, 2. And the best
thing we san ask of God for our magistrates, is, that they may
have the presence of God with them; that will make them
blessings to us, so that in seeking this for them, we consult our
of Jericho, saying, Behold, there came ´men
hither to-night of the children of Israel to sear
out the country, 3. And the king of Jericho s
unto Rahab, saying, Bring forth the men that ar
Come to thee, which are entered into thine house:
for they be come to search out all the country.
4. And the woman took the two men, and hid
them, and said thus, There came men unto me,
but I wist not whence they were: 5. And it came
to pass about the time of shutting of the gate,
when it was dark, that the men went out: whither
the men went, I wot not: pursue after them
6. But she
quickly; for ye shall overtake them.
had brought them up to the roof of the house,
and hid them with the stalks of flax, which she
had laid in order upon the roof. 7. And the
men pursued after them the way to Jordan unto
as they which pursued
after them were gone out, they shut the gate.
t
J
:
VI
i
own interest. A reason is here intimated, why they would obey
him as they had obeyed Moses, because they believed (and in faith
prayed) that God's presence would be with him, as it was with
Moses. Those that we have reason to think have favour from
God, should have honour and respect from us. Some understand
it as a limitation of their obedience; "We will obey only as far as
we perceive the Lord is with thee, but no further. While thou the fords: and as soon
keepest close to God, we will keep close to thee; hitherto shall
our obedience come, but no further." But they were so far from
having any suspicion of Joshua's deviating from the divine rule,
that there needed not such a proviso.
3. They pass an act to make it death for any Israelite to disobey
Joshua's orders, or rebel against his commandment, v.18.
haps, if such a law had been made in Moses's time, it might have
prevented many of the rebellions that were formed against him,
'or most men fear the sword of the magistrate more than the
justice of God. Yet there was a special reason for the making of
this law, now that they were entering upon the wars of Canaan,
for, in time of war, the severity of military discipline is more
necessary than at other times. Some think, that in this statute
they have an eye to that law concerning the prophet God would
raise up like unto Moses, which, they think, though it refer chiefly
to Christ, yet takes in Joshua by the way, as a type of him, that
whosoever would not hearken to him, should be cut off from his
people, Deut. 18. 19. I will require it of him.
1
4. They animate him to go on with cheerfulness in the work to
which God had called him; and, in desiring that he would be
strong, and of a good courage, they do, in effect, promise him
that they would do all they could, by an exact, bold, and cheerful
observance of all his orders, to encourage him. It very much
heartens those that lead in a good work, to see those that follow,
follow with a good will Joshua, though of approved valour, did||
a
not take it as an affront, but as a great kindness, for the people to
bid him be strong, and of a good courage.
;
In these verses we have,
I. The prudence of Joshua, in sending spies to observe this
Per-important pass, which was likely to be disputed at the entrance of
Israel mto Canaan, v.1. Go view the land, even Jericho. Moses
had sent spies, Numb. 13. (Joshua himself was one of them,) and
it proved of ill consequence: yet Joshua now sends spies, not as
the former were sent, to survey the whole land, but Jericho only ;
not to bring the account to the whole congregation, but to Joshua
only, who, like a watchful general, was continually projecting for
the public good, and was particularly careful to take the first step
well, and not to stumble at the threshold. It was not fit that
Joshua should venture over Jordan, to make his remarks incognito
-in disguise, but he sends two men, two young men (say the
LXX.) to view the land, that from their report he might take his
measures in attacking Jericho. Observe, 1. There is no remedy,
but great men must see with other people's eyes, which makes it
very necessary that they be cautious in the choice of those they
employ, since so much often depends on their fidelity. 2. Faith in
God's promise ought not to supersede, but encourage, our diligence
in the use of proper means. Joshua is sure he has God with him,
and yet sends men before him. We do not trust God, but tempt
him, if our expectations slacken our endeavours. See how ready
these men were to go upon this hazardous enterprise; though
they put their lives in their hands, yet they ventured, in obedience
to Joshua their general, in zeal for the service of the camp, and
in dependence upon the power of that God who, being the Keeper
of Israel in general, is the Protector of every particular Israelite
in the way of his duty.
II. The providence of God, directing the spies to the house of
Rahab. How they got over Jordan we are not told, but into
Jericho they came, which was about seven or eight miles from the
river, and there, seeking for a convenient inn, were directed to the
house of Rahab, here called a harlot; a woman that had formerly
been of ill fame, the reproach of which stuck to her name,
though of late she had repented and reformed. Simon the leper,
(Matth. 26. 6.) though cleansed from his leprosy, wore the reproach
of it in his name as long as he lived; so Rahab the harlot, and she
is so called in the New Testament, where both her farth and her
good works are praised; to teach us, 1. That the greatness of sin
is no bar to pardoning mercy, if it be truly repented of in time.
We read of publicans and harlots entering into the kingdom of the
Messiah, and being welcomed to all the privileges of that king-
CHAP. II.
1 this we have an account of the scouts that were employed to bring an account
o Joshua of the posture of the city of Jericho: Observe here, I. How Joshua
sent them, v.1. II. How Rahab received them, and protected them, and
told a lie for them, v. 2..7. so that
out of the hands the
enemy. III. The account she gave them of the present posture of Jericho,
and the panic-fear they were struck with upon the approach of Israel, v. 8..11.
IV. The bargain she made with them for the security of herself and her
relations is the ruin she saw coming upon her city, v. 12. 21. V. Their
safe return to Joshua, and the account they gave him of their expedition,
·
v. 22..21. And that which makes this story most remarkable, is, that
Rahab, the person principally concerned in it, is twice celebrated in the New
Testament, as a great believer, Heb. 11.31. and as one whose faith proved
itself by good works, James, 2. 25.
1.
ND Joshua the son of Nun sent out of
Shittim two men to spy secretly, saying,
Go view the land, even Jericho. And they went,
¡
Before Christ 1451.
The two Spies and Ralal.
JOSHUA, II.
Note, Those only are true believers, that can find in their hearts
to venture for God; and those that by faith take the Lord for their
God, take his people for their people, and cast in their lot among
them. They that have God for their refuge and hiding-place, must
testify their gratitude by their readiness to shelter his people when
there is occasion: let mine outcasts dwell with thee, Isa. 16. 3, 4.
And we must be glad of an opportunity of testifying the sincerity
and zeal of our love to God, by hazardous services to his church
and kingdom among men.
..
í
·
}
dom, Matth. 21. 31. (2.) That there are many, who before their
conversion were very wicked and vile, and yet, afterward come to
great eminence in faith and holiness. 3. Even those that through
grace have repented of the sins of their youth, must expect to bear
the reproach of them, and when they hear of their old faults must
renew their repentance; and, as an evidence of that, hear of them
patiently.
God's Israel, for aught that appears, had but one friend, but one
well-wisher in all Jericho, and that was Rahab, a harlot. God has
often served his own purposes and his church's interests by men of But, (2.) There is that in it which it is not easy to justify, and yet
indifferent morals. Had these scouts gone to any other house than it must be justified, or else it could not be so good a work as to
this, they had certainly been betrayed, and put to death without justify her. [1.] It is plain that she betrayed her country by
mercy. But God knew where they had a friend that would be harbouring the enemies of it, and aiding those that were designing
true to them, though they did not, and directed them thither. its destruction, which could not consist with her allegiance to ber
Thus, that which seems to us most contingent and accidental is prince, and her affection and duty to the community she was ɛ
often overruled by the Divine Providence, to serve its great ends. member of. But that which justifies her in this, is, that she knew
And those that faithfully acknowledge God in their ways, he will the Lord had given them this land, v.9. knew it by the incontest-
guide them with his eye. See Jer. 36. 19, 26.
able miracles God had wrought for them, which confirmed that
III. The piety of Rahab in receiving and protecting these grant; and her obligations to God were higher than her obliga-
Israelites. Those that keep public-houses entertain all comers, tions to any other. If she knew God had given them this land, it
and think themselves obliged to be civil to their guests. But Rahab would have been a sin to join with those that hindered them from
shewed her guests more than common civility, and went upon an possessing it. But, since no such grant of any land to any people can
uncommon principle in what she did; it was by faith that she now be proved, this will by no means justify any such treacherous
received those with peace, against whom her king and country had practices against the public welfare. [2.] It is plain that she
denounced war, Heb. 11.31. 1. She bid them welcome to her deceived the officers that examined her, with an untruth, That
house, they lodged there, though it appears, by what she said to she knew not whence the men were, that they were gone out, that
them, v. 9. she knew both whence they came, and what their busi- she knew not whither they were gone. What shall we say to this?
2. Perceiving that they were observed coming into the If she had either told the truth, or been silent, she had betrayed
city, and that umbrage was taken at it, she hid them upon the roof the spies, and that had certainly been a great sin: and it does not
of the house, which was flat, and covered them with stalks of flax, appear that she had another way of concealing them, than by this
(v. 6.) so that, if the officers should come thither to search for them, ironical direction to the officers to pursue them another way, which
there they might lie undiscovered. By these stalks of flax, which if they would suffer themselves to be deceived by, let them be
she herself had laid in order upon the roof to dry in the sun, in deceived. None are bound to accuse themselves, or their friends,
order to the beating of it, and making it ready for the wheel, it of that which, though inquired after as a crime, they know to be
appears she had one of the good characters of the virtuous women, a virtue. This case was altogether extraordinary, and therefore
however in others of them she might be deficient, that she sought cannot be drawn into a precedent; and that may be justified here,
wool and flax, and wrought willingly with her hands, Prov. 31.13. which would be by no means lawful in a common case.
Rahab
From which instance of her honest industry, one would hope, knew, by what was already done on the other side Jordan, that no
that, whatever she had been formerly, she was not now a harlot. mercy was to he shewed to the Canaanites, and from thence
3. When she was examined concerning them, she denied they were inferred, if mercy were not owing them, truth was not; they that
in her house, turned off the officers that had a warrant to search might be destroyed, might be deceived. Yet divines generally
for them with a sham, and so secured them. No marvel that the conceive that it was a sin, which however admitted of this exte-
king of Jericho sent to inquire after them, v. 2, 3. he had cause to nuation, that, being a Canaanite, she was not better taught he
fear when the enemy was at his door, and his fear made him sus-evil of lying; but God accepted her faith, and pardoned her
picious and jealous of all strangers; he had reason to demand infirmity: however it was in this case, we are sure it is our duty
from Rahab that she should bring forth the men, to be dealt with to speak every man the truth to his neighbour, to dread and detest
as spies; but Rahab not only disowned that she knew them, or lying, and never to do evil, that evil, that good may come of it,
where they were, but, that no further search might be made for Rom. 3. 8. But God accepts what is sincerely and honestly
them in the city, told the pursuers they were gone away again, intended, though there be a mixture of frailty and folly in it, and
and in all probability might be overtaken, v. 4, 5.
is not extreme to mark what we do amiss. Some suggest, that
what she said might possibly be true of some other men.
ness was.
"
Now, (1.) We are sure this was a good work: it is canonized
by the apostle, James, 2.25, where she is said to be justified by
works, and this is instanced in that she received the messengers, and
sent them out another way, and she did it by faith, such a faith as
set her above the fear of man, even of the wrath of the king. She
believed, upon the she had heard of the wonders
for Israel, that their God was the only true God, and that there-
fore their declared design upon Canaan would undoubtedly take
effect, and in this faith she sided with them, protected them, and
courted their favour. Had she said, "I believe God is your's, and
Canaan your's, but I dare not shew you any kindness," her faith
had been dead and inactive, and would not have justified her. But
by this it appeared to be both alive and lively, that she exposed
herself to the utmost peril, even of life, in obedience to her faith.
E
I
!
8. And before they were laid down, she came up
unto them upon the roof; 9. And she said unto
the men, I know that the LORD hath given you the
land, and that your terror is fallen upon us, and
that all the inhabitants of the land faint because of
you. 10. For we have heard how the LORD dried
the water of the Red sea for
up
out of Egypt; and what ye did unto the two kings
when
you,
of the Amorites, that were on the other side Jordan,
Sihon and Og, whom ye utterly destroyed. 11. And
ye came
* However the guilt of Rahab's falsehood may be extenuated, it seems best to admit nothing which tends to explain it away. We are sure that God
discriminated between what was good in her conduct, and what was bad, rewarding the former, and pardoning the latter. Her views of the divine law
must have been exceedingly dim and contracted; a similar falsehood, told by those who enjoy the light of revelation, however laudable the motive, would
of course deserve much heavier censure.
Before Christ 1451.
JOSHUA, 1J
The two Spies and Rahab.
--
as soon we had heard these things, our hearts did remembered, Ps. 111. 4. so that men shall speak of the might of his
||
melt, neither did there remain any more courage tidings of these things had made upon the Canaanites, your terror
Ps. 145.6. 2. She tells them what
the
in any man, because of you: for the LORD your has fallen upon us, v. 9. our hearts did melt, v. 11. If she kept
God, he is God in heaven above, and in earth public house, that would give her an opportunity of understanding
beneath. 12. Now therefore, I pray you, swear the sense of various companies, and of travellers from other parts
unto me by the LORD, since I have shewed you than by her information; and it would be of great use to Joshua
of the country; so that they could not know this any way better
kindness, that ye will also shew kindness unto my and Israel to know it, it would put courage into the most cowardly
father's house, and give me a true token: 13. And Israelite to hear how their enemies were dispirited; and it was
that ye will save alive my father, and my mother, easy to conclude, that they, who now fainted before them, would
and my brethren, and my sisters, and all that they infallibly fall before them: especially because it was the at-
have, and deliver our lives from death. 14. And lay the fear and dread of them upon all this land, Deut. 11.25.
complishment of a promise God had made them, that he would
the men answered her, Our life for your's, if ye and so it would be an earnest of the accomplishment of all the
utter not this our business. And it shall be, when other promises God had made them. Let not the stout man glory
the LORD hath given us the land, that we will in his courage, any more than the strong man in his strength, for
deal kindly and truly with thee. 15. Then she afraid of their most powerful enemies, for their God can, when
God can weaken both mind and body. Let not God's Israel be
let them down by a cord through the window: he pleases, make their most powerful enemies afraid of them.
for her house was upon the town wall, and she Let none think to harden their hearts against God and prosper,
dwelt upon the wall. 16. And she said unto for he that made man's soul can at any time make the sword of his
them, Get you to the mountain, lest the pursuers her faith in God and his promise; and perhaps there was not found
terrors approach to it. 3. She hereupon makes the profession of
meet you; and hide yourselves there three days, so great faith (all things considered,) no, not in Israel, as in this
until the pursuers be returned: and afterward woman of Canaan. (1.) She believes God's power and dominion
may ye go your way. 17. And the men said over all the world, v. 11. "Jehovah your God, whom you worship
unto her, We will be blameless of this thine oath and call upon, is so far above all gods, that he is the only true
God; for he is God in heaven above and in earth beneath, and is
which thou hast made us swear. 18. Behold, served by all the hosts of both." A vast distance there is between
when we come into the land, thou shalt bind this heaven and earth, yet both are equally under the inspection and
line of scarlet thread in the window which thou government of the great Jehovah. Heaven is not above his power,
didst let us down by: and thou shalt bring thy nor earth below his cognizance. (2.) She believes his promise to
father, and thy mother, and thy brethren, and all land. The king of Jericho had heard as much as she had of the
his people Israel, v.9. that the Lord hath given you the
thy father's household, home unto thee. 19. And great things God has done for Israel, yet he cannot infer from
it shall be, that whosoever shall go out of the doors thence that the Lord had given them this land, but resolves to hold
of thy house into the street, his blood shall be upon means of conviction will not of themselves attain the end without
it out them to the last for the most
his head, and we will be guiltless: and whosoever divine grace, and by that grace, Rahab the harlot, who had only
shall be with thee in the house, his blood shall be heard of the wonders God had wrought, speaks with more assurance
on our head, if any hand be upon him. 20. And of the truth of the promise made to the fathers, than all the elders
if thou utter this our buisness, then we will be quit of Israel had done, who were eye-witnesses of those wonders, many
of thine oath which thou hast made us to swear. they that have not seen, and yet have believed; so Rahab did; O
of whom perished through unbelief of this promise. Blessed are
21. And she said, According unto your words, so woman, great is thy faith!
be it. And she sent them away, and they departed:
and she bound the scarlet line in the window.
II. She engaged them to take her and her relations under their
protection, that they might not perish in the destruction of Jericho,
v. 12, 13. Now, 1. It was an evidence of the sincerity and
The matter is here settled between Rahab and the spies, respect-strength of her faith concerning the approaching revolution in her
ng the service she was now to do for them, and the favour they country, that she was so solicitous to make an interest for herself
were afterward to shew to her. She secures them, on condition with the Israelites, and courted their kindness. She foresaw the
that they should secure her.
conquest of her country, and in the belief of that bespoke in time
I. She gives them, and by them sends to Joshua and Israel, all the favour of the conquerors. Thus Noah, being moved with fear,
the encouragement that could be desired, to make their intended prepared an ark to the saving of his house, and the condemning of
descent upon Canaan. This was what they came for, and it was the world, Heb. 11.7. They who truly believe the divine reve-
worth coming for. Being got clear of the officers, she comes uplation, concerning the ruin of sinners, and the grant of the
to them to the roof of the house where they lay hid, finds them heavenly land to God's Israel, will give diligence to flee from the
perhaps somewhat dismayed at the peril they apprehended them- wrath to come, and to lay hold on eternal life, by joining them-
selves in from the officers, and scarcely recovered from the fright, selves to God and to his people. 2. The provision she made for
but has that to say to them which will give them abundant satis- the safety of her relations, as well as for her own, is a laudable
faction. 1. She lets them know that the report of the great things instance of natural affection, and an intimation to us in like man-
God had done for them was come to Jericho, v. 10. not only that || ner to do all we can for the salvation of the souls of those that are
they had an account of their late victories obtained over the dear to us, and, with ourselves, to bring them, if possible, into
Amorites, in the neighbouring country, on the other side the river, the bond of the covenant: No mention is made of her husband
but that their miraculous deliverance out of Egypt, and passage and children, but only her parents, and brothers, and sisters,
through the Red sea, a great way off, and forty years ago, were whom, though she was herself a housekeeper, she retained a due
remembered and talked of afresh in Jericho, to the amazement of concern for, 3. Her request, that they would swear unto her by
4:ery body. Thus this Joshua and his fellows were men wondered Jehovah, is an instance of her acquaintance with the only true God,
ai, Żech. 3.8. See how God makes his wonderful works to be and her faith in him, and devotion toward him, one act of which
..
*
Before Christ 1451.
The Return of the Spies.
JOSHUA, II.

is religiously to swear by his name. 4. Her petition is very just
and reasonable, that, since she had protected them, they should
protect her; and since her kindness to them extended to their
people, for whom they were now negociating, their kindness to
her should take in all her's. It was the least they could do for one
that had saved their lives with the hazard of her own. Note,
Those that shew mercy may expect to find mercy. Observe,
She does not demand any preferment by way of reward for her
kindness to them, though they lay so much at her mercy that she
might have made her own terms, but only indents for her life,
which in a general destruction would be a singular favour. Thus
God promised Ebed-Melech, in recompence for his kindness to
Jeremiah, that in the worst of times he should have his life for a
prey, Jer. 39. 18. Yet this Rahab was afterward advanced to be
a princess in Israel, the wife of Salmon, and one of the ancestors
of Christ, Matth. 1.5. Those that faithfully serve Christ, and
suffer for him, he will not only protect, but prefer, and will do for
them more than they are able to ask or think.
1
||
+
III. They solemnly engaged for her preservation in the common
destruction, v. 14. "Our life for your's. We will take as much
tare of your lives as of our own, and would as soon hurt ourselves
as any of you." Nay, they imprecate God's judgments on them-
selves, if they should violate their promise to her. She had pawned
her life for their's, and now they in requital pawn their lives for
her's, and (as public persons) with them they pawn the public
faith and the credit of their nation, for they plainly interest all
Israel in the engagement in those words, When the Lord has given
us the land, meaning not themselves only, but the people whose
agents they were. No doubt, they knew themselves sufficiently
authorised to treat with Rahab concerning this matter, and were
confident that Joshua would ratify what they did, else they had
not dealt honestly; the general law, that they should make no
covenant with the Canaanites, (Deut.7.2.) did not forbid them
to take under their protection a particular person, that was heartily
come into their interests, and had done them real kindnesses:
The law of gratitude is one of the laws of nature. Now observe
here,
1. The promises they made her. In general, "We will deal
kindly and truly with thee, v. 14. We will not only be kind in
promising now, but true in performing what we promise; and
not only true in performing just what we promise; but kind in
outdoing thy demands and expectations." The goodness of God
is often expressed by his kindness and truth, (Ps. 117.2.) and in
both these we must be followers of him. In particular, "If a
hand be upon any
in the house with thee, his blood shall be on our
head, v. 19. If hurt come, through our carelessness to those
whom we are obliged to protect, we thereby contract guilt, and
blood will be found a heavy load."
2. The provisos and limitations of their promises. Though they
were in haste, and it may be in some confusion, yet we find them
very cautious in settling this agreement, and the terms of it, not to
bind themselves to more than was fit for them to perform. Note,
Covenants must be made with care, and we must swear in
judgment, lest we find ourselves perplexed and entangled, when
it is too late, after vows, to make inquiry. They that will be
conscientious in keeping their promises, will be cautious in making
them, and perhaps may insert conditions which others may think
frivolous.
•
+
+
Their promise is here accompanied with three provisos, and they
were necessary ones. They will protect Rahab, and all her rela-
tions always, provided, (1.) That she tie the scarlet cord, with
which she was now about to let them down, in the window of her
house, v. 18. This was to be a mark upon the house, which the
spies would take care to give notice of to the camp of Israel, that
no soldier, how hot and eager soever he was in military executions,
might offer any violence to the house that was thus distinguished.
This was like the blood sprinkled upon the door-post, which se-
cured the first-born from the destroying angel, and, being of the
rame colour, some allude to this also, to represent the safety of
believers, under the protection of the blood of Christ sprinkled
the conscience. The same cord that she made use of for the pre-
servation of these Israelites was to be made use of for her pre-
servation. What we serve and honour God with, we may expect
he will bless and make comfortable to us. (2.) That she should
have all those whose safety she had desired in the house with her,
and keep them there; and that, at the time of taking the town,
This
none of them should dare to stir out of doors, v. 18, 19.
was a necessary proviso, for Rahab's kindred could not be distin-
guished any other way than by being in her distinguished house;
should they mingle themselves with their neighbours, there was
no remedy, but the sword would devour one as well as another.
It was a reasonable proviso, that, since they were saved purely for
Rahab's sake, her house should have the honour of being their
castle; and that, if they would not perish with them that believed
not, they should thus far believe the certainty and severity of the
ruin coming upon their city, as to retire into a place made safe by
promise, as Noah into the ark, and Lot into Zoar, and should save
themselves from this untoward generation, by separating from them.
It was likewise a significant proviso, intimating to us, that those
who are added to the church, that they may be saved, must keep
close to the society of the faithful, and, having escaped the
tion that is in the world through lust, must take heed of being
again entangled therein. (3.) That she should keep counsel,
v. 14, 20. If thou utter this our business, that is, "If thou betray
us when we are gone, or if thou make this agreement public, so
as that others tie scarlet lines in their windows, and so confound
us, then we will be quit of thine oath." They are unworthy of
the secret of the Lord, that know not how to keep it to themselves
when there is occasion.
corrup-
-
IV. She then took effectual care to secure her new friends, and
sent them out another way, James, 2.25. Having fully understood
the bargain they made with her, and consented to it, v. 21. she
then let them down by a cord over the city wall, v. 15. the situation
of her house befriending them herein: Thus Paul made his escape
out of Damascus, 2 Cor. 11. 33.
out of Damascus, 2 Cor. 11. 33. She also directed them which
way to go for their own safety, being better acquainted with the
country than they were, v.16. She directs them to leave the
high road, and abscond in the mountains till the pursuers were
returned, for till then they could not safely venture over Jordan.
Those that are in the way of God and their duty, may expect that
Providence will protect them, but that will not excuse them from
taking all prudent methods for their own safety. God will keep us,
but then we must not wilfully expose ourselves. Providence must
be trusted, but not tempted Calvin thinks that their charge to
Rahab to keep this matter secret, and not to utter it, was intended
for her safety, lest she, boasting of her security from the sword of
Israel, should, before they came to protect her, fall into the hands
of the king of Jericho, and be put to death for treason: thus do
they prudently advise her for her safety, as she advised them for
their's. And it is good advice, which we should at any time be
thankful for, to take heed to ourselves.
22. And they went, and came unto the mountain,
and abode there three days, until the pursuers
were returned: and the pursuers sought them
throughout all the way, but found them not.
23. So the two men returned, and decended from
the mountain, and passed over, and came to Joshua
the son of Nun, and told him all things that befell
them: 24. And they said unto Joshua, Truly the
LORD hath delivered into our hands all the land;
for even all the inhabitants of the country do faint
because of us.
We have here the safe return of the spies Joshua had sent, and
the great encouragement they brought with them to Israel to
eed in their descent upon Canaan. Had they been minded to
Before Christ 1451.
JOSHUA, II, III.
The Passage over the Jordan.
discourage the people, as the evil spies did that Moses sent, they
might have told them what they had observed of the height and
strength of the walls of Jericho, and the extraordinary vigilance of
the king of Jericho, and how narrowly they escaped out of his
hands: but they were of another spirit, and, depending themselves
upon the divine promise, they animated Joshua likewise.
any thing else, intimates, that they on that side the water expected
that Jordan, that great defence of their country, would in like man-'
ner give way to them; whether the Israelites had any expectation
of it, does not appear. God often did things for them which they
looked not for, Isa. 64.3. Now here we are told,
I. That they came to Jordan, and lodged there, v. 1. Though
1. Their return in safety was itself an encouragement to Joshua, they were not yet told how they should pass the river, and were
and a token for good. That God provided for them so good a unprovided for the passing of it in any ordinary way, yet they went
friend as Rahab was, in an enemy's country, and that, notwith-forward in faith, having been told, ch. 1.11. that they should pass
standing the rage of the king of Jericho, and the eagerness of the it. We must go on in the way of our duty, though we foresee
pursuers, they were come back in peace, was such an instance of difficulties, trusting God to help us through them, when we come
God's great care concerning them for Israel's sake, as might assure to them. Let us proceed as far as we can, and depend on divine
the people of the divine conduct and care they were under, which sufficiency for that which we find ourselves not sufficient for. In
would undoubtedly make the progress of their arms glorious. He, this march Joshua led them, and particular notice is taken of his
that so wonderfully protected their scouts, would preserve their early rising; as there is afterward upon other occasions, ch. 6.12.
men of war, and cover their heads in the day of battle.
—7.16.—8. 10. which intimates how little he loved his ease, how
much he loved his business, and what care and pains he was willing
to take in it. Those that would bring great things to pass must
rise early. Love not sleep, lest thou come to poverty. Joshua herein
set a good example to the officers under him, and taught them to
rise early, and to all that are in public stations especially to attend
continually to the duty of their place.
!
II. That the people were directed to follow the ark; officers
were appointed to go through the host to give these directions,
v. 2. that every Israelite might know both what to do, and what
to depend upon.
!
1. They might depend upon the ark to lead them; that is, upon
God himself, of whose presence the ark was an instituted sign and
token. It seems, the pillar of cloud and fire was removed, else
that had led them, unless we suppose that that now hovered over
the ark, and so they had a double guide; honour was put upon the
ark, and a defence upon that glory. It is called here the ark of
the covenant of the Lord their God. What greater encouragement
could they have than this, That the Lord was their God, a God in
covenant with them? Here' was the ark of the covenant; if God
be our's, we need not to fear any evil. He was nigh to them,
present with them, went before them: What could come amiss to
them that were thus guided, thus guarded? Formerly, the ark was
carried in the midst of the camp, but now it went before them to
search out a resting-place for them, Numb. 10. 33. and, as it were,
to give them livery and seisin of the promised land, and put them
in possession of it. In the ark the tables of the law were, and over
are the surest pledges of God's presence and favour; and those that
it the mercy-seat, for the divine law and grace reigning in the heart
would be led to the heavenly Canaan must take the law of God
for their guide, (if thou wilt enter into life, keep the commana-
ments,) and have the great Propitiation in their eye looking for
mercy of our Lord Jesus Christ unto eternal life.
2. They might depend upon the priests and Levites, who were
appointed for that purpose to carry the ark before them. The work
ministers is to hold forth the word of life, and to take care of
the administration of those ordinances which are the tokens of
God's presence, and the instruments of his power and grace; and
herein they must go before the people of God in their way to
heaven.
1
TM
the
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2. The report they brought was much more encouraging, v. 24.
“All the inhabitants of the country, though resolved to stand it out,
yet do faint because of us, they have neither wisdom to yield, nor
courage to fight;" whence they conclude, “ Truly the Lord has
delivered into our hands all the land, it is all our own, we have
nothing to do, in effect, but to take possession." Sinners' frights
are sometimes sure presages of their fall. If we resist our
spiritual enemies, they will flee before us, which will encourage us
to hope that in due time we shall be more than conquerors.
1
CHAP. III.
This chapter, and that which follows it, gives us the history of Israel's passing
through Jordan into Canaan, and a very memorable history it is. Long after,
they are bid to remember what God did for them between Shittim (whence
they decamped, v. 1.) and Gilgal, where they next pitched, ch. 4. 19. Mic. 6.5.
That they might know the righteousness of the Lord. By Joshua's order they
marched up to the river's side, v. 1. and then almighty power led them through
it. They passed through the Red sea unexpectedly, and in their flight by night,
but they have notice some time before of their passing through Jordan, and their
expectations raised. I. The people are directed to follow the ark, v. 2..4.
II. They are commanded to sanctify themselves, v. 5. III. The priests with the
ark are ordered to lead the van, v.6. IV. Joshua is magnified and made
commander in chief, v. 7,8. V. Public notice is given of what God is about
to do for them, v.9..13. VI. The thing is done, Jordan is divided, and
Israel brought safely through it, v. 14..17. This was the Lord's doing, and it
is marvellous in our cyes.
1.
J
Rahab, in mentioning to the spies the drying up of the Red sea,
ch. 2. 10. as the report of which terrified the Canaanites more than
1
·
帝
​"
•
A
ND Joshua rose early in the morning; and
they removed from Shittim, and came to
Jordan, he and all the children of Israel, and
lodged there before they passed over. 2. And it
came to pass after three days, that the officers went
through the host; 3. And they commanded the
people, saying, When ye see the ark of the cove-of
nant of the LORD your God, and the priests the
Levites bearing it, then ye shall remove from your
place, and go after it. 4. Yet there shall be a
space between you and it, about two thousand 3. The people must follow the ark. Remove from your place,
cubits by measure: come not near unto it, that year wherever God's ordinances are, there we must be; if they flit,
and go after it; (1.) As those that are resolved never to forsake
may know the way by which ye must go for ye we must remove, and go after them. (2.) As those that are entirely
have not passed this way heretofore. 5. And satisfied in its guidance, that it will lead, in the best way, to the
Joshua said unto the people, Sanctify yourselves: best end; and, therefore, Lord, I will follow thee whithersoever
for to-morrow the LORD will do wonders among of the ark, and follow it with an implicit faith. Thus must we
This must be all their care, to attend the motions
6. And Joshua spake unto the priests, walk after the rule of the word, and the direction of the Spirit,
saying, Take up the ark of the covenant, and pass in every thing, so shall peace be upon us, as it now was upon the
over before the people. And they took up the ark Israel of God. They must follow the priests as far as they carried
the ark, but no further; so we must follow our ministers only as
of the covenant, and went before the people.
they follow Christ.
1
A
you.
障
​•
4. In following the ark, they must keep their distance, v. 4.
They must none of them come within a thousand yards of the
Before Christ 1451.
The Passage over the Jordan.
JOSHUA, HI.
ark.
(1.) They must thus express their awful and reverent covenant, saying, When ye are come to the brink
regard to that token of God's presence, lest its familiarity with of the water of Jordan, ye shall stand still in
them should breed contempt. This charge to them, not to come
pear, was agreeable to that dipensation of darkness, bondage, and Jordan. 9. And Joshua said unto the children of
error: but we now, through Christ, have access with boldness. Israel, Come hither, and hear the words of the
10. And Joshua said, Hereby
(2.) Thus it was made to appear, that the ark was able to protect LORD your God.
itself, and needed not to be guarded by the men of war, but was ye shall know that the living God is among you,
Aself a guard to them. With what a noble defiance of the enemy
did it leave all its friends half a mile behind, but the unarmed and that he will without fail drive out from before
priests that carried it, as perfectly sufficient for its own safety and you the Canaanites, and the Hittites, and the
their's that followed it! (3.) Thus it was the better seen by those Hivites, and the Perizzites, and the Girgashites,
that were to be led by it, that ye may know the way by which ye and the Amorites, and the Jebusites. 11. Behold,
must go, seeing it, as it were, chalked out or tracked by the ark. the ark of the covenant of the LORD of all the earth.
Had they been allowed to come near it, they would have sur-
12. Now
rounded it, and none would have had the sight of it but those passeth over before you into Jordan.
that were close to it; but, as it was put at such a distance before therefore take you twelve men out of the tribes of
them, they would all have the satisfaction of seeing it, and would be Israel, out of every tribe a man. 13. And it shall
animated by the sight. And it was with good reason that this
provision was made for their encouragement, for ye have not come to pass, as soon as the soles of the feet of
passed this way heretofore. This had been the character of all the priests that bear the ark of the LORD, the Lord
their way through the wilderness, it was an untrodden path, but of all the earth, shall rest in the waters of Jordan,
this especially through Jordan. While we are here, we must that the waters of Jordan shall be cut off from the
expect and prepare for unusual events, to pass ways that we
waters that come down from above; and they
have not passed before: and much more when we go hence; our
way through the valley of the shadow of death is a way we have shall stand upon an heap.
not gone before, which makes it the more formidable. But, if we
have the assurance of God's presence, we need not fear; that will
furnish us with such strength as we never had, when we come to
do a work we never did,
III. They were commanded to sanctify themselves, that they
might be prepared to attend the ark; and for this there was good
reason, for to-morrow the Lord will do wonders among you, v. 5.
See how magnificently he speaks of God's works, he doeth wonders,
See how
and is therefore to be adored, admired, and trusted in.
intimately acquainted Joshua was with the divine counsels, he
could tell beforehand what God would do, and when. See what
preparation we must make to receive the discoveries of God's
glory, and the communications of his grace, we must sanctify
ourselves. This we must do when we are to attend the ark, and
God by it is about to do wonders among us; we must separate
ourselves from all other cares, devote ourselves to God's honour,
and cleanse ourselves from all filthiness of flesh and spirit. The
people of Israel were now entering into the holy land, and there-
fore must sanctify themselves. God was about to give them
uncommon instances of his favour, which, by meditation and
prayer, they must compose their minds to a very careful observa-
tion of, that they might give God the glory, and take to themselves
the comfort, of these appearances.
IV. The priests were ordered to take up the ark and carry it
before the people, v. 6. It was the Levites' work ordinarily to
carry the ark, Numb. 4. 15. But on this great occasion the
priests were ordered to do it. And they did as they were com-
manded, took up the ark, and did not think themselves disparaged,
went before the people, and did not think themselves exposed.; the
ark they carried was both their honour and their defence. And
now we may suppose that prayer of Moses used, when the ark set
forward, Numb. 10.35. Rise up, Lord, and let thine enemies be
scattered. Magistrates are here instructed to stir up ministers to
their work, and to make use of their authority for the furtherance
of religion; ministers must likewise learn to go before in the way
of God, and not to shrink or draw back when dangers are before
them. They must expect to be most struck at, but they know
whom they have trusted.
7. And the Lord said unto Joshua, This day
will I begin to magnify thee in the sight of all
Israel, that they may know that, as I was with
Moses, so I will be with thee. 8. And thou shalt
command the priests that bear the ark of the
VOL. I.
57
We may observe here how God honours Joshua, and, by this
wondrous work he is about to do, designs to make Israel know
that he is their governor. And then, how Joshua honours God,
and endeavours by it to make Israel know that he is their God.
Thus those that honour God he will honour, and those whom he has
advanced should do what they can in their places to exalt him.
I. God speaks to Joshua to put honour upon him, v.7, 8.
1. It was a great honour God did him, that he spake to him, as
he had done to Moses, from off the mercy-seat, before the priests
removed it with the ark. This would make Joshua easy in himself,
and great among the people, that God was pleased to speak so
familiarly to him.
•
2. That he designed to magnify him in the sight of all İsrael.
He had told him before he would be with him, ch. 1. 5. that com-
forted him, but now all Israel shall see it, and that magnified him.
Those are truly great with whom God is, and whom he employs
and owns in his service. God magnified him, because he would
have the people magnify him. Pious magistrates are to be highly
honoured and esteemed as public blessings, and the more we see
of God with them, the more we should honour them. By the
dividing of the Red sea, Israel was convinced that God was with
Moses in bringing them out of Egypt; therefore they are said to
be baptized unto Moses in the sea, 1 Cor. 10. 2. And upon that
occasion they believed him, Exod. 14.31. And now, by the dividing
of Jordan, they shall be convinced that God is, in like manner,
with Joshua in bringing them into Canaan. God had magnified
Joshua before on several occasions, but now he began to magnify
him as the successor of Moses in the government. Some have ob-
served, it was at the banks of Jordan that God began to magnify
Joshua, and at the same place he began to magnify our Lord Jesus
as Mediator; for John was baptizing at Bethabara, the house of
passage, and there it was that, when our Saviour was baptized, it
was proclaimed concerning him, This is my beloved Son.
3. That by him he gave orders to the priests themselves, though
they were his immediate attendants, v. 8. Thou shalt command the
priests, that is, "Thou shalt make known to them the divine
command in this matter, and take care that they observe it, to
stand still at the brink of Jordan while the waters part, that it may
appear to be at the presence of the Lord, of the mighty God of
God could
Jocob, that Jordan is driven back," Ps. 114. 5, 7.
have divided the river without the priests, but they could not with-
out him. The priests must herein set a good example to the
people, and teach them to do their utmost in the service of God,
and trust him for help in time of need.
Before Christ 1451.
The Passage over the Jordan.
JOSHUA, III.

II. Joshua speaks to the people, and therein honours God.
1. He demands attention, v. 9. Come hither to me, as many
as can come within hearing, and, before you see the works, hear
the words, of the Lord your God, that you may compare them
together, and they may illustrate each other." He had com-
manded them to sanctify themselves, and therefore calls them to
hear the word of God, for that is the ordinary means of sancti-
fication, John, 17. 17.
1
welfare, and receive your homage; is among you in this grea
undertaking now before you; and therefore you shall, nay, he
himself, will, without fail, drive out from before you the Co,
naanites." So that the dividing of Jordan was intended to be to
them, (1.) A sure token of God's presence with them; by this
they could not but know that God was among them, unless their
unbelief was as obstinate, against the most convincing evidence,
as that of their fathers was, who, presently after God had divided
the Red sea before them, impudently asked, Is the Lord among
us, or is he not? Exod. 17. 7. (2.) A sure pledge of the conquest
of Canaan; if the living God is among you, expelling he will
expel, (so the Hebrew phrase is,) from before you the Canaanites.
He will do it certainly, and do it effectually. What should hinder
him? What can stand in his way, before whom rivers are divided,
and dried up? The forcing of the lines was a certain presage o
the ruin of all their hosts: how could they stand their ground,
when Jordan itself was driven back? When they had not courage
to dispute this pass, but trembled at the approach of the mighty
God of Jacob? Ps. 114.7. What opposition could they ever make
after this? This assurance, which Joshua here gives them, was
so well grounded, as that it would enable one Israelite to chase a
thousand Canaanites, and two to put ten thousand to flight; and
it would be abundantly strengthened by remembering the song of
Moses, dictated forty years before, which plainly foretold the
dividing of Jordan, and the influence it would have upon the
driving out of the Canaanites, Exod. 15. 15..17. The inhabitants
of Canaan shall melt away, and so be effectually driven out, they
shall be as still as a stone till thy people pass over, and then thou
shalt bring them in and plant them. Note, God's glorious
appearances for his church and people ought to be improved by
us for the encouragement of our faith, and hope for the future.
As for God, his work is perfect. If Jordan's flood cannot keep
them out, Canaan's force cannot turn them out again.
5. He directs them to get twelve men ready, one of each tribe,
who must be within call, to receive such orders as Joshua should
afterward give them, v. 12. It does not appear that they were to
attend the priests, and walk with them when they carried the ark,
that they might more immediately be witnesses of the wonders
done by it, as some think; but they were to be at hand for the
service they were called to, ch. 4. 4, &c.
2. He now tells them, at length, by what way they should pass
over Jordan, by the stopping of its stream, v. 13. The waters of
Jordan shall be cut off. God could by a sudden and miraculous
frost have congealed the surface, so that they might all have gone
over upon the ice; but that being a thing sometimes done, even
in that country, by the ordinary power of nature, (Job, 38. 30.)
it would not have been such an honour to Israel's God, nor such
a terror to Israel's enemies; it must therefore be done in such a
way as had no precedent but the dividing of the Red sea: and that
miracle is here repeated, to shew that God has the same power
to finish the salvation of his people, that he had to begin it, for
he is the Alpha and the Omega; and that the Word of the Lord,
(as the Chaldee reads it, v.7.) the essential Eternal Word, was as
truly with Joshua as he was with Moses. And by the dividing of
the waters from the waters, and the making of the dry land to
appear which had been covered, God would remind them of that
which Moses by revelation had instructed them in, concerning
the work of creation, Gen. 1. 6, 9. That, by what they now saw,
their belief of that which they there read might be assisted, and
they might know that the God whom they worshipped was the
same God that made the world, and that it was the same power
that was engaged and employed for them.
3. The people, having been directed before to follow the ark,
are here told that it should pass before them into Jordan, v. 11.
Observe, (1.) The ark of the covenant must be their guide.
During the reign of Moses, the cloud was their guide, but now, in
Joshua's reign, the ark; both were visible signs of God's presence
and presidency, but divine grace, under the Mosaic dispensation,
was wrapt up as in a cloud, and covered with a vall, while by
Christ, our Joshua, it is revealed in the ark of the covenant
unvailed. (2.) It is called the ark of the covenant of the Lord of
all the earth. "He that is your God, v.9. in covenant with you,
is the Lord of all the earth, has both right and power to command,
controul, use, and dispose of all nations, and of all creatures. He
is the Lord of all the earth, therefore he needs not you, nor can
be benefited by you; therefore it is your honour and happiness
to have him in covenant with you: if he be your's, all the creatures
are at your service, and, when he pleases, shall be employed for
you." When we are praising and worshipping God as Israel's
God, and our's through Christ, we must remember that he is the
Lord of the whole earth, and reverence him and trust in him
accordingly. Some observe an accent in the original, which they
think directs us to translate it somewhat more emphatically,
Behold the ark of the covenant, even the ark of the Lord, or even
of the covenant of the Lord of all the earth. (3.) They are told
that the ark should pass before them into Jordan. God would not
appoint them to go any where, but where he himself would go
before them, and go with them; and they might safely venture,
even into Jordan itself, if the ark of the covenant led them.
While we make God's precepts our rule, his promises our stay,
and his providence our we need not dread the greatest
difficulties we may meet with in the way of duty. That promise
is sure to all the seed, Isa. 43. 2. When thou passest through the
waters, I will be with thee, and through the rivers, they shall not
overflow thee.
14. And it came to pass, when the people
removed from their tents, to pass over Jordan,
and the priests bearing the ark of the covenant
before the people; 15. And as they that bare the
ark were come unto Jordan, and the feet of the
priests that bare the ark were dipped in the brim
of the water, (for Jordan overfloweth all his banks
all the time of harvest,) 16. That the waters
which came down from above stood and rose up
upon an heap very far from the city Adam, that is
beside Zaretan: and those that came down toward
the sea of the plain, even the Salt sea, failed, and
were cut off and the people passed over right
against Jericho. 17. And the priests that bare
the ark of the covenant of the LORD stood firm
on dry ground in the midst of Jordan, and all the
Israelites passed over on dry ground, until all the
people were passed clean over Jordan.
Here we have a short and plain account of the dividing of the
4. From what God was now about to do for them, he infers an
surance of what he would yet further do. This he mentions
first, so much was his heart upon it, and so great a satisfactionriver Jordan, and the passage of the children of Israel through it.
did it give him, v. 10. Hereby ye shall know that the living God The story is not garnished with the flowers of rhetoric, gold needs
(the true God, and God of power, not one of the dead gods of the not to be painted; but it tells us, in short, matter of fact
heathen) is among you, though you see him not, nor are to have
an" *mage of him; is among you to give you law, secure your
1. That this river was now broader and deeper than usually it
was at other times of the year, v. 15. The melting of the snow
Before Christ 1451.
The Passage over tie Jorden.
JOSHUA, III, IV.
on the mountains of Lebanon, near which this river had its rise, when they set the first foot into Jordan, so now they made a bold
was the occasion, that, at the time of harvest, barley-harvest, stand when they tarried longest in Jordan; but they knew they
which was the spring of the year, Jordan overflowed all his banks. carried their own protection with them. Note, Ministers in times
This great flood, just at that time, (which Providence might have of peril should be examples of courage and confidence in the
restrained for once, or which he might have ordered them to cross divine goodness. (2.) It was to encourage the faith of the people,
at another time of the year,) very much magnified the power of that they might go triumphantly into Canaan, and fear no evil,
God and his kindness to Israel. Note, Though the opposition no not in this valley of the shadow of death, (for so the divided
given to the salvation of God's people have all imaginable advan-river was,) being assured of God's presence, which interposed
tages, yet God can and will conquer it. Let the banks of Jordan between them and the greatest danger, between them and the
|
be filled to the brink, filled till they run over, it is as easy to proud waters, which otherwise had gone over their souls. Thus
Omnipotence to divide them, and dry them up, as if they were in the greatest dangers the saints are comforted with his rod and
never so narrow, never so shallow; it is all one with the Lord.
The
his staff, Ps. 23. 4.
2. That, as soon as ever the feet of the priests dipped in the
brim of the water, the stream stopped immediately, as if a sluice
had been made to dam it up, v. 15, 16. So that the waters above ||
swelled, stood on a heap, and ran back, and yet, as it should seem,
did not spread, but congealed; which unaccountable rising of the
river was observed with amazement by those that lived upward
upon it many miles off, and the remembrance of it remained
among them long after; the waters on the other side this invisible
dam ran down, of course, and left the bottom of the river dry as
far downward, it is likely, as they swelled upward.
When they
passed through the Red sea, the waters were a wall on either 1.
hand, here only on the right hand. Note, The God of nature
can, when he pleases, change the course of nature, and alter its
properties, can turn fluids into solids, waters into standing rocks,
as, on the contrary, rocks into standing waters, to serve his own
urposes. See Ps. 114. 5, 8. What cannot God do? What will
he not do for the perfecting of his people's salvation? Sometimes
A
he cleaves the earth with rivers, Hab. 3. 9. and sometimes, as
•
here, cleaves the rivers without earth. It is easy to imagine
how, when the course of this strong and rapid stream was arrested
on a sudden, the waters roared and were troubled, so that the
mountains seemed to shake with the swelling thereof, Ps. 46. 3.
how the floods lifted their voice, the floods lifted up their waves,
while the Lord on high shewed
the noise
these many waters, Ps. 93. 3, 4. With reference to this, the
prophet asks, Was the Lord displeased against the rivers, was
thine anger against the rivers? Hab. 3. 8. No, Thou wentest
forth for the salvation of thy people, v. 13. In allusion to this,
it is among the great God will do for the
church in the latter days, that the great river Euphrates shall be
dried up, that the way of the kings of the east may be prepared,
Rev. 16. 12. When the time is come for Israel's entrance into
the land of promise, all difficulties shall be conquered, mountains
shall become plains, Zech. 4. 7. and rivers become dry, for the
ransomed of the Lord to pass over. When we have finished our
pilgrimage through this wilderness, death will be like this Jordan
between us and the heavenly Canaan, but the ark of the covenant
has prepared us a way through it, it is the last enemy that shall
be destroyed.
ND it came to pass, when all the people
were clean passed over Jordan, that the
LORD spake unto Joshua, saying, 2. Take you
twelve men out of the people, out of every tribe a
man,
you hence out of the midst of Jordan, out of the
3. And command ye them, saying, Take
place where the priests' feet stood firm, twelve
stones, and ye shall carry them over with you,
and leave them in the lodging-place, where ye
shall lodge this night.
the twelve men, whom he had prepared of the
4. Then Joshua called
children of Israel, out of every tribe a man :
5. And Joshua said unto them, Pass over before
the ark of the LORD your God into the midst of
Jordan, and take you up every man of you a stone
upon his shoulder, according unto the number of
the tribes of the children of Israel: 6. That this
3. That the people passed over right against Jericho, which was
(1.) An instance of their boldness, and a noble defiance of their
enemies; Jericho was one of the strongest cities, and yet they
dared to face it at their first entrance. (2.) It was an encourage
ment to them to venture through Jordan, for Jericho was a goodly
city, and the country about it extremely pleasant; and, having that
in view as their own, what difficulties could discourage them from
taking possession? (3.) It would increase the confusion and
terror of their enemies, who, no doubt, strictly observed their
motions, and were the amazed spectators of this work of wonders.
may be a sign among you, that when your children
ask their fathers in time to come, saying, What
mean ye by these stones? 7. Then ye shall answer
them, That the waters of Jordan were cut off
before the ark of the covenant of the LORD; when
it passed over Jordan, the waters of Jordan were
cut off: and these stones shall be for a memorial
unto the children of Israel for ever.
children of Israel did so as Joshua commanded,
8. And the
and took up twelve stones out of the midst of
Jordan, as the LORD spake unto Joshua, according
to the number of the tribes of the children of
Israel, and carried them over with them unto the
place where they lodged, and laid them down
there. 9. And Joshua set up twelve stones in the
midst of Jordan, in the place where the feet of
the priests which bare the ark of the covenant
stood: and they are there unto this day.
4. That the priests stood still in the midst of Jordan while the
people passed over, v. 17. There the ark was appointed to be, to
shew that the same power that parted the waters, kept them parted
as long as there was occasion, and had not the divine presence,
of which the ark was a token, been their security, the water had
returned upon them and buried them. There the priests were
appointed to stund still. (1.) To try their faith, whether they
could venture to take their post when God assigned it them, with
wountains of water over their heads; as they made a bold step
CHAP. IV.
This chapter gives a further account of the miraculous passage of Israel through
Jordan. I. The provision that was made at that time to preserve the memorial
of it, by twelve stones set up in Jordan, (v. 9.) and other twelve stones taken
up out of Jordan, v. 1..8. II. The march of the people through Jordan's
channel, the two tribes first, then all the people, and the priests that bure
the ark last, v. 10..14. III. The closing of the waters again upon their
coming up with the ark, v. 15..19. IV. The erecting of the monument
in Gilgal, to preserve the remembrance of this work of wonder to posterity,
v. 20..24.
We may well imagine how busy Joshua and all the men of war
were, while they were passing over Jordan, when, beside their own
marching into an enemy's country, and in the face of the enemy,
which could not but occasion them many thoughts of heart,
Before Christ 145]
The Passage over the Jordan.
JOSHUA, IV.
they had their wives, and children, and families, their cattle, and
tents, and all their effects, bag and baggage, to convey by this
strange and untrodden path, which we must suppose either very
muddy, or very stony, troublesome to the weak, and frightful to
the timorous, the descent to the bottom of the river, and the ascent
out of it steep, so that every man must needs have his head full
of care, and his hands full of business, and Joshua more than any
of them. And yet, in the midst of all his hurry, care must be
taken to perpetuate the memorial of this wondrous work of God,
and this care might not be adjourned to a time of greater leisure.
Note, How much soever we have to do of business for ourselves,
and our families, we must not neglect or omit what we have to do
for the glory of God and the serving of his honour, for that is our
best business. Now,
暴
​I. God gave orders for the preparing of this memorial. Had
Joshua done it without divine direction, it might have looked like
a design to perpetuate his own name and honour, nor would it
have commanded so sacred and venerable a regard from posterity,
as now, when God himself appointed it. Note, God's works of
wonder ought to be kept in everlasting remembrance, and means
devised for the preserving of the memorial of them. Some of the
Israelites, that passed over Jordan, perhaps were so stupid, and
so little affected with this great favour of God to them, that they
felt no concern to have it remembered; while others, it may be,
were so much affected with it, and had such deep impressions
made upon them by it, that they thought there needed no memo-
rial of it to be erected, the heart and tongue of every Israelite in
every age would be a living lasting monument of it. But God,
knowing their frame, and how apt they had been soon to forget
his works, ordered an expedient for the keeping of this in remem,
brance to all generations, that those who could not, or would not,
read the record of it in the sacred history, might come to the
knowledge of it by the monument set up in remembrance of it,
which the common tradition of the country would be an explication
of; it would likewise serve to corroborate the proof of the matter
of fact, and would remain a standing evidence of it to those who,
in after ages, might question the truth of it.
A monument is to be erected, and, 1. Joshua, as chief captain,
must give directions about it, v. 1. When all the people were clean |
passed over Jordan, not even the feeble, that were the hindmost
of them, left behind, so that God had done his work completely,
and every Israelite got safe into Canaan, then God spake unto
Joshua to provide materials for this monument. It is the pious
conjecture of the learned Bishop Patrick, that Joshua was gone
into some place of retirement, to return thanks immediately for
this wonderful mercy, and then God met him, and spake thus to
him. Or, perhaps, it was by Eleazar, the priest, that God gave
these and other instructions to Joshua, for though he is not
mentioned here, yet when Joshua was ordained by the imposition
of hands to this great trust, God appointed that Eleazar should
ask counsel for him after the judgment of Urim, and at his word,
Joshua, and all the children of Israel must go out and come in,
Numb. 27. 21. 2. One man out of each tribe, and he a chosen
man, must be employed to prepare materials for this monument,
that each tribe might have the story told them by one of them-
selves, and each tribe might contribute something to the glory of
God thereby, v.2, 4. Out of tribe a man. Not the
only, but every Israelite must, in his place, help to make known to
the sons of men God's mighty acts, Ps. 145. 12. The two tribes,
though seated already in their possession, yet, sharing in the
mercy, must lend a hand to the memorial of it. 3. The stones,
that must be set up for this memorial, are ordered to be taken out
of the midst of the channel, (where, probably, there lay abundance
of great stones,) and, as near as might be, from the very place
where the priests stood with the ark, v.3, 5. This intended
monument deserved to have been made of stones curiously cut
with the finest and most exquisite art, but these stones out of the
bottom of the river were more natural and more apt indications
of the miracle; let posterity know, by this, that Jordan was driven
back, for these very stones were then fetched out of it. In the
✔
institution of signs, God always chose that which was most proper
and significant, rather than that which is pompous or curious; for
God hath chosen the foolish things of the world. These twelve
men, after they got over Jordan, must be sent back to the place
where the ark stood, being permitted to come near it, (which
others might not,) for this service; pass over before the ark, v. 5.
that is, "into the presence of the ark, which now stands in the
midst of Jordan, and thence fetch these stones." 4. The use of
these stones is here appointed for a sign, v. 6. a memorial, v.7.
They would give occasion to the children to ask their parents, in
time to come, How came these stones thither? Probably the land
about was not stony; but the parents would inform them, as they
themselves had been informed, that in this place Jordan was
divided by the almighty power of God, to give Israel passage into
Canaan, as Joshua enlarges on this head, v. 22, &c.
II. According to these orders the thing was done,
1. Twelve stones were taken up out of the midst of Jordan, and
carried, in the sight of the people, to the place where they had
their head-quarters that night, v. 8. It is probable that the stones
they took were as big as they could well carry, and as near as
might be of a size and shape. But whether they went away with
them immediately to the place, or whether they staid to attend
the ark, and kept pace with the solemn procession of that, to
grace its triumphant entry into Canaan, is not certain. By these
stones, which they were ordered to take up, God did, as it were,
give them livery and seisin of this good land, it is all their own,
let them enter and take possession; therefore what these twelve
did, the children of Israel are said to do, v. 8. because they were
the representatives of their respective tribes. In allusion to this,
we may observe, that when the Lord Jesus, our Joshua, having
overcome the sharpness of death, and dried up that Jordan, had
opened the kingdom of heaven to all believers, he appointed his
twelve apostles, according to the number of the tribes of Israel,
by the memorial of the gospel, to transmit the knowledge of this to
remote places and future ages.
2. Other twelve stones (probably, much larger than the other
for we read not that they were each of them one man's load) wera
set up in the midst of Jordan, v.9. piled up so high in a heap or
pillar, as that the top of it might be seen above water, when the
river was low, or seen in the water, when it was clear, or, at least,
the noise or commotion of the water passing over it would be
observable, and the bargemen would avoid it, as they do a rock;
some way or other, it is likely, it was discernible, so as to notify
the very place where the ark stood, and to serve for a duplicate
to the other monument, which was to be set up on dry land in
Gilgal, for the confirming of its testimony, and the preserving of
its tradition. The sign being doubled, no doubt, the thing was
certain.
}
A
10. For the priests which bare the ark stood in
the midst of Jordan, until every thing was finished
that the LORD commanded Joshua to speak unto
the people, according to all that Moses commanded
Joshua: and the people hasted and passed over.
11. And it came to pass, when all the people were
clean passed over, that the ark of the LORD passed
over, and the priests, in the presence of the people.
12. And the children of Reuben, and the children
of Gad, and half the tribe of Manasseh, passed
over armed before the children of Israel, as Moses
spake unto them: 13. About forty thousand pre-
pared for war passed over before the LORD unto
battle, to the plains of Jericho. 14. On that day
the LORD magnified Joshua in the sight of all
Israel; and they feared him, as they feared Moses,
all the days of his life. 15. And the LORD spake
Before Christ 1451.
The Passage over the Jordan.
JOSHUA, IV.
unto Joshua, saying, 16. Command the
that bear the ark of the testimony, that they come
up out of Jordan.
17. Joshua therefore com-
manded the priests, saying, Come ye up out of
ordan. 18. And it came to pass, when the priests
hat bare the ark of the covenant of the LORD were
come up out of the midst of Jordan, and the soles
of the priests' feet were lifted up unto the dry
land, that the waters of Jordan returned unto their
place, and flowed over all his banks, as they did
before. 19. And the people came up out of Jordan
on the tenth day of the first month, and encamped
in Gilgal, in the east border of Jericho.
priests || God, which was their praise, as it was their happiness, to be under
any time bring his priests or people to, let them patiently wait, till
such direction. How low a condition soever God may at
by his providence he shall call them up out of it, as the priests
here were called to come up out of Jordan, and let them not be
weary of waiting, while they have the tokens of God's presence
with them, even the ark of the covenant, in the depth of their
adversity.
The inspired historian seems to be so well pleased with his subject
here, that he is loath to quit it, and is therefore very particular
in his narrative, especially in observing how closely Joshua pursued
the orders God gave him, and that he did nothing without divine
direction, finishing all that the Lord had commanded him, (v. 10.)
which is also said to be what Moses commanded. We read not
of any particular commands that Moses gave Joshua about this
matter, the thing was altogether new to him. It must therefore be
understood of the general instructions Moses had given him to follow
the divine conduct, to deliver that to the people which he had
received of the Lord, and to take all occasions to remind them of
their duty to God, as the best return for his favours to them:
This which Moses, who was now dead and gone, had said to him,
he had in mind at this time, and did accordingly. It is well for
us to have the good instructions, that have been given us, ready to
us, when we have occasion for them.
1. All the people hasted and passed over, v. 10. Some understand
it of the twelve men that carried the stones, but it seems rather
to be meant of the body of the people; for though an account was
given of their passing over, v. 1. yet here it is repeated for the sake
of this circumstance, which was to be added, that they passed over
in haste, either because Joshua, by their officers, ordered them to
make haste, for it was to be but one day's work, and they must not
leave a hoof behind; or, perhaps, it was their own inclination
that hastened them. (1.) Some hasted, because they were not able
to trust God, they were afraid the waters should return upon them,
being conscious of guilt, and diffident of the divine power and
goodness. (2.) Others, because they were not willing to tempt
God to continue the miracle longer than needs must, nor would
they put the patience of the priests that bare the ark too much to
the stretch by unnecessary delay. (3.) Others, because they were
eager to be in Canaan, and would thus shew how much they longed
after that pleasant land. (4.) Those that considered least, yet
hasted because others did. He that believeth, maketh haste, not to
anticipate God's counsels, but to attend them. Isa. 28. 16.
#
2. The two tribes and a half led the van, v. 12, 13. So they
had promised, when they had their lot given them on that side
Jordan, Numb. 32. 27. And Joshua had lately reminded them of
their promise, ch. 1. 12, &c. It was fit that they who had the
first settlement should be the first in the encounter of difficulties,
the rather, because they had not the incumbrance of families with
them, as the other tribes had, and they were all chosen men, and
fit for service, ready armed. It was a good providence that they
had so strong a body to lead them on, and would be an encourage-
ment to the rest. And the two tribes had no reason to complain:
"The post of danger is the post of honour."
||
4. As soon as ever the priests and the ark were come up out of
Jordan, the waters of the river, which had stood on a heap,
gradually flowed down, according to their nature and usual course,
evident, that the stop which had now been given to the river was
again,
and soon filled the channel v. 18. This makes it yet more
not from any secret natural cause; but purely from the power of
God's presence, and for the sake of his Israel, for when Israel's
turn was served, and the token of his presence was removed,
immediately the water went forward again; so that, if it be asked,
What ailed thee, O Jordan, that thou wast driven back? it must
be answered, It was purely in obedience to the God of Israel, and
in kindness to the Israel of God: there is therefore none like unto
the God of Jeshurun; happy also art thou, O Israel! who is like
unto thee, O people? Some observe here, by way of allusion, that
when the ark, and the priests that bare it, are removed from any
place, the flood-gates are drawn up, the defence is departed, and
an inundation of judgments is to be expected shortly. Those that
are unchurched, will soon be undone. The glory is departed, if
the ark be taken.
5. Notice is taken of the honour put upon Joshua by all this,
v. 14. On that day the Lord magnified Joshua, both by the fellow-
ship he admitted him to with himself, speaking to him upon all
occasions, and being ready to be consulted by him; and by the
authority he confirmed him in, over both priests and people.
Those that honour God, he will honour, and when he will magnify
a man, as he had said he would magnify Joshua, (ch. 3.7.) he will
do it effectually. Yet it was not for Joshua's sake only that he
was thus magnified, but to put him in a capacity of doing so much
the more service to Israel, for hereupon they feared him as they
feared Moses. See here what is the best and surest way to com-
mand the respects of inferiors, and to gain their reverence and
observance, not by blustering, and threatening, and carrying it
with a high hand, but by holiness and love, and all possible
indications of a constant regard to their welfare, and to God's
will and honour.
will and honour. Those are feared in the best manner, and to
the best purpose, who make it to appear that God is with them,
and that they set him before them. Those that are sanctified are
truly magnified, and are worthy of double honour. Favourites of
Heaven should be looked on with awe.
+
3. When all the people were got clear to the other side, the
priests with the ark came up out of Jordan. This, one would
think, should have been done of course, their own reason would
tell them that now there was no more occasion for them, and yet
they did not stir a step till Joshua ordered them to move, and
Joshua did not order them out of Jordan till God directed him to
do so, v. 15..17. So observant were they of Joshua, and be of
6. An account is kept of the time of this great event, v. 19. it
was on the tenth day of the first month, just forty years since they
came out of Egypt, wanting five days. God had said in his wrath,
that they should wander forty years in the wilderness, but to make
up that forty we must take in the first year, which was then past,
and had been a year of triumph in their deliverance out of Egypt,
and this last, which had been a year of triumph likewise on the
other side Jordan, so that all the forty were not years of sorrow;
and at last he brought them into Canaan five days before the forty
years were ended, to shew how little pleasure God takes in
punishing, how swift he is to shew mercy, and that, for the elects'
sake, the days of trouble are shortened, Matth. 24. 22. God
ordered it so that they should enter Canaan four days before
the annual solemnity of the passover, and on the very day when
the preparation for it was to begin, Exod. 12.3. because he would
have their entrance into Canaan graced and sanctified with that
religious feast, and would have them then to be reminded of their
deliverance out of Egypt, that, comparing them together, God
might be glorified as the Alpha and Omega of their bliss.
Į
20. And those twelve stones, which they took out
of Jordan, did Joshua pitch in Gilgal. 21. And
Before Christ 1451.
The Circumcision of the Israelit
JOSHUA, IV, V.
|
he spake unto the children of Israel, saying, When magnified. Ali the world was, or might be, convinced that
your children shall ask their fathers in time to come, hand of the Lord is mighty, that nothing is too hard for God
do; nor can any power, no, not that of nature itself, obc
saying, What mean these stones? 22. Then ye shall what God will effect. The deliverances of God's people
let your children know, saying, Israel came over instructions to all people, and fair warnings not to contend
this Jordan on dry land. 23. For the LORD your Omnipotence. (2.) The people of God were engaged
God dried up the waters of Jordan from before encouraged to persevere in his service; "That ye might fe
the Lord your God, and consequently do your duty to him, an
you, until
ye were passed over, as the LORD your this for ever;" or all days, (Margin.) "Every day, all the days
God did to the Red sea, which he dried up from of your lives, and your seed throughout your generations." The
before us, until we were gone over:
24. That all remembrance of this wonderful work should effectually restrain
the people of the earth might know the hand of the them from the worship of other gods, and constrain them to abide
LORD, that it is mighty: that ye might fear the LORD instructions and informations parents give their children, they
your God for ever.
should have chiefly in their eye to teach and engage them to fear
God for ever. Serious godliness is the best learning.
and abound in the service of their own God. Note, In all the
The twelve stones which were laid down in Gilgal, v.8. are here
set up either one upon another, yet so as that they might be dis-
tinetly counted, or one by another in rows; for, after they were
fixed, they are not called a heap of stones, but these stones.
1. It is here taken for granted, that posterity would inquire into
the meaning of them, supposing them intended for a memorial.
Your children shall ask their fathers, (for whom else should they
ask?) What mean these stones? Note, Those that will be wise
when they are old, must be inquisitive when they are young. Our
Lord Jesus, though he had in himself the fulness of knowledge,
has, by his example, taught children and young people to hear and
ask questions, Luke, 2. 46. Perhaps, when John was baptizing in
Jordan at Bethabara, (the house of passage where the people passed
over,) he pointed at these very stones, while saying, Matth. 3. 9.
God is able of these stones (which were at first set up by the twelve
tribes) to raise up children unto Abraham. The stones being the
memorial of the miracles, the children's question gave occasion for
the improvement of it; but our Saviour says, Luke, 19. 40. If the
children should hold their peace, the stones would immediately cry
out; for one way or other the Lord will be glorified in his works
1.
of wonder.
II. The parents are here directed what answer to give to this
inquiry, v.22. "Ye shall let your children know that which you
have yourselves learned from the written word and from your
fathers." Note, It is the duty of parents to acquaint their children
betimes with the word and works of God, that they may be trained
up in the way they should go.
1. They must let their children know that Jordan was driven
back before Israel, who went through it upon dry land, and, that
this was the very place where they passed over. They saw how
deep and strong a stream Jordan now was, but the divine power
put a stop to it, even then when it overflowed all its banks" and
this for you, that live so long after." Note, God's mercies to our
ancestors were mercies to us: and we should take all occasions to
revive the remembrance of the great things God did for our fathers
in the days of old. The place thus marked would be a memorandum
to them; Israel came over this Jordan. A local memory would be
of use to them, and the sight of the place remind them of that
which was done there; and not only the inhabitants of that country,
but strangers and travellers, would look upon these stones and re-
ceive instruction. Many, upon the sight of the stones, would go to
their bibles, and there read the history of this wondrous work; and
some, perhaps, upon reading the history, though living at a distance,
would have the curiosity to go and see the stones.
2. They must take that occasion to tell their children of the
drying up of the Red sea forty years before, as the Lord your God
did to the Red sea. Note, (1.) It greatly magnifies later mercies
to compare them with former mercies, for, by making the com-
parison, it appears that God is the same yesterday, to-day, and
for ever. (2.) Later mercies should bring to remembrance former
mercies, and revive our thankfulness for them.
3. They must put them in the way of making a good use of
these works of wonder, the knowledge whereof was thus carefully
transmitted to them, v. 24. (1.) The power of God was hereby
CHAP. V.
Israel is now got over Jordan, and the waters which had opened before them, to
favour their march forward, are closed again behind them, to forbid their
retreat backward; they have now got footing in Canaan, and must apply
themselves to the conquest of it; in order to which, this chapter tells us,
1. How their enemies were dispirited, v. 1. II. What was done at their
first landing to assist and encourage them. 1. The covenant of circumcision
was renewed, v.2..9. 2. The feast of the passover was celebrated, v. 10.
3. Their camp was victualled with the corn of the land, whereupon the
manna ceased, v. 11, 12. 4. The Captain of the Lord's host himself appeared
to Joshua, to animate and direct him, v. 13..15.
ND it came to pass, when all the king
of the Amorites, which were on the side
of Jordan westward, and all the kings of the
Canaanites, which were by the sea, heard that the
LORD had dried up the waters of Jordan from
before the children of Israel, until we were passed
over, that their heart melted, neither was there
spirit in them any more, because of the children
of Israel. 2. At that time the LORD said unto
Joshua, Make thee sharp knives, and circumcise
again the children of Israel the second time
3. And Joshua made him sharp knives, and cir
cumcised the children of Israel at the hill of the
foreskins. 4. And this is the cause why Joshua
did circumcise: All the people that came out of
Egypt, that were males, even all the men of war,
died in the wilderness by the way, after they came
out of Egypt. 5. Now all the people that came
people that
out were circumcised: but all the
were born in the wilderness by the way as they
came forth out of Egypt, them they had not
circumcised.
circumcised. 6. For the children of Israel walked
forty years in the wilderness, till all the people
that were men of war, which came out of Egypt,
were consumed, because they obeyed not the
voice of the LORD: unto whom the LORD sware
that he would not shew them the land, which the
LORD Sware unto their fathers that he would give
us, a land that floweth with milk and honey.
7. And their children, whom he raised up in
their stead, them Joshua circumcised: for they
were uncircumcised, because they had not cir-
Before Christ 1451.
The Circumcision of the Israelites.
JOSHUA, V.
cumcised them by the way. 8. And it came to
pass, when they had done circumcising all the
people, that they abode in their places in the
camp, till they were whole. 9. And the LORD
said unto Joshua, This day have I rolled away
the reproach of Egypt from off you. Wherefore
the name of the place is called Gilgal unto this day.
A
of their male infants, the administration of this ordinance was
interrupted; many of them were uncircumcised, of whom there
was a general circumcision, either during the time of the three
days' darkness, as Dr. Lightfoot conjectures, or a year after, just
before their eating a second passover at mount Sinai, and in order
to that solemnity, Numb. 9. 2. as many think. And it is with
reference to that general circumcision, that this here is called a
second; v.2. But the learned Masius thinks it refers to the
general circumcision of Abraham's family, when that ordinance
was first instituted, Gen. 17. 23. That first confirmed the promise
of the land of Canaan, this second was a thankful celebration of
the performance of that promise. But, (2.) All that were born
in the wilderness, namely, after their walking in the wilderness,
became by the divine sentence a judgment upon them for their
disobedience, as is intimated by that repetition of the sentence, v. 6;
all that were born since that fatal day, on which God swore in his
wrath that none of that generation should enter into his rest, were
uncircumcised.
A vast show, no doubt, the numerous camp of Israel made in
the plains of Jericho, where now they had pitched their tents;
Who can count the dust of Jacob? That which had long been the
church in the wilderness, is now come up from the wilderness,
leaning upon her Beloved, and looks forth as the morning, fair
as the moon, clear as the sun, and terrible as an army with
banners: how terrible she was in the eyes of her enemies, we are
here told, v. 1. how fair and clear she was made in the eyes of her
friends, by the rolling away of the reproach of Egypt, we are told
in the following verses.
But what shall we say to this? Had not God enjoined it to
Abraham, under a very severe penalty, that every man-child of his
seed should be circumcised on the eighth day? Gen. 17.9..14.
Was it not the seal of the everlasting covenant? Was not so great
a stress laid upon it then when they were coming out of Egypt,
that when, immediately after the first,passover, the law concerning
that feast was made perpetual, this was one clause of it, that no
uncircumcised person should eat of it, but should be deemed as a
stranger? And yet, under the government of Moses himself, to
have all their children that were born for thirty-eight years
together left uncircumcised, is unaccountable. So great an
omission could not be general, but by divine direction.
||
I. Here is the fright which the Canaanites were put into by
their miraculous passing over Jordan, v.1. The news of it was
soon dispersed all the country over, not only as a prodigy in itself,
but as an alarm to all the kings and kingdoms of Canaan. Now,
as when Babylon was taken, One post runs to meet another, and
one messenger to meet another, to carry the amazing tidings to
every corner of their land, Jer. 51.31. And here we are told
what impressions the tidings made upon the kings of this land,
their heart melted like wax before the fire, neither was there spirit
in them any more. This intimates, that though the heart of the
people generally had fainted before, as Rahab owned, ch.2.9.
yet the kings had till now kept up their spirits pretty well, had
promised themselves, that, being in possession, their country
populous, and their cities fortified, they should be able to make
their part good against the invaders; but when they heard, not
only that they were come over Jordan, and that that defence of
their country was broken through, but that they were come over
by a miracle, the God of nature manifestly fighting for them, their
hearts failed them too, they gave up the cause for gone, and were
now at their wits' end. And, 1. They had reason enough to be
afraid; Israel itself was a formidable body, and much more so
when God was its Head, a God of almighty power. What can
make head against them, if Jordan be driven back before them?
2. God impressed these fears upon them, and dispirited them, as
he had promised, Exod. 23. 27. I will send my fear before thee.
God can make the wicked to fear where no fear is, Ps. 53. 5.
much more where there is such cause for fear as was here. He
that made the soul, can, when he pleases, make his sword thus to
approach to it, and kill it with his terrors.
||
Now, [1.] Some think circumcision was omitted because it was
needless: it was appointed to be a mark of distinction between the
Israelites and other nations, and therefore, in the wilderness,
where they were so perfectly separated from all, and mingled with
none, there was no occasion for it. [2.] Others think that they
did not look upon the precept of circumcision as obligatory till
they came to settle in Canaan, for in the covenant made with them
at mount Sinai nothing was said about circumcision, neither was
it of Moses but of the fathers, John, 7.22. and with particular
reference to the grant of the land of Canaan, Gen. 17.8. [3.] Others
think that God favourably dispensed with the omission of this
ordinance, in consideration of the unsettledness of their state, and
their frequent removes while they were in the wilderness.
It was
requisite that children, after they were circumcised, should rest
for some time while they were sore, and stirring them might be
dangerous to them; God therefore would have mercy, and not
sacrifice. This reason is generally acquiesced in, but to me it is
not satisfactory, for sometimes they stayed a year in a place,
Numb. 9. 22. if not much longer; and, in their removes, the little
|
||
\
II. The opportunity which this gave to the Israelites to circum-children, though sore, might be wrapt so warm, and carried so
cise those among them that were uncircumcised, At that time, (v. 2.)|| easy, as to receive no damage, and might certainly be much better
when the country about them was in that great consternation, God accommodated than the mothers in travail or while lying-in.
ordered Joshua to circumcise the children of Israel, for at that Therefore, [4.] To me it seems to have been a continued token of
time it might be done with safety even in an enemy's country; God's displeasure against them for their unbelief and murmuring.
their hearts being melted, their hands were tied, that they could Circumcision was originally a seal of the promise of the land
not take this advantage against them, as Simeon and Levi did of Canaan, as we observed before. It was in the believing hope
against the Shechemites, to come upon them when they were sore. of that good land, that the patriarchs circumcised their children:
Joshua could not be sure of this, and therefore, if he had ordered || but when God had sworn in his wrath, concerning the men of war
this general circumcision just at this time of his own head, he | which came out of Egypt, that they should be consumed in the
might justly have been censured as imprudent, for, how good soever wilderness, and never enter Canaan, nor come within sight of
the thing was in itself, in the eye of reason, it was not seasonable it, (as that sentence is here repeated, v.6. reference being made
at this time, and might have been of dangerous consequence; but to it,) as a further ratification of that sentence, and to be
when God commanded him to do it, he must not consult with flesh a constant memorandum of it to them, all that fell under that
and blood: he that bid them do it, no doubt, would protect them sentence, and were to fall by it, were forbidden to circum-
and bear them out in it. Now observe,
cise their children; by which they were plainly told, that,
whatever others might, they should never have the benefit of
that promise which circumcision was the seal of. And this was
such a significant indication of God's wrath, as the breaking of.
the tables of the covenant was, when Israel had broken the
covenant by making the golden calf. It is true, there is no
||
||
1. The occasion there was for this general circumcision. (1.) All
that came out of Egypt were circumcised, v. 5. While they had
peace in Egypt, doubtless, they circumcised their children the
eighth day, according to the law. But after they began to be
oppressed, especially when the edict was made for the destruction
Before Christ 1451.
The Ceasing of the Manna
JOSHUA, V.
express mention of this judicial prohibition in the account of that
sentence; but an intimation of it, Numb. 14. 33. Your children |
shall bear your whoredoms. It is probable, the children of Caleb
and Joshua were circumcised, for they were excepted out of that
sentence, and of Caleb it is particularly said, To him will I give
the land, and to his children, Deut. 1. 36. which was the very
promise that circumcision was the seal of: and Joshua is here bid
to circumcise the people, not his own family. Whatever the reason
was, it seems that this great ordinance was omitted in Israel for
almost forty years together, which is a plain indication that it was
not of absolute necessity, nor was to be of perpetual obligation,
but should in the fulness of time be abolished, as now it was for
so long a time suspended.
cision of the heart, Rom. 2. 29. called the circumcision of Christ,
Col. 2. 11.
3. The people's obedience to these orders. Joshua circumcised
the children of Israel, v.3. not himself with his own hands, but
he commanded that it should be done, and took care that it was
done: it might soon be dispatched, for it was not necessary that
it should be done by a priest or Levite, but any one might be
employed to do it. All those that were under twenty years old
when the people were numbered at mount Sinai, and, not being
numbered with them, fell not by the fatal sentence, were circum-
cised, and by them all the rest might be circumcised in a little
time. The people had promised to hearken to Joshua, as they
had hearkened to Moses, ch. 1.17. and here they gave an instance
of their dutifulness, submitting to this painful institution, and not
calling him for the sake of it a bloody governor, as Zipporah,
because of the circumcision, called Moses a bloody husband.
•
2. The orders given to Joshua for this general circumcision, v. 2.
Circumcise again the children of Israel, not the same persons, but
the body of the people. Why was this ordered to be done now?
Answ. (1.) Because now the promise, which circumcision was in- Lastly, The names given to the place where this was done, to
stituted to be the seal of, was performed. The seed of Israel was perpetuate the memory of it. (1.) It was called the hill of the
brought safe into the land of Canaan, "Let them therefore hereby foreskins, v.3. Probably, the foreskins that were cut off were
own the truth of that promise which their fathers had disbelieved,|| laid on a heap, and covered with earth, so that they made a little
and could not find in their hearts to trust to." (2.) Because now hillock. (2.) It was called Gilgal, from a word which signifies to
the threatening, which the suspending of circumcision for thirty-take away, from that which God said to Joshua, v. 2. This day
eight years was the ratification of, was fully executed by the have I rolled away the reproach of Egypt. God is jealous for
expiring of the forty years. That warfare is accomplished, that the honour of his people, his own honour being so much interested
iniquity is pardoned, (Isa. 40. 2.) and therefore now the seal of the in it; and whatever reproach they may lie under for a time, first
covenant is revived again. But why was it not done sooner-why or last it will certainly be rolled away, and every tongue that riseth
not while they were resting some months in the plams of Moab up against them he will condemn. [1.] Their circumcision rolled
why not during the thirty days of their mourning for Moses-why away the reproach of Egypt. They were hereby owned to be the
was it not deferred longer, till they had made some progress in the freeborn children of God, having the seal of the covenant in their
conquest of Canaan, and had gained a settlement there, at least flesh, and so the reproach of their bondage in Egypt was removed.
till they had intrenched themselves, and fortified their camp-why They were tainted with the idolatry of Egypt, and that was thei
must it be done the very next day after they were come over Jordan? reproach; but now, that they were circumcised, it was to be hoped
Answ. Because divine wisdom saw that to be the fittest time, just they would be so entirely devoted to God, that the reproach of
when the forty years were ended, and they had entered Canaan; their affection to Egypt would be rolled away. [2.] Their coming
and the reasons which human wisdom would have offered against safe to Canaan rolled away the reproach of Egypt, for it silenced
it were easily overruled. [1.] God would hereby shew that the that spiteful suggestion of the Egyptians, that for mischief they
camp of Israel was not governed by the ordinary rules and measures were brought out, the wilderness had shut them in, Exod. 14, 3.
of war, but by immediate direction from God, who, by thus ex- Their wandering so long in the wilderness confirmed the reproach,
posing them, in the most dangerous moments, magnified his own but now that they had entered Canaan in triumph, that reproach
power in protecting them, even then. And this great instance of was done away. When God glorifies himself in perfecting the
security, in disabling themselves for action just then when they salvation of his people, he not only silences the reproach of their
were entering upon action, proclaimed such confidence in the enemies but rolls it upon themselves.
divine care for their safety as would increase their enemies' fears:
much more when their scouts informed them not only of the thing
itself that was done, but of the meaning of it; that it was a seal of
the grant of this land to Israel. [2.] God would hereby animate
his people Israel against the difficulties they were now to encounter,
by confirming his covenant with them, which gave them un-
questionable assurance of victory and success, and the full pos-
session of the land of
God would hereby teach
them, and us with them, in all great undertakings to begin with
God, to make sure of his favour, by offering ourselves to him a
living sacrifice, (for that was signified by the blood of circumcision,)
and then we may expect to prosper in all we do. [4] The re-
viving of after it had been so long was
designed to revive the observation of other institutions, the
omission of which had been connived at in the wilderness. This
10. And the children of Israel encamped in
Gilgal, and kept the passover on the fourteenth
day of the month at even in the plains of Jericho.
11. And they did eat of the old corn of the land on
the morrow after the passover, unleavened cakes,
and parched corn in the self-same day. 12. And
the manna ceased on the morrow after they had
eaten of the old corn of the land; neither had the
children of Israel manna any more: but they did
eat of the fruit of the land of Canaan that year.
command to circumcise them was to remind them of that which
Moses had told them, Deut. 12.8. that when they were come over We may well imagine that the people of Canaan were astonished,
Jordan they must not do as they had done in the wilderness, but and that, when they observed the motions of the enemy, they could
must come under a stricter discipline. It was said concerning not but think them very strange. When soldiers take the field,
many of the laws God had given them, that they must observe they are apt to think themselves excused from religious exercises,
them in the land to which they were going, Deut. 6. 1.-12. 1. (they have not time or thought to attend them,) yet Joshua opens
[5.] This second circumcision, as it is here called, was typical of the campaign with one act of devotion after another. What was
the spiritual circumcision with which the Israel of God, when they afterwards said to another Joshua, might truly be said to this,
enter into the gospel-rest, are circumcised; it is the learned Hear now, O Joshua, thou, and thy fellows that sit before thee,
Bishop Pierson's observation, That this circumcision being per-are men wondered at, Zech. 3. 8. and yet indeed he took the right
formed under the conduct of Joshua, Moses's successor, it points method. (That is likely to end well, that begins with God.
to Jesus as the true Circumciser, the Author of another circumcision Here is,
than that of the flesh, commanded by the law, even the circum-
I. A solemn passover kept, at the time appointed by the law,
Before Christ 1451
The Captain of the Lord's Host.
JOSHUA, V.
the fourteenth day of the first month, and in the same place where || If God had dealt with Israel according to their deserts, the manna
they were circumcised, v. 10. While they were wandering in had ceased then when they called it light bread; but, as long as
the wilderness, they were denied the benefit and comfort of this they needed it, God continued it, though they despised it; and
ordinance, as a further token of God's displeasure; but now, in now that they needed not, God withdrew it, though perhaps some
He is a wise Father, who knows the necessities
answer to the prayer of Moses upon the passing of that sentence, of them desired it.
Ps. 90.15. God comforted them again, after the time that he had of his children, and accommodates his gifts to them, not to their
humours. The word and ordinances of God are spiritual manna,
afflicted them, and therefore now that joyful ordinance is revived humours.
again. Now that they had entered into Canaan, it was very with which God nourishes his people in this wilderness, and
seasonable to remember those wondrous works of divine power though often forfeited, yet they are continued while we are here;
and goodness, by which they were brought out of Egypt. The but, when we come to the heavenly Canaan, this manna will cease,
finishing of mercies should bring to mind the beginning of them; for we no longer have need of it.
and, when it is perfect day, we must not forget how welcome the
morning light was, when we had long waited for it. The solemn
passover followed immediately after the solemn circumcision; thus
when they that received the word were baptized, immediately we
find them breaking of bread, Acts, 2.41, 42. They kept this
passover in the plains of Jericho, as it were in defiance of the
Canaanites that were round about them, and enraged against them,
and yet could not give them any disturbance. Thus God them
gave
an early instance of the performance of that promise, that when
they went up to keep the feasts, their land should be taken under
the special protection of the Divine Providence, Exod. 34. 24.
Neither shall any man desire thy land. He now prepared a table ||
before them in the presence of their enemies," Ps. 23.5.
II. Provision made for their camp of the corn of the land, and
the ceasing of the manna thereupon, v. 11, 12. Manna was a
wonderful mercy to them when they needed it; but it was the
mark of a wilderness state, it was the food of children, and there-
fore, though it was angels' food, and not to be complained of as
light bread, yet it would be more acceptable to them to eat of the
corn of the land, and that they are now furnished with; the
country people being retired for safety into Jericho, left their barns
and fields, and all that was in them, which served for the sub-in proportion. Observe,
sistence of this great army. And the supply came very seasonable,
for, 1. After the passover, they were to keep the feast of unleavened
bread, which they could not do according to the appointment,
when they had nothing but manna to live upon; perhaps this was
one reason why it was intermitted in the wilderness. But now
they found old corn enough in the barns of the Canaanites to supply
them plentifully for that occasion; thus the wealth of the sinner
is laid up for the just, and little did they, who laid it up, think
whose all these things should be, which they had provided. 2. On
the morrow after the passover-sabbath, they were to wave the sheaf
of first-fruits before the Lord, Lev. 23. 10,11. And this they were
particularly ordered to do, when they were come into the land which
God would give them; and they were furnished for this with the
fruit of the land that year, v. 12. which was then growing, and
beginning to be ripe. Thus they were well-provided for, both with
old and new corn, as good householders, Matth. 13. 52. And, as
soon as ever the fruits of this good land came to their hands, they
had an opportunity of honouring God with them, and employing
them in his service according to his appointment. And thus, behold
all things are clean and comfortable to them. Calvin is of opinion,
that they had kept the passover every year in its season during
their wandering in the wilderness, though it is not mentioned, and
that God dispensed with their being uncircumcised, as he did,
notwithstanding that, admit them to offer other sacrifices. But
some gather, from Amos, 5. 25. that, after the sentence passed upon
them, there were no sacrifices offered till they came to Canaan,
and consequently no passover kept. And it is observable, that,
after that sentence, Numb. 14. the law which follows, ch. 15. con-
cerning sacrifices, begins, v. 2. When ye shall be come into the land
of your habitations, you shall do so and so.
III. The appearance itself; Joshua, as is usual with those that
are full of thought and care, was looking downward, his eyes
fixed on the ground, when of a sudden he was surprised with the
appearance of a man who stood before him at some little distance,
which obliged him to lift up his eyes, and gave a diversion to his
musings, v. 13. he appeared to him as a man, but a considerable
man, and one fit to be taken notice of. Now, 1. We have reason
to think that this man was the Son of God, the Eternal Word, who,
before he assumed the human nature for a perpetuity, frequently
Notice is taken of the ceasing of the manna as soon as ever they appeared in a human shape. So Bishop Patrick thinks, conso-
had eaten the old corn of the land; (1.) To shew that it did not nant to the judgment of the fathers. Joshua gave him divine
come by chance or common providence, as snow or hail does, but honours, and he received them, which a created angel would not
by the special designation of divine wisdom and goodness; for as have done, and he is called Jehovah, ch. 6. 2. 2. He here appeared
it came just when they needed it, so it continued as long as they as a soldier, with his sword drawn in his hand. To Abraham, in
had occasion for it, and no longer. (2.) To teach us not to expect his tent, he appeared as a traveller: to Joshua, in the field, as a
extraordinary supplies, when they may be had in an ordinary way. || man of war: Christ will be to his people what their faith expects
[h
1
13. And it came to pass, when Joshua was by
Jericho, that he lifted up his eyes and looked, and,
behold, there stood a man over against him with
his sword drawn in his hand and Joshua went
unto him, and said unto him, Art thou for us, or
for our adversaries? 14. And he said, Nay; but as
captain of the host of the LORD am I now come.
And Joshua fell on his face to the earth, and did
worship, and said unto him, What saith my lord
unto his servant. 15. And the captain of the
LORD'S host said unto Joshua, Loose thy shoe
from off thy foot: for the place whereon thou
standest is holy. And Joshua did so.
We have hitherto found God often speak to Joshua, but we
read not till now of any appearance of God's glory to him; now
that his difficulties increased, his encouragements were increased
I. The time when he was favoured with this vision; it was
immediately after he had performed the great solemnities of cir-
cumcision, and the passover; then God made himself known to
him. Note, We may then expect the discoveries of the divine
grace, when we are found in the way of our duty, and are diligent
and sincere in our attendance on holy ordinances.
II. The place where he had this vision; it was by Jericho, in
Jericho, so the word is, in it by faith and hope, though as yet he
had not begun to lay siege.
2. On had not begun to lay siege to it; in it in thought and expectation,
or, in the fields of Jericho, hard by the city; there, it should
seem, he was all alone, fearless of danger, because sure of the
divine protection. There he was (some think) meditating and
praying, and to those who are so employed, God often graciously
manifests himself. Or, perhaps, there he was to take a view of
the city, to observe its fortifications, and contrive how to attack
it, and perhaps he was at a loss within himself how to make his
approaches, when God came and directed him. Note, God will
help those that help themselves; Vigilantibus non dormientibus
succurrit lex-The law succours those who watch, not those who
sleep. Joshua was in his post, as a general, when God came and
made himself known to him as Generalissimo.
Before Christ 1451
The Siege of Jericho.
JOSHUA, V, VI.
2
and desires. Christ had
sword drawn, which served, (1.) To ||
Justify the war Joshua was engaging in, and to shew him that it
was of God, who gave him commission to kill and slay. If the
sovereign draw the sword, that proclaims war, and authorises the
subject to do so too. The sword is then well-drawn when Christ
draws it, and gives the banner to them that fear him, to be dis-
played because of the truth, Ps. 60. 4. (2.) To encourage him
to carry it on with vigour; for Christ's sword drawn in his hand
denotes how ready he is for the defence and salvation of his people,
who through him shall do valiantly. His sword turns every way.
IV. The bold question with which Joshua accosted him; he did
not send a servant, but stept up to him himself, and asked, Art
thou for us, or for our adversaries? Which intimates his readiness
to entertain him if he were for them, and to fight him if he were
against them. This speaks, 1. His great courage and resolution.
He was not ruffled by the suddenness of the appearance, nor daunted
with the majesty and bravery which, no doubt, appeared in the
countenance of the person he saw; but, with a presence of mind
that became so great a general, put this fair question to him. God
had bid Joshua be courageous, and by this it appears that he was
so; for what God by his word requires of his people, he does by
his grace work in them,
2. His great concern for the people and
their cause; so heartily has he embarked in the interests of Israel,
that none shall stand by him with the face of a man, but he will
know whether he be a friend or a foe. It should seem, he sus-
pected him for an enemy, a Goliath that was to come to destroy
the armies of the living God, and to give him a challenge. Thus
apt are we to look upon that as against us, which is most for us.
The question plainly implies, that the cause between the Israelites
and Canaanites, between Christ and Beelzebub, will not admit of a
neutrality. He that is not with us, is against us.
V. The account he gave of himself, v. 14. "Nay, not for your
adversaries, you may be sure, but as Captain of the host of the
Lord I am now come, not only for you as a friend, but over you,
as commander in chief." Here were now, as of old, Gen. 32.2.
Mahanaim, two hosts, a host of Israelites ready to engage the
Canaanites, and a host of angels to protect them therein, and he, as
Captain of both, conducts the host of Israel, and commands the
host of angels to their assistance. Perhaps, in allusion to this,
Christ is called the Captain of our salvation, Heb. 2. 10. and a
Leader and commander to the people, Isa. 55. 4. They cannot but
be victorious that have such a Captain. He now came as Captain
to review the troops, to animate them, and to give the necessary
orders for the besieging of Jericho.
VI. The great respect Joshua paid him when he understood who
he was; it is probable that he perceived, not only by what he said,
but by some other sensible indications, that he was a divine person,
and not a man.
1. Joshua paid homage to him. He fell on his face to the earth,
and did worship. Joshua was himself general of the forces of
Israel, and yet he was far from looking with jealousy upon this
stranger, who produced a commission as Captain of the Lord's host
above him; he did not offer to dispute his claims, but cheerfully sub-
mitted to him as his commander. It well becomes the greatest
readiness and resolution to do it. Joshua owns himself an inferior
officer, and stands to receive orders; this temper of mind shews
him fit for the post he was in, for those know best how to com-
mand, that know how to obey.
VII. The further expressions of reverence which this divine
Captain required from Joshua, v. 15. Loose thy shoe from off thy
foot, in token of reverence and respect, which with us are signified
by uncovering the head; and as an acknowledgment of a divine
presence, which, while it continued there, did in a manner sanctify
the place and dignify it. We often say of a person, whom we have
a great affection for, that we love the very ground he goes upon ;
thus Joshua must shew his reverence for this divine person, he must
not tread the ground he stood on with his shoes on, Eccl. 5, 1.
Outward expressions of inward reverence, and a religious awe of
God, well become us, and are required of us, whenever we approach
to him in solemn ordinances. Bishop Patrick well observes here,
that the very same orders that God gave to Moses at the bush,
when he was sending him to bring Israel out of Egypt, Exod. 3.5.
he here gives to Joshua, for the confirming of his faith in the
promise he had lately given him, that as he had been with Moses,
so he would be with him, ch. 1.5. Had Moses such a presence
of God with him, as, when it became sensible, sanctified the ground?
So had Joshua.
men to be bumble and reverent in their addresses to God.
thus to humble himself when he had to do with God: even crowned
2. He begged to receive commands and directions from him,
What saith my Lord unto his servant? His former question was
not more bold and soldier-like, than this was pious and saint-like:
nor was it any disparagement to the greatness of Joshua's spirit,
heads cannot bow too low before the throne of the Lord Jesus,
who is King of kings, Ps. 2.10, 11.-72. 10, 11. Rev. 19. 16.
Observe, (1.) The relation he owns between himself and Christ;
that Christ was his Lord, and himself his servant, and under his
command, Christ his Captain, and himself a soldier under him, to
do as he is bidder, Matth. 8. 9. Note, The foundation of all ac-
ceptable obedience is laid in a sincere dedication of ourselves, as
servants to Jesus Christ as our Lord Ps. 16.2. (2.) The inquiry
he makes pursuant to this relation, What saith my Lord? Which
implies an earnest desire to know the will of Christ, and a cheerful
And (lastly) Hereby he prepares him to receive the instructions
he was about to give him, concerning the siege of Jericho, which
this Captain of the Lord's host was now come to give Israel pos-
session of.
CHAP. VI.
Joshua opened the campaign with the siege of Jericho, a city which could not
trust so much to the courage of its people, as to act offensively, and to send
out its forces to oppose Israel's landing and encamping, but trusted so much to
the strength of its walls, as to stand upon its defence, and not to surrender,
or desire conditions of peace. Now here we have the story of the taking of
it. I. The directions and assurances which the Captain of the Lord's host gave
concerning it, v.1..5. II. The trial of the people's patient obedience in
walking round the city six days, v.6..14. III. The wonderful delivery of it
into their hands, the seventh day, with a solemn charge to them to use it as e
devoted thing, v. 15..21. and v. 24. IV. The preservation of Rahab and
her relations, v. 22, 23, 25. V. A curse pronounced upon the man that should
dure to rebuild this city, v. 26, 27. An abstract of this story we find among
the trophies of faith, Heb. 11.30. By faith the walls of Jericho fell down,
after they were compassed about seven days.
Now
OW Jericho was straitly shut up because
of the children of Israel: none went out,
and none came in. 2. And the LORD said unto
Joshua, See, I have given into thine hand Jericho,
and the king thereof, and the mighty men of valour
3. And ye shall compass the city, all ye men of
Thus
war, and go round about the city once.
shalt thou do six days. 4. And seven priests
shall bear before the ark seven trumpets of ram's
horns: and the seventh day ye shall compass the
city seven times, and the priests shall blow with
the trumpets. 5. And it shall come to pass, that
when they make a long blast with the ram's horn,
and when ye hear the sound of the trumpet, all the
people shall shout with a great shout; and the
wall of the city shall fall down flat, and the people
shall ascend up every man straight before him.
1.
We have here a contest between God and the men of Jericho,
and their different resolutions, upon which it is easy to say whoot
word shall prevail.
Before Chrisi 1451.
JOSHUA. VI
The Siege of Jericho.
¿
I. Jericha resolves Israel shall not be its master, v.1. It was
straitly shut up, because of the children of Israel it did shut up,
and it was shut up. So it is in the margin, it did shut up itself,
being strongly fortified both by art and nature, and it was shut up
by the obstinacy and resolution of the inhabitants, who agreed
never to surrender, or so much as sound a parley; none went
out as deserters, or to treat of peace, nor were any admitted
in to offer peace. Thus were they infatuated, and their hearts
hardened to their own destruction-the miserable case and cha-
racter of all those that strengthen themselves against the Almighty,
Job, 15.25.
be for ever silenced. The sin.gest and highest walls cannot hold
out against Omnipotence; they needed not to fight, and therefore
needed not to fear, because God fought for them.
II. God resolves Israel shall be its master, and that quickly.
The Captain of the Lord's host, here called Jehovah, taking notice
how strongly Jericho was fortified, and now strictly guarded, and
knowing Joshua's thoughts and cares about reducing it, and
perhaps his fears of a disgrace there, and of stumbling at the
threshold, gave him here all the assurance he could desire of
success, v.2. See, I have given into thine hand Jericho. Not,
"I will do it, but, I have done it; it is all thine own, as sure as
if it were already in thy possession." It was designed that this
city, being the first-fruits of Canaan, should be entirely devoted
to God, and that neither Joshua nor Israel should ever be one
mite the richer for it, and yet it is here said to be given into
their hand, for we must reckon that most our own, which we
have an opportunity of honouring God with, and employing in
his service.
·
horns, v.3, 4. This was all they were to do.
6. And Joshua the son of Nun called the priests,
and said unto them, Take up the ark of the cove-
nant, and let seven priests bear seven trumpets of
rams' horns before the ark of the LORD. 7. And
he said unto the people, Pass on, and compass the
city, and let him that is armed pass on before the
ark of the LORD. 8. And it came to pass, when
Joshua had spoken unto the people, that the seven
priests bearing the seven trumpets of rams' horns
passed on before the LORD, and blew with the
trumpets: and the ark of the covenant of the Lord
followed them. 9. And the armed men went before
the priests that blew with the trumpets, and the
rereward came after the ark, the priests going
on, and blowing with the trumpets. 10. And
Joshua had commanded the people, saying, Ye
shall not shout, nor make any noise with your
Now, 1. The Captain of the Lord's host gives directions how voice, neither shall any word proceed out of your
the city should be besieged. No trenches are to be opened, no|| mouth, until the day I bid you shout; then shall
batteries erected, or battering rams drawn up, nor any military ye shout. 11. So the ark of the LORD compassed
preparations made; but the ark of God must be carried by the the city, going about it once: and they came into
priests round the city, once a day, for six days together, and
seven times the seventh day, attended by the men of war in the camp, and lodged in the camp. 12. And
silence, the priests all the while blowing with trumpets of rams Joshua rose early in the morning, and the priests
took up the ark of the LORD. 13. And seven
2. He assures them, that, on the seventh day, before night, they priests bearing seven trumpets of rams' horas be-
should, without fail, be masters of the tower; upon a signal given,fore the ark of the LORD went on continually, and
they must all shout, and immediately the wall should fall down, fore the ark of the LORD went on continually, and
which would not only expose the inhabitants, but so dispirit them, blew with the trumpets: and the armed men went
that they would not be able to make any resistance, v.5. God before them; but the rereward came after the ark
appointed this way, (1.) To magnify his own power, that he might of the LORD, the priests going on, and blowing
be exalted in his own strength, Ps.21.13. not in the strength of with the trumpets. 14. And the second day they
instruments. God would hereby yet further make bare his own
almighty arm for the encouragement of Israel, and the terror and compassed the city once, and returned into the
confusion of the Canaanites. (2.) To put an honour upon his ark, camp: so they did six days. 15. And it came
the instituted token of his presence, and to give a reason for the to pass on the seventh day, that they rose early
laws, by which the people were obliged to look upon it with the about the dawning of the day, and compassed the
most profound veneration and respect. When, long after this,
the ark was brought into the camp without orders from God, it city after the same manner seven times: only on
was looked upon as a profanation of it, and the people paid dear that day they compassed the city seven times.
for their presumption, 1 Sam. 4. 3, &c. But now, that it was done 16. And it came to pass at the seventh time, when
the divine appointment, it was an honour to the ark of
and a great encouragement to the faith of Israel. (3.) It was like the priests blew with the trumpets, Joshua said
wise to put honour upon the priests, who were appointed, upon this unto the people, Shout; for the LORD hath given
occasion, to carry the ark and sound the trumpets. Ordinarily, you the city.
the priests were excused from war; that that privilege, with other
honours and powers that the law had given them, might not be
grudged them; in this service they are principally employed, and
so the people are made sensible what blessings they were to the
public, and how well worthy of all the advantages conferred upon
them. (4.) It was to try the faith, obedience, and patience, of the
people, to try whether they would observe a precept which, to
human policy, seemed foolish to obey, and believe a promise
which, in human probability, seemed impossible to be performed.
They were also proved, whether they could patiently bear the
reproaches of their enemies, and patiently wait for the salvation
of the Lord. Thus, by faith, not by force, the walls of Jericho fell
down. (5.) It was to encourage the hope of Israel, with reference
to the remaining difficulties that were before them. That suggestion
of the evil spies, that Canaan could never be conquered, because
the cities were walled up to heaven, (Deut. 1.28.) would by this
:
We have here an account of the cavalcade which Israel made
about Jericho, the orders Joshua gave concerning it, as he had
received them from the Lord, and their punctual observance of
these orders. We do not find that he gave the people the express
assurances God had given him, that he would deliver the city into
their hands; he tried whether they would obey orders, with a
general confidence that it would end well, and we find them very
observant both of God and Joshua.
The
I. Wherever the ark went the people attended it, v.9.
armed men went before it to clear the way, not thinking it any
disparagement to them, though they were men of war, to be
pioneers to the ark of God. If any obstacle should be found in
crossing all the roads that led to the city, (which they must do in
walking round it,) they would remove it; if any opposition should
be made by the enemy, they would encounter it, that the priests'
Before Christ 1451.
JOSHUA, VI.
The Siege of Jericho.
march with the ark might be easy and safe. It is an honour to || Jews say that it was the last, but that is not certain; however, if
the greatest of men to do any good office to the ark, and to serve He that appointed them to rest on the other sabbath-days, ap-
the interests of religion in their country. The rereward, either pointed them to walk on this, that was sufficient to justify them
another body of armed men, or Dan's squadron, which marched in it; he never intended to bind himself by his own laws, but that,
last through the wilderness, or, as some think, the multitude of when he pleased, he might dispense with them. The impotent
the people who were not armed or disciplined for war, (as many man went upon this principle when he argued, John, 5. 11. He
of them as would,) followed the ark, to testify their respects to it, that made me whole, (and therefore has a divine power,) he said
to grace the solemnity, and to be witnesses of what was done. unto me, Take up thy bed. And in this case here, it was an
Every faithful zealous Israelite would be willing to undergo the honour to the sabbath-day, by which our time is divided into
same fatigues, and run the same hazard, with the priests that bare weeks, that just seven days were to be spent in this work, and
the ark.
seven priests were employed to sound seven trumpets; that
number being, on this occasion, as well as many others, made
remarkable, in remembrance of the six days' work of creation,
and the seventh day's rest from it. And, besides, the law of the
sabbath forbids our own work, which is servile and secular, but
this, which they did, was a religious act. It is certainly no
breach of the sabbath-rest to do the sabbath-work, for the sake
of which the rest was instituted; and what is the sabbath-work
but to attend the ark in all its motions?
VII. They continued to do this, during the time appointed, and
seven times the seventh day, though they saw not any effect of it,
believing that at the end the vision would speak, and not lie,
Hab. 2.3. If we persevere in the way of duty, we shall lose
nothing by it in the long run. It is probable they walked at such
a distance from the walls as to be out of the reach of the enemies'
arrows, and out of the hearing of their scoffs.
We may suppose
the oddness of the thing did at first amuse the besieged, but by
the seventh day they were grown secure, feeling no harm from
that, which perhaps they looked upon as an enchantment. Pro-
bably, they bantered the besiegers, as they, Neh. 4.2. "What do
these feeble Jews? Is this the people they thought so formidable?
Are these their methods of attack?" Thus they cried Peace and
Safety, that the destruction might be the more terrible when it
came. Wicked men (says Bishop Hall) think God in jest when he
is preparing for their judgment; but they will be convinced of
their mistake when it is too late.
VIII. At last they were to give a shout, and did so, and imme-
diately the walls fell, v. 16. This was a shout for mastery, a
triumphant shout, the shout of a king is among them, Numb. 23. 21.
This was a shout of faith; they believed that the walls of Jericho
It was a
would fall, and by that faith they were thrown down.
shout of prayer, an echo to the sound of the trumpets which pro-
claimed the promise that God would remember them; with one
accord, as one man, they cry to Heaven for help, and help comes
in. Some allude to this to shew that we must never expect a
complete victory over our own corruptions till the very evening
of our last day, and then we shall shout in triumph over them,
when we come to the number and measure of our perfections, as
Bishop Hall expresses it. A good heart (says he) groans under the
sense of his infirmities, fain would be rid of them, and strives
and prays, but, when all is done, until the end of the seventh day
it cannot be; then judgment shall be brought forth unto victory.
And, at the end of time, when our Lord shall descend from heaven
with a shout, and the sound of a trumpet, Satan's kingdom shall
be completely ruined, and not till then, when all opposing
rule, principality, and power, shall be effectually and eternally
put down.
||
II. Seven priests went immediately before the ark, having trum-
pets in their hands, with which they were continually sounding,
v. 4, 5, 9, 13. The priests were God's ministers, and thus, in his
name, 1. They proclaimed war with the Canaanites, and so
struck a terror upon them: for by terrors upon their spirits they
were to be conquered and subdued. Thus God's ministers, by
the solemn declarations of his wrath against all ungodliness, and
unrighteousness of men, must blow the trumpet in Sion, and sound
an alarm in the holy mountain, that the sinners in Sion may be
afraid. They are God's heralds to denounce war against all those
that go on still in their trespasses, but say, We shall have
peace, though we go on." 2. They proclaimed God's gracious
presence with Israel, and so put life and courage into them. It
was appointed, that, when they went to war, the priests should
encourage them with the assurance of God's presence with them,
Deut. 20. 2..4. And particularly their blowing with trumpets
was to be a sign to the people, that they should be remembered
before the Lord their God in the day of battle, Numb. 10.9. It
encouraged Abijah, 2 Chron. 13. 12. Thus God's ministers, by
sounding the jubilee trumpet of the everlasting gospel, which
proclaims liberty and victory, must encourage the good soldiers
of Jesus Christ in their spiritual warfare.
||
III. The trumpets they used were not those silver trumpets
which were appointed to be made for their ordinary service, but |
trumpets of rams' horns, bored hollow for the purpose, as some
think; these trumpets were of the basest matter, duller sound, and
least show, that the excellency of the power might be of God.
Thus, by the foolishness of preaching, fitly compared to the
sounding of these rams' horns, the devil's kingdom is thrown
down, and the weapons of our warfare, though they are not
carnal, nor seem to a carnal eye likely to bring any thing to pass,
are yet mighty through God to the pulling down of strong-holds,
2 Cor. 10.4, 5. The word here is trumpets of Jobel, that is, such
trumpets as they used to blow withal in the year of jubilee; many
interpreters understand it so, as signifying the complete liberty to
which Israel was now brought, and the bringing of the land of
Canaan into the hands of its just and rightful owners.
||
||
IV. All the people were commanded to be silent, not to speak
a word, nor make any noise, v. 10. that they might the more care-
fully attend to the sound of the sacred trumpets, which they were
now to look upon as the voice of God among them; and it does
not become us to speak when God is speaking. It likewise inti-
mates their reverent expectation of the event, Zech. 2. 13. Be
silent, O all flesh before the Lord. Exod. 14. 14. God shall
fight, and ye shalt hold your peace.
V. They were to do this once a day for six days together, and
seven times the seventh day, v. 14, 15. God could have caused
the walls of Jericho to fall upon the first surrounding of them,
but they must go round them thirteen times before they fall, that
they might be kept waiting patiently for the Lord. Though they
were lately come into Canaan, and their time was very precious,
(for they had a great deal of work before them,) yet they must
linger so many days about Jericho, seeming to do nothing, nor to
make any progress in their business. As promised deliverances
must be expected in God's way, so they must be expected in his
time. He that believes, does not make haste, not more haste than
Goff would have him make. Go yet seven times before any thing
hopeful appears, 1 Kings, 18. 43.
V One of these days must needs be a sabbath-day, and the
•
1
17. And the city shall be accursed, even it, and
all that are therein, to the LORD: only Rahab the
harlot shall live, she and all that are with her in
the house, because she hid the messengers that we
18. And ye, in any wise keep yourselves
sent.
from the accursed thing, lest ye make yourselves
accursed, when ye take of the accursed thing, and
make the camp of Israel a curse, and trouble it.
19. But all the silver, and gold, and vessels of brass
Before Christ 1451.
Jericho destroyed.
JOSHUA, VI.
and iron, are consecrated unto the LORD: they the kindness she shewed to Israel, and therefore shall be distin-
shall come into the treasury of the LORD. 20. So guished from them by the speedy return of that kindness.
2. All the treasure of it, the money and plate, and valuable
the people shouted when the priests blew with the goods, must be consecrated to the service of the tabernacle, and
trumpets and it came to pass, when the people brought into the stock of dedicated things: the Jews say, because
heard the sound of the trumpet, and the people the city was taken on the sabbath-day. Thus, God would be
shouted with a great shout, that the wall fell down thus, preparation was made for the extraordinary expences of his
honoured by the beautifying and enriching of his tabernacle;
flat, so that the people went up into the city, service: and thus the Israelites were taught not to set their hearts
every man straight before him, and they took the upon worldly wealth, nor to aim at heaping up abundance of it
city. 21. And they utterly destroyed all that was for themselves. God had promised them a land flowing with milk
in the city, both man and woman, young and old, would have them live comfortably in it, that they might serve him
and honey, not a land abounding with silver and gold, for he
and ox, and sheep, and ass, with the edge of the cheerfully, but not covet either to trade with distant countries,
sword. 22. But Joshua had said unto the two or to hoard for after times. He would likewise have them
men that had spied out the country, Go into the reckon themselves enriched in the enriching of the tabernacle;
harlot's house, and bring out thence the woman, honour and wealth as if it had been laid up in their own.
and to think that which was laid up in God's house as truly their
and all that she hath, as ye sware unto her.
23. And the young men that were spies went in,
and brought out Rahab, and her father, and her
mother, and her brethren, and all that she had;
and they brought out all her kindred, and left
them without the camp of Israel. 24. And they
burnt the city with fire, and all that was therein:
only the silver, and the gold, and the vessels of
brass and of iron, they put into the treasury of the
house of the LORD. 25. And Joshua saved Rahab
the harlot alive, and her father's household, and
all that she had; and she dwelleth in Israel even
nto this day; because she hid the messengers,
which Joshua sent to spy out Jericho. 26. And
Joshua adjured them at that time, saying, Cursed
be the man before the LORD, that riseth up and
buildeth this city Jericho: he shall lay the foun-
dation thereof in his first-born, and in his youngest
son shall he set up the gates of it. 27. So the
LORD was with Joshua; and his fame was noised
throughout all the country.
A particular caution is given them to take heed of meddling
with the forbidden spoil; for what was devoted to God, if they
offered to appropriate it to their own use, would prove accursed
accursed thing; you will find yourselves inclined to reach towards
to them; therefore, v. 18. “In any wise keep yourselves from the
it, but check yourselves, frighten yourselves from having any
thing to do with it." He speaks as if he foresaw the sin of Achan,
which we have an account of in the next chapter, when he gives
that reason for the caution, lest ye make the camp of Israel a
curse, and trouble it, as it proved that Achan did.
II. The entrance that was opened to them into the city by the
sudden fall of the walls, or at least that part of the wall over
against which they then were when they gave the shout, v. 20.
The wall fell down flat, and, probably, killed abundance of
people; the guards that stood sentinel upon it, or others that
crowded upon it, to look at the Israelites that were walking round.
We read of thousands killed by the fall of a wall, 1 Kings, 20. 30.
That which they trusted to for defence proved their destruction.
The sudden fall of the wall, no doubt, put the inhabitants into
such a consternation, that they had no strength nor spirit to make
any resistance, but they became an easy prey to the sword of
Israel, and saw to how little purpose it was to shut their gates
against a people that had the Lord on the head of them, Mic. 2. 13.
Note, The God of heaven easily can, and certainly will, break
down all the opposing power of his and his church's enemies.
Gates of brass and bars of iron are, before him, but as straw and
rotten wood, Isa. 45. 1, 2. Who will bring me into the strong
city? Wilt not thou, O God? Ps. 60. 9, 10. Thus shall Satan's
kingdom fall, nor shall any prosper, that harden themselves
against God.
III. The execution of the orders given concerning this devoted
city. All that breathed were put to the sword; not only the
men that were found in arms, but the women and children, and
old people. Though they cried for quarter, and begged ever so
earnestly for their lives, there was no room for compassion, pity
must be forgotten, they utterly destroyed all, v. 21. If they had
not had a divine warrant, under the seal of miracles, for this execu-
tion, it could not have been justified, nor can it justify the like
now, when we are sure no such warrant can be produced. But,
being appointed by the righteous Judge of heaven and earth to
do it, who is not unrighteous in taking vengeance, they are to be
applauded in doing it, as the faithful ministers of his justice.
Work for God was then bloody work; and cursed was he that
did it deceitfully, keeping back his sword from blood, Jer. 48. 10.
But the spirit of the gospel is very different, for Christ came not
to destroy men's lives, but to save them, Luke, 9. 56. Christ's
victories were of another nature. The cattle were put to death
with the owners, as additional sacrifices to the divine justice.
The cattle of the Israelites, when slain at the altar, were accepted
as sacrifices for them, but the cattle of those Canaanites were
required to be slain as sacrifices with them, for their iniquity was
not to be purged with sacrifice and offering: both weie for the
The people had religiously observed the orders given them
concerning the besieging of Jericho, and now, at length, Joshua |
had told them, v. 16. "The Lord hath given you the city, enter,
and take possession." Accordingly, in these verses we have,
I. The rules they were to observe in taking possession; God
gives it them, and therefore may direct it to what uses and intents,
and clog it with what provisos and limitations, he thinks fit. It is
given to them to be devoted to God, as the first, and perhaps the
worst, of all the cities of Canaan.
1. The city must be burnt, and all the lives in it sacrificed,
without mercy, to the justice of God. All this they knew was
included in those words, v. 17. The city shall be a cherem, a
devoted thing, it and all therein, to the Lord; no life in it might
be ransomed upon any terms, they must all be surely put to death,
Lev. 27. 29. So He appoints, from whom, as creatures, they had
received their lives, and to whom, as sinners, they had forfeited
them; and who may dispute his sentence? Is God unrighteous,
who thus taketh vengeance? God forbid we should entertain such
a thought! There was more of God seen in the taking of Jericho,
than of any other of the cities of Canaan, and therefore that must
be more than any other devoted to him. And the severe usage of
this city would strike a terror upon all the rest, and melt their
hearts yet more before Israel. Only, when this severity is ordered,
Rahab and her family are excepted; she shall live, and all that are
with her. She had distinguished herself from her neighbours by
*
•
Before Christ 1451.
The Sin of Achan.
JOSHUA, VI, VII.

glory of God. 2. The city was burnt with fire, and all that was || Jericho, 1 Kings, 16.34, but we are not to think it made the place
in it, v. 24. The Israelites, perhaps, when they had taken Jericho, ever the worse when it was built, or brought any hurt to them
a large and well built city, hoped they should have that for their that inhabited it. We find Jericho afterward graced with the pre-
head-quarters; but God will have them yet to dwell in tents, and sence not only of those two great prophets Elijah and Elisha, but
therefore fires this nest, lest they should nestle in it. 3. All the of our blessed Saviour himself, Luke, 18. 35. 19. 1. Matth. 20. 29.
silver and gold, and all those vessels which were capable of being Note, It is a dangerous thing to attempt the building up of that
purified by fire, were brought into the treasury of the house of the which God will have to be destroyed. See Mal. 1.4.
Lord; not that he needed it, but he would be honoured by it, as
the Lord of hosts, of their hosts in particular, the God that gave
the victory, and therefore might demand the spoil; either the
whole, as here, or, as sometimes, a tenth, Heb. 7. 4.
Lastly, All this magnified Joshua, and raised his reputation,
v. 27. it made him not only acceptable to Israel, but formidable
to the Canaanites, because it appeared that God was with him of
a truth the Word of the Lord was with him, so the Chaldee,
even Christ himself, the same that was with Moses. Nothing
can more raise a man's reputation, nor make him appear more
truly great, than to have the evidences of God's presence with
him.
1.)
IV. The preservation of Rahab the harlot, or inn-keeper, who
perished not with them that believed not, Heb. 11. 31. The
public faith was engaged for her safety, by the two spies, who
acted therein as public persons; and therefore, though the hurry
they were in at the taking of the town, no doubt, was very great,
yet Joshua took effectual care for her preservation. The same
persons that she had secured, were employed to secure her,
v. 22, 23. They were best able to do it, who knew her and her
house, and they were fittest to do it, that it might appear it was for
the sake of her kindness to them, that she was thus distinguished,
and had her life given her for a prey. All her kindred were
saved with her; like Noah, she believed to the saving of her
house; and thus faith in Christ brings salvation to the house,
Acts, 16. 31. Some ask, how her house, which is said to have
been upon the wall, ch. 2.15. escaped falling with the wall; we
are sure it did escape, for she and her relations were safe in it:
either though it joined so near to the wall as to be said to be upon
it,'yet it was so far off as not to fall either with the wall or under
it; or, rather, that part of the wall on which her house stood fell
not. Now, being preserved alive, 1. She was left for some time
without the camp to be purified from the Gentile superstition,
which she was to renounce, and to be prepared for her admission
as a proselyte. 2. She was in due time incorporated with the
church of Israel, and she and her posterity dwelt in Israel, and
her family was remarkable long after. We find her the wife of
Salmon, prince of Judah, mother of Boaz, and named among the
ancestors of our Saviour, Matth. 1.5. Having received Israelites
in the name of Israelites, she had an Israelite's reward. Bishop
Pierson observes, that Joshua's saving Rahab the harlot, and
admitting her into Israel, was a figure of Christ's receiving into
his kingdom, and entertaining there, the publicans and the
harlots, Matth. 21. 31. Or it may be applied to the conversion
1.
of the Gentiles.
CHAP. VII.
More than once we have found the affairs of Israel, then when they were in
the happiest posture, and gave the most hopeful prospects, perplexed and
embarrassed by sin, and a stop thereby put to the most promising proceedings.
The golden calf, the murmuring at Kadesh, and the iniquity of Peor, had
broken their measures, and given them great disturbance ; and in this chapter
we have such another instance of the interruption given to the progress of their
arms by sin. But, it being only the sin of one person, or family, and soon
expiated, the consequences were not so mischievous as of those other sins;
however, it served to let them know that they were still upon their good
behaviour. We have here, I. The sin of Achan in meddling with the
accursed thing, v. 1. II. The defeat of Israel, before Ai, thereupon, v. 2..5.
III. Joshua's humiliation and prayer on occasion of that sad disaster, v. 6..9.
IV. The directions God gave him for the putting away of the guilt, which
had provoked God thus to contend with them, v. 10..15. V. The discovery,
trial, conviction, condemnation, and execution, of the criminal, by which
the anger of God was turned away, v. 16. .26. And by this story it appears
that, as the law, so Canaan itself, made nothing perfect, the perfection, both
of holiness and peace, to God's Israel, is to be expected in the heavenly Canaan
only.
BUT
UT the children of Israel committed a
trespass in the accursed thing: for Achan,
the son of Carmi, the son of Zabdi, the son of
Zerah, of the tribe of Judah, took of the accursed
thing: and the anger of the LORD was kindled
against the children of Israel. 2. And Joshua
sent men from Jericho to Ai, which is beside
Beth-aven, on the east side of Beth-el, and spake
unto them, saying, Go up and view the country.
And the men went up and viewed Ai. 3. And
they returned to Joshua; and said unto him, Let
not all the people go up; but let about two or
three thousand men go up and smite Ai; and
make not all the people to labour thither; for
V. Jericho is condemned to a perpetual desolation, and a curse
pronounced upon the man that at any time hereafter should offer
to rebuild it, v. 26. Joshua adjured them, that is, the elders and
people of Israel, not only by their own consent, obliging them-
selves and their posterity never to rebuild this city, but by the
divine appointment; God himself having forbidden it, under the
severe penalty here annexed. 1. God would shew the
weight of a divine curse; where it rests there is no contending
with it, nor getting from under it; it brings ruin without remedy they are but few. 4. So there went up thither of
or repair. 2. He would have it to remain in its ruins, a standing the people about three thousand men: and they
monument of his wrath against the Canaanites, when the measure fled before the men of Ai. 5. And the men of
of their iniquity was full; and of his mercy to his people, when
the time was come for their settlement in Canaan. The desola-
tions of their enemies were witnesses of his favour to them, and
would upbraid them with their ingratitude to that God who had
done so much for them. The situation of the city was very
pleasant, and, probably, its nearness to Jordan was an advantage
to it, which would tempt men to build upon the same spot; but
they are here told it is at their peril if they do it. Men build
for their posterity; but he that builds Jericho shall have no
posterity to enjoy what he builds; his eldest son shall die when
he begins the work, and if he take not warning by that stroke to
desis', but will go on presumptuously, the finishing of his work
shall be attended with the funeral of his youngest son, and we
must suppose all the rest cut off between. This curse, not being a
This curse, not being a
curse causeless, did come upon that man who long after rebuilded
||
罪
​Ai smote of them about thirty and six men; for
they chased them from before the gate even unto
Shebarim, and smote them in the going down:
wherefore the hearts of the people melted. and
became as water.
The Lord was
The story of this chapter begins with a but.
with Joshua, and his fame was noised through all that country; so
the foregoing chapter ends, and it left no room to doubt but that
he would go on as he had begun, conquering and to conquer. Ho
did right, and observed his orders in every thing. But the children
of Israel committed a trespass, and so set God against them; and
then even Joshua's name and fame, his wisdom and courage,
could do them no service. If we lose our God, we lose our
Before Christ 1451.
JOSHUA, VII.
The Sin of Achan.
repulsed with some loss, v. 4, 5. They fled before the men of Ai,
finding themselves unaccountably dispirited, and their enemies to
sally out upon them with more vigour and resolution than they
expected. In their retreat they had about thirty-six men cut off;
no great loss indeed out of such a number, but a dreadful surprise
to those who had no reason to expect any other, in any attack, than
clear, cheap, and certain victory. And now, as it proves, it is
well there were but three thousand that fell under this disgrace.
Had the body of the army been there, they had been no more
able to keep their ground, now they were under guilt and wrath,
than this small party, and to them the defeat would have been
much more grievous and dishonourable. However, it was bad
enough as it was, and served, (1.) To humble God's Israel, and
to teach them always to rejoice with trembling. Let not him that
girdeth on the harness, boast as he that putteth it off. (2.) To
harden the Canaanites, and to make them the more secure, not-
withstanding the terrors they had been struck with, that their
ruin, when it came, might be the more dreadful. (3.) To be an
evidence of God's displeasure against Israel, and a call to them
to purge out the old leaven. And this was principally intended
in their defeat.
J
friends, who cannot help us, unless God be for us. Now here
is,
:
I. Achan sinning; v.1. Here is only a general mention made
of the sin, we shall afterward have a more particular account of
it from his own mouth. The sin is here said to be taking of the
accursed thing, in disobedience to the command, and in defiance
of the threatening, ch. 6. 18. In the sacking of Jericho, orders
were given, that they should neither spare any lives, nor take any
treasure to themselves; we read not of the breach of the former
prohibition, (there were none to whom they shewed any mercy,)
but of the latter, compassion was put off, and yielded to the law,
but covetousness was indulged. The love of the world is that
root of bitterness which, of all others, is most hardly rooted up
Yet the history of Achan is a plain intimation that he, of all the
thousands of Israel, was the only delinquent in this matter. Had
there been more in like manner guilty, no doubt, we should have
heard of it; and it is strange there were no more. The temptation
was strong, it was easy to suggest what a pity it was that so many
things of value should be burnt: To what purpose is this waste?
In plundering cities, every man reckons himself entitled to what
he can lay his hands on. It was easy to promise themselves
secrecy and impunity; yet, by the grace of God, such impressions
were made upon the minds of the Israelites by the ordinances of
God, circumcision and the passover, which they had lately been
partakers of, and by the providences of God which had been
concerning them, that they stood in awe of the divine precept and
judgment, and generously denied themselves, in obedience to their
God. And yet, though it was a single person that sinned, the
children of Israel are said to commit the trespass, because one of
their body did it, and he was not as yet separated from them, nor
disowned by them. They did it, that is, by what Achan did, guilt
was derived upon the whole society of which he was a member.
This should be a warning to us to take heed of sin ourselves, lest
by it many be defiled or disquieted, Heb. 12. 15. and to take heed
of having fellowship with singers, and of being in with them, lest
we share in their guilt. Many a careful tradesman has been
broken by a careless partner. And it concerns us to watch over
one another for the preventing of sin, because others' sins may
redound to our damage.
II. The camp of Israel suffering for the same.
The anger of
the Lord was kindled against Israel; he saw the offence, though
they did not, and takes a course to make them see it; for, one
way or other, sooner or later, secret sins will be brought to light;
and if men inquire not after them, God will, and with his inquiries
will awaken their's. Many a community is under guilt and
wrath, and is not aware of it, till the fire breaks out: here it
broke out quickly.
1. Joshua sends a detachment to seize upon the next city that
was in their way, and that was Ai. Only three thousand men
were sent, advice being brought him by his spies that the place
was inconsiderable, and needed no greater force for the reduction
of it, v. 2, 3. Now, perhaps, it was a culpable assurance, or
security rather, that they sent so small a party on the expedition ;
it might also be an indulgence of the people in the love of ease,
for they will not have all the people to labour thither; perhaps
the people were the less forward to go upon this expedition,
because they were denied the plunder of Jericho; and these spies
were willing they should be gratified. Whereas, when that town
was to be taken, though God by his own power would throw
down the walls, yet they must all labour thither, and labour there
too, in walking round it. It did not bode well at all, that God's
Israel began to think much of their labour, and contrived how to
spare their pains. It is required that we work out our salvation, ||
though it is God that works in us. It has likewise often proved
of bad consequence to make too light of an enemy. They are
but few, (say the spies,) but, as few as they were, they were too
many for them. It will awaken our care and diligence in our
Christian warfare, to consider that we wrestle with principalities
and powers.
9. The party be sent, in their first attack upon. the town, were
A
3. The retreat of this party, in disorder, put the whole camp of
Israel into a fright; the hearts of the people melted, not so much for
the loss as for the disappointment. Joshua had assured them that
the living God would without fail drive out the Canaanites from
before them, ch. 3. 10. How can this event be reconciled to that
promise? To every thinking man among them it appeared an
indication of God's displeasure, and an omen of something worse
and therefore no marvel it put them into such a consternation;
if God turn to be their enemy, and fight against them, what_will
become of them? True Israelites tremble when God is angry.
6. And Joshua rent his clothes, and fell to the
earth upon his face before the ark of the LORD
until the even-tide, he and the elders of Israel, and
put dust upon their heads. 7. And Joshua said,
Alas, O Lord GOD, wherefore hast thou at all
brought this people over Jordan, to deliver us into
the hand of the Amorites, to destroy us? would to
God we had been content, and dwelt on the other
side Jordan! 8. O LORD, what shall I say, when
Israel turneth their backs before their enemies!
9. For the Canaanites and all the inhabitants of
the land shall hear of it, and shall environ us
round, and cut off our name from the earth: and
what wilt thou do unto thy great name?
We have here an account of the deep concern Joshua was in,
upon this sad occasion. He, as a public person, interested
himself more than any other in this public loss; and is therein
an example to princes and great men, and teaches them to lay
much to heart the calamities that befall their people he is also a
type of Christ, to whom the blood of his subjects is precious,
Ps. 72. 14.
Observe,
1. How he grieved; he rent his clothes, v.6. m token of great
sorrow for this public disaster, and especially a dread of God's
displeasure, which was certainly the cause of it. Had it been but
the common chance of war, (as we are too apt to express it,) it
had not become a general to droop thus under it: but, when God
was angry, it was his duty to honour and feel thus. One of the
bravest soldiers that ever was, owned that his flesh trembled for
fear of God, Ps. 119, 120. As one humbling himself under the
mighty hand of God, he fell to the earth upon his face, not
thinking it any disparagement to him to lie thus low before the
Before Christ 1451.
JOSHUA, VII.
The Sin of Achan,
||
great God, to whom he directed this token of reverence, by [ of her little name, (the cutting off of that will be a small loss,) but
keeping his eye toward the ark of the Lord. The elders of what wilt thou do for thy great name? This he looks upon and
Israel, being interested in the cause, and influenced by his ex-laments as the great aggravation to the calamity, he feared it
ample, prostrated themselves with him, and, in token of deep would reflect on God, his wisdom and power, his goodress and
humiliation, put dust upon their heads, not only as mourners, but faithfulness; what would the Egyptians say? Note, Nothing is
as penitents; not doubting but it was for some sin or other that more grievous to a gracious soul than dishonour done to God's
God did thus contend with them, (though they knew not what it name. This also he insists upon as a plea for the preventing of
was,) they humbled themselves before God, and thus deprecated his fears, and a return of God's favour; it is the only word, in all
the progress of his wrath. This they continued until even-tide, his address, that has any encouragement in it, and he concludes
to shew that it was not the result of a sudden feeling, but pro- with it, leaving it to this issue, Father, glorify thy name. The
ceeded from a deep conviction of their misery and danger, if God name of God is a great name, above every name; and, whatever
were any way provoked to depart from them. Joshua did not happens, we ought to believe that he will, and pray that he would,
tall foul upon his spies for their misinformation concerning the work for his own name, that that may not be polluted. This
strength of the enemy, nor upon the soldiers for their cowardice, should be our concern more than any thing else, on this we must
though perhaps both were blame-worthy, but his eye is up to fix our eye, as the end of all our desires, and from this we must
God; for, is there any evil in the camp, and he has not done it? fetch our encouragement, as the foundation of all our hopes: we
His eye is upon God as displeased, and that troubles him.
cannot urge a better plea than this, Lord, what wilt thou do for
thy great name?Let God in all be glorified, and then welcome
his whole will.
II. How he prayed, or pleaded rather, humbly expostulating
the case with God; not sullen, as David, when the Lord had
made a breach upon Uzzah, but much affected; his spirit seemed
to be somewhat ruffled and discomposed, yet not so as to be put
out of frame for prayer; but, by giving vent to his trouble in an
humble address to God, he keeps his temper, and it ends well.
1. Now he wishes they had all taken up with the lot of the two
tribes on the other side Jordan, v.7. He thinks it had been
better to have stayed there, and been cut short, than come hither
to be cut off. This savours too much of discontent and distrust
of God, and cannot be justified, though the surprise and dis-
appointment to one deeply concerned for the public interest may,
in part, excuse it. Those words, Wherefore hast thou brought us
over Jordan to destroy us? are too like what the murmurers often
said, Exod. 14. 11, 12.—16. 3.—17.3. Numb. 14. 2, 3. but he
that searches the heart, knew they came from another spirit, and
therefore was not extreme to mark what he said amiss. Had
Joshua considered that this disorder, which their affairs were put
into, no doubt, proceeded from something amiss, which yet might
easily be redressed, and all set to rights again, (as often in his pre-
decessor's time,) he would not have spoken of it as a thing taken
for granted, that they were delivered into the hands of the Amorites
to be God knows what he does, though we do not;
but this we may be sure of, he never did, nor ever will, do us any
•
•
wrong.
2. He speaks as one quite at a loss concerning the meaning of
this event, v.8. “ What shall I say, whát construction can I put
upon it, when Israel, thy own people, for whom thou hast lately
upon it, when Israel, thy own people, for whom thou hast lately
done such great things, and to whom thou hast promised the full
possession of this land, when they turn their backs before their
enemies," (their necks, so the word is,) "when they not only flee
before them, but fall before them, and become a prey to them?
What shall we think of the divine power, Is the Lord's arm
shortened? Of the divine promise, Is his word yea and nay?
Of what God has done for us, Shall that be all undone again,
and prove in vain ?" Note, The methods of Providence are often
intricate and perplexing, and such as the wisest and best of
men know not what to say to; but they shall know hereafter,
John, 13.7.
3. He pleads the danger Israel was now in of being ruined; he
gives up all for gone. The Canaanites shall environ us round,
concluding, that, now our defence being departed, and the scales
turned in their favour, we shall be in their eyes as contemptible
as ever we were formidable, antl they shall cut off our name from
the earth, v. 9. Thus even good men, when things go against
them a little, are too apt to fear the worst, and make harder
conclusions than there is reason for. But this comes in here as
a plea; "Lord, let not Israel's name, which has been so dear to
thee, and so great in the world, be cut off.”
||
"He pleads the reproach that would be cast on God, and that,
if Israel were ruined, his glory would suffer by it. They will
cut off our name, says he, yet, as if he had corrected himself for
insisting upon that, it is no great matter (thinks he) what comes
up;
10, And the LORD said unto Joshua, Get thee
11. Israel hath sinned, and they have also trans-
wherefore liest thou thus upon thy face?
gressed my covenant which I commanded them:
for they have even taken of the accursed thing,
and have also stolen, and dissembled also, and
they have put it even among their own stuff.
12. Therefore the children of Israel could not
stand before their enemies, but turned their backs
before their enemies, because they were accursed:
neither will I be with you any more, except ye
destroy the accursed from among you. 13. Up,
sanctify the people, and say, Sanctify yourselves
against to-morrow: (for thus saith the LORD God
of Israel, There is an accursed thing in the midst.
of thee, O Israel: thou canst not stand before
thine enemies, until ye take away the accursed
thing from among you. In the morning therefore
ye shall be brought according to your tribes: and
it shall be, that the tribe which the LORD taketh
shall come according to the families thereof; and
the family which the LORD shall take shall come
by households; and the household which the
LORD shall take shall come man by man. 15. And
it shall be, that he that is taken with the accursed
thing shall be burnt with fire, he and all that he
hath: because he hath transgressed the covenant
of the LORD, and because he hath wrought folly
in Israel.
We have here God's answer to Joshua's address, which, we may
suppose, came from the oracle over the ark, before which Joshua
had prostrated himself, v.6. Those that desire to know the will
of God, must attend with their desires upon the lively oracles,
and wait at wisdom's gates for wisdom's dictates, Prov. 8. 34.
And let those that find themselves under the tokens of God's
displeasure never complain of him, but complain to him, and
they shall receive an answer of peace. The answer came imme-
diately, while he was yet speaking, Isa. 65. 24. as that to Daniel,
ch. 9. 20, &c.
I. God encourages Joshua against his present despondencies,
and the black and melancholy apprehensions he had of the resent
1
ļ
The Sin of Achan
Before Christ 1451.
JOSHUA, VII.
J
posture of Israel's affairs, v. 10. "Get thee up, suffer not thy | knows but he might have had the benefit of that law which
spirits to droop and sink thus, wherefore liest thou thus upon thy accepted of a trespass-offering, with restitution, from those that
face?" No doubt, Joshua did well to humble himself before God, had sinned through ignorance in the holy things of the law?
and mourn as he did, under the tokens of his displeasure; but Lev. 5. 15, 16. But Achan, never discovering himself till the lot
now God tells him, it was enough, he would not have him con- discovered him, evidenced the hardness of his heart, and there-
tinue any longer in that melancholy posture, for God delights not fore he found no mercy,
in the grief of penitents, when they afflict their souls, further
than as it qualifies them for pardon and peace; the days even of
that mourning must be ended. Arise, shake thyself from the dust,
Isa. 52.2. Joshua continued his mourning till even-tide, v. 6.
so late, that they could do nothing that night toward the discovery
of the criminal, but were forced to put it off till next morning.
Daniel (ch. 9. 21.) and Ezra (ch. 9, 5, 6.) continued their mourning
only till the time of the evening sacrifice; that revived them
both, but Joshua went past that time, and therefore is thus
roused; “Get thee up, do not lie all night there."
Yet we
find that Moses fell down before the Lord forty days and forty
nights, to make intercession for Israel, Deut. 9. 18. Joshua
must get up, because he has other work to do than to lie there;
the accursed thing must be discovered and cast out, and the
sooner the better; Joshua is the man that must do it, and there-
fore it is time for him to lay aside his mourning weeds, and put
on his judge's robes, and clothe himself with zeal as a cloke;
weeping must not hinder sowing, nor one duty of religion justle
out another. Every thing is beautiful in its season. Shechaniah
perhaps had an eye to this in what he said to Ezra upon a like
occasion. See Ezra, 10. 2..4.
III. He awakens him to inquire further into it, by telling him,
1. That this was the only ground for the controversy God had with
them, this, and nothing else; so that, when this accursed thing
was put away, he needed not fear, all would be well, the stream
of their successes, when this one obstruction was removed, would
run as strong as ever. 2. That, if this accursed thing were not
destroyed, they could not expect the return of God's gracious
presence; in plain terms, neither will I be with you any more as I
have been, except ye destroy the accursed, that is, the accursed
person, who is made so by the accursed thing. That which is
accursed will be destroyed; and they whom God has intrusted
to bear the sword, bear it in vain, if they make it not a terror to
that wickedness which brings these judginents of God on a land.
By personal repentance and reformation, we destroy the accursed
thing in our own hearts, and unless we do that, we must never
expect the favour of the blessed God. Let all men know that
it is nothing but sin that separates between them and God, and,
if that be not sincerely repented of and forsaken, it will separate
eternally
||
IV. He directs him in what method to make this inquiry and
prosecution. 1. He must sanctify the people, now over-night,
H. He informs him of the true and only cause of this disaster, that is, as it is explained, he must command them to sanctify
and shews him wherefore he contended with them, v. 11. Israel themselves, v. 13. And what can either magistrates or ministers
hath sinned.
"Think not that God's mind is changed, his arm do more toward sanctification? They must put themselves into a
shortened, or his promise about to fail; no, it is sin, it is sin, that suitable frame to appear before God, and submit to the divine
great mischief maker, that has stopped the current of divine scrutiny; must examine themselves, now that God was coming
favours, and has made this breach upon you." The sinner is not to examine them; must prepare to meet their God. They were
named, though the sin is described, but it is spoken of as the act called to sanctify themselves, when they were to receive the divine
of Israel in general, till they have fastened it upon the particular law, Exod. 19. and now also, when they were to come under the
person, and their godly sorrow have so wrought a clearing of divine judgment; for in both God is to be attended with the
themselves, as their's did, 2 Cor. 7. 11. Observe how the sin is utmost reverence. There is an accursed thing in the midst of
here made to appear exceeding sinful. 1. They have transgressed thee, and therefore sanctify yourselves, that is, "Let all that are
my covenant, an express precept with a penalty annexed to it. It innocent be able to clear themselves, and be the more careful to
was agreed, that God should have all the spoil of Jericho, and cleanse themselves: the sins of others may be improved by us, as
they should have the spoil of the rest of the cities of Canaan, but, in furtherances of our sanctification, as the scandal of the incestuous
robbing God of his part, they transgressed this covenant. 2. They Corinthian occasioned a blessed teformation in that church,
have even taken of the devoted thing, in contempt of the curse 2 Cor. 7. 11. 2. He must bring them all under the scrutiny of the
which was so solemnly denounced against him that should dare lot, v. 14. the tribe which the guilty person was of should first
to break in upon God's property, as if that curse had nothing in be discovered by lot, then the family, then the household, and
it formidable. 3. They have also stolen; they did it clandestinely, last of all the person. The conviction came upon him thus
as if they could conceal it from the divine omniscience, and they gradually, that he might have some space given him to come in
were ready to say, The Lord shall not see, or will not miss so and surrender himself; for God is not willing that any should
small a matter out of so great a spoil. Thus thou thoughtest I was|| perish, but that all should come to repentance. Observe, The
altogether such a one as thyself. 4. They have dissembled also. Lord is said to take the tribe, and family, and household, on
Probably, when the action was over, Joshua called all the tribes, which the lot fell; because the disposal of the lot is of the Lord,
and asked them, whether they had faithfully disposed of the spoil, and, however casual it seems, is under the direction of infinite
according to the divine command, and charged them, if they knewwisdom and justice; and to shew, that when the sin of sinners
of any transgression, they should discover it; but Achan joined finds them out, God is to be acknowledged in it; it is he that
with the rest in a general protestation of innocency, and kept his seizes them, and the arrests are in his name. God hath found
countenance, like the adulterous woman that eats and wipes her || out the iniquity of thy servants, Gen. 44. 16. It is also intimated
mouth, and says, I have done no wickedness. Nay, 5. They have with what a certain and unerring judgment the righteous God
put the accursed thing among their own goods, as if they had as does and will distinguish between the innocent and the guilty, so
good a title to that as to any thing they have; never expecting to that though for a time they seem involved in the same condemna-
be called to an account, nor designing to make restitution. All tion, as the whole tribe did, when it was first taken by the lot,
this Joshua, though a wise and vigilant ruler, knew nothing of, yet He, who has his fan in his hand, will effectually provide for the
till God told him, who knows all the secret wickedness that is in taking out of the precious from the vile; so that though the
the world, which men know nothing of. God could at this time righteous be of the same tribe, and family, and household, with the
have told him who the person was that had done this thing, but wicked, yet they shall never be treated as the wicked, Gen. 18. 25.
does not, (1.) To exercise the zeal of Joshua and Israel, in 3. When the criminal was found out, he must be put to death
searching out the criminal. (2.) To give the sinner himself space without mercy, (Heb. 10. 28.) and with all the expressions of a
to repent and make confession. Joshua, no doubt, proclaimed it holy detestation, v. 15. He, and all that he has, must be burnt
immediately throughout the camp, that there was such a trans- with fire, that there might be no remainders of the accursed thing
gression committed, upon which, if Achan had surrendered himself, among them; and the reason given for this severe sentence, is,
and penitently owned his guilt, and prevented the scrutiny, who because the criminal has, (1.) Given a great affront to God, he
VOL. I.
58
Before Christ 1451.
The Punishment of Achan.
JOSHUA, VII.
has transgressed the covenant of the Lord, who is jealous parti- lot, though it proceeded gradually. Though we may suppose
cularly for the honour of the holy covenant. (2.) He has done a that Joshua slept the better, and with more ease and satisfaction,
great injury to the church of God, he has wrought folly in Israel, when he knew the worst of the disease of that body, which, under
has shamed that nation which is looked upon by all its neighbours God, he was the head of, and which was put into a certain
to be a wise and an understanding people; has infected that nation method of cure, yet he rose up early in the morning, v. 16. so
which is sanctified to God, and troubled that nation of which He much was his heart upon it, to put away the accursed thing. We
is the Protector. These being crimes so heinous in their nature, have found Joshua upon other occasions an early riser; here, it
and of such pernicious consequence and example, the execution, shews his zeal and vehement desire to see Israel restored to the
which otherwise would have come under the imputation of cruelty, divine favour. In the scrutiny observe, 1. That the guilty tribe
is to be applauded as a piece of necessary justice. It was was that of Judah, which was, and was to be, of all the tribes,
SACRILEGE, it was invading God's rights, alienating his property, the most honourable and illustrious; this was an allay to their
and converting to a private use that which was devoted to his dignity, and might serve as a check to their pride: many there
glory, and appropriated to the service of his sanctuary-this was were, who were its glories, but here was one that was its reproach.
the crime to be thus severely punished, for warning to all people Let not the best families think it stran if there be those found
in all ages to take heed how they rob God.
in them, and descending from them, that prove their grief and
shame. Judah was to have the first and largest lot in Canaan,
the more inexcusable is one of that tribe, if, not content to wait
for his own share, he break in upon God's property. The Jews'
tradition is, that, when the tribe of Judah was taken, the valiant
men of that tribe drew their swords, and professed they would
not sheathe them again till they saw the criminal punished, and
themselves cleared, who knew their own innocency. 2. That the
guilty person was at length fastened upon, and the language of
e was, art man, v. 18. was strange
being conscious to himself of guilt, when he saw the lot come
nearer and nearer to him, had not either the wit to make an
escape, or the grace to make a confession; but his heart was
hardened through the deceitfulness of sin, and it proved to be to
his own destruction. We may well inagine how his countenance
changed, and what horror and confusion seized him, when he was
singled out as the delinquent, when the eyes of all Israel were
fastened upon him, and every one was ready to say, Have we found
thee, O our enemy? See here, (1.) The folly of those that promise
themselves secrecy in sin: the righteous God has many ways of
bringing to light the hidden works of darkness, and so bringing
to shame and ruin those that continue their fellowship with those
unfruitful works. A bird of the air, when God pleases, shall
carry the voice, Eccl. 10. 20. See Ps. 94.7, c. (2.) How much
it is our concern, when God is contending with us, to find out
what the cause of action is, what the particular sin is, that, like
Achan, troubles our camp. We must thus examine ourselves and
carefully review the records of conscience, that we may find out
the accursed thing, and pray earnestly, with holy Job, Lord, shew
me wherefore thou contendest with me.
he shall be no longer harboured.
Discover the traitor, and
16. So Joshua rose up early in the morning, and
brought Israel by their tribes; and the tribe of
Judah was taken: 17. And he brought the family
of Judah; and he took the family of the Zarhites:
and he brought the family of the Zarhites man by
man; and Zabdi was taken: 18. And he brought
his household man by man; and Achan, the son
of Carmi, the son of Zabdi, the son of Zerah, of
the tribe of Judah, was taken. 19. And Joshua
said unto Achan, My son, give, I pray thee, glory
to the LORD God of Israel, and (make confession
unto him and tell me now what thou hast done;
hide it not from me. 20. And Achan answered
Joshua, and said, Indeed I have sinned against
the LORD God of Israel, and thus and thus have I
done: 21. When I saw among the spoils a goodly
Babylonish garment, and two hundred shekels of
silver, and a wedge of gold of fifty shekels weight,
then I coveted them and took them; and, behold,
they are hid in the earth in the midst of my tent,
and the silver under it. 22. So Joshua sent
messengers, and they ran unto the tent; and,
behold, it was hid in his tent, and the silver under
it. 23. And they took them out of the midst of
the tent, and brought them unto Joshua, and unto
all the children of Israel, and laid them out before
the LORD. 24. And Joshua, and all Israel with
him, took Achan the son of Zerab, and the silver,
and the garment, and the wedge of gold, and his
sons, and his daughters, and his oxen, and his
asses, and his sheep, and his tent, and all that he
had and they brought them unto the valley of
Achor. 25. And Joshua said, Why hast thou
troubled us? the LORD shall trouble thee this day;
And all Israel stoned him with stones, and burned
them with fire, after they had stoned them with
stones. 26. And they raised over him a great
heap of stones unto this day. So the LORD turned
from the fierceness of his anger. Wherefore the
name of that place was called, The valley of
Achor, unto this day.
•
-
II. His arraignment and examination, v. 19. Joshua sits judge,
and though abundantly satisfied of his guilt by the determination
of the lot, yet urges him to make a penitent confession, that his
soul might be saved by it in the other world, though he could not
give him any encouragement to hope that he should save his life
by it. Observe, 1. How he accosts him with the greatest mildness
and tenderness that could be, like a true disciple of Moses. He
might justly have called him "thief" and " rebel," "Raca," and
"thou fool," but he calls him "son;" he might have adjured
him to confess, as the high priest did our blessed Saviour, or
threatened him with the torture to extort a confession, but for
love's sake he rather beseeches him, I pray thee make confession.
misery, though they have brought themselves into it by their own
This is an example to all, not to insult over those that are in
wickedness, but to treat even offenders with the spirit of meekness,
not knowing what we ourselves should have been and done, if
God had put us into the hand of our own counsels. It
an example to magistrates, in executing justice, to govern their
own passions with a strict and prudent hand, and never suffer
themselves to be transported by them into any indecencies of
behaviour or language, no not toward those that have given the
greatest provocations. The wrath of man worketh not the righte-
ousness of God. Let them remember the judgment is God's, who
is Lord of his anger. This is the likeliest method of bringing
It is likewise
|
We have in these verses,
I. The discovery of Achan by the lot, which proved a perfect offenders to repentance. 2. What he wishes him to do; to confess
Before Christ 1451.
The Punishment of Achan.
JOSHUA, VII.
he fact, to confess it to God, the party offended by the crime;
"oshua was to him in God's stead, so that, in confessing to him,
be confessed to God. Hereby he would satisfy Joshua and the
Fongregation concerning that which was laid to his charge; his
confession would also be an evidence of his repentance, and a
warning to others to take heed of sinning after the similitude of
his transgression: but that which Joshua aims at herein, is, that
God might be honoured by it, as the Lord, the God of infinite
Knowledge and power, from whom no secrets are hid; and as the
God of Israel, who, as he does particularly resent affronts given to
his Israel, so he does the affronts given him by Israel. Note, In
confessing sin, as we take shame to ourselves, so we give glory
to God, as a righteous God, owning him justly displeased with
us, and as a good God, who will not improve our confessions as
evidences against us, but is faithful and just to forgive, when we
are brought to own that he would be faithful and just if he should
punish. By sin we have injured God in his honour, Christ by his
death has made satisfaction for the injury; but it is required, that
we by repentance shew our good-will to his honour, and, as far
as in us lies, give glory to him. Bishop Patrick quotes the
Samaritan chronicle, making Joshua to say here to Achan, Lift
up thine eyes to the King of heaven and earth, and acknowledge
that nothing can be hid from him who knoweth the greatest secrets.
III. His confession, which now, at last, when he saw it was to
no purpose to conceal his crime, was free and ingenuous enough,
v: 20, 21. Here is,
1. A penitent acknowledgment of the fault. "Indeed I have
sinned, what I am charged with is too true to be denied, and too
bad to be excused. I own it, I lament it; the Lord is righteous
in bringing it to light, for indeed I have sinned." This is the
language of a penitent that is sick of his sin, and whose conscience
is loaded with it. "I have nothing to accuse any one else of, but
a great deal to say against myself; it is with me that the accursed ||
thing is found, I am the man who have perverted that which was
right, and it profited me not." And that wherewith he aggra-
vates the sin, is, that it was committed against the Lord God of
Israel. He was himself an Israelite, a sharer with the rest of
that exalted nation in their privileges, so that, in offending the
God of Israel, he offended his own God, which laid him under
the guilt of the basest treachery and ingratitude imaginable.
2. A particular narrative of the fact, Thus and thus have I done.
God had told Joshua in general, that a part of the devoted things
was alienated, but leaves it to him to draw from Achan an account
of the particulars; for, one way or other, God will make sinners'
own tongues to fall upon themselves, (Ps. 64. 8.) if ever he bring
them to repentance, they will be their own accusers, and their
awakened consciences will be instead of a thousand witnesses.
Note, It becomes penitents, in the confession of their sin to God,
to be very particular; not only, "I have sinned;" but, "In this
and that instance I have sinned;" reflecting with regret upon all
the steps that led to the sin, and all the circumstances that aggra-
vated it, and made it exceeding sinful; thus and thus have I done.
He confesses, (1.) To the things taken. In plundering a house in
Jericho he found a goodly Babylonish garment; the word signifies
a robe, such as princes wore when they appeared in state, pro-
bably, it belonged to the king of Jericho; it was far-fetched, if
fetched, as we translate it, from Babylon. A garment of divers
colours, so some render it; whatever it was, in his eyes it made
a glorious show; "A thousand pities" (thinks Achan)
"that
should be burnt, then it will do nobody any good, if I take it for
myself, it will serve me many a year for my best garment."
Under these pretences, he makes bold with this first, and thinks
it no harm to save it from the fire; but, his hand being thus in, he
proceeds to take a bag of money, two hundred shekels, that is, one
hundred ounces of silver, and a wedge of gold which weighed fifty ||
shekels, that is, twenty-five ounces. He could not plead that, in ||
taking these, he saved them from the fire, (for the silver and gold
were to be laid up in the treasury,) but they that make a slight
excuse to serve in daring to commit one sin, will have their hearts
so hardened by that, that they will venture upon the next without
•
in
such an excuse; for the way of sin is down-hill. See what a poor
prize it was for which Achan ran this desperate hazard, and what
an unspeakable loser he was by the bargain. See Matth. 16. 26.
(2.) He confesses the manner of taking them. [1.] The sin began
the eye. He saw these fine things, as Eve saw the forbidden
fruit, and was strangely charmed with the sight. See what comes
of suffering the heart to walk after the eyes, and what need we
have to make this covenant with our eyes, that if they wander,
they shall be sure to weep for it. Look not thou upon the wine¸
that is red, upon the woman that is fair; close the right eye that
thus offends thee, to prevent the necessity of plucking it out, and
casting it from thee, Matth. 5. 28, 29. [2.] It proceeded out of
the heart. He owns, I coveted them. Thus lust conceived and
brought forth this sin. They that would be kept from sinful
actions, must mortify and check in themselves sinful desires,
particularly, the desire of worldly wealth, which we more parti-
cularly call covetousness. Oh what a world of evil is the love of
money the root of? Had Achan looked upon these things with an
eye of faith, he would have seen them accursed things, and would
have dreaded them, but looking upon them with an eye of sense
only, he saw them goodly things, and coveted them. It was not
the looking, but the lusting, that ruined him. [3.] When he had
committed it, he was very industrious to conceal it. Having taken
of the forbidden treasures, fearing lest any search should be made
for prohibited goods, he hid them in the earth, as one that
resolved to keep what he had gotten, and never to make restitution.
Thus does Achan confess the whole matter, that God might be
justified in the sentence passed upon him. See the deceitfulness
of sin; that which is pleasing in the commission, is bitter in the
reflection, at the last it bites like a serpent. Particularly, see
what comes of ill-gotten goods, and how they will be cheated
that rob God, Job, 20. 15. He hath swallowed down riches, and
he shall vomit them up again.
IV. His conviction. God had convicted him by the lot, he had
convicted himself by his own confession; but, that no room might
be left for the most discontented Israelite to object against the
process, Joshua has him further convicted by the searching of his
tent, in which the goods were found which he confessed to.
Particular notice is taken of the haste which the messengers made,
that were sent to search, they ran to the tent, v. 22. Not only to
shew their readiness to obey Joshua's orders, but to shew how
uneasy they were till the camp was cleared of the accursed thing,
that they might regain the divine favour. They that feel them-
selves under wrath, find themselves concerned not to defer the
putting away of sin. Delays are dangerous, and it is no time to
trifle. When the stolen goods were brought, they were laid out
before the Lord, v. 23. that all Israel might see how plain the
evidence was against Achan, and might adore the strictness of
God's judgments in punishing so severely the stealing of such
small things, and yet the justice of his judgments in maintaining
his right to devoted things, and might be afraid of ever offending
in the like kind. In laying them out before the Lord, they
acknowledged his title to them, and waited to receive his direc-
tions concerning them. Note, Those that think to put a cheat
upon God, do but deceive themselves; what is taken from him he
will recover, Hos. 2. 9. and he will be a loser by no man at last.
V. His condemnation. Joshua passes sentence upon him, v. 25.
Why hast thou troubled us? There is the ground of the sentence,
O, how much hast thou troubled us? So some read it. He refers
to what was said when the warning was given not to meddle with
the accursed thing, ch. 6. 18. lest ye make the camp of Israel a
curse, and trouble it. Note, Sin is a very troublesome thing, not
only to a sinner himself, but to all about him.
He that is greedy
of gain, as Achan was, troubles his own house, Prov. 15.27. and
all the communities he belongs to. Now (says Josbua) God shall
trouble thee. See why Achan was so severely dealt with, not only
because he had robbed God, but because he had troubled Israel;
over his head he had (as it were) this accusation written, Achan,
the troubler of Israel, as Ahab, 1 Kings, 18.18. This therefore
is his doom, God shall trouble thee. Note, The righteous God
Before Christ 1451.
The Destruction of Ai.
JOSHUA, VII, VIII.

will certainly recompense tribulation to them that trouble his people,
2 Thess. 1. 6. Those that are troublesome, shall be troubled.
Some of the Jewish doctors, from that word, which determines the
troubling of him to this day, infer, that therefore he should not be
troubled in the world to come; the flesh was destroyed, that the
spirit might be saved, and, if so, the dispensation was really less
severe than it seemed. In the description, both of his sin and of
his punishment, by the trouble that was in both, there is a plain
allusion to his name Achan, or, as he is called, 1 Chron. 2. 7,
Achar, which signifies trouble. He did too much answer his name.
VI. His execution. No reprieve could be obtained, a gangrened
member must be cut off immediately. When he is proved to be
an anathema, and the troubler of the camp, we may suppose all
the people cry out against him, Away with him, away with him!
Stone him, stone him! Here is,
1. The place of execution: they brought him out of the camp,
in token of their putting far from them that wicked person,
1 Cor. 5. 13. When our Lord Jesus was made a curse for us,
that by his trouble we might have peace, he suffered as an accursed
thing without the gate, bearing our reproach, Heb. 13. 12, 13.
The execution was at a distance, that the camp, which was
disturbed by Achan's sin, might not be defiled by his death.
2. The persons employed in his execution; it was the act of
all Israel, v. 24, 25. They were all spectators of it, that they
might see and fear. Public executions are public examples.
Nay, they were all consenting to his death, and as many as could
were active in it, in token of the universal detestation in which
they held his sacrilegious attempt, and their dread of God's dis-
pleasure against them.
5. The pacifying of God's wrath hereby, v. 26. The Lord
turned from the fierceness of his anger. The putting away of sin
by true repentance and reformation, as it is the only way, so it is
a sure and most effectual way, to recover the divine favour. Take
away the cause, and the effect will cease.
VII. The record of his conviction and execution; care was taken
to preserve the remembrance of it, for warning and instruction to
posterity: 1. A heap of stones was raised on the place where
Achan was executed, every one perhaps of the congregation
throwing a stone at the heap, in token of his detestation of the
crime. 2. A new name was given to the place; it was called, The
Valley of Achor, or Trouble. This was a perpetual brand of
infamy upon Achan's name, and a perpetual warning to all people
not to invade God's property. By this severity against Achan,
the honour of Joshua's government, now in the infancy of it, was
maintained, and Israel, at their entrance upon the promised
Canaan, were minded to observe, at their peril, the provisos and
limitations of the grant by which they held it. The Valley of
Achor is said to be given for a door of hope, because when we put
away the accursed thing, then there begins to be hope in Israel,
Hos. 2. 15. Ezra, 10. 2.
CHAP. VIII.
The embarrassment which Achan's sin gave to the affairs of Israel being over
we have them here in a very good posture again, the affairs both of war and
religion. Here is, I. The glorious progress of their arms in the taking of
1. God encourages
Ai, before which they had lately suffered disgrace.
Joshua to attack it, with the assurance of success, and directs him what
method to take, v. 1, 2. 2. Joshua gives orders accordingly to the men of
war, v. 3..8.
3. The stratagem is managed as it was projected, and succeeds
as it was desired, v. 9..22. 4. Joshua becomes master of this city, puts all
to the sword, burns it, hangs the king, but gives the plunder to the soldiers,
v.23..29. II. The great solemnity of writing and reading the law before à
general assembly of all Israel, drawn up for that purpose upon the two
mountains of Gerizim and Ebal, according to an order which Moses had
received from the Lord, and delivered to them, v.30..35. Thus did they
take their work before them, and muke the business of their religion to keep
pace with their secular business.
"
3. The partakers with him in the punishment: for he perished
not alone in his iniquity, ch. 22. 20. (1.) The stolen goods were
destroyed with him, the garment burnt, as it should have been
with the rest of the combustible things in Jericho, and the silver
and gold defaced, melted, lost, and buried, in the ashes of the
rest of his goods, under the heap of stones, so as never to be put
to any other use. (2.) All his other goods were destroyed likewise,
not only his tent, and the furniture of that, but his oxen, asses,
and sheep; to shew, that goods gotten unjustly, especially if they
be gotten by sacrilege, will not only turn to no account, but will
blast and waste the rest of the possessions to which they are
added. The eagle in the fable, that stole flesh from the altar,
brought a coal of fire with it, which burnt her nest, Hab. 2.9, 10.
1.
own.
Zech. 5.3, 4. They lose their own, that grasp at more than their
(3.) His sons and daughters were put to death with him.
Some indeed think that they were brought out, (v.24.) only to be
the spectators of their father's punishment, but most conclude
that they died with him, and that they must be meant, v. 25.
where it is said, they burned them with fire, after they had stoned
them with stones. God had expressly provided that magistrates
should not put the children to death for the father's sins; but he
did not intend to bind himself by that law, and in this case he
had expressly ordered, v. 15. that the criminal, and all that he
had, should be burnt. Perhaps his sons and daughters were
aiders and abettors in the villany, had helped to carry off the
accursed things. It is very probable that they assisted in the
concealment, and that he could not hide them in the midst of his
tent, but they must know and keep his counsel, and so they became
accessaries ex post facto-after the fact; and if they were ever so
little partakers in the crime, it was so heinous, that they were justly
sharers in the punishment. However, God was hereby glorified,
and the judgment executed was thus made the more tremendous.
4. The punishment itself that was inflicted on him; he was stoned,
some think, as a sabbath-breaker, supposing that the sacrilege |
was committed on the sabbath-day; and then his dead body was
burnt, as an accursed thing, of which there should be no
remainder left. The concurrence of all the people in this
execution, teaches us how much it is the interest of a nation, that
all in it should contribute what they can, in their places, to the
suppression of vice and profaneness, and the reformation of
manners; sin is a reproach to any people, and therefore every
Israelite indeed will have a stone to throw at it.
ND the LORD said unto Joshua, Fear not,
neither be thou dismayed: take all the
people of war with thee, and arise, go up to Ai:
see, I have given into thy hand the king of
Ai, and his people, and his city, and his land:
2. And thou shalt do to Ai and her king as thou
didst unto Jericho and her king: only the spoil
thereof, and the cattle thereof, shall ye take for
a prey unto yourselves: lay thee an ambush for
the city behind it.
Israel were very happy in having such a commander as Joshua,
but Joshua was more happy in having such a Director as God
himself; when any difficulty occurred, he need not to call a
council of war, who had God so nigh unto him, not only to answer,
but even to prevent, his inquiries. It should seem, Joshua was
now at a stand, had scarcely recovered the discomposure he was
put into by the trouble Achan gave them, and could not think,
without fear and trembling, of pushing forward, lest there should
be in the camp another Achan; then God spake to him, either by
vision, as before, ch. 5. as a man of war with his sword drawn, or
by the breastplate of judgment. Note When we have faithfully
put away sin, that accursed thing, which separates between us and
God, then, and not till then, we may expect to hear from God
to our comfort; and God's directing us how to go on m our
Christian work and warfare, is a good evidence of his being
reconciled to us. Observe here.
I. The encouragement God gives to Joshua to proceed; Fear
not, neither be thou dismayed, v. 1. This intimates that the sin
{
Before Christ 1451.
The Destruction of A
JOSH A, VIII.
•
not consecrated to God as that of Jericho, and therefore there was
no danger of the people's committing such a trespass as they had
committed there. Observe, How Achan, who catched at forbidden
spoil, lost that, and life, and all; but the rest of the people, who
had conscientiously refrained from the accursed thing, were
quickly recompensed for their obedience with the spoil of Ai; the
way to have the comfort of what God allows us, is, to forbear
what he forbids us. No man shall lose by his self-denial; let
God have his dues first, and then all will be clean to us and
sure, 1 Kings, 17. 13. God did not bring them to these goodly
cities, and houses filled with all good things, to tantalize them
with the sight of that which they might not touch; but, having
received the first-fruits from Jericho, the spoil of Ai, and of all
the cities which from henceforward came into their hands, they
might take for a prey to themselves.
of Achan, and the consequence of it, had been a very great dis-according to the commandment of the LORD shall
couragement to Joshua, and made his heart almost ready to fail. ye do. See, I have commanded you. 9. Joshua
Corruptions within the church weaken the hands, and damp the
spirits, of her guides and helpers, more than oppositions from therefore sent them forth: and they went to lie in
without; treacherous Israelites are to be dreaded more than ambush, and abode between Beth-el and Ai, on
malicious Canaanites. But God bids Joshua not to be dismayed; the west side of Ai: but Joshua lodged that night
the same power that keeps Israel from being ruined by their
enemies, shall keep them from ruining themselves. To animate among the people. 10. And Joshua rose up early
him, 1. He assures him of success against Ai, tells him it is all in the morning, and numbered the people, and
his own; but he must take it as God's gift, I have given it into went up, he and the elders of Israel, before
thy hands, which secured him both title and possession, and the people to Ai.
the people to Ai. 11. And all the people, even
obliged him to give God the glory of both, Ps. 44. 3. 2. He allows the people of war that were with him, went up,
the people to take the spoil to themselves. Here the spoil was and drew nigh, and came before the city, and
pitched on the north side of Ai: now there was
a valley between them and Ai. 12. And he took
about five thousand men, and set them to lie in
ambush between Beth-el and Ai, on the west
side of the city. 13. And when they had set the
people, even all the host that was on the north
of the city, and their liers in wait on the west of
the city, Joshua went that night into the midst
of the valley. 14. And it came to pass, when
the king of Ai saw it, that they hasted and rose
up early, and the men of the city went out
II. The direction he gives him in attacking Ai. It must not be against Israel to battle, he and all his people,
such a work of time as the taking of Jericho was, that would have at a time appointed, before the plain; but he
prolonged the war too much; they that had patiently waited wist not that there were liers in ambush against
seven days for Jericho, shall have Ai given them in one day. Nor him behind the city. 15. And Joshua and all
was it, as that, to be taken by miracle, and purely by the act of Israel made as if they were beaten before them,
God, but now their own conduct and courage must be exercised;
having seen God work for them, they must now bestir themselves. and fled by the way of the wilderness. 16. And
God directs him, 1. To take all the people, that they might all be all the people that were in Ai were called together
spectators of the action, and sharers in the spoil. Hereby God gave to pursue after them: and they pursued after
him a tacit rebuke for sending so small a detachment against Ai, in Joshua, and were drawn away from the city.
the former attempt upon it, ch. 7.4. 2. To lay an ambush behind
the city; this was a method which Joshua would not have thought 17. And there was not a man left in Ai or Beth-el,
of at this time, if God had not directed him to it; and though now that went not out after Israel: and they left the
we are not to expect direction, as here, by visions, voices, or oracles, city open, and pursued after Israel. 18. And
vet, whenever those who are intrusted with public councils take the LORD said unto Joshua, Stretch out the spear
prudent measures for the public good, it must be acknowledged
that God puts it into their hearts, he that teaches the husband- that is in thy hand toward Ai; for I will give it
man discretion, no doubt, teaches the statesman and general. into thine hand. And Joshua stretched out the
spear that he had in his hand toward the city.
19. And the ambush arose quickly out of their
place, and they ran as soon as he had stretched
out his hand and they entered into the city, and
took it, and hasted and set the city on fire.
20. And when the men of Ai looked behind
them, they saw, and, behold, the smoke of the
city ascended up to heaven, and they had no
power to flee this way or that way: and the
people that fled to the wilderness turned back
upon the pursuers. 21. And when Joshua and
all Israel saw that the ambush had taken the
city, and that the smoke of the city ascended,
then they turned again, and slew the men of Ai,
22. And the other issued out of the city against
them; .so they were in the midst of Israel, some
on this side, and some on that side: and they
smote them, so that they let none of them remain
or escape.
3. So Joshua arose, and all the people of war, to
go up against Ai: and Joshua chose out thirty
thousand mighty men of valour, and sent them
away by night. 4. And he commanded them,
saying, Behold, ye shall lie in wait against the
city, even behind the city: go not very far from
the city, but be ye all ready: 5. And I, and all
the people that are with me, will approach unto
the city and it shall come to pass, when they
come out against us, as at the first, that we will
flee before them, 6. (For they will come out after
us) till we have drawn them from the city; for
they will say, They flee before us, as at the first:
therefore we will flee before them. 7. Then ye
shall rise up from the ambush, and seize upon the
city for the LORD your God will deliver it into
your hand. 8. And it shall be, when ye have
taken the city, that ve shall set the city on fire
Before Christ 1451.
JOSHUA, VIII.
The Destruction of Ai.
the city, whereof when they had given notice, by a smoke, to
Joshua, he, with all his force, returned upon the pursuers, who now,
when it was too late, were aware of the snare they were drawn
into, for, their retreat being intercepted, they were every man of
them cut off. The like artifice we find used, Judg. 20. 29, &c.
Now, in this story, we may observe,
t
||
We have here an account of the taking of Ai by stratagem,
The stratagem here used, we are sure, was lawful and good;
God himself appointed it, and we have no reason to think, but
that the like is lawful and good in other wars. Here was no
league broken, no oath or promise violated, nor any thing like it;
it was not by the pretence of a parley, or treaty of peace, that
the advantage was gained, no, these are sacred things, and not to 1. What a brave commander Joshua was. See, (1.) His conduct
be jested with, nor used to serve a turn; truth, when once it is and prudence. God gave him the hint, v.2. that he should lay
plighted, becomes a debt even to the enemy. But, in this strata-in ambush behind the city, but left him to himself to order the
gem, here was no untruth told; nothing was concealed but their particulars, which he did admirably well. Doubtless, Wisdom
own counsels, which no enemy ever pretended a right to be strengthens the wise more than ten mighty men, Eccl. 7. 19.
intrusted with; nothing was dissembled, nothing counterfeited but || (2.) His care and industry, v. 10. He rose up early in the morn-
a retreat, which was no natural or necessary indication at all of||ing, that he might lose no time, and to shew how intent his mind
their inability to maintain their onset, or of any design not to was upon his business. Those that would maintain their spiritual
renew it; the enemy ought to have been upon their guard, and conflicts must not love their case. (3.) His courage and resolu-
to have kept within the defence of their own walls; common tion; though an army of Israelites had been repulsed before Ai,
prudence, had they been governed by it, would have directed yet he resolves to lead them on in person the second time, v. 5.
them not to venture on the pursuit of an army which they saw was Being himself also an elder, he took the elders of Israel with him
so far superior to them in numbers, and leave their city unguarded; to make this attack upon the city, v. 10. as if he was going rather
but (Si populus"vult decipi, dicipiatur—If the people will be to sit in judgment upon them as criminals, than to fight them as
deceived, let them.) If the Canaanites will be so easily imposed enemies. (4.) His caution and consideration, v. 13. He went
upon, and, in pursuit of God's Israel, will break through all the that night into the midst of the valley, to make the necessary
laws of policy and good management, the Israelites are not at all dispositions for an attack, and to see that every thing was in good
to be blamed for taking advantage of their fury and thoughtless- order. It is the pious conjecture of the learned Bishop Patrick,
mess; nor is it any way inconsistent with the character God is that he went into the valley alone, to pray to God for a blessing
pleased to give of them, that they are children that will not lie.
upon his enterprise, and he did not seek in vain. (5.) His
constancy and perseverance; when he had stretched out his spear
toward the city, v. 18. (a spear almost as fatal and formidable to
the enemies of Israel as the rod of Moses was,) he never drew
back his hand till the work was done. His hands in fighting,
like Moses's in interceding, were steady to the going down of the
sun. Those that have stretched out their hands against their
spiritual enemies, must never draw them back. Lastly, What
Joshua did in the stratagem is applicable to our Lord Jesus, of
whom he was a type. Joshua conquered by yielding, as if he had
himself been conquered; so our Lord Jesus, when he bowed his
head and gave up the ghost, seemed as if death had triumphed
over him, and as if he and all his interests had been routed and
ruined; but in his resurrection he rallied again, and gave the
powers of darkness a total defeat; he broke the serpent's head,
by suffering him to bruise, his heel. A glorious stratagem!
||
i
Now, in the account here given of this matter,
I. There is some difficulty in adjusting the numbers that were
employed to effect it. Mention is made, v. 3. of thirty thousand,
that were chosen and sent away by night, to whom the charge
was given to surprise the city as soon as ever they perceived it
was evacuated, v. 4, 7, 8. And yet afterward, v.12. it is said,
Joshua took five thousand men, and set them to lie in ambush
behind the city, and, that ambush entered the city, and set it on
fire, v. 19. Now, 1. Some think there were two parties sent out
to lie in ambush, thirty thousand first, and afterward five thousand
to guard the roads, and to intercept those of the city that might
think to save themselves by flight, or to strengthen those that
were first sent out; and that Joshua made his open attack upon
the city, with all the thousands of Israel. So the earned
Bishop Patrick, insisting upon God's command, v. 1. to take
all the people of war with him. But, 2. Others think that all
the people were taken only to encamp before the city, and that ||
out of them Joshua chose out thirty thousand men to be employed
in the action, out of which he sent five thousand to lie in
ambush, which were as many as could be supposed to march
incognito—without being discovered; (more would have been
seen, and thus the design would have been broken;) and that
then with the other twenty-five thousand he made the open attack,
as Masius thinks, or with the thirty thousand, which, as Calvin
thinks, he kept entire for that purpose, having, beside them,
sent out five thousand for an ambuscade. And those five thousand
(they think) must be meant by them, v. 3. which he sent away by
night, with orders to lie in wait behind the city, though the
particular number is not specified till v. 12. If we may admit such
a seeming disturbance in the order of the narrative, (of which,
perhaps, similar instances might be cited from the other scripture
histories,) it seems most probable, that there was but one
ambushment, which consisted only of five thousand, enough for
such a purpose.
II. Yet the principal parts of the story are plain enough, that, a
detachment being secretly marched behind the city, on the other
side to that on which the main body of the army lay, (the situation
of the country, it is probable, favouring their concealment,) Joshua,
and the forces with him, faced the city; the garrison made a
vigorous sally out upon them, whereupon they withdraw, gave
ground, and retreated in some seeming disorder toward the wil-
Gerness; which being perceived by the men of Ai, they drew out
all the force they had to pursue them. This gave a fair oppor-
tunity for them that lay in ambush to make themselves masters of
✓
1
+
2. What an obedient people Israel was; what Joshua com-
manded them to do according to the commandment of the Lord, v.8.
they did it without murmuring or disputing. They that were sent
to lie in ambush between Beth-el and Ai, (two cities confederate
against them,) were in a post of danger; and, had they been
discovered, might all have been cut off, and yet they ventured it;
and, when the body of the army retreated and fled, it was both
disgraceful and perilous, and yet, in obedience to Joshua, they
did it.
A
3. What an infatuated enemy the king of Ai was, (1.) That
he did not by his scouts discover those that lay in ambush behind
the city, v. 14. Some observe it as a remarkable instance of the
power of God, in making men blind to their own interest, and the
things that belong to their peace, that he wist not that there were
liers in wait against him. They are most in danger, who are least
aware that they are so. (2.) That, when Israel seemed to fly, he
drew out all his forces to pursue them, and left none to guard his
city, and to secure his retreat, v. 17. Thus the church's enemies
often run themselves into destruction by their own fury, and the
violence of their rage against the Israel of God. Pharaoh plunged
himself into the Red sea by the eagerness with which he pursued
Israel. (3.) That, from the killing of thirty-six men out of three
thousand, when Israel made the former attack upon his city, he
should infer the total routing of so great an army as now he had
to deal with, v. 6. They flee before us as, at the first. See how
the prosperity of fools destroys them, and hardens them to their
ruin. God had made use of the men of Ai as a scourge to chastise
his people for meddling with the accursed thing, and this had
puffed them up with a conceit, that they must have the honour of
4
Before Christ 1451.
JOSHUA, VIII.
The Reading of the Law
delivering their country from these formidable invaders; but they || own ruin hastened it. The whole number of the slain, it seems,
were soon made to see their mistake, and that, when the Israelites was but twelve thousand, an inconsiderable body to make head
had reconciled themselves to their God, they could have no power against all the thousands of Israel; but whom God will destroy,
against them. God had made use of them only for the rebuking he infatuates. Here it is said, v. 26. that Joshua drew not his hand
of Israel, with a purpose, when the correction was over, to throwback wherewith he stretched out the spear, v. 18. till the slaughter
the rod itself into the fire; howbeit, they meant not so, but it was was completed. Some think the spear he stretched out, was not
in their heart to destroy and cut off, Isa. 10. 5..7.
to slay the enemies, but to animate and encourage his own
soldiers, some flag or ensign being hung out at the end of this
spear; and, they observe it as an instance of his self-denial, that
though the fire of courage, wherewith his breast was filled, would
have pushed him forward, sword in hand, into the hottest of the
action, yet, in obedience to God, he kept the inferior post of a
standard-bearer, and did not quit it till the work was done. By
the spear stretched out, he directed the people to expect their
help from God, and to him to give the praise.
My
4. What a complete victory Israel obtained over them by the
favour and blessing of God. Each did his part, the divided forces
of Israel, by signals agreed on, understood one another, and every
thing succeeded according to the project; so that the men of Ai,
then when they were most confident of victory, found themselves
surrounded, so that they had neither spirit to resist, nor room to
fly, but were under a fatal necessity of yielding their lives to the
destroyers. And now it is hard to say, whether the shouts of the
men of Israel, or the shrieks of the men of Ai, were the louder,
but easy to imagine what terror and confusion they were filled
with, when their highest assurances sunk so suddenly into the
heaviest despair. Note, The triumphing of the wicked is short,
Job, 20.5. They are exalted for a little while, that their fall and
ruin may be the sorer, Job, 24. 24. See how easily, how quickly,
the scale turns against them that have not God on their side.
2. They plundered the city, and took all the spoil to themselves,
v. 27. Thus the wealth of the sinner is laid up for the just; the
spoil they brought out of Egypt, by borrowing of their neighbours,
was much of it expended upon the tabernacle they had reared in
the wilderness, for which they are now reimbursed with interest.
The spoil here taken, it is probable, was all brought together,
and distributed by Joshua in due proportions, as that of the
Midianites was, Numb. 31. 26, &c. It was not seized with
irregularity or violence, for God is the God of order and equity,
and not of confusion.
•
•
Neh. 11.31.
23. And the king of Ai they took alive, and
brought him to Joshua. 24. And it came to
when Israel had made an end of slaying all Israel must yet dwell in tents, and therefore this city, as well as
3. They laid the city in ashes, and left it to remain so, v. 28.
pass,
the inhabitants of Ai in the field, in the wil-Jericho, must be burnt. And though there was no curse entailed
derness wherein they chased them, and when upon him that should rebuild it, yet, it seems, it was not rebuilt,
they were all fallen on the edge of the sword, unless it be the same with Aija, which we read of, long after,
until they were consumed, that all the Israelites received a defeat before it, the remembrance of which should be
Some think it was not rebuilt, because Israel had
returned unto Ai, and smote it with the edge buried in the ruins of the city.
of the sword. 25. And so it was, that all that
fell that day, both of men and women, were
twelve thousand, even all the men of Ai. 26. For
Joshua drew not his hand back, wherewith he
stretched out the spear, until he had utterly
destroyed all the inhabitants of Ai. 27. Only
the cattle and the spoil of that city Israel took
for a prey unto themselves, according unto the
word of the LORD which he commanded Joshua.
28. And Joshua burnt Ai, and made it an heap for
ever, even a dosolation unto this day. 29. And
the king of Ai he hanged on a tree until even-he executes.
tide and as soon as the sun was down, Joshua
commanded that they should take his carcase
down from the tree, and cast it at the entering
of the gate of the city, and raise thereon a great
heap of stones, that remaineth unto this day.
4. The king of Ai was taken prisoner and cut off, not by the
malefactor. Joshua ordered him to be hanged, and his dead body
sword of war, as a soldier, but by the sword of justice, as a
thrown at the gate of his own city, under a heap of stones, v. 23, 29.
Some particular reason, no doubt, there was for this severity
against the king of Ai; it is likely he had been notoriously
wicked and vile, and a blasphemer of the God of Israel, perhaps,
upon occasion of the repulse he had given to the forces of Israel in
their first onset. Some observe, that his dead body was thrown
at the gate where he had been wont to sit in judgment, that so
much the greater contempt might thereby be poured upon the dig-
nity he had been proud of, and he might be punished for the
unrighteous decrees he had made in the very place where he had
made them. Thus the Lord is known by the judgments which
We have here an account of the improvement which th
Israelites made of their victory over Ai.
and but once, mention is made of the men of Beth-el, as con-
Sung
1. They put all to the sword, not only in the field, but in the
city, man, woman, and child, none of them remained, v. 24.
God, the righteous Judge, had passed this sentence upon them for
their wickedness, so that the Israelites were only the ministers of
his justice, and the executioners of his doom. Once in this story,
federates with the men of Ai, v. 17. Though they had a king of
their own, and were not subjects to the king of Ai, (for the king
of Beth-el is reckoned among the thirty-one kings that Joshua
ch. 12. Ai being a
threw
themselves into that, for their own safety, and the strengthening
of their neighbours' hands, and so (we may presume) were all cut
off with them; thus, that by which they hoped to prevent their
→
30. Then Joshua built an altar unto the LORD
God of Israel in mount Ebal, 31. As Moses the
Israel, as it is written in the book of the law of
servant of the LORD commanded the children of
Moses, an altar of whole stones, over which no
man hath lift up any iron: and they offered
thereon burnt-offerings unto the LORD, and
sacrificed peace-offerings. 32. And he wrote
there upon the stones a copy of the law of
Moses, which he wrote in the presence of the
children of Israel. 33. And all Israel, and their
elders, and officers, and their judges, stood on
this side the ark and on that side before the
priests the Levites, which bare the ark of the
Covenant of the LORD, as well the stranger, as
he that was born among them; half of them
over against mount Gerizim, and half of them
}
Before Christ 1451.
The Reading of the Law.
JOSHUA, VII.
over against mount Ebal; as Moses the servant || Christ the Altar, Ye are the children of the living God, Hos. 1. 10.
of the LORD had commanded before, that they been executed, if atonement had not been made by sacrifice.
The curses pronounced on mount Ebal would immediately have
should bless the people of Israel. 34. And after been executed, if atonement had not been made by sacrifice.
ward he read all the words of the law, the
blessings and cursings, according to all that is
written in the book of the law. 35. There was
not a word of all that Moses commanded, which
Joshua read not before all the congregation of
Israel, with the women, and the little ones, and
the strangers that were conversant among them.
By the sacrifices offered on this altar they did likewise give
God the glory of the victories they had already obtained, as
Exod. 17. 15. Now, that they had had the comfort of them in the
spoils of Ai, it was fit that God should have the praise of them;
supplications, as well as thanksgivings, were intended in their
and they also implored his favour for their future success; for
peace-offerings. The way to prosper, in all that we put our hand
to, is, to take God along with us, and in all our ways to acknow-
ledge him by prayer, praise, and dependence
The altar they built was of rough unhewn stone, according to
the law, Exod. 20. 25. for that which is most plain and natural,
and least artful and affected in the worship of God, he is best
pleased with. Man's device can add no beauty to God's institutions.
II. They received the law from God; and this they must do,
that would find favour from him, and expect to have their offer-
ings accepted; for, if we turn away our ear from hearing the law,
prayers will be an abomination. When God took Israel
into covenant, he gave them his law, and they, in token of their
consent to the covenant, subjected themselves to the law. Now,
here,
This religious solemnity, which we have here an account of,
comes in somewhat surprisingly in the midst of the history of the
wars of Canaan. After the taking of Jericho and Ai, we should
have expected, that the next news should have been of their taking
possession of the country, the pushing on of their victories in other
cities, and the carrying of the war into the bowels of the nation,
now that they had made themselves masters of these frontier towns.our
But here a scene opens of quite another nature; the camp of
Irael is drawn out into the field, not to engage the enemy, but to
offer sacrifice, to hear the law read, and to say Amen to the
blessings and the curses. Some think this was not done till after
some of the following victories were obtained, which we read of,
ch. 10. and 11. But it should seem, by the maps, that Shechem
(near to which these two mountains, Gerizim and Ebal, were) was
not so far off from Ai, but that, when they had taken that, they
might penetrate into that country, as far as those two mountains,
and therefore I would not willingly admit a transposition of the
story; and the rather, because, as it comes in here, it is a remark-
able instance, 1. Of the zeal of Israel for the service of God, and
for his honour. Though never was war more honourable, more
pleasant, or more gainful, nor ever was war more sure of victory,
or more necessary to a settlement, (for they had neither houses
nor lands of their own, till they had won them by the sword, no,
not Joshua himself,) yet all the business of the war shall stand
still, while they make a long march to the place appointed, and
there attend this solemnity. God appointed them to do this when
they were got over Jordan, and they did it as soon as possibly
they could, though they might have had a colourable pretence to
have put it off. Note, We must not think to defer our covenant-
ing with God till we are settled in the world, nor must any business
put us by from minding and pursuing the one thing needful. The
way to prosper, is, to begin with God, Matth. 6.33.2. It is an
instance of the care of God concerning his faithful servants and
worshippers. Though they were in an enemy's country, as yet
unconquered, yet, in the service of God they were safe, as Jacob,
when, in this very country, he was going to Beth-el to pay his
vows, the terror of God was upon the cities round about,
Gen. 35. 5. Note, When we are in the way of duty, God takes
us under his special protection.
Twice Moses had given express orders for this solemnity; once,
Deut. 11. 29, 30. where he seems to have pointed to the very
place where it was to be performed; and again, Deut. 27.2, &c.
It was a federal transaction: the covenant was now renewed
between God and Israel, upon their taking possession of the land |
of promise, that they might be encouraged in the conquest of it,
and might know upon what terms they held it, and come under
fresh obligations to obedience. In token of the covenant,
I. They built an altar, and offered sacrifice to God, v. 30, 31.
in token of their dedication of themselves to God, as living sacri-
fices to his honour, in and by a mediator, who is the altar that
sanctifies this gift. This altar was erected on mount Ebal, the
mount on which the curse was put, Deut. 11. 29. to signify that
there, where by the law we had reason to expect a curse, by
Christ's sacrifice of himself for us, and his mediation, we have
peace with God; he has redeemed us from the curse of the law, by
being made a curse for us, Gal. 3. 13. Even there where it was
Even there where it was
said, by the curse, Ye are not my people; there it is said, through
1. The law of the ten commandments was written upon stones
in the presence of all Israel, as an abridgment of the whole, v. 32.
This copy was not graven in the stone, as that which was re-
served in the ark, that was to be done only by the finger of God;
it is his prerogative to write the law in the heart, but the stones
were plastered, and it was written upon the plaster, Deut. 27. 4,8.
It was written, that all might see what it was that they consented
to, and that it might be a standing remaining testimony, to
posterity, of God's goodness, in giving them such good laws,
and a testimony against them, if they were disobedient to them.
It is a great mercy to any people to have the law of God in
writing, and it is fit that the written law should be exposed to
common view in a known tongue, that it may be seen and read of
all men.
||
2. The blessings and the curses, the sanctions of the law, were
publicly read, and the people, (we may suppose,) according tɔ
Moses's appointment, said Amen to them, v. 33, 34. The
auditory was very large; (1.) The greatest prince was not excused,
the elders, officers, and judges, are not above the cognizance of
the law, but will come under the blessing or the curse, according
as they are, or are not, obedient to it, and therefore they must be
present to consent to the covenant, and to go before the people
therein. (2.) The poorest stranger was not excluded; here was
a general naturalization of them; as well the stranger, as he that
was born among them, was taken into covenant: this was al
encouragement to proselytes, and a happy presage of the kind-
nesses intended for the poor Gentiles in the latter days.
The tribes were posted, as Moses directed, six toward Gerizim,
and six toward Ebal. And the ark, in the midst of the valley,
was between them, for it was the ark of the covenant; and in
were shut up the close rolls of that law, which were copied out,
and shewn openly upon the stones. The covenant was com
manded, and the command covenanted. The priests that at-
tended the ark, or some of the Levites that attended them, after
the people had all taken their places, and silence was proclaimed,
pronounced distinctly the blessings and the curses, as Moses had
drawn them up, to which the tribes said Amen; and yet it is here
only said, that they should bless the people, for the blessing was that
which was first and chiefly intended, and which God designed in
giving the law. If they fell under the curse, that was their own
fault. And it was really a blessing to the people, that they had
this matter laid so plainly before them, Life and death, good and
evil; he had not dealt so with other nations.
3. The law itself also, containing the precepts and prohibitions,
was read, (v. 35.) it should seem by Joshua himself, who did
not think it below him to be a reader in the congregation of the
Lord. In conformity to this example, the solemn reading of the
Before Christ 1450.
The Application of the Gibeonites,
JOSHUA, VIII, IX.
law, which was appointed once in seven years, (Deut. 31. 10, 11.) | of mount Ebal, which we have an account of immediately before,,
was performed by their king or chief magistrate. It is here inti- when they heard that Joshua, as if he thought himself already
mated what a general publication of the law this was, (1.) Every complete master of the country, had had all his people together,
word was read; even the minutest precepts were not omitted, nor and had read the laws to them, by which they must be governed,
the most copious abridged; not one iota or tittle of the law shall and taken their promises to submit to those laws, then they per-
pass away, and therefore none was, in reading, skipped over,ceived the Israelites were in good earnest, and thought it was high
under pretence of want of time, or that any part was needless, or time for them to bestir themselves. The pious devotion of God's
not proper to be read. It was not many weeks since Moses had people sometimes provokes and exasperates their enemies more than
preached the whole book of Deuteronomy to them, yet Joshua any thing else. (2.) How unanimous they were in their resolves.
must now read it all over again; it is good to hear twice what Though they were many kings of different nations, Hittites, Amo-
God has spoken once, (Ps. 62. 11.) and to review what has been rites, Perizzites, &c. doubtless of different interests, and that had
delivered to us, or to have it repeated, that we may not let it slip. often been at variance one with another, yet they determined, ne-
(2.) Every Israelite was present, even the women and the little mine contradicente—unanimously, to unite against Israel. O that
ones, that all might know and do their duty. Note, Masters of Israel would learn this of Canaanites, to sacrifice private interests
among them-
families should bring their wives and children with them to the to the public welfare, and to lay aside all animosities
solemn assemblies for religious worship. All that are capable of selves, that they may cordially unite against the common enemies
learning, must come to be taught out of the law. The strangers of God's kingdom among men
also attended with them; for wherever we are, though but as
strangers, we should improve every opportunity of acquainting
ourselves with God and his holy will.
CHAP. IX.
3. And when the inhabitants of Gibeon heard
what Joshua had done unto Jericho and to Ai, 4.
They did work wilily, and went and made as if they
had been ambassadors, and took old sacks upon
their asses, and wine-bottles, old and rent, and
bound up; 5. And old shoes and clouted upon
their feet, and old garments upon them; and all
the bread of their provision was dry and mouldy.
6. And they went to Joshua unto the camp at Gil-
gal, and said unto him, and to the men of Israel,
We be come from a far country: now therefore
7. And the men of Is
make ye a league with us.
rael said unto the Hivites, Peradventure ye dwell
among us; and how shall we make a league with
you? 8. And they said unto Joshua, We are thy
servants. And Joshua said unto them, Who are
ye? and from whence come ye? 9. And they
said unto him, From a very far country thy ser-
vants are come, because of the name of the LORD
thy God for we have heard the fame of him, and
all that he did in Egypt, 10. And all that he did
to the two kings of the Amorites, that were beyond
Jordan, to Sihon king of Heshbon, and to Og king
:
Hitherto the Canaanites had acted defensively, the Israelites
were the aggressors upon Jericho and Ai; but here the kings of
Canaan are in consultation to attack Israel, and concert matters
for a vigorous effort of their united forces, to check the progress
Now, 1. It was strange they did not do of Bashan, which was at Ashtaroth.
11. Where-
of their victorious arms.
this sooner. They had notice long since of their approach; fore our elders and all the inhabitants of our coun-
Israel's design upon Canaan was no secret ; one would have ex-try, spake to us, saying, Take victuals with you
pected that a prudent concern for their common safety should have for the journey, and go to meet them, and say un-
put them upon taking some measures to oppose their coming over
Jordan, and maintain that pass against them, or to have given
them a warm reception as soon as they were over. It was strange
they did not attempt to raise the seige of Jericho, or at least fall
in with the men of Ai, when they had given them a defeat.
they were, either through presumption or despair, wonderfully
infatuated, and at their wit's end; many know not the things
that belong to their peace till they are hid from their eyes. 2.
It was more strange that they did it now. Now that the conquest
of Jericho had given such a pregnant proof of God's power, and
But
to them, We are your servants: therefore now
make ye a league with us. 12. This our bread
we took hot for our provision out of our houses on
the day we came forth to go unto you; but now,
behold, it is dry, and it is mouldy: 13. And these
bottles of wine which we filled, were new; and,
behold, they be rent; and these our garments and
our shoes are become old, by reason of the very
long journey. 14. And the men took of their
victuals, and asked not counsel at the mouth of
the LORD.
that of Ai of Israel's policy, one would have thought the end of
their consultation should have been, not to fight with Israel, but
to make peace with them, and to gain the best terms they
could for themselves. This had been their wisdom, (Luke 14.
32.) but their minds were blinded, and their hearts hardened to
their destruction.
•
,
with Israel.
•
Bere is in this chapter, I. The impolitic confederacy of the kings of Canaan
against Israel, v. 1, 2. II. The politic enfederacy of the inhabitants of
the Gibeonites, pretending to come from a far country, v. 3—13. 2. How
it was unwarily consented to by Joshua and the Israelites, to the disgust of
the congregation when the fraud was discovered, v. 11-18. 3. How the
matter was adjusted to the satisfaction of all sides, by giring these Gibeonites
their lives, because they had covenanted with them, yet depriving them of
their liberties, because the covenant was not fairly obtained, v. 19-27.
A
ND it came to pass, when all the kings
which were on this side Jordan, in the hills,
and in the valleys, and in all the coasts of the great
sea over against Lebanon, the Hittite, and the
Amorite, the Canaanite, the Perizzite, the Hivite,
and the Jebusite, heard thercof; 2. That they
gathered themselves together, to fight with Joshua
and with Israel, with one accord
1.
Observe, (1.) What induced them now at last to enter upon
this consultation. When they heard thereof, (v. 1.) not only of
the conquest of Jericho and Ai, but of the convention of the states
•
Here,
ed
I. The Gibeonites desire to make peace with Israel, being alarm-
by the tidings they heard of the destruction of Jericho. ♥ 3.
Before Christ 1450
JOSHUA, IX.
The League with the Gibeonites.
¡
+
Other people heard those tidings, and were irritated thereby to | Israel suspected a fraud, v.7. “Peradventure ye dwell among us,
make war upon Israel; but the Gibeonites heard them, and were and then we may not, we must not, make any league with you;"
induced to make peace with them. Thus the discovery of the this might have discouraged the Gibeonites from urging the matter
glory and the grace of God in the gospel, is to some a savour of any further, concluding, that, if the peace were made, the Israelites
life unto life; but to others a savour of death unto death, would not think themselves obliged to keep it, having thus
2 Cor. 2.16. The same sun softens wax and hardens clay. I do solemnly protested against it, in case they dwelt among them;
not remember that we read any where of a king of Gibeon. Had but, knowing that there was no hope at all if they stood it out,
their government been at this time in a single person, perhaps his they bravely ventured a submission; "Who knows but the people
heart would have been too high to yield to Israel, and he would of Israel may save us alive, though thus inveigled into a promise?
have joined with the rest of the kings against Israel. But these and, if we tell them at last, we shall but die." (2.) Joshua put the
four united cities, mentioned v. 17. seem to have been governed questions to them, Who are ye? and from whence come ye? He
by elders or senators, v. 11. who consulted the common safety more finds himself concerned to stand upon his guard against secret
than their own personal dignity. The inhabitants of Gibeon did fraud, as well as against open force; we, in our spiritual warfare,
well for themselves. We have,
must stand against the wiles of the devil, remembering he is a
subtle serpent as well as a roaring lion. In all leagues of relation
and friendship, we must first try and then trust, lest we repent, at
leisure, agreements made in haste. (3.) They would not tell whence
they came; but still repeat the same thing, We are come from a
very far country, v.9. They will have it thought, that it is a
country Israel knows nothing of, nor ever heard of, and therefore
would be never the wiser, if they should tell him the name of it.
4. They profess a respect for the God of Israel, the more to
ingratiate themselves with Joshua, and we charitably believe they
were sincere in this profession, "We are come because of the name
of the Lord thy God, v. 9. because of what we have heard of that
name, which has convinced us that it is above every name, and
because we have a desire toward that name, and the remembrance
of it, and would gladly come under its protection."
II. The method they took to compass it. They knew that all
the inhabitants of the land of Canaan were to be cut off, perhaps
they had some spies in the congregation at Ebal, when the law
was read, who observed and brought them notice of the command
given to Israel, Deut. 7.1..3. that they should shew no mercy||
to the Canaanites, give them no quarter in battle, which made
them afraid of fighting them, and that they should make no
covenant with them, which made them despair of gaining any
advantage by treating with them: and therefore there was no way
of saving their lives from the sword of Israel, unless they could,
by disguising themselves, make Joshua believe that they came
from some very far country, which the Israelites were not com-
manded to make war upon, nor forbidden to make peace with,
but were particularly appointed to offer peace to, Deut. 20. 10, 15.
Unless they could be admitted under this notion, they saw there
was but one way with them, they must submit to the fate of
Jericho and Ai. Though the neighbouring princes knew that all
the men thereof were mighty, (ch. 10. 2.) and they knew it them-
selves, yet they durst not contend with Israel, who had an
Almighty God on their side. This therefore is the only game
they have to play, and they play it very artfully and successfully;
never was any such thing more craftily managed.
:
5. They fetch their inducements from what had been done some
time before in Moses's reign, the tidings whereof might easily be
supposed ere this to have reached distant regions, the plagues of
Egypt and the destruction of Sihon and Og, v. 9, 10. but prudently
say nothing of the destruction of Jericho and Ai, (though that
was the true inducement, v. 3.) because they will have it supposed
that they came from home long before those conquests were made.
We need not be long to seek for reasons why we should submit
1. They come under the character of ambassadors from a foreign to the God of Israel; we may be furnished either with new or
state, which they thought would please the princes of Israel,old, which we will.
and make them proud of the honour of being courted by distant
countries: we find Hezekiah fond of those that came to him
from a far country, Isa. 39, 3. they had not used to be thus
courted..
6. They make a good submission, We are your servants, and
humbly sue for a general agreement, make a league with us, v.11.
They insist not upon terms, but will be glad of peace upon any
terms; nor will the case admit of delays, lest the fraud be dis-
covered; fain would they have the bargain struck up immediately;
if Joshna will but make a league with them, they have all they
come for, and they hope their ragged clothes and clouted shoes
will be no exception against them; God and Israel reject none
for their poverty.
of it.
}
2. They pretended to have undergone the fatigues of a very long
journey, and produced what passed for an ocular demonstration
It should seem it was then usual for those that undertook
long journies, to take with them, as we do now, for long voyages,
all manner of provision in kind, the country not being furnished
as our's is now with houses of entertainment, for the convenience Now, (1.) Their falsehood cannot be justified, nor ought it to
of which, when we have occasion to make use of them, we have be drawn into a precedent. We must not do evil, that good may
reason to be very thankful. Now, they here pretended that their come. Had they owned their country, but renounced the idolatries
provision, when they brought it from home, was fresh and new, of it, resigning the possession of it to Israel, and themselves to
but now it appeared to be old and dry, whereas it might well be the God of Israel, we have reason to think Joshua would have
presumed they had not loitered, but made the best of their way; been directed by the oracle of God to spare their lives, and they
so that from hence it must be inferred that they came, as they needed not to have made these pretensions. It is observable, when
said they did, from a very far country, tlieir sacks or portmanteaus they had once said, We are come from a far country, v.6. they
were old, the wine all drank, and the bottles, in which it had been, found themselves necessitated to say it again, v. 9. and to say what
broken, their shoes and clothes were worse than those of the was utterly false concerning their bread, their bottles, their clothes,
Israelites in forty years, their bread mouldy, v. 4. 5. and again,v. 12, 13. for one lie is an inlet to another, and that to a third,
v. 12, 13. Thus God's Israel have often been deceived and and so on. The way of that sin is down-hill.
imposed upon with a show of antiquity. But (as Bishop Hall
expresses it) errors are never the older for being patched, and so
seeming old; but they that will be caught with this Gibeonitish
stratagem, prove they have not consulted with God. And thus
there are those who make themselves poor with the badges of
want and distress, and yet have great riches, Prov. 13. 7. or at
least have no need of relief, by which fraud charity is misplaced,
and denied to those that are real objects of it.
1
י
$
I
3. When they were suspected, and more strictly examined from
whence they came, they industriously declined telling the name
of their country, till the agreement was settled; (1.) The men of
But, (2.) Their faith and prudence are to be greatly commended;
our Lord commended even the unjust steward, because he had
done wisely and well for himself, Luke, 16.8. In submitting to
Israel, they submitted to the God of Israel, which implied a
renunciation of the god they had served, a resignation to the laws
of the true religion. They had heard enough to convince them of
the infinite power of the God of Israel, and from thence might infer
his other perfections of wisdom and goodness; and how can we do
better for ourselves, than surrender at discretion to Infinite Wisdom,
and cast ourselves upon the mercy of a God of infinite goodness?
The submission of these Gibeonites was the more laudable, be-
}
Before Christ 1450.
JOSHUA, IX.
The League with the Gibeonites.

cause it was, [1.] Singular; their neighbours took another course, not counsel at the mouth of the Lord. They had the Urim and
and expected they should join with them. [2.] Speedy; they did | Thummim with them, which they might have advised with in this
not stay till Israel had besieged their cities, then it had been too difficult case, and that would have told them no lie, would have
late to capitulate; but, when they were at some distance, they led them into no error; but they relied so much on their own
desired conditions of peace. The way to avoid a judgment is to politics, that they thought it needless to bring the matter to the
meet it by repentance. Let us imitate these Gibeonites, and make oracle Joshua himself was not altogether without blame herein.
our peace with God in the rags of humiliation, godly sorrow, and Note, We then make more haste than good speed in any business,
mortification, so our iniquity shall not be our ruin. Let us be when we stay not to take God along with us, and by the word and
servants to Jesus, our blessed Joshua, and make a league with prayer to consult him. Many a time we see cause to reflect upon
him and the Israel of God, and we shall live.
it, with regret, that such and such an affair miscarried, because
we asked not counsel at the mouth of the Lord; would we acknow -
ledge him in all our ways, we should find them more safe, easy
and successful.
15. And Joshua made peace with them,
made a league with them, to let them live:
the princes of the congregation sware unto them.
16. And it came to pass at the end of three days
after they had made a league with them, that they
heard that they were their neighbours, and that
they dwelt among them. 17. And the children of
Israel journeyed, and came unto their cities on
the third day. Now their cities were Gibeon,
and Chephirah, and Beeroth, and Kirjath-jearim.
18. And the children of Israel smote them not,
because the princes of the congregation had sworn
unto them by the LORD God of Israel. And all
the congregation murmured against the princes.
19. But all the princes said unto all the congre-
gation, We have sworn unto them by the LORD
God of Israel: now therefore we may not touch
them. 20. This we will do to them; we will even
let them live, lest wrath be upon us, because of
the oath which we sware unto them. 21. And the
princes said unto them, Let them live: but let
them be hewers of wood and drawers of water
unto all the congregation; as the princes had
promised them.
and
and
II. The fraud soon discovered by which this league was procured
A lying tongue is but for a moment, and truth will be the daughter
of time. Within three days they found, to their great surprise,
that the cities which these ambassadors had treated for were very
near them, but one night's foot-march from the camp at Gilgal,
ch. 10.9. Either their own scouts, or the parties that sallied out
to acquaint themselves with the country, or perhaps some deserters
that came over to them from the enemy, informed them of the
truth in this matter. They that suffer themselves to be deceived,
by the wiles of Satan, will soon be undeceived to their confusion,
and will find that near, even at the door, which they imagined
was very far off.
III. The disgust of the congregation at this. They did indeed
submit to the restraints which this league laid upon them, and
smote not the cities of the Gibeonites, neither slew the persons,
tied, and they murmured against the princes, (v.18.) it is to be
nor seized the prey; but it vexed them to have their hands thus
feared, more from a jealousy for their own profit, than from a
zeal for the fulfilling of God's command, though some of them
perhaps had a regard to that. Many are forward to arraign and
censure the actions of princes, while they are ignorant of the
springs of those actions, and are incompetent judges of the reasons
of state that govern them. While therefore we are satisfied in
general that those who are over us aim at nothing but the public
good, and sincerely seek the welfare of their people, we ought to
make the best of what they do, and not exercise ourselves in things
above us.
IV. The prudent endeavour of the princes to pacify the dis-
contented congregation, and to accommodate the matter; herein
all the princes concurred and were unanimous, which doubtless
disposed the people to acquiesce.
Here is,
I. The treaty soon concluded with the Gibeonites, v. 14, 15.
The thing was not done with much formality, but in short. 1. They
agreed to let them live, and more the Gibeonites did not ask. In
a common war this had been but a small matter to be granted;
but in the wars of Canaan, which were to make a general
destruction, it was a great favour to a Canaanite to have his life
given him for a prey, Jer. 45. 5. 2. This agreement was made,
not by Joshua only, but by the princes of the congregation, in
conjunction with him. Though Joshua had an extraordinary call
to the government, and extraordinary qualifications for it, yet he
would not act in an affair of this nature, without the counsel and
concurrence of the princes, who were neither kept in the dark nor
kept under foot, but were treated by him as sharers in the govern-
ment. 3. It was ratified by an oath, they sware unto them, not
by any of the gods of Canaan, but by the God of Israel only, v. 19.
They that mean honestly, do not startle at assurances, but satisfy
those with whom they treat, and glorify God, by calling him to
witness to the sincerity of their intentions. 4. Nothing appears
to have been culpable in all this, but that it was done rashly;
they took of their victuals, by which they satisfied themselves that
it was indeed old and dry, but did not consider that that was no
proof of their bringing it fresh from home; so that, making use
of their senses only, but not their reason, they received the men
(as the margin reads it) because of their victuals, perceiving perhaps,
upon the view and taste of their bread, not only that now it was
old, but that it had been fine and very good at first, whence they
inferred that they were persons of some quality, and therefore the
friendship of their country was not to be despised. But they asked
|
1. They resolved to spare the lives of the Gibeonites, for so they
had expressly sworn to do, v. 15. to let them live.
(1.) The oath was lawful, else it had not bound them, any more
than Herod's oath bound him to cut off John Baptist's head; it is
true, God had appointed them to destroy all the Canaanites, but
that law must be construed in favorem vitæ―with some tender
allowance, to mean those only that stood it out, and would not
surrender their country to them, and not to bind them so far to
put off the sense of honour and humanity, as to slay those who had
never lifted up a hand against them, nor ever would, but, before
they were reduced to any extremity, or ever attempted any act
of hostility, with one consent humbled themselves; the kings
of Israel were certainly more merciful kings than to do so,
1 Kings, 20.31. and the God of Israel a more merciful God than
to order it so; Satis est prostrasse leoni-It is enough to have luid
the lion prostrate. And, besides, the reason of the law is the law;
the mischief designed to be prevented by that law, was the infecting
of the Israelites with their idolatry; Deut. 7. 4. But if the
Gibeonites renounce their idolatry, and become friends and servants
to the house of God, the danger is effectually prevented, the
reason of the law ceases, and consequently the obligation of it,
especially to a thing of this nature. The conversion of sinners
shall prevent their ruin.
(2.) The oath being lawful, both the princes, and the people
for whom they transacted, were bound by it, bound in conscience,
bound in honour, to the God of Israel, by whom they had
Before Christ 1450.
JOSHUA, IX,
The League with the Gibeonites.
sworn, and whose names would have been blasphemed by the bondmen, and hewers of wood and drawers of
Canaanites, if they had violated this oath. They speak as those water for the house of my God. 24. And they
that feared an oath, (Eccl. 9. 2.) when they argued thus; We will
let them live, lest wrath be upon us, because of the oath which we answered Joshua, and said,
Joshua, and said, Because it was
sware, v. 20. He that ratifies a promise with an oath, imprecates certainly told thy servants, how that the LORD
the divine vengeance if he wilfully break his promise, and has thy God commanded his servant Moses to give
reason to expect that divine justice will take him at his word. you all the land, and to destroy all the inhabitants
God is not mocked, and therefore oaths are not to be jested with. of the land from before you, therefore we were
The princes will keep their word, [4.] Though they lost by it.
A citizen of Sion swears to his own hurt, and changes not, Ps. 15. 4. sore afraid of our lives because of you, and have
Joshua and the princes, when they found it was to their prejudice done this thing. 25. And now, behold, we are in
that they had thus bound themselves, did not apply themselves to thine hand: as it seemeth good and right unto
Eleazar for a dispensation, much less did they pretend that no faith thee to do unto us, do. 26. And so did he unto
is to be kept with heretics, with Canaanites; no, they were strangers them, and delivered them out of the hand of the
children of Israel, that they slew them not.
27. And Joshua made them that day hewers of
wood and drawers of water for the congregation,
and for the altar of the LORD, even unto this day,
in the place which he should choose.
to the modern artifices of the Roman Church, to elude most
sacred bonds, and even to sanctify perjuries. [1.] Though the
people were uneasy at it, and their discontent might have ended in
a mutiny, yet the princes would not violate their engagement to
the Gibeonites; we must never be over-awed, either by majesty or
multitude, to do a sinful thing, and to go against our consciences.
[3.] Though they were drawn into this league by a wile, and
might have had a very plausible pretence to declare it null and
void, yet they adhered to it. They might have pleaded that
though those were the men with whom they exchanged the ratifi-
cations, yet these were not the cities intended in the league; they
had promised to spare certain cities, without names, that were very
far off, and upon the express consideration of their being so, but
these were very near, and therefore not the cities that they cove-
nanted with. And many learned men have thought that they
were so grossly imposed upon by the Gibeonites, that it would
have been lawful for them to have recalled their promise; but to
preserve their reputation, and to keep up in Israel a veneration
for an oath, they would stand to it; but it is plain that they
thought themselves indispensably obliged by it, and wese appre-
hensive that the wrath of God would fall upon them if they broke
it. And, however their adherence to it might be displeasing to
the congregation, it is plain that it was acceptable to God, for
when, in pursuance of this league, they undertook the protection
of the Gibeonites, God gave them the most glorious victory that
ever they had in all their wars, ch. 10. and long after severely
avenged the wrong Saul did to the Gibeonites in violation of this
league, 2 Sam. 21. 1. Let this convince us all how religiously we
ought to perform our promises, and make good our bargains; and
what conscience we ought to make of our words, when they are
once given. If a covenant obtained by so many lies and deceits
might not be broken, shall we think to evade the obligation of
Ahose that have been made with all possible honesty and fairness?
If the fraud of others will not justify or excuse our falsehood,
certainly the honesty of others, in dealing with us, will aggravate
and condemn our dishonesty, in dealing with them.
F
2. Though they spared their lives, yet they seized their liberties,
and sentenced them to be hewers of wood, and drawers of water,
to the congregation, v. 21. By this proposal the discontented
congregation was pacified; for, (1.) They who were angry that the
Gibeonites lived, might be content when they saw them condemned
to that which, in the general apprehension, is worse than death,
perpetual servitude. (2.) They who were angry that they were not
spoiled, might be content when their service of the congregation
would be more to the public advantage, than their best effects
could be; and, in short, the Israelites would be no losers either
in honour or profit by this peace with the Gibeonites; convince
them of this, and they will be satisfied.
22. And Joshua called for them, and he spake
unto them, saying, Wherefore have ye beguiled us,
saying, We are very far from you; when ye dwell
23. Now therefore ye are cursed,
among us?
and there shall none of you be freed from being
The matter is here settled between Joshua and the Gibeonites,
and an explanation of the league agreed upon; we may suppose
that now, not the messengers who were first sent, but the elders
of Gibeon, and of the cities that were dependent upon it, were
themselves present, and treated with, that the matter might be
fully compromised.
||
I. Joshua reproves them for their fraud, v. 22. And they excuse
it as well as they can, v. 24. 1. Joshua gives the reproof very
mildly; Wherefore have ye beguiled us? He does not load them
with any ill names, does not give them any harsh provoking
language, does not call them, as they deserved to be called, base
liars, but only asks them, Why have ye beguiled us? Under the
greatest provocations, it is our wisdom and duty to keep our
temper, and to bridle our passiona just cause needs not anger to
defend it, and a bad one is made never the better by it. 2. They
make the best excuse for themselves that the thing would bear,
v. 24. They found, by the word of God, that sentence of death
was passed upon them, (the command was to destroy all the
inhabitants of the land, without exception,) and they found, by
the works of God already wrought, that there was no opposing the
execution of this sentence; they considered that God's sovereignty
is incontestable, his justice inflexible, his power irresistible, and
therefore resolved to try what his mercy was, and found it was
not in vain to cast themselves upon it. They do not go about to
justify their lie, but in effect beg pardon for it, pleading it was
purely to save their lives that they did it, which every man, that
finds in himself the force of the law of self-preservation, will
therefore make great allowances for; especially in such a case as
this, where the fear was not merely of the power of man, (if that
were all, one might flee from that to the divine protection,) but of
the power of God himself, which they saw engaged against them.
II. Joshua condemns them to servitude, as a punishment of their
fraud, v. 23. and they submit to the sentence, v. 25. and, for aught
that appears, both sides are pleased.
1. Joshua pronounces them perpetual bondmen. They had
purchased their lives with a lie, but that being no good considera-
tion, he obliges them to hold their lives under the rent and
reservation of their continual labours, in hewing wood and drawing
water, the meanest and most toilsome employments. Thus their
lie was punished; had they dealt fairly and plainly with Israel,
perhaps they had had more honourable condi..ons granted them,
but now, since they gain their lives with ragged clothes and clouted
shoes, the badges of servitude, they are condemned for ever to
wear such, so must their doom be. And thus the ransom of their
lives is paid; dominion is acquired by the preservation of a life
from the act of saving,) they owe their service to them to whom
they owe their lives. Observe how the judgment is given against
that lies at mercy, (Servus dicitur a servando-A servant is so called
Before Christ 1450.
The Combination against Gibeon.
JOSHUA, IX, X.
2
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them. (1.) Their servitude is made a curse to them. "Now yell again into the hands of the Israelites to be enslaved, v. 27. They
are cursed with the ancient curse of Canaan," from whom these were not to keep possession of their cities, for we find afterward
Hivites descended, a servant of servants shalt thou be, Gen. 9.25. that three of them fell to the lot of Benjamin, and one to that of
What shall be done to the false tongue but this? Cursed shall Judah; nor were they themselves to be at their own disposal, but,
it be. (2.) Yet this curse is turned into a blessing; they must be as Bishop Patrick thinks, were dispersed into the cities of the
servants, but it shall be for the house of my God. The princes priests and Levites, and came up with them in their courses to
would have them slaves unto all the congregation, v. 21. at least, serve at the altar, out of the profits of which, it is probable, they
they chose to express themselves so, for the pacifying of the were maintained. And thus Israel's bondmen became the Lord's
people that were discontented, but Joshua mitigates the sentence,|| freemen, for his service in the meanest office is liberty, and his
both in honour to God, and in favour to the Gibeonites: it would work is its own wages. And this they got by their early sub-
be too hard upon them to make them every man's drudge; if they mission. Let us, in like manner, submit to our Lord Jesus, and
"We are in thy hand, do unto us
must be hewers of wood, and drawers of water, than which there refer ourselves to him, saying,
cannot be a greater disparagement, especially to them who are as seemeth good and right unto thee; only save our souls, and we
citizens of a royal city, and all mighty men, ch. 10. 2. yet they shall not repent it:" if he appoints us to bear his cross, and draw
shall be so to the house of my God, than which there cannot be a in his yoke, and serve at his altar, that shall be afterward neither
greater preferment: David himself could have wished to be a shame nor grief to us, while the meanest office in God's service
doorkeeper there. Even servile work becomes honourable when will entitle us to a dwelling in the house of the Lord all the days
it is done for the house of my God, and the offices thereof.
of our life.
I
[1.] They were hereby excluded from the liberties and privileges
of true-born Israelites, and a remaining mark of distinction put
upon their posterity throughout all their generations. [2.] They
were hereby employed in such services as required their personal
attendance upon the altar of God in the place which he should
choose, v. 27. which would bring them to the knowledge of the
Jaw of God, keep them tight to that holy religion to which they
were proselyted, and prevent their revolt to the idolatries of their
fathers. [3.] This would be a great advantage to the priests and
Levites, to have so many, and those mighty men, constant attend-
ants upon them, and engaged by office to do all the drudgery of
the tabernacle. A great deal of wood must be hewed for fuel for
God's house, not only to keep the fire burning continually upon
the altar, but to boil the flesh of the peace-offerings, &c. And a
great deal of water must be drawn for the divers washings which
the law prescribed; these, and other such servile works, such as
washing the vessels, carrying out ashes, sweeping the courts, &c.
which otherwise the Levites must have done themselves, these
Gibeonites were appointed to do. [4.] They were herein servants
to the congregation too; for whatever promotes and helps forward
the worship of God, is real service to the commonwealth. It is
the interest of every Israelite, that the altar of God be well
attended. Hereby also the congregation was excused from much
of this servile work, which perhaps would otherwise have been
expected from some of them. God had made a law that the
Israelites should never make any of their brethren bondmen; if
they had slaves, they must be of the heathen that were round
about them, Lev. 25. 44. Now, in honour of this law, and of
Israel that was honoured by it, God would not have the drudgery,
no, not of the tabernacle itself, to be done by Israelites, but by
Gibeonites, who were afterward called Nethinim, men given to
the Levites, as they were to the priests, (Numb. 3. 9.) to minister
to them in the service of God. [5.] This may be looked upon as
typifying the admission of the Gentiles into the Gospel-Church.
Now they were taken in upon their submission to be under-officers,
but afterward God promises that he will take of them for priests
and Levites, Isa. 66. 21.
2. They submit to this condition, v. 25. Conscious of a fault
in framing a lie whereby to deceive the Israelites, and sensible also
how narrowly they escaped with their lives, and what a kindness
it was to have them spared, they acquiesce in the proposal, Do as
it seemeth right unto thee. Better live in servitude, especially such
servitude, than not live at all. Those of the very meanest and
most despicable condition, are described to be hewers of wood and
drawers of water, Deut. 29. 11. But, skin for skin, liberty and
labour, and all that a man has, will he give for his life, and no
ill bargain. Accordingly the matter was determined, (1.) Joshua
delivered them out of the hands of the Israelites, that they should
not be slain, v. 26. It seems there were those who would have
fallen upon them with the sword, if Joshua had not interposed
with his authority; but wise generals know when to lock up the
sword, as well as when to draw it. (2.) He then delivered them
C
CHAP. X.
We have in this chapter an account of the conquest of the kings and kingdoms of
the southern part of the land of Cunuan, as, in the next chapter, of the re-
duction of the northern parts, which, together, completed the glorious successes
of the wars of Canaan." In this chapter we have an account, I. Of the routing
of their forces in the field. In which observe, 1. Their confederacy against
the Gibeonites, v.1..5. 2. The Gibeonites' request tv Joshua to assist them,
v.6.
3. Joshua's speedy march under divine encouragement for their relief,
v.7..9. 4. The defeat of the armies of these confederate kings, v. 10, 11.
5. The miraculous prolonging of the day by the standing still of the sun ir
favour of the conquerors, v. 12..14. II. Of the execution of the kings that
escaped out of the battle, t. 15..27. III. Of the taking of the particular
cities, and the total destruction of all that were found in them, Makkedah.
v. 28. Libnah, v. 29, 30. Lachish, v. 31, 32. and the king of Gezer that
attempted its rescue, v. 33. Eglon, v. 34, 35. Hebron, v. 36, 37. Debir,
v. 38, 39. And the bringing of all that country into the hands of Isruel,
v.40..42. And, lastly, the return of the army to their head-quarters.
1.
NOW
OW it came to pass, when Adoni-zedek
king of Jerusalem had heard how Joshua
had taken Ai, and had utterly destroyed it; as he
had done to Jericho and her king, so he had done
to Ai and her king; and how the inhabitants of
Gibeon had made peace with Israel, and were
Gibeon had made peace with
among them; 2. That they feared greatly, because
Gibeon was a great city, as one of the royal cities,
and because it was greater than Ai, and all the
men thereof were mighty. 3. Wherefore Adoni-
zedek king of Jerusalem sent unto Hoham king of
Hebron, and unto Piram king of Jarmuth, and
unto Japhia king of Lachish, and unto Debir king
of Eglon, saying, 4. Come up unto me, and help
me, that we may smite Gibeon: for it hath made
peace with Joshua and with the children of Israel.
5. Therefore the five kings of the Amorites, the
king of Jerusalem, the king of Hebron, the king of
Jarmuth, the king of Lachish, the king of Eglon,
gathered themselves together, and went up, they
and all their hosts, and encamped before Gibeon,
6. And the men of
and made war against it.
Gibeon sent unto Joshua to the camp to Gilgal,
saying, Slack not thy hand from thy servants;
come up to us quickly, and save us, and help us:
for all the kings of the Amorites that dwell in the
mountains are gathered together against us.
Before Christ 1450.
The Sun and Moon stand still.
JOSHUA, X.
||
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||
:
Joshua and the hosts of Israel had now been a good while in the [] cause they were his servants; not in compliment, as they had said
land of Canaan, and no great matters were effected; they were in their first address, (ch. 9.8.) We are thy servants, but in reality
made masters of Jericho by miracle, of Ai by stratagem, and of made servants to the congregation; and it is the duty of masters
Gibeon by surrender, and that was all; hitherto the progress of to take care of the poorest and meanest of their servants, and not
their victories had not seemed proportionable to the magnificence to see them wronged when it is in the power of their hand to right
of their entry and the glory of their beginnings. Those among them. They that pay allegiance, may reasonably expect protec-
them that were impatient of delays, it is probable, complained of tion. Thus David pleads with God, (Ps. 119, 94.) I am thine;
Joshua's slowness, and asked why they did not immediately pene- save me; and so may we, if indeed we be his. 2. In honour
trate into the heart of the country, before the enemy could rally because the ground of their enemies' quarrel with them, was, the
their forces to make head against them; why they stood trifling, respect they had shown to Israel, and the confidence they had in
while they were so confident both of their title and of their success. a covenant with them. Joshua cannot refuse to help them, when
Thus Joshua's prudence, perhaps, was censured as slothfulness, it is for their affection to him, and to the name of his God, that
cowardice, and want of spirit. But, 1. Canaan was not to be they are attacked. David thinks it a good plea with God, (Ps. 69.
conquered in a day. God had said, that by little and little he 7.) For thy sake I have borne reproach. When our spiritual ene
would drive out the Canaanites, Exod. 23. 30. He that believeth, mies set themselves in array against us, and threaten to swallow us
will not make haste, or conclude that the promise will never be up, let us, by faith and prayer, apply ourselves to Christ, our
performed, because it is not performed so soon as we expected. Joshua, for strength and succour, as St. Paul did, and we shall·
2. Joshua waited for the Canaanites to be the aggressors; let them receive the same answer of peace, My grace is sufficient for thee,
first make an onset upon Israel, or the allies of Israel, and then 2 Cor. 12. 8, 9.
their destruction will be, or at least will appear to be, the more
just and the more justifiable. Joshua had warrant sufficient to set
upon them, yet he stays till they strike the first stroke, that he
7. So Joshua ascended from Gilgal, he, and all
might provide for honest things in the sight, not only of God, the people of war with him, and all the mighty men
but of men; and they would be the more inexcusable in their re- of valour. 8. And the LORD said unto Joshua, Fear
sistance, now that they had seen what favour the Gibeonites found them not: for I have delivered them into thine
with Israel. 3. It was for the advantage of Israel to sit still a
while, that the forces of these little kings might unite in one body, hand there shall not a man of them stand before
and so might the easier be cut off at one blow. This God had in || thee. 9. Joshua therefore came unto them sud-
his eye when he put it into their hearts to combine against Israel: denly, and went up from Gilgal all night. 10.
though they designed thereby to strengthen one another, that And the LORD discomfited them before Israel, and
which he intended, was, to gather them as sheaves into the floor, slew them with a great slaughter at Gibeon, and
to fall together under the Mic. 4. 12. Thus oftentimes
flail,
that seeming paradox proves wholesome counsel, Stay a while, chased them along the way that goeth up to Beth-
horon, and smote them to Azekah, and unto Mak-
kedah. 11. And it came to pass, as they fled from
before Israel, and were in the going down to Beth-
horon, that the LORD cast down great stones from
heaven upon them unto Azekah, and they died:
they were more which died with hail-stones than
they whom the children of Israel slew with the
12. Then spake Joshua to the LORD in the
day when the LORD delivered up the Amorites be-
fore the children of Israel, and he said in the sight
of Israel, Sun, stand thou still upon Gibeon; and
thou, Moon, in the valley of Ajalon. 13. And
the sun stood still, and the moon staid, until the
people had avenged themselves upon their enemies.
Is not this written in the book of Jasher? So the
sun stood still in the midst of heaven, and hasted
not to go down about a whole day. 14. And there
was no day like that before it or after it, that the
LORD hearkened unto the voice of a man: for the
LORD fought for Israel.
and we shall have done the sooner.
After Israel had waited a while for an occasion to make war
upon the Canaanites, a fair one offers itself.
I. Five kings combine against the Gibeonites. Adoni-zedek king
of Jerusalem was the first mover and ring-leader of this confede
racy. He had a good name, it signifies lord of righteousness, a
descendant perhaps from Melchizedek, king of righteousness; but
notwithstanding the goodness of his name and family, it seems he
was a bad man, and an implacable enemy to the posterity of that
Abraham, whom his predecessor, Melchizedek, was such a faith-sword.
ful friend to. He called upon his neighbours to join against Is-
rael, either because he was the most honourable prince, and had
the precedency among these kings, (perhaps they had some depen-
dence upon him, at least they paid a deference to him, as the most
public, powerful, and active man they had among them,) or, be-
cause he was first or most apprehensive of the danger his country
was in, not only by the conquest of Jericho and Ai, but the sur-
render of Gibeon, which, it seems, was the chief thing that alarm-
ed him, it being one of the most considerable frontier-towns they
had. Against Gibeon therefore all the force he could raise must
be levelled, Come, says he, and help me, that we may smite Gi-
beon. This he resolves to do, either, 1. In policy, that he might
retake the city, because it was a strong city, and of great conse-
quence to his country in whose hands it was; or, 2. In passion,
that he might chastise the citizens for making peace with Joshua,
pretending that they had perfidiously betrayed their country and
strengthened the common enemy, whereas they had really done.
the greatest kindness imaginable to their country, by setting them
a good example, if they would have followed it. Thus Satan and
Thus Satan and
his instruments make war upon those that make peace with God:
murvel not if the world hate you, and treat those as deserters, who
are converts to Christ.
II. The Gibeonites send notice to Joshua of the distress and
danger they were in, v. 6. Now they expect benefit from the
league they had made with Israel, because though it was obtained
by deceit, it was afterward confirmed when the truth came out.
They think Joshua obliged to help them, 1. In conscience, be-
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Here,
I. Joshua resolves to assist the Gibeonites, and God encourages
him in that resolve. 1. He ascended from Gilgal, (v. 7.) that is, he
designed, determined, and prepared for, this expedition to relieve
Gibeon, for it is probable it was before he stirred a step that God
spake to him to encourage him. It was generous and just in Jo-
shua to help his new allies, though perhaps the king of Jerusalem,
when he attacked them, little thought that Joshua would have
been so ready to help them, but expected he would abandon them
as Canaanites, the rather because they had obtained their league
with him by fraud; therefore he speaks with assurance (p. 4.) of
Before Christ 1450.
The Sun and Mc'n stand still.
JOSHUA, X.
1
!
;
emiting Gibeon. But Joshua knew that his promise to let them
live, obliged him, not only not to slay them himself, but not to
stand by and see them slain, when it was in the power of his hand
to prevent it, Prov. 24. 11, 12. He knew, that when they em-
braced the faith and worship of the God of Israel, they came to
trust under the shadow of his wings, (Ruth, 2. 12.) and therefore,
as his servants, he was bound to protect them. 2. God animated
him for his undertaking, v. 8. Fear not, that is, (1.) "Doubt
not of the goodness of thy cause, and the clearness of thy call;
though it be to assist Gibeonites, thou art in the way of duty, and
God is with thee of a truth." (2.) " Dread not the power of the
enemy; though so many enemies are confederate against thee,
and are resolved to make their utmost efforts for the reduction of
Gibeon, and, it may be, will fight desperately in a desperate cause;
yet let not that discourage thee, I have delivered them into thine
hand;" and those can make neither resistance, nor escape, whom
!
God has marked for destruction.
}
II. Joshua applies himself to execute this resolve, and God
assists him in the execution. Here we have,
1. The great industry of Joshua, and the power of God working
with that for the defeat of the enemy. In this action,
(1.) Joshua shewed his good will in the haste he made for the
relief of Gibeon, v. 9. He came unto them suddenly; for the
extremity was such as would not admit delay. If one of the tribes
of Israel had been in danger, he could not have shewed more care
or zeal for its relief than here for Gibeon, remembering in this, as
in other cases, there must be one law for the stranger that was
proselyted, and for him that was born in the land. Scarcely had
the confederate princes got their forces together, and sat down
before Gibeon, when Joshua was upon them, the surprise of which
would put them into the greatest confusion. Now that the enemy
were actually drawn up into a hody, which had all, as it were,
but one neck, dispatch was as serviceable to his cause, as before
delay was, while he waited for this general rendezvous; and now,
that things were ripe for execution, no man more expeditious than
Joshua, who before had seemed slow. Now, it shall never be said,
He left that to do to-morrow which he could do to-day. When
Joshua found he could not reach Gibeon in a day, lest he should
lose any real advantages against the enemy, or so much as seem
to come short, or to neglect his new allies, he marched all night,
resolving not to give sleep to his eyes, nor slumber to his eye-lids,
till he had accomplished this enterprise. It was well the forces
he took with him were mighty men of valour, not only able-bodied ||
men, but men of spirit and resolution, and hearty in the cause,
else they neither could, nor would, have borne this fatigue, but ||
would have murmured at their leader, and would have asked,
"Is this the rest we were promised in Canaan?" But they well
considered that the present toil was in order to a happy settle-
ment, and therefore were reconciled to it. (Let the good soldiers
of Jesus Christ learn from hence to endure hardness, in following
the Lamb whithersoever he goes, and not think themselves undone,
if their religion lose them now and then a night's sleep; it will be
enough to rest, when we come to heaven.
1
Ong
!
But why needed Joshua to put himself and his men so much to
the stretch? Had not God promised him, that, without fail, he
would deliver the enemies into his hand? It is true he had; but
God's promises are intended, not to slacken and supersede, but
to quicken and encourage, our endeavours. He that believeth
doth not make haste to anticipate providence, but doth make haste
to attend it, with a diligent, not a distrustful, speed.
yet God did all. [1.] It must needs be a very great terror and
confusion to the enemy, to perceive that heaven itself fought against
them; for who can contest with, flee from, or fence against, the
powers of heaven? They had affronted the true God, and robbed
him of his honour, by worshipping the host of heaven, giving that
worship to the creature which is due to the Creator only; and now
the host of heaven fights against them, and even that part of the
creation which they had idolized is at war with them, and even
There is no way of making any
triumphs in their ruin, Jer. 8. 2.
creature propitious to us, no, not by sacrifice or offering, but only
by making our peace with God, and keeping ourselves in his love.
This had been enough to make them an easy prey to the victorious
Israelites, yet this was not all. [2.] Beside the terror struck upon
them, there was a great slaughter made of them by hailstones,
which were so large, and came down with such a force, that more
were killed by the hailstones, than by the sword of the Israelites,
though, no doubt, they were busy. God himself speaks to Job of
treasures, or magazines, of snow and hail, which he has reserved
for the day of battle and war, Job, 38. 22, 23. and here they are
made use of to destroy the Canaanites. Here was hail shot from
God's great ordnance, that, against whomsoever it was directed,
was sure to hit, (and never glanced upon the Israelites mixed
with them,) and, whenever it hit, was sure to kill. See here how
miserable they are that have God for their enemy, and how sure
to perish; it is a fearful thing to fall into his hands, for there is
no fleeing out of them. Some observe, that Beth-horon lay north
of Gibeon, Azekalı and Makkedah lay south, so that they fled
each way; but, which way soever they fled, the hailstones pursued
them, and met them at every turn.
}
2. The great faith of Joshua, and the power of God crowning
that with the miraculous arrest of the sun, that the day of Israel's
victories might be prolonged, and so the enemy totally defeated.
The hailstones had their rise no higher than the clouds, but, to
shew that Israel's help came from above the clouds, the sun itself,
who by his constant motion serves the whole earth, by halting
when there was occasion, served the Israelites, and did them a
kindness; the sun and moon stood still in their habitation, at the
light of thine arrows which gave the signal, Hab. 3. 11.
(1.) Here is the prayer of Joshua that the sun might stand still.
I call it his prayer, because it is said, v. 12. he spake to the Lord;
as Elijah, though we read, 1 Kings, 17. 1. only by his prophesying
of the drought, yet is said, James, 5. 17. to pray for it. Observe,
[1.] An instance of Joshua's unwearied activity in the service of
God and Israel, that though he had marched all night, and fought
all day, and, one might expect, would be inclined to repose him-
self, and get a little sleep, and give his army some time to rest;
that, like the hireling, he would earnestly have desired the shadow,
and bid the night welcome, when he had done such a good day's
work, yet, instead of that, he wishes for nothing so much as the
prolonging of the day. Note, Those that wait on the Lord, and
work for him, shall renew their strength, shall run and not be
weary, shall walk and not faint, Isa. 40. 31. [2.] Au instance of
his great faith in the almighty power of God, as above the power
of nature, and able to controul and alter the usual course of it.
No doubt, Joshua had an extraordinary impulse or impression
upon his spirit, which he knew to be of divine original, prompt-
ing him to desire that this miracle might be wrought upon this
occasion, else it had been presumption in him to desire or expect
it, the prayer had not been granted by the divine power, if it had
not been dictated by the divine grace; God wrought this faith in
him, and then said, “According to thy faith, and thy prayer of
faith, be it unto thee." It cannot be imagined, however, that
such a thing as this should have entered into his mind, if God
had not put it there; a man would have had a thousand projects
in his head for the completing of the victory, before he would
have thought of desiring the sun to stand still; but, even in the
Old-Testament saints, the Spirit made intercession according to
the will of God; what God will give, he inclines the hearts of his
praying people to ask; and, for what he will do, he will be in
quired of, Ezek. 36. 37.
2.) God shewed his great power in defeating the enemies which
Joshua so vigorously attacked, v. 10, 11. Joshua had a very
numerous and powerful army with him, hands enough to dispatch
a dispirited enemy, so that the enemy might have been scattered
by the ordinary fate of war; but God himself would appear in this
great and decisive battle, and draw up the artillery of heaven against
the Canaanites, to demonstrate to his people, that they got not this
land in possession by their own sword, neither did their own arm
save them, but God's right hand and his arm, Ps. 44. 3. The Lord
discomfited them before Israel; Israel did what they could, and
:
·
Before Christ 1450.
The Sun and Moon stand stil.
JOSHUA. X.
•
|
Now, First, It looked great for Joshua to say, Sun, stand thou and hand of God can find them out without the help of the sun's
start. His ancestor Joseph had indeed dreamed that the sun and light, for to him the night shineth as the day, Ps. 139. 12. Note,
moon did obeisance to him; but who would have thought, that, Sometimes God completes a great salvation in a little time, and
after it had been fulfilled in the figure, it should be again fulfilled makes but one day's work of it. Perhaps this miracle is alluded
in the letter to one of his posterity? The prayer is thus expressed to, Zech. 14. 6, 7. where the day of God's fighting against the
with authority, because it was not an ordinary prayer, such as is nations is said to be one day, and that at evening time it shall be
directed and supported only by God's common providence or light, as here. And, [3.] That there was never any day like it,
promise, but the prayer of a prophet at this time divinely inspired before or since, in which God put such an honour upon faith and
for this purpose; and yet it intimates to us the prevalency of prayer, and Israel's cause; never did he so wonderfully comply
prayer in general, so far as it is regulated by the word of God, with the request of a man, nor so wonderfully fight for his people.
and may remind us of that honour put upon prayer, Isa. 45. 11.||[4.] This is said to be written in the book of Jasher, a collection
Concerning the work of my hands, command ye me. He bids the of state poems, in which the poem made upon this occasion was
Bun stand still upon Gibeon, the place of action, and the seat of the preserved among the rest; probably, the same with that book of the
war, intimating, that what he designed in this request, was, the wars of the Lord, Numb. 21. 14. which afterward was continued
advantage of Israel against their enemies; it is probable that the and carried on by one Jasher. Those words, Sun, stand thou still
sun was now declining, and that he did not call for the lengthen- upon Gibeon, and thou, moon, in the valley of Ajaton, sounding
ing out of the day, until he observed it hastening toward its metrical, are supposed to be taken from the narrative of this event,
period. He does likewise, in the name of the King of kings, as it was found in the book of Jasher. Not that the divine testi-
arrest the moon, perhaps because it was requisite, for the preserv-mony of the book of Joshua needed confirmation from the book of
ing of the harmony and good order of the spheres, that the course Jasher, a human composition; but, to those who had that book
of the rest of the heavenly bodies should be stayed likewise, in their hands, it would be of use to compare this history with it;
otherwise, while the sun shone, he needed not the moon; and which warrants the appeals the learned make to profane history
here he mentions the valley of Ajalon, which was near to Gibeon, for corroborating the proofs of the truth of sacred history.
•
1
because there he was at that time.
But surely this stupendous miracle, of the standing still of the
sun, was intended for something more than merely to give Israel
so much the more time to find out and kill their enemies, which,
without this, might have been done the next day. First, God
would hereby magnify Joshua, ch. 3. 7. as a particular favourite,
and one whom he did delight to honour; being a type of Him who
has all power both in heaven and in earth, and whom the winds
and the seas obey. Secondly, He would hereby notify to all the
world what he was doing for his people Israel here in Canaan;
the sun, the eye of the world, must be fixed for some hours upon
Gibeon, and the valley of Ajalon, as if to contemplate the great
works of God there for Israel, and so to engage the children of
men to look that way, and to inquire of this wonder done in the
land, (2 Chron. 32. 31.) Proclamation was hereby made to all
the neighbouring nations, Come, behold the works of the Lord,
Ps. 46. 8. and say, What nation is there so great as Israel is, who
has God so nigh unto them? One would have supposed this would
have brought such real ambassadors as the Gibeonites pretended
to be, from a very far country, to court the friendship of Israel,
because of the name of the Lord their God. Thirdly, He would
hereby convince and confound those idolaters that worshipped the
sun and moon, and gave divine honours to them, by demonstrating
that they were subject to the command of the God of Israel, and
that, as high as they were, he was above them; and thus he would
fortify his people against temptations to this idolatry, which he
foresaw they would be addicted to, (Deut. 4. 19.) and which,
notwithstanding this, they afterward corrupted themselves with.
Fourthly, This, miracle signified (it is the learned Bishop Pierson's
notion) that in the latter days, when the light of the world was
tending towards a night of darkness, the Sun of righteousness,
even our Joshua, should arise, (Mal. 4. 2.) give check to the
approaching night, and be the true Light. To which, let me add,
that, when Christ conquered our spiritual enemies upon the cross,
the miracle wrought upon the sun was the reverse of this, it was
then darkened, as if it were gone down at noon, for Christ needed
not the light of the sun to carry on his victories, he then made.
darkness his pavilion. And, lastly, the arresting of the sun and
moon in this day of battle, figured the turning of the sun into
darkness, and the moon into blood, in the last great and terrible
day of the Lord. J
|
Secondly, It was bold, indeed, to say so before Israel, and
argues a very strong assurance of faith. If the event had not
answered the demand, nothing could have been a greater slur
upon hina; the Israelites would have concluded he was certainly
going mad, or he had never talked so extravagantly. But he
knew very well God would own and answer a petition which he
himself directed to be drawn up and presented, and therefore was
not afraid to say before all Israel, calling them to observe this
work of wonder, Sun, stand thou still, for he was confident in Him
whom he had trusted. He believed the almighty power of God;
!se he could not have expected that the sun, going on in its
strength, driving in a full career, and rejoicing as a strong man
to run a race, should be stopped in an instant. He believed the
Bovereignty of God in the kingdom of nature; else he could not
have expected that the established law, and course of nature,
should be changed and interrupted, the oridnances of heaven, and
the constant usage according to these ordinances, broken in upon.
And he believed God's particular favour to Israel above all people
under the sun; else he could not have expected, that, to favour
them upon an emergency with a double day, be should (which
must follow of course) amuse and terrify so great a part of the
terrestrial globe with a double night at the same time; it is true,
he causeth the sun to shine upon the just and the unjust, but this
once the unjust shall wait for it beyond the usual time, while, in
favour to righteous Israel, it stands still.
(2.) The wonderful answer to this prayer. No sooner said than
done, v. 13. The sun stood still, and the moon stayed. Notwith- ||
standing the vast distance between the earth and the sun, at the
word of Joshua, the sun stopped immediately; for the same God
that rules in heaven above, rules at the same time on this earth,
and, when he pleases, even the heavens shall hear the earth, as
here. Concerning this great miracle, it is here said, [1.] That it
continued a whole day, that is, the sun continued as long again
above the horizon, as otherwise it would have done. It is com-
monly supposed to have been about the middle of summer that
this happened, when, in that country, it was about fourteen hours
between sun and sun, so that this day was about twenty-eight hours
long; yet, if we suppose it to have been at that time of the year
when the days are at the shortest, it will be the more probable
that Joshua should desire and pray for the prolonging of the day.
[2.]That hereby the people had full time to avenge themselves of
their enemies, and to give them a total defeat. We often read in
history of battles which the night put an end to, the shadows of
which favoured the retreat of the conquered; to prevent this
advantage to the enemy in their flight, the day was doubled, that
the hand of Israel might find out all their enemies; but the eye
L
-
15. And Joshua returned, and all Israel with him,
unto the camp to Gilgal. 16. But these five kings
fled, and hid themselves in a cave at Makkedah.
17. And it was told Joshua, saying, The five kinga
are found hid in a cave at Makkedab. 18. And
Before Christ 1450.
The five Kings slain.
+
JOSHUA, X
Joshua said, Roll great stones upon the mouth
of the cave, and set men by it for to keep them:
'9. And stay ye not, but pursue after your enemies,
and smite the hindmost of them; suffer them not
o enter into their cities: for the LORD your God
nath delivered them into your hand. 20. And it
"ame to pass, when Joshua and the children of
Israel had made an end of slaying them with a
very great slaughter, till they were consumed, that
the rest which remained of them entered into
enced cities. 21. And all the people returned to
the camp to Joshua at Makkedan peace: none
moved his tongue against any of the children of
Israel. 22. Then said Joshua, Open the mouth of
the cave, and bring out those five kings unto me
out of the cave. 23. And they did so, and brought
forth those five kings unto him out of the cave,
the king of Jerusalem, the king of Hebron, the
king of Jarmuth, the king of Lachish, and the king
of Eglon. 24. And it came to pass, when they
brought out those kings unto Joshua, that Joshua
called for all the men of Israel, and said unto the
captains of the men of war which went with him,
Come near, put your feet upon the necks of these
kings And they came near, and put their feet
upon the necks of them. 25. And Joshua said
unto them, Fear not, nor be dismayed, be strong
and of good courage: for thus shall the LORD
do to all your enemies against whom ye fight.
26. And afterward Joshua smote them, and slew
them, and hanged them on five trees: and they
were hanging upon the trees until the evening.
27. And it came to pass at the time of the going
down of the sun, that Joshua commanded, and
they took them down off the trees, and cast them
into the cave wherein they had been hid, and laid
great stones in the cave's mouth, which remain
until this very day.
+
:
#
را
It was a brave appearance, no doubt, which the five kings made
when they took the field, for the reducing of Gibeon, and a brave ||
army they had following them; but they were all routed, put into
disorder first, and then brought to destruction, by the hailstones.
And now Joshua thought, his work being done, he might go with
his army into quarters of refreshment: accordingly it was resolved,
perhaps in a council of war, that they should presently return to ||
the
camp at Gilgal, v. 15. till they should receive orders from
God to take possession of the country they had now conquered;
but he soon finds he has more work cut out for him, the victory
must be pursued, that the spoils might be divided. Accordingly,
he applies himself to it with renewed vigour.
L
1
I. The force that had dispersed themselves must be followed,
and smitten. When tidings were brought to Joshua where the
kings were, he ordered a guard to be set upon them for the present,
18. reserving them for another day of destruction, and to be
brought forth to a day of wrath, Job, 21. 30. He directs his men
to pursue the common soldiers, as much as might be, to prevent
their escaping to the garrisons, which would strengthen them,
and make the reduction of them the more difficult, v. 19. Like
a prudent general, he does that first which is most needful, and
deiers his triumphs till he has completed his conquests; nor was
VOL. I.
5.9
•
he in such haste to insult over the captive kings, but that he would
first prevent the rallying again of their scattered forces. The
success of this vigorous pursuit, was, 1. That a very great slaughter
was made of the enemies of God and Israel. And, 2. The field
was cleared of them, so that none remained but such as got into
fenced cities, where they would not long be safe themselves, nor
were they capable of doing any service to the cities that sheltered
them, unless they could have left their fears behind them. 3. None
moved his tongue against any of the children of Israel, v.21. This
expression intimates, (1.) Their perfect safety and tranquillity:
some think it should be read, from Exod. 11.7. Against any of
the children of Israel did not a dog move his tongue; no, not
against any one mai of them. They were not threatened by any
danger at all after their victory, no, not so much as the barking
of a dog. Not one single Israelite (for the original makes it so
particular) was brought into any distress, either in the battle or
in the pursuit. (2.) Their honour and reputation; no man had
God not only tied the hands, but stopped the mouths, of their
any reproach to cast upon them, or an ill word to give them.
enraged enemies, and put lying lips to silence. (3.) The Chaldee
paraphrase makes it an expression of their unallayed joy for this
victory, reading it, There was no hurt or loss to the children of
came to be reviewed after the battle, there was none slain, none
Israel, for which any man should afflict his soul. When the army
wounded, none missing, not one Israelite had occasion to lament
either the loss of a friend or the loss of a limb. So cheap, so
easy, so glorious, was this victory.
•
II. The kings that had hidden themselves must now be called
to an account, as rebels against the Israel of God, to whom, by
the divine promise and grant, this land did of right belong, and
should have been surrendered upon demand.
See here, 1. How they were secured. The cave which they fled
It
to, and trusted in for a refuge, became their prison, in which they
were clapped up, till Joshua sat in judgment on them, v.18.
seems they all escaped both the hailstones and the sword, God
so ordering it, not in kindness to them, but that they might be
reserved for a more solemn and terrible execution; as, for this
stand, that God might in him shew his power, Exod. 9. 16. They
cause, Pharaoh survived the plagues of Egypt, and was made to
all fled, and met at the same place, Providence directing them;
and now they, who were lately consulting against Israel, were
put upon new counsels to preserve themselves, and agreed to take
this is an evidence that there were those of the country, who knew
The information brought to Joshua of
the holes and fastnesses of it, that were in his interests. And the
care Joshua took to keep them there when they were there, as it
is an instance of his policy and presence of mind, even in the heat
of action; so, in the success of their project, it shews how they
not only deceive themselves, but destroy themselves, who think to
hide themselves from God. Their refuge of lies will but bind
them over to God's judgment.
shelter in the same cave.
2. How they were triumphed over. Joshua ordered them to
be brought forth out of the cave, set before him at the bar, and
their names called over, v. 22, 23. And when they either were
bound, and cast upon the ground, unable to help themselves, or
threw themselves upon the ground, humbly to beg for their lives,
he called for the general officers and great men, and commanded
them to trample upon these kings, and set their feet upon their
necks; not in sport, and to make themselves and the company
merry, but with the gravity and decorum that became the ministers
of the divine justice, who were not herein to gratify any pride or
passion of their own, but to give glory to the God of Israel, as
higher than the highest, who treads upon princes as mortar,
(Isa. 41.25.) and is terrible to the kings of the earth, Ps. 76. 12.
The thing does, indeed, look barbarous, thus to insult over men
in misery, that were suddenly fallen from the highest pitch of
honour into this disgrace; it was hard for crowned heads to be
thus trodden upon, not by Joshua himself, (that might better have
been borne,) at least not by him only, but by all the captains of
the army; certainly it ought not to be drawn into a precedent,
efore Christ 1450.
5
JOSHUA, X.
Seven Kings defeated and slain.
for the case was extraordinary, and we have reason to think it was sword, and all the souls that were therein; he let
by divine direction and impulse that Joshua did this. (1.) God none remain in it; but did unto the king thereof
would hereby punish the abominable wickedness of these kings,
the measure of whose iniquity was now full. And, by this public
act of justice done upon these ringleaders of the Canaanites in sin,
he would possess his people with the greater dread and detestation
of those sins of the nations that God cast out from before them,
which they would be tempted to imitate. He would
have the promise by Moses made good, (Deut. 33. 29.) Thou shalt
tread upon their high places, that is, their great men, which should
the rather be speedily fulfilled in the letter, because they are the
very last words of Moses that we find upon record. (3.) He
would hereby encourage the faith and hope of his people Israel,
in reference to the wars that were yet before them. Therefore
Joshua said, v.25. Fear not, nor be dismayed. [1.] "Fear not
these kings, or any of their's, as if there were any danger of having
this affront now put upon them in after-time revenged upon your-
selves; a consideration which keeps many from being insolent
toward those they have at their mercy, because they know not
how soon the uncertain fate of war may turn the same wheel upon
themselves; but you need not fear that any should rise up ever
to revenge this quarrel." [2.] "Fear not any other kings who
may at any time be in confederacy against you, for you see these
brought down, whom you thought formidable. Thus shall the
Lord do to all your enemies; now that they begin to fall, to fall
so low, that you may set your feet on their necks, you may be
confident they shall not prevail, but shall surely fall before you,"
Esth.6.13. (4.) He would hereby give a type and figure of
Christ's victories over the powers of darkness, and believers
victories through him. All the enemies of the Redeemer shall
be made his footstool, Ps. 110. 1. (And see Ps. 18. 40.) The
kings of the earth set themselves against him, Ps. 2.2. but, sooner
or later, we shall see all things put under him, Heb. 2.8. and
as he did unto the king of Jericho. 31. And
Joshua passed from Libnah, and all Israel with
him, unto Lachish, and encamped against it, and
fought against it: 32. And the LORD delivered
Lachish into the hand of Israel, which took it on
the second day, and smote it with the edge of
the sword, and all the souls that were therein,
according to all that he had done to Libnah.
33. Then Horam king of Gezer came up to help
Lachish; and Joshua smote him and his people,
until he had left him none remaining. 34. And
from Lachish Joshua passed unto Eglon, and all
Israel with him; and they encamped against it,
and fought against it: 35. And they took it on
that day, and smote it with the edge of the sword,
and all the souls that were therein he utterly
destroyed that day, according to all that he had
done to Lachish. 36. And Joshua went up from
Eglon, and all Israel with him, unto Hebron;
and they fought against it:
and they fought against it: 37. And they took it,
and smote it with the edge of the sword, and the
king thereof, and all the cities thereof, and all the
souls that were therein; he left none remaining,
according to all that he had done to Eglon; but
destroyed it utterly, and all the souls that were
therein. 38. And Joshua returned, and all Israel
with him, to Debir; and fought against it:
39. And he took it, and the king thereof, and all
the cities thereof; and they smote them with the
edge of the sword, and utterly destroyed all the
souls that were therein; he left none remaining:
as he had done to Hebron, so he did to Debir,
and to the king thereof; as he had done also to
Libnah, and to her king. 40. So Joshua smote
all the country of the hills, and of the south, and
of the vale, and of the springs, and all their kings:
he left none remaining, but utterly destroyed all
that breathed, as the LORD God of Israel com-
manded. 41. And Joshua smote them from
Kadesh-barnea even unto Gaza, and all the
Country of Goshen, even unto Gibeon. 42. And
all these kings and their land did Joshua take at
one time because the LORD God of Israel fought
for Israel. 43. And Joshua returned, and all
Israel with him, unto the camp to Gilgal.
principalities and powers made a show of, Col.2.15. And in
these triumphs we are more than conquerors, may tread upon the
lion and adder, Ps. 91. 13. may ride on the high places of the
earth, Isa. 58. 14. and may be confident that the God of peace
shall tread Satan under our feet, shall do it shortly, and do it
effectually, Rom. 16. 20. See Ps. 149. 8, 9.
3. How they were put to death. Perhaps, when they nad
undergone that terrible mortification of being trodden upon by
he captains of Israel, they were ready to say, as Agag, Surely the
bitterness of death is past, and that sufficient unto them was this
punishment, which was inflicted by many; but their honours cannot
excuse their lives, their forfeited devoted lives. Joshua smote them
with the sword, and then hanged up their bodies till evening, when
they were taken down, and thrown into the cave in which they had
hidden themselves, v. 26, 27. That which
would have
been their shelter, was made their prison first, and then their grave;
so shall we be disappointed in that which we flee to from God, yet
to good people the grave is still a hiding-place, Job, 14. 13. If
these five kings had humbled themselves in time, and had begged
peace, instead of waging war, they might have saved their lives;
but now the decree was gone forth, and they found no place for
repentance, or the reversal of the judgment, it was too late to expect
t, though, perhaps, they sought it carefully with tears.
We have here Joshua's improvement of the late glorious victory
he had obtained, and the advantages he had gained by it, and to
do this well is a general's praise.
28. And that day Joshua took Makkedah, and
smote it with the edge of the sword, and the king
thereof he utterly destroyed, them, and all the
souls that were therein; he let none remain: and
I. Here is a particular account of the several cities which he
he did to the king of Makkedah as he did unto immediately made himself master of. 1. The cities of three of
the king of Jericho. 29. Then Joshua passed from the kings whom he had conquered in the field, he went and took
Makkedah, and all Israel with him, unto Libnah, possession of, Lachish, v.31, 32. Eglon, v. 34, 35. and Hebron,
and fought against Libnah: 30. And the LORD. 36, 37. The other two, Jerusalem and Jarmuth, were not taken
at this time; perhaps his forces were either so much fatigued
clivered it also, and the king thereof, into the hand with what they had done, or so well content with what they had
srael; and ne smote it with the edge of the got, that they had no mind to attack those places, and they
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JOSHUA, XI.
!
↓
slipped the fairest opportunity they could ever expect of reducing |
them with ease, which afterward was not done without difficulty,
Judg. 1. 1. 2 Sam. 5. 6. 2. Three other cities, and royal citics
too, he took; Makkedah, into the neighbourhood of which the
five kings were fled, which brought Joshua and his forces thither
in pursuit of them, and so hastened its ruin, v. 28. Libnah,
v. 29, 30. and Debir, v.38, 39. 3. One king that brought in his
forces for the relief of Lachish, that had lost its king, proved to
meddle to his own hurt; it was Horam, king of Gezer, who,
either in friendship to his neighbours, or for his own security,
offered to stop the progress of Joshua's arms, and was cut off with
all his forces, wicked men are often snared in
counsels, and, by opposing God in the way of his judgments,
bring them the sooner on their own heads.
•
II. A general account of the country which was hereby reduced
and brought into Israel's hands, v.40..42. The part of the
land of Canaan which they first got possession of lay south of
Jerusalem, and afterward fell, for the most part, to the lot of the
tribe of Judah.
Observe, in this narrative, 1. The great speed Joshua made in
taking these cities, which, some think, is intimated in the manner
of relating it, which is quick and concise. He flew like lightning
from place to place; and, though they all stood it out to the last
extremity, and none of these cities opened their gates to him, yet,
in a little time, he got them all into his hands, summoned them,
and seized them, the same day, v. 28, or in two days, v. 32. Now
that they were struck with fear by the defeat of their armies, and
the death of their kings, Joshua prudently followed his blow. See
what a great deal of work may be done in a little time, if we will
but he busy, and improve our opportunities. 2. The great severity
Joshua used toward those he conquered. He gave no quarter to
anan, woman, or child, put to the sword all the souls, v. 28, 30,
32, 35, &c. utterly destroyed all that breathed, v.40. and left
none remaining. Nothing could justify this military execution,
but that herein they did as the Lord God of Israel commanded,
v. 40. which was sufficient, not only to bear them out, and save
them from the imputation of cruelty, but to sanctify what they
did, and make it an acceptable piece of service to his justice.
God would hereby, (1.) Manifest his hatred of the idolatries, and
other abominations, which the Canaanites had been guilty of, and
leave us to judge how great the provocation was which they had
given him, by the greatness of the destruction which was brought
upon them, when the measure of their iniquity was full.
would hereby magnify his love to his people Israel, in giving so
many men for them, and people for their life, Isa. 43. 4. when the
heathen are to be cast out, to make room for this vine, Ps. 80.8.
Divine Justice appears more prodigal than ever of human blood,
that the Israelites might find themselves for ever obliged to spend
their lives to the glory of that God who had sacrificed so many
of the lives of his creatures to their interest. (3.) Hereby was
typified the final and eternal destruction of all the impenitent
implacable enemies of the Lord Jesus, who, having slighted the
riches of his grace, must for ever feel the weight of his wrath,
and shall have judgment without mercy. Nations that forget
God shall be turned into hell, and no reproach at all to God's
infinite goodness. 3. The great success of this expedition. The
spoil of these cities was now divided among the men of war that
plundered them; and the cities themselves, with the land about.
them, were shortly to be divided among the tribes, for the Lord
fought for Israel, v.42. They could not have gotten the victory,
if God had not undertaken the battle; then we conquer when
God fights for us; and if he be for us, who can be against us?
•
II. The encouragement which God gave to Joshua to engage them, ver. 6. III.
His victory over them, ver. 7
His victory over them, ver. 7.. 9. IV. The taking of their Cities, ver. 10..
15. V. The destruction of the Anakims, ver. 21, 22. VI. The general con
clusion of the story of this War, ver. 16.. 20, 23.
A
ND it came to pass, when Jabin king of
Hazor had heard those things, that he
sent to Jobab king of Madon, and to the king of
Shimron, and to the king of Achshaph, 2. And
to the kings that were on the north of the moun-
tains, and of the plains south of Chinueroth, and
in the valley, and in the borders of Dor on the
west, 3. And to the Canaanite on the east and
on the west, and to the Amorite, and the Hittite,
and the Perizzite, and the Jebusite in the moun-
tains, and to the Hivite under Hermon in the land
of Mizpeh. 4And they went out, they and all
their hosts with them, much people, even as the
sand that is upon the sea-shore in multitude, with
horses and chariots very many 5. And when all
these kings were met together, they came and
pitched together at the waters of Merom, to fight
against Israel. 6. And the LORD said unto Joshua,
Be not afraid because of them: for to-morrow
about this time will I deliver them up all slain
before Israel: thou shalt hough their horses, and
burn their chariots with fire. 7. So Joshua came,
and all the people of war with him, against them
by the waters of Merom suddenly; and they fell
upon them. 8. And the LORD delivered them
into the hand of Israel, who smote them, and
chased them unto great Zidon, and unto Misre-
photh-maim, and unto the valley of Mizpeh east-
ward; and they smote them, until they left them
none remaining. 9. And Joshua did unto them
as the LORD bade him: he houghed their horses,
and burnt their chariots with fire.
CHAP. XI.
.
This chapter continues and concludes the history of the conquest of Candan; of
the reduction of the southern parts, we had an account in the foregoing chapter;
after which, we may suppose, Joshua allowed his forces some breathing time¿
now, here, we have the story of the war in the north, and the happy success of
1. The confederacy of the northern crowns against Israel, v.1..5. ||
•
that wer
1.
-
We are here entering upon the story of another campaign that
Joshua made, and it was a glorious one, no less illustrious than the
former in the success of it, though, in respect of miracles, it was
inferior to it in glory. The wonders God then wrought for them,
were to initiate and encourage them to act vigorously themselves.
Thus the war carried on, by the preaching of the gospel, against
Satan's kingdom, was at first forwarded by miracles; but, the war
being by them sufficiently proved to be of God, the managers of
it are now left to the ordinary assistance of divine grace in the use
of the sword of the Spirit, and must not expect hailstones, or the
standing still of the sun.
In this story, we have,
I. The Canaanites taking the field against Israel. They were
the aggressors, God hardening their hearts to begin the war, that
Israel might be justified, beyond exception, in destroying them.
Joshua and all Israel were returned to the camp at Gilgal, and
perhaps these kings knew no other than that they intended to sit
down content with the conquest they had already made, and yet
they prepare war against them. Note, Sinners bring ruin upon
their own heads, so that God will be justified when he speaks,
and they alone shall bear the blame for ever.
Judah was now
couched as a lion. one up from the prey; if the northern kings
rouse him up, it is at their peril, Gen. 49.9. Now,
ofcouched as a lion, one up from the prey; if the northern kings
1. Several ..ations joined in this confederacy, some in the
mountains, and some in the plains, v. 2. Canaanites from rast
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JOSHUA, XI.
L
and west, Amorites, Hittites, Perizzites, &c. v. 3. of different IV. His success, v.8. He obtained the honour and advantage
constitutions, and divided interests among themselves, and yet of a complete victory; he smote them, and chased them in the
they here unite against Israel, as against a common enemy. Thus several ways they took in their flight; some fled toward Zidon,
are the children of this world-more unanimous, and therein wiser, which lay to the north-west, others toward Mizpeh, eastward;
than the children of light. The oneness of the church's enemies both the parties Joshua sent out pursued them each way. So the
should shame the church's friends out of their discords and Lord delivered them into the hand of Israel; they would not deliver
divisions, and engage them to be one. 2. The head of this themselves into the hands of Israel, to be made proselytes and
confederacy was Jabin, king of Hazor, v.1. as Adoni-zedek was tributaries, and so offered up to God's grace, Rom. 15. 16. and
of the former; it is said, v. 10. Hazor had been the head of all therefore God delivered them into their hands, to be made sacrifices
those kingdoms, which could not have revolted, without occasion- to his justice; for God will be honoured by us or upon us.
ing ill will; but that was forgotten and laid aside upon this
occasion, by consent of parties, Luke, 23, 12. When they had
all drawn up their forces together, every kingdom bringing in its
quota, they were a very great army, much greater than the former,
as the sand on the sea-shore in multitude, and, upon this account,
much stronger and more formidable; that they had horses and
chariots very many, which we do not find the southern kings had;
thereby they had a great advantage against Israel, for their army
consisted only of foot, and they never brought horses or chariots
into the field.. Josephus tells us, that the army of the Canaanites
consisted of three hundred thousand foot, ten thousand horse,
and twenty thousand chariots. Many there be that rise up against
God's Israel; doubtless their numbers made them very confident
of success, but it proved that so much the greater slaughter was
made of them.
V. His obedience to the orders given him, in destroying the
horses and chariots, v. 9. which was an instance, 1. Of his sub-
jection to the divine will, as one under authority, that must do as
he is bidden. 2. Of his self-denial, and crossing his own genius
and inclination, in compliance with God's command. 3. Of his
confidence in the power of God engaged for Israel, which enabled
them to despise the chariots and horses, which others trusted in,
Ps. 20. 7.-33. 17. 4. Of his care to keep up in the people the
like confidence in God, by taking that from them which they
would be tempted to trust too much to. This was cutting off a
right hand.
•
II. The encouragement God gave to Joshua to give them the
meeting, even upon the ground of their own choosing, v.6. Be
not afraid because of them. Joshua was remarkable for his
courage, it was his master-grace, and yet, it seems, he had need
to be again and again cautioned not to be afraid. Fresh dangers
and difficulties make it necessary to fetch in fresh supports and
comforts from the word of God, which we have always nigh unto
us, to be made use of in time Those that have
God on their side, need not be disturbed at the number and power
of their enemies; more are they that are with us than they that
are against us; they have the hosts of the Lord that have the
Lord of hosts engaged for them. For his encouragement, 1. God
assures him of success, and fixes the hour; To-morrow about
this time, when an engagement (it is probable) was expected and
designed on both sides, I will deliver them up slain. Though
they were to be slain by the sword of Israel, yet it is spoken of as
God's work, that he would deliver them up. 2. He appoints him
to hough their horses, hamstring them, lame them, and burn their
chariots, not only that Israel might not use them hereafter, but
that they might not fear them now, their God designing this
contempt to be put upon them. Let Israel look upon their chariots
but as rotten wood designed for the fire, and their horses of war
as disabled things, scarcely good enough for the cart.
·
:
This encouragement which God here gave to Joshua, no doubt,
he communicated to the people, who perhaps were under some
apprehensions of danger from this vast army, notwithstanding the
experiences they had had of God's power engaged for them.
And the wisdom and goodness of God is to be observed, (1.) In
infatuating the counsels of the enemy, that all the kings of Canaan,
who were not dispersed at such a distance from each other but
that they might have got altogether in a body, did not at first
confederate against Israel, but were divided into the southern and
northern combination, and so became the less formidable. And,
(2.) In preparing his people to encounter the greater force, by
breaking the less. They first engage with five kings together,
and now with many more. God proportions our trials to our
strength, and our strength to our trials.
III. Joshua's march against these confederate forces, v.7. He
came upon them suddenly, and surprised them in their quarters.
He made this haste, 1. That he might put them into the greater
confusion, by giving them an alarm, when they little thought he
had been near them. 2. That he might be sure not to come short ||
of the honour, God had fixed to give him the meeting at the
enemy's camp to-morrow about this time. is fit we should
keep time with God.
10. And Joshua at that time turned back, and
took Hazor, and smote the king thereof with the
sword: for Hazor beforetime was the head of all
those kingdoms. 11. And they smote all the
souls that were therein with the edge of the sword,
utterly destroying them: there was not any left to
breathe: and he burnt Hazor with fire. 12. And
all the cities of those kings, and all the kings of
them, did Joshua take, and smote them with the
edge of the sword, and he utterly destroyed them,
as Moses the servant of the LORD commanded.
13. But as for the cities that stood still in their
strength, Israel burned none of them, save Hazor
only; that did Joshua burn 14. And all the
spoil of these cities, and the cattle, the children
of Israel took for a prey unto themselves; but
every man they smote with the edge of the sword,
until they had destroyed them, neither left they
any to breathe.
To ad
We have here the same improvement made of this victory that
was of that in the foregoing chapter.
1. The destruction of Hazor is particularly recorded, because
in it, and by the king thereof, this daring design against Israel was
laid, v. 10, 11. The king of Hazor, it seems, escaped with his
life out of the battle, and thought himself safe when he was got
back into his own city, and Joshua was gone in pursuit of the
scattered troops another way; but it proved that that which he
thought would have been for his welfare was his trap; in it he
was taken as in an evil net; there he was slain, and his city, for
his sake, burnt. Yet we find, that, the remains of it being not
well looked after by Israel, the Canaanites rebuilt it, and settled
there under another king of the same name, Judg. 4. 2.
1
2. The rest of the cities of that part of the country are spoken
of only in general; that Joshua got them all into his hands, but
did not burn them as he did Hazor, for Israel was to dwell in great
and goodly cities which they builded not, Deut. 6. 13. and in
these among the rest. And here we find Israel rolling in blood
and treasure. (1.) In the blood of their enemies; they smote all
the souls, v. 11. neither left they any to breathe, v. 14. that there
might be none to infect them with the abominations of Canaan,
and none to disturb them in the possession of it. The children
were cut off, lest they should afterward lay claim to any part of
•
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Joshua's Victories.
JOSHUA, XI.
this land in the right of their parents. (2.) In the wealth of in battle, and gave the first blow, and therefore might have ng
their enemies: the spoil, and the cattle, they took for a prey to favour shewed them. Those know not what they do, who give the
themselves, v. 14. As they were enriched with the spoil of their provocation to divine justice, or the authorised instruments of it.
oppressors when they came out of Egypt, wherewith to defray the Are we stronger than God? Observe here, that hardness of heart
charges of their apprenticeship in the wilderness; so they were is the ruin of sinners. Those that are stupid and secure, and heed-
now enriched with the spoil of their enemies, for a stock where-less of divine warnings, are already marked for destruction. What
with to set up in the land of Canaan. Thus is the wealth of the hope is there of those concerning whom God has said, Go, make
sinner laid up for the just.
their hearts fat?
1
2. The constancy of the Israelites in prosecuting this war, v. 18.
Joshua made war a long time; some reckon it five years, others
Either this
15. As the LORD commanded Moses his servant, || seven, that were spent in subduing this land. So long God would
so did Moses command Joshua, and so did Joshua; train up Israel to war, and give them repeated instances of his
The left nothing undone of all that the LORD com- power and goodness in every new victory that he gave them.
3. The conquest of the Anakims at last, v. 21, 22.
manded Moses. 16. So Joshua took all that land,
the hills, and all the south country, and all the land was done, as they met with them where they were dispersed, as
some think, or rather, it should seem the Anakims were retired to
of Goshen, and the valley, and the plain, and the their fastnesses, and so were hunted out, and cut off at last, after
mountain of Israel, and the valley of the same; all the rest of their enemies. The mountains of Judah and Israel
17. Even from the mount Halak, that goeth up to were the habitations of those mountains of men; but neither their
Seir, even unto Baal-gad in the valley of Lebanon height, nor the strength of their caves, nor the difficulty of the
under mount Hermon: and all their kings he took, sword of Joshua. The cutting off of the sons of Anak is par-
to them, could secure, no, not these mighty men, from the
and smote them, and slew them. 18 Joshua made ticularly mentioned, because these had been such a terror to the
war a long time with all those kings. 19. There spies forty years before, and their bulk and strength had been
was not a city that made peace with the children thought an insuperable difficulty in the way of the reducing of
of Israel, save the Hivites the inhabitants of invincible, was got over.
Canaan, Numb. 13. 28, 33. Even that opposition, which seemed
Never let the sons of Anak be a terror
Gibeon: all other they took in battle. 20. For
it was of the LORD to harden their hearts, that
they should come against Israel in battle, that he
might destroy them utterly, and that they might
have no favour, but that he might destroy them,
as the LORD commanded Moses. 21. And at that
time came Joshua, and cut off the Anakims from
the mountains, from Hebron, from Debir, from
Anab, and from all the mountains of Judah, and
from all the mountains of Israel: Joshua destroyed
them utterly with their cities. 22. There was none
of the Anakims left in the land of the children of
Israel: only in Gaza, in Gath, and in Ashdod,
there remained. 23. So Joshua took the whole
land, according to all that the LORD said unto
Moses; and Joshua gave it for an inheritance unto
Israel according to their divisions by their tribes.
And the land rested from war
to the Israel of God, for even their day will come to fall. Giants
are dwarfs to Omnipotence; yet this struggle with the Anakims
was reserved for the latter end of the war, when the Israelites
were become more expert in the arts of war, and had had more
experience of the power and goodness of God. Note, God some-
times reserves the sharpest trials of his people, by affliction and
temptation, for the latter end of their days. Therefore let not him
that girds on the harness, boast as he that puts it off. Death, that
but it is to be destroyed, 1 Cor. 15. 26. Thanks be to God, who
tremendous son of Anak, is the last enemy that is to be encountered,
will give us the victory.
4. The end and issue of this long war. The Canaanites were
rooted out, not perfectly, (as we shall find after in the book of
head, either, (1.) So as to keep the Israelites out of possession
Judges,) but in a good measure; they were not able to måke any
of the land, Joshua took all that land, v. 16, 17. And we may
suppose the people dispersed themselves and their families into
the countries they had conquered, at least those that lay nearest to
made by lot, that every man might know his own.
the head-quarters at Gilgal, until an orderly distribution should be
Or, (2.) So
as to keep them in action, or give them any molestation, v.23
The land rested from war. It ended not in a peace with the
Canaanites, (that was forbidden,) but in a peace from them. There
is a rest, a rest from war, remaining for the people of God, into
which they shall enter, when their warfare is accomplished.
II. That which was now done is here compared with that which
had been said to Moses. God's word and his works, if viewed
and considered together, wiil mutually illustrate each other. It is
here observed in the close.
We have here the conclusion of this whole matter.
I. A short account is here given of what was done in four
things,
1. The obstinacy of the Canaanites in their opposition to the
Israelites. It was strange, that, though it appeared so manifestly
that God fought for Israel, and in every engagement the Canaanites
had the worst of it, yet they stood it out to the last; not one city
made peace
with Israel, but the Gibeonites only, who understood
the things that belonged to their peace better than their neigh-
bours, v. 19. It is intimated that other cities might have made as
good terms for themselves, without ragged clothes and clouted
shoes, if they would have humbled themselves, but they never so
much as desired conditions of peace. We are told whence this un-
accountable infatuation came, It was of the Lord to harden their
hearts, v.20. As Pharaoh's heart was hardened by his own pride.
and wilfulness first, and afterward by the righteous judgment of
God, to his destruction, so were the hearts of these Canaanites.
To punish them for all their other follies, God left them to this, to
make those their enemies whom they might have made their
friends. This was it tha ruined them, they came against Israel |
1
"
1. That all the precepts God had given to Moses relating to the
conquest of Canaan, were obeyed on the people's part, at least,
while Joshua lived. See how solemnly this is remarked, v.15.
As the Lord commanded Moses his servant, by whose hand the law
was given, so did Moses command Joshua, for Moses was faithful,
as a lawgiver, to him that appointed him, he did his part, and
then he died; but were the commands of Moses observed when
he was in his grave? Yes, they were, so did Joshua, who was, in
his place, as faithful as Moses in his. He left nothing undone
(Heb. he removed nothing) of all that the Lord commanded Moses.
They that leave their duty undone, do what they can to remove
or make void the command of God, by which they are obliged to
it; but Joshua, by performing the precept, confirmed it, as the
expression is, Deut. 27.26. Joshua was himself a great com-
£
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Joshua's Victories.
JOSHUA, XI, XII
mander, and yet nothing was more his praise than his obedience. for a possession unto the Reubenites, and Gadites,
They that rule others at their will, must themselves be ruled by and the half-tribe of Manasseh.
the divine will, then their power is indeed their honour, and not
otherwise. The pious obedience for which Joshua is here com-
mended, respects especially the command to destroy the Canaanites,
and to break down their altars, and burn their images, Deut.7.2..5.
Exod. 23. 24.—34.13. Joshua, in his zeal for the Lord of hosts,
spared neither the idols, nor the idolaters. Saul's disobedience,
or rather his partial obedience, to the command of God, for the
utter destruction of the Amalekites, cost him his kingdom. It
should seem Joshua himself gives this account of his most careful
and punctual observance of his orders in the execution of his com-
mission, that in all respects he had done as Moses commanded him;
and then it intimates that he had more pleasure and satisfaction
in reflecting upon his obedience to the commands of God in all
this war, and valued himself more upon that, than upon all the
gains and triumphs with which he was enriched and advanced.
2. That all the promises God had given to Moses, relating to
this conquest, were accomplished on his part, v. 23. Joshua took
the whole land, conquered it, and took possession of it, according
to all that the Lord said unto Moses. God had promised to drive
out the nations before them, Exod. 33. 2.-34. 11. and to bring
them down, Deut. 9.3. And now it was done. There failed not
one word of the promise. Our successes and enjoyments are then
doubly sweet and comfortable to us, when we see them flowing to
us from the promise; this is according to what the Lord said: as
our obedience is then acceptable to God, when it has an eye to
the precept. And if we make conscience of our duty, we need not
question the performance of the promise.
||
||
,
Joshua, or whoever else is the historian, before he comes to
sum up the new conquests Israel had made, in these verses recites
their former conquests in Moses's time, under whom they became
masters of the great and potent kingdoms of Sihon and Og. Note,
Fresh mercies must not drown the remembrance of former mercies,
nor must the glory of the present instruments of good to the church
be suffered to eclipse and diminish the just honour of those who
have gone before them, and who were the blessings and ornaments
of their day. Joshua's services and achievements are confessedly
great, but let not those under Moses be overlooked and forgotten,
since God was the same who wrought both, and, both put together,
proclaim him the Alpha and Omega of Israel's great salvation.
Here is,
1. A description of this conquered country, the measure and
bounds of it in general, v. 1. From the river Arnon in the south,
to mount Hermon in the north. In particular, here is a description
of the kingdom of Sihon, v.2, 3. and that of Og, v.4, 5. Moses
had described this country very particularly, Deut. 2. 36.-3. 4, &c.
and this description here agrees with his. King Og is said to
dwell at Ashtaroth and Edrei, v. 4. probably, because they were
both his royal cities, he had palaces in both, and resided some-
times in one, and sometimes in the other; one perhaps was his
summer seat, and the other his winter seat; but Israel took both
from him, and made one grave to serve him that could not be
content with one palace.
2. The distribution of this country; Moses assigned it to the two
tribes and a half, at their request, and divided it among them,
v. 6. of which we had the story at large, Numb.32. The dividing
of it, when it was conquered by Moses, is here mentioned as an
example to Joshua, what he must do, now that he had conquered
the country on this side Jordan. Moses, in his time, gave to one
part of Israel a very rich and fruitful country, but it was on the
the
outside of Jordan; Joshua gave to all Israel the holy land,
mountain of God's sanctuary, within Jordan: so the law con-
ferred, upon some few of God's spiritual Israel, external temporal
blessings, which were earnests of good things to come; but our
Lord Jesus, the true Joshua, has provided for all the children of
promise spiritual blessings, the privileges of the sanctuary, and
the heavenly Canaan. The triumphs and grants of the law were
glorious, but those of the gospel far exceed in glory.
CHAP. XII.
||
Akis chapter is a summary of Israel's conquests. I. Their conquests under Moses,
on the other side Jordan, (for we now suppose ourselves in Canaan,) eastward,
which we had the history of, Numb. 21. 21, &c. And here the abridgment of
that history, v. 1..6. II. Their conquests under Joshua, on this side Jordan,
westward. 1. The country they reduced, v. 7, 8. 2. The kings they subdued,
thirty-one in all, v. 9..24. And this comes in here, not only as a conclusion
of the history of the wars of Canaan, (that we might at one view see what
they had got,) but as a preface to the history of the dividing of Canaan, that all
that might be put together, which they were now to make a distribution of.
*
1.
•Now
OW these are the kings of the land which
the children of Israel smote, and possessed
their land on the other side Jordan toward the
rising of the sun, from the river Arnon unto mount
Hermon, and all the plain on the east: 2. Sihon
king of the Amorites, who dwelt in Heshbon, and
ruled from Aroer, which is upon the bank of the
river Arnon, and from the middle of the river, and
from half Gilead, even unto the river Jabbok, which
is the border of the children of Ammon; 3. And
from the plain to the sea of Chinneroth on the east,
and unto the sea of the plain, even the salt sea on
the east, the way to Beth-jeshimoth; and from the
south, under Ashdoth-pisgah: 4. And the coast of
Og king of Bashan, which was of the remnant of
the giants, that dwelt at Ashtaroth and at Edrei,
5. And reigned in mount Hermon, and in Salcah,
and in all Bashan, unto the border of the Geshurites
and the Maachathites, and half Gilead, the border the king of Geder, one; 14. The king of Hormah,
of Sihon king of Heshbon. 6. Them did Moses one; the king of Arad, one; 15. The king of
the servant of the LORD and the children of Israel Libnah, one; the king of Adullam, one;
||
16. The
smite: and Moses the servant of the LORD gave it king of Makkedah, one; the king of Beth-el, one;
7. And these are the kings of the country which
Joshua and the children of Israel smote on this side
Jordan on the west, from Baal-gad in the valley of
Lebanon even unto the mount Halak, that goeth
up to Seir; which Joshua gave unto the tribes of
Israel for a possession according to their divisions;
8. In the mountains, and in the valleys, and in the
plains, and in the springs, and in the wilderness,
and in the south country; the Hittites, the Amorites,
and the Canaanites, the Perizzites, the Hivites,
and the Jebusites: 9. The king of Jericho, one;
the king of Ai, which is beside Beth-el, one;
10. The king of Jerusalem, one; the king of Hebron,
one; 11. The king of Jarmuth, one; the king of
Lachish, one; 12. The king of Eglon, one; the
king of Gezer, one; 13. The king of Debir, one;
2
JOSHUA, XII, XIII.
Josh ta's Victories.
himself master of the rest, but, when there was occasion, united
for the common safety. Yet it should seem, that what was wanting
in the extent of their territories, was made up in the absoluteness
of their power, their subjects being all their tenants and vassals,
and entirely at their command.
3. It shews how good God was to Israel, in giving them victory
over all these kings, and possession of all these kingdonis, and what
obligations he hereby laid upon them to observe his statutes, and
to keep his laws, Ps. 105. 44, 45. Here were thirty-one kingdoms,
or signories, to be divided among nine tribes and a half of
Israel. Of these, there fell to the lot of Judah, the kingdoms of
Adullam, eight in all, beside part of the kingdom of Jerusalem,
Hebron, Arad, Libnath, and
and part of Geder. Benjamin had the kingdoms of Jericho, Ai,
Jerusalem, Makkedah, Beth-el, and the nations of Gilgal, six in
all. Simeon had the kingdom of Hormah, and part of Geder.
Ephraim had the kingdoms of Gezer and Tirzah. Manasseh
(that half-tribe) had the kingdoms of Tappuah and Hepher,
Taanach and Megiddo. Asher had the kingdoms of Aphek and
Achshaph. Zebulun had the kingdoms of Lasharon, Shimron-
meron and Jokneam. Naphtali had the kingdoms of Madon,
Hazor, and Kedesh. And Issachar had that of Dor. These
were some of the great and famous kings that God smote, for his
mercy endureth for ever; and gave their land for an heritage, even
an heritage unto Israel his servant. for His mercy endureth for
ever, Ps. 136. 17, &c.
17. The king of Tappuah, one; the king of Hepher,
one; 18. The king of Aphek, one; the king of
Lasharon, one;
19. The king of Madon, one; the
ting of Hazor, one; 20. The king of Shimron-
meron, one; the king of Achshaph, one; 21. The
king of Taanach, one; the king of Megiddo, one;
22. The king of Kedesh, one; the king of Jokneam
of Carmel, one;
23. The king of Dor in the coast
of Dor, one; the king of the nations of Gilgal, one;
24. The king of Tirzah, one: all the kings thirty
and one.
We have here a breviate of Joshua's conquests.
|
I. The limits of the country he conquered; it lay between Jordan
on the east, and the Mediterranean sea on the west, and extended
from Baal-gad near Lebanon in the north, to Halak, which lay upon
the country of Edom in the south, v. 7. The boundaries are more
largely described, Numb. 34.2, &c. this only is enough to shew
that God had been as good as his word, and had given them pos-
session of all he had promised them by Moses, if they would but
have kept it.
II. The various kinds of land that were found in this country,
which contributed both to its pleasantness and to its fruitfulness,
v. 8. There were mountains, not craggy, and rocky, and barren,
which are frightful to the traveller, and useless to the inhabitants,
but fruitful hills, such as put forth precious things, Deut. 33. 15.
which charmed the spectator's eye, and filled the owner's hand.
And valleys, not mossy and boggy, but covered with corn, Ps. 65. 13.
There were plains, and springs to water them; and even in that
rich land there were wildernesses too, or forests, which were not
so thickly inhabited as other parts, yet had towns and houses in
them, but served as foils to set off the more pleasant and fruitful
Countries.
CHAP. XIII.`
At this chapter begins the account of the dividing of the land of Cunaan among
the tribes of Israel by lot; a narrative not so entertaining and instructive as
that of the conquest of it, and yet it is thought fit to be inserted in the sacred
history, to illustrate the performance of the promise made to the fathers, that
this land should be given to the seed of Jacob, to them, and not to any other.
The preserving of this distribution would be of great use to the Jewish nation,
who were obliged by the law to keep up this first distribution, and not to
transfer inheritances from tribe to tribe, Numb. 36. 9. It is likewise of use
to us for the explaining of other scriptures: the learned know how much light
the geographical description of a country gives to the history of it. And there-
fore we are not to skip over these chapters of hard names, as useless and not
to be regarded; where God has a mouth to speak, and a hand to write, we should
find an ear to hear, and an eye to read; and God give us a heart to profit!
In this chapter, I. God informs Joshua what parts of the country, that werc
intended in the grant to Israel, yet remained unconquered, and not got in pos-
session, v. 1..6. 11. He appoints him, notwithstanding, to make a distribution
of what was conquered, r.7. III. To complete this account, here is a repetition
of the distribution Moses had made of the land on the other side Jordan; in
general, v.8..14. In particular, the lot of Reuben, v. 15..23. Of Gad,
v. 24..28. Of the half-tribe of Manasseh, v. 29..33.
III. The several nations that had been in possession of this
country, Hittites, Amorites, Canaanites, &c. all of them descended
from Canaan, the accursed son of Ham, Gen. 10. 15.. 18. Seven
nations they are called, Deut. 7.1. and so many are there reckoned
up, but here, six only are mentioned, the Girgashites being here.
either lost or left out, though we find them, Gen. 10. 16. and 15. 21.
Either they were incorporated with some other of these nations,
or, as the tradition of the Jews is, upon the approach of Israel
under Joshua, they all withdrew and went into Africa, leaving their
country to be possessed by Israel, with whom they saw it was to no
purpose to contend, and therefore they are not named among the
tions that of the kings that were conquered and subdued by
IV. A list
1.
the sword of Israel, some in the field, others in their own cities.
Thirty-one in all, and very particularly named and counted, it
should seem, in the order in which they were conquered; for the
catalogue begins with the kings of Jericho and Ai, takes in
the king of Jerusalem, and the princes of the south that were in
confederacy with him, and then proceeds to those of the northern
association. Now,
2. It shews what narrow limits men's ambition was then confined
to. These kings contented themselves with the government, each
of them, of one city, and the towns and villages that pertained to
it; and no one of them, for aught that appears aimed to make
7
OW Joshua was old and stricken in years;
N and the LORD said unto him, Thou art old
and stricken in years, and there remaineth yet very
much land to be possessed 2. This is the land that
yet remaineth: all the borders of the Philistines, and
all Geshuri, 3. From Sihor, which is before Egypt,
even unto the borders of Ekron northward, which
is counted to the Canaanite: five lords of the Phi-
listines; the Gazathites, and the Ashdothites, the
Eshkalonites, the Gittites, and the Ekronites; also
1. This shews what a very fruitful country Canaan then was,
which could support so many kingdoms, and in which so many
kings chose to throng together, rather than disperse themselves
into other countries, which we may suppose not yet inhabited,
but where, though they might find more room, they could not the Avites: 4. From the south, all the land of
expect such plenty and pleasure: this was the land God spied the Canaanites, and Mearah that is beside the
out for Israel; and at this day it is one of the most
despicable, and unprofitable, countries in the world; such is the Sidonians, unto Aphek, to the borders of the
eficct of the curse it lies under, since its possessors rejected Christ Amorites: 5. And the land of the Giblites, and
and his gospel, as was foretold by Moses, Deut. 29. 23.
all Lebanon, toward the sun-rising, from Baal-
gad under mount Hermon unto the entering into
Hamath. 6. All the inhabitants of the hill country
from Lebanon unto Misrephoth-maim, and all the
Before Christ 1445.
The Distribution of C'anaau.
JOSHUA, XIII,
Sidonians, them will I drive out from before the
children of Israel: only divide thou it by lot unto
the Israelites for an inheritance, as I have com-
manded thee,
III. He promises that he would make the Israelites masters o
all those countries that were yet unsubdued, though Joshua was
Whatever becomes of us, and however we may be laid aside as
and not able to do it, not likely to live to see it done.
despised broken vessels, God will do his own work, in his own time.
v.6. I will drive them out. The original is emphatical," It is 1
that will do it, I that can do it, when thou art dead and gone, and
will do it, if Israel be not wanting to themselves."
" I will do it
by my Word," so the Chaldee here, as in many other places, "by
the Eternal Word, the Captain of the hosts of the Lord." This
promise, that he would, drive them out from before the children of
Israel, plainly supposes it as the condition of the promise, that the
children of Israel must themselves attempt and endeavour their
extirpation, must go up against them, else they could not be said
to be driven out before them; if, afterwards, Israel, through sloth
or cowardice, or affection to these idolaters, sit still and let them
alone, they must blame themselves, and not God, if they be not
driven out. We must work out our salvation, and then God will
work in us, and work with us; we must resist our spiritual enemies,
and then God will tread them under our feet; we must go forth
to our Christian work and warfare, and then God will go forth
before us.
I
3

Here,
•
I. God puts Joshua in mind of his old age, v. 1. 1. It is said
that Joshua was old and stricken in years, and he and Caleb were
at this time the only old men among the thousands of Israel;
none (except them) of all those who were numbered at mount
Sinai being now alive. He had been a man of war from his
youth, Exod. 17. 10. but now he yielded to the infirmities of age,
with which it is in vain for the stoutest man to think of contesting,
It should seem Joshua had not the same strength and vigour in his
old age that Moses had; all that come to old age do not find it
alike good; generally, the days of old age are evil days, and such
as there is no pleasure in them, nor expectation of service from
them. 2. God takes notice of it to him, God said to him, Thou
art old. Note, It is good for those who are old and stricken in
years to be put in remembrance of their being so. Some have
gray hairs here and there upon them, and perceive it not, Hos. 7. 9. ||
They do not care to think of it, and therefore need to be told of it,
that they may be quickened to do the work of life, and make pre-
paration for death, which is coming toward them apace. But God
mentions Joshua's age and growing infirmities, (1.) As a reason
why he should now lay by the thoughts of pursuing the war; he
cannot expect to see an end of it quickly, for there remained much
land, more perhaps than he thought, to be possessed, in several
parts, remote from each other: and it was not fit that at this age
he should be put upon the fatigue of renewing the war, and carrying
it to such distant places; no, it was enough for him that he had
reduced the body of the country, let him be gathered to rest, with
honour and the thanks of his people, for the good services he had
done them, and let the conquering of the skirts of the country be
left for those that shall come after. As he had entered into the
labcurs of Moses, so let others enter into his, and bring forth the
top-stone the doing of which was reserved for David long after.
Observe God considers the frame of his people, and would not
have them burdened with work above their strength. It cannot
be expected that old people should do as they have done for God
and their country. (2.) As a reason why he should speedily apply
himself to the dividing of that which he had conquered. That
work must be done, and done quickly; it was necessary that he
should preside in the doing of it, and therefore, he being old and
stricken in years, and not likely to continue long, let him make that
his concluding piece of service to God and Israel. All people, but
especially old people, should set themselves to do that quickly which
must be done before they die, lest death prevent them, Eccl. 9. 10.
II. He gives him a particular account of the land that yet re-
mained unconquered, which was intended for Israel, and which,
in due time, they should be masters of, if they did not put a bar
in their own door. Divers places are here mentioned, some in the
south, as the country of the Philistines, governed by five lords,
and the land that lay toward Egypt, v.2, 3. Some westward,
as that which lay toward the Sidonians, v. 4. Some eastward,
as all Lebanon, v.5. Joshua is told this, and he made the people
acquainted with it, 1. That they might be the more affected with
God's goodness to them in giving them this good land, and might
thereby be engaged to love and serve him; for if this which they
had was too little, God would moreover give them such and such
things, 2 Sam. 12.8. 2. That they might not be tempted to make
any league, or contract any dangerous familiarity, with these their
neighbours, so as to learn their way, but might rather be jealous
of them, as people that kept them from their right, and that they
had just cause of quarrel with. 3. That they might keep them-
selves in a posture for war, and not think of putting off the harness,
as long as there remained any land to be possessed. Nor must
we lay aside our spiritual armour, or be off our watch, till our
ictory be complete in the kingdom of glory.
7. Now therefore divide this land for an inherit-
ance unto the nine tribes, and the half tribe of
Manasseh, 8. With whom the Reubenites and
the Gadites have received their inheritance, which
Moses gave them, beyond Jordan eastward, even
as Moses the servant of the LORD gave them;
9. From Aroer, that is upon the bank of the river
Arnon, and the city that is in the midst of the river,
and all the plain of Medeba unto Dibon; 10. And
all the cities of Sihon king of the Amorites, which
reigned in Heshbon, unto the border of the children
of Ammon; 11. And Gilead, and the border of
the Geshurites and Maachathites, and all mount
Hermon, and all Baslian unto Salcah;
the kingdom of Og in Bashan, which reigned in
12. All
Ashtaroth and in Edrei, who remained of the
remnant of the giants: for these did Moses smite,
and cast them out. 13. Nevertheless the children
of Israel expelled not the Geshurites, nor the
Maachathites: but the Geshurites and the Maacha.
thites dwell among the Israelites until this day.
14. Only unto the tribe of Levi he gave none inhe-
ritance; the sacrifices of the LORD God of Israel
made by fire are their inheritance, as he said unto
mads
them. 15. And Moses gave unto the tribe of the
children of Reuben inheritance according, to their
families.
is on the bank of the river Arnon, and the city that
16. And their coast was from Aroer, that
is on the bank of the river Arnon, and the city that
is in the midst of the river, and all the plain by
Medeba; 17. Heshbon, and all her cities that are
in the plain; Dibon, and Bamoth-baal, and Beth-
baal-meon, 18. And Jahaza, and Kedemoth, and
Mephaath, 19. And Kirjathaim, and Sibmah, and
Zareth-shahar in the mount of the valley, 20. And
Beth-peor, and Ashdoth-pisgah, and Beth-jeshi-
moth, 21. And all the cities of the plain, and
all the kingdom of Sihon king of the Amorites,
Before Christ 1445.
JOSHUA, XIII.
Joshua's Victories
invade that which is another's. The world must be governed,
not by force, but right, by the law of equity, not of armis.
2. That it must be divided for an inheritance, though they got
it by conquest. (1.) The promise of it came to them as an inhe
ritance from their fathers; the land of promise pertained to the
children of promise, who were thus beloved for their fathers' sakes,
and in performance of the covenant with them. (2.) The posses-
sion of it was to be transmitted by them, as an inheritance to their
children. Frequently, what is got by force, is soon lost again;
but Israel, having an incontestable title to this land by the divine
grant, might see it thereby secured as an inheritance to their seed
after them, and that God kept his mercy for thousands.
3. That Joshua must divide it, not by his own will; though he
was a very wise, just, and good man, it must not be left to him
to give what he pleased to each tribe; but he must do it by lot,
which referred the matter wholly to God, and to his determina-
tion, for he it is that appoints the bounds of our habitation, and
every man's judgment must proceed from him. But Joshua must
preside in this affair, must manage this solemn appeal to Providence,
and see that the lot was drawn fairly and without fraud, and that
every tribe did acquiesce in it. The lot indeed causeth contention
to cease, Prov. 18. 18. But if upon this lot any controversy should
arise, Joshua by his wisdom and authority must determine it, and
prevent any ill consequences of it. Joshua must have the honour
of dividing the land. (1.) Because he had undergone the fatigue
of conquering it; and when, through his hand, each tribe receiv-
ed its allotment, they would thereby be made the more sensible of
their obligations to him. And what a pleasure must it needs be to
a man of such a public spirit as Joshua was, to see the people that
were so dear to him, eating the labour of his hands! (2.) That
he might be herein a type of Christ, who has not only conquered
for us the gates of hell, but has opened to us the gates of heaven,
and having purchased the eternal inheritance for all believers,
will in due time put them all in possession of it.
II. An account is here given of the distribution of the land on
the other side Jordan, among the Reubenites, and Gadites, and
half the tribe of Manasseh, which comes in, 1. As the reason why
this land within Jordan must be divided only to the nine tribes
and a half, because the other two and a half were already pro-
vided for. 2. As a pattern to Joshua in the work he had now to
do. He had seen Moses distribute that land, which would give
him some aim in distributing this, and from thence he might take
his measures; only this was to be done by lot, but it should seem,
Moses did that himself, according to the wisdom given unto him.
3. As an inducement to Joshua to hasten the dividing of this land,
that the nine tribes and a half might not be kept any longer than
was necessary out of their possession, since their brethren of
the two tribes and a half were so well settled in theirs; and
God their common father would not have such a difference
made between his children.
of
king
which reigned in Heshbon, whom Moses smote
with the princes of Midian, Evi, and Rekem, and
Zur, and Hur, and Reba, which were dukes
Sihon, dwelling in the country. 22. (Balaam also
the son of Beor, the soothsayer, did the children
of Israel slay with the sword among them that were
slain by them. 23. And the border of the children
of Reuben was Jordan, and the border thereof.
This was the inheritance of the children of Reu-
ben after their families, the cities and the villages
thereof. 24. And Moses gave inheritance unto the
tribe of Gad, even unto the children of Gad ac-
cording to their families. 25. And their coast was
Jazer, and all the cities of Gilead, and half the
land of the children of Ammon, unto Aroer that
is before Rabbah; 26. And from Heshbon unto
Ramath-mizpeh, and Betonim; and from Maha-
naim unto the border of Debir; 27. And in the
valley, Beth-aram, and Beth-nimrah, and Succoth,
and Zaphon, the rest of the kingdom of Sihon
of Heshbon, Jordan and his border, even unto the
edge of the sea of Chinnereth on the other side Jor-
dan eastward. 28. This is the inheritance of the
children of Gad after their families, the cities, aud
their villages. 29. And Moses gave inheritance
unto the half-tribe of Manasseh: and this was the
possession of the half-tribe of the children of Ma-
nasseh by their families. 30. And their coast was
from Mahanaim, all Bashan, all the kingdom of
Og king of Bashan, and all the towns of Jair,
which are in Bashan, threescore cities: 31. And
half Gilead, and Ashtaroth, and Edrei, cities of
the kingdom of Og in Bashan, were pertaining
unto the children of Machir the son of Manasseh,
even to the one half of the children of Machir by
their families. 32. These are the countries which
Moses did distribute for inheritance in the plains
of Moab, on the other side Jordan, by Jericho,
eastward. 33. (But unto the tribe of Levi Moses
gave not any inheritance; for the LORD God
of Israel was their inheritance, as he said unto
them.
Here we have,
1. Orders given to Joshua to assign to each tribe its portion of
this land, including that which was yet unsubdued, which must
be brought into the lot, in a believing confidence that it should be
conquered when Israel was multiplied, so as to have occasion for
it; (v. 7.) Now divide this land. Joshua thought all must be con-
quered before any must be divided : "No," said God, "there is
as much conquered as will serve your turn for the present; di-
vide that, and make your best of it, and wait for the remainder
hereafter." Note, We must take the comfort of what we have,
though we cannot compass all we would have. Observe,
1. The land must be divided among the several tribes, and they
must not always live in common, as now they did. Which way
soever a just property is acquired, it is the will of that God who
bas given the earth to the children of men, that there should be
such a thing, and that every man should know his own, and not
(1.) Here is a general description of the country that was given
to the two tribes and a half, which Moses gave them, even as Moses
gave them, v. 8. The repetition implies a ratification of the grant
by Joshua, Moses settled that matter, and as Moses settled it, so
shall it rest; Joshua will not, under any pretence whatsoever, go
about to alter it. And a reason is intimated why he would not, be-
cause Moses was the servant of the Lord, and acted, in this mat-
ter by secret direction from him, and was faithful as a servant.
Here we have, [1.] The fixing of the boundaries of this coun-
try, by which they were divided from the neighbouring nations,
v. 9, &c. Israel must know their own, and keep to it, and may
not, under pretence of their being God's peculiar people, encroach
upon their neighbours, and invade their rights and properties, to
which they had a good and firm title by providence, though not,
as Israel, a title by promise. [2.] An exception of one part of
this country from Israel's possession, though it was in their grant,
namely, the Geshurites, and the Maacathites, v. 13. They had
not leisure to reduce all the remote and obscure corners of the
country in Moses's time, and afterward they had no mind to it,
being easy with what they had. Thus those who are not straitened
Before Christ 1445.
JOSHUA, XIII, XIV.
The Distribution of Canaan.
in God's promises, are yet straitened in their own faith, and
prayers, and endeavours.
Thirdly, The lot of the half tribe of Manasseh, v.29..31.
Bashan, the kingdom of Og, was in this allotment, famous for the
best timber, witness the oaks of Bashan, and the best breed of
cattle, witness the bulls and rams of Bashan. This tribe lay north
of Gad, reached to mount Hermon, and had in it part of Gilead.
Mizpeh was in this half tribe, and Jephthah was one of its orna-
ments; so was Elijah, for in this tribe was Thisbe, whence he is
called the Tishbite, and Jair was another. In the edge of the
tribe stood Chorazin, honoured with Christ's wondrous works, but
ruined by his righteous woe for not improving them.
||
(2.) A very particular account of the inheritance of these two
tribes and a half; how they were separated from each other, and
what cities, with the towns, villages, and fields, commonly known
and reputed to be appurtenances to them, belonged to each tribe.
This is very fully and exactly set down, [1.] That posterity might,
in reading this history, be the more affected with the goodness of
God to their ancestors, when they found what a large and fruitful
country, and what abundance of great and famous cities, he put
them in possession of. God's grants look best, when we descend Lastly, Twice in this chapter it is taken notice of, that to the
to the particulars. [2]That the limits of each tribe being tribe of Levi Moses gave no inheritance, v. 14, 33. for so God had
punctually set down in this authentic record, disputes might be pre-appointed, Numb. 18.20. If they had been appointed to a lot
vented, and such contests between the tribes, as commonly happen entire by themselves, Moses would have served them first, not
where boundaries have not been adjusted, nor this matter brought because it was his own tribe, but because it was God's, but they
to a certainty. And we have reason to think that the register here must be provided for in another manner; their habitations must be
prescribed and published of the lot of each tribe, was of great use to scattered in all the tribes, and their maintenance brought out of
Israel in after ages, was often appealed to, and always acquiesced all the tribes, and God himself was the portion both of their
in, for the determining of meum and tuum-mine and thine. inheritance and of their cup, Deut. 10. 9.-18. 2.
First, We have here the lot of the tribe of Reuben, Jacob's
first-born; who, though he had lost the dignity and power which
pertained to the birthright, yet, it seems, had the advantage of
being first served. Perhaps those of that tribe had an eye to this,
in desiring to be seated on that side Jordan, that, since they could||
not expect the benefit of the best lot, they might have the credit
of the first. In the account of the lot of this tribe, mention is made
of the slaughter, 1. Of Sihon, king of the Amorites, who reigned
in this country, and might have kept it and his life, if he would
have been neighbourly, and have suffered Israel to pass through
his territories, but, by attempting to oppose them, justly brought
ruin upon himself, Numb. 21.21, &c. 2. Of the princes of Midian,
who were slain afterward in another war, Numb. 31.8. and yet
are here called dukes of Sihon, and are said to be smitten with
him, because they were either tributaries to him, or, in his oppo-
sition to Israel, confederates with him, and hearty in his interests,
and his fall made way for their's not long after. 3. Of Balaam
particularly, that would, if he could, have cursed Israel, and was
soon after recompensed according to the wickedness of his en-
deavour, Ps. 28. 4. For he fell with those that set him on This
was recorded before, Numb. 31.8. and is here repeated, because
the defeating of Balaam's purpose, to curse Israel, was the turning
of that curse into a blessing, and was such an instance of the power
and goodness of God, as was fit to be had in everlasting remem-
brance. See Micah, 6.5.
Within the lot of this tribe was that mount Pisgah, from the
top of which Moses took his view of the earthly Canaan, and his
flight to the heavenly. And not far off thence Elijah was, when
he was fetched up to heaven in a-chariot of fire. The separation
of this tribe from the rest by the river Jordan, was that which
Deborah lamented; and the preference they gave to their private
interests, above the public, was what she censured, Judg. 5. 15, 16.
In this tribe lay Heshbon and Sibmah, famed for their fruitful
fields and vineyards. See Isa. 16. 8,9. Jer. 48. 32. This tribe,
with that of Gad, was sorely shaken by Hazael king of Syria,
2 Kings, 10. 33. and afterward dislodged and carried into captivity,
twenty years before the general captivity of the ten tribes by the
king of Assyria, 1 Chron. 5. 26.
CHAP. XIV.
Here is, I. The general method that was taken in dividing the land, v. 1..5.
11. The demand Caleb made of Hebron, as his by promise, and therefore not
to be put into the lot with the rest, v. 6..12. III. And Joshua's grant of that
demand, v. 13..15. This was done at Gilgal, which was as yet their head-
quarters.
1.
A
ND these are the countries which the
children of Israel inherited in the land of
Canaan, which Eleazar the priest, and Joshua
the son of Nun, and the heads of the fathers of
the tribes of the children of Israel, distributed
for inheritance to them. 2. By lot was their
inheritance, as the LORD commanded by the
hand of Moses, for the nine tribes, and for
the half tribe. 3. For Moses had given the
inheritance of two tribes and an half tribe on
the other side Jordan: but unto the Levites he
gave none inheritance among them. 4. For the
children of Joseph were two tribes, Manasseh
and Ephraim: therefore they gave no part unto
the Levites in the land, save cities to dwell in,
with their suburbs for their cattle and for their
5. As the LORD commanded Moses,
substance.
so the children of Israel did, and they divided
the land.
Gj
The historian, having in the foregoing chapter given an account
of the disposal of the countries on the other side Jordan, now
comes to tell us what they did with the countries in the land of
Canaan. They were not conquered to be left desert, a habitation.
for dragons, and a court for owls, Isa. 34.13. No, the Israelites,
Secondly, The lot of the tribe of Gad, v. 24..28. This lay north that had hitherto been closely encamped in a body, and the
of Reuben's lot; the country of Gilead lay in this tribe, so famous greatest part of them such as never knew any other way of living,
for its balm, that it is thought strange indeed if there be no balm must now disperse themselves, to replenish these new conquests.
in Gilead, and the cities of Jabesh-Gilead, and Ramoth-Gilead, It is said of the earth, God created it not in vain, he formed it to
which we often read of in scripture. Succoth and Peniel, which be inhabited, Isa. 45. 18. Canaan would have been subdued in
we read of in the story of Gideon, were in this tribe; and that vain, if it had not been inhabited. Yet every man might not go
forest which is called the wood of Ephraim, (from the slaughter and settle where he pleased, but as there seems to have been in
Jephthah made there of the Ephraimites,) in which Absalom's the days of Peleg an orderly and regular division of the babitable
ebellious army was beaten, while his father David lay at Maha-earth among the sons of Noah, Gen. 10. 25, 32. so there was now
aim, one of the frontier-cities of this tribe, v.28. Sharon was in such a division of the land of Canaan among the sons of Jacob.
this tribe, famous for roses. And within the limits of this tribe God had given Moses directions how this distribution should be
lived those Gadarenes, that loved their swine better than their made, and those directions are here punctually observed. Se
Numb. 33. 53, &c.
Saviour, fitter to be called Girgashites than Israelites.
**
I
Before Christ 1445.
Caleb & Request
JOSHUA, XIV.
himself had nominated (Numb. 34. 17, &c.) some years before,
1. The managers of this great affair, were Joshua the chief|| fourscore and five years old. 11. Ás yet I am as
magistrate, Eleazar the chief priest, and ten princes, one of each strong this day as I was in the day that Moses
of the tribes that were now to have their inheritance, whom God sent me: as my strength was then, even so is
and, it should seem, they were all now in being, and attended this my strength now, for war, both to go out, and
service, that every tribe, having a representative of its own, might to come in. 12. Now therefore give me this
be satisfied that there was fair dealing, and might the more con- mountain, whereof the LORD spake in that day;
tentedly sit down by its lot.
for thou heardest in that day how the Anakims
were there, and that the cities were great and
fenced :(if so be the LORD will be with me, then 1
shall be able to drive them out, as the LORD said.
13. And Joshua blessed him, and gave unto
Caleb the son of Jephunneh Hebron for an
inheritance. 14. Hebron therefore became the
inheritance of Caleb the son of Jephunneh the
Kenezite unto this day, because that he wholly
followed the LORD God of Israel. 15. And the
name of Hebron before was Kirjath-arba; which
Arba was a great man among the Anakims. And
the land had rest from war.
II. The tribes among whom this dividend was to be made, were
nine and a half. 1. Not the two and a half that were already
seated, v. 3. though, perhaps, now that they saw what a good land
Canaan was, and how effectually it was subdued, they might some
of them repent their choice, and wish they had now been to have
their lot with their brethren, upon which condition they would
gladly have given up what they had on the other side but
it would not be admitted, they had made their election without
power of revocation, and so must their doom be, themselves have
decided it, they must adhere to their choice. 2. Not the tribe of
Levi, that was to be otherwise provided for. God had distinguished
them from, and dignified them above, the other tribes, and they
must not now mingle themselves with them, nor cast in their lot
among them, for that would entangle them in the affairs of this
life, which would not consist with a due attendance on their sacred
function. But, 3. Joseph made two tribes, Manasseh and Ephraim,
pursuant to Jacob's adoption of Joseph's two sons, and so the num-
ber of the tribes was kept up to twelve, though Levi was taken
out, which is intimated here, v.4. The children of Joseph were
two tribes, therefore they gave no part to Levi, they being twelve
without him.
;
III. The rule by which they went, was the lot, v.2. The dis-
posal of that is of the Lord, Prov. 16.33. It was here used in an
affair of weight, and which could not otherwise be accommodated
to universal satisfaction, and it was used in a solemn religious
manner as an appeal to God, by consent of parties. In dividing
by lot, 1. They referred themselves to God, and to his wisdom
and sovereignty, believing him fitter to determine for them, than
they for themselves, Ps. 47. 4. He shall choose our inheritance |
for us. 2. They professed a willingness to abide by the determi-
nation of it; for every man must take what is his lot, and make
the best of it. In allusion to this, we are said to obtain an
inheritance in Christ, Eph. 1.11. ékλnpwdnµev, we have obtained
it by lot. So the word signifies; for it is obtained by a divine
designation. Christ, our Joshua, gives eternal life to as many as
were given him, John, 17.2.
6. Then the children of Judah came unto
Joshua in Gilgal: and Caleb the son of Jephunnel
the Kenezite said unto him, Thou knowest the
thing that the LORD said unto Moses the man of
God concerning me and thee in Kadesh-barnea.
7. Forty years old was I when Moses the servant
of the LORD sent me from Kadesh-barnea to espy
out the land; and I brought him word again as it
was in mine heart. 8. Nevertheless my brethren
that went up with me made the heart of the
people melt: but wholly followed the LORD my
God. 9. And Moses sware on that day, saying,
Surely the land whereon thy feet have trodden
shall be thine inheritance, and thy children's for
ever, because thou hast wholly followed the
LORD my God. 10. And now, behold, the LORD
hath kept me alive, as he said, these forty and
five years, even since the LORD spake this word
unto Moses, while the children of Israel wandered
in the wilderness: and now, lo, I am this day
Before the lot was cast into the lap for the determining of the
portions of the respective tribes, the particular portion of Caleb is
assigned him, who was now, except Joshua, not only the oldest
man in all Israel, but was twenty years older than any of them,
for all that were above twenty years old when he was forty, were
dead in the wilderness; it was fit therefore that this phoenix of
his age should have some particular marks of honour put upon
him in the dividing of the land. Now,
•
I. Caleb here presents his petition, or rather makes his demand,
to have Hebron given him for a possession, (this mountain he
calls it, v. 12.) and not to have that put into the lot with the
other parts of the country. To justify his demand, he shews that
God had long since, by Moses, promised him that very mountain;
so that God's mind being already made known in this matter, it
would be a vain and needless thing to consult it any further by
casting lots, by which we are to appeal to God in those cases only
which cannot otherwise be decided, not in those which, like this
here, are already determined. Caleb is here called the Kenezite,
some think, from some remarkable victory obtained by him over
the Kenezites, as the Romans gave their great generals titles from
the countries they conquered, as Africanus, Germanicus, &c.
To enforce his petition, 1. He brings the children of Judah,
that is, the heads and great men of that tribe, along with him, to
ornament of their tribe, and to testify their consent that he should
present it, who were willing thus to pay their respects to that
be provided for by himself, and that they would not take it as
any reflection upon the rest of his tribe. Caleb was the person
the land, Numb. 34. 19. And therefore, lest he should seem to
whom God had chosen out of that tribe to be employed in dividing
improve his authority as a commissioner for his own private ad-
vantage and satisfaction, he brings his brethren along with him,
and, waving his own power, seems rather to rely upon their
interest. 2. He appeals to Joshua himself concerning the truth
knowest the thing, v.6. 3. He makes a very honourable mention
of the allegations, upon which he grounded his petition. Thou
of Moses, which he knew would not be at all unpleasing to
Joshua, Moses the man of God, v. 6. and the servant of the
Lord, v.7. What Moses said, he took as from God himself,
had reason both to desire and expect it should be made good.
because Moses was his mouth, and his agent, and therefore he
What can be more earnestly desired than the tokens of God's
favour? And what more confidently expected than the grants of
his promise?
Caleb, in his petition, sets forth,
the management of that great affair, on which it proved the fate
(1.) The testimony of his conscience concerning his integrity in
Before Christ 1444.
Caleb's Request.
JOSHUA, XIV.
►
of Israel turned, the spying out of the land. Caleb was one of the and health, and strength, and all that which will make the pro-
twelve that were sent out on that errand, v.7. and he now re-mised life a blessing and comfort. Moses had said in his prayer,
flected upon
it with comfort, and mentioned it, not in pride, but Ps. 90. 10. that at eighty years old even their strength is labour
as that which, being the consideration of the grant, was necessary and sorrow; and so it is most commonly, but Caleb was an exception
to be inserted in the plea. [1.] That he made his report as it was to the rule; his strength at eighty-five was ease and joy, this he
in his heart, that is, he spake as he thought, when he spake so got by following the Lord fully. Caleb takes notice of this here,
honourably of the land of Canaan, so confidently of the power of to the glory of God, and as an excuse for his asking a portion
God-to put them in possession of it, and so contemptibly of the which he must fetch out of the giant's hands; let not Joshua tell
opposition that the Canaanites, even the Anakims themselves, could him he knew not what he asked; could he get the possession of
make against them, as we find he did, Numb. 13. 30.-14.7..9. that which he begged for a title to? "Yes," says he, "why not?
He did not do it merely to please Moses, or to keep the people I am as fit for war now as ever I was.”
quiet, much less from a spirit of contradiction to his fellows, but
from a full conviction of the truth of what he said, and a firm
belief of the divine promise. [2.] That herein he wholly fol-
lowed the Lord his God, that is, he kept close to his duty, and
sincerely aimed at the glory of God in it. He conformed himself
to the divine will, with an eye to the divine favour. He had
obtained this testimony from God himself, Numb. 14.24. and
therefore it was not vain-glory in him to speak of it, any more
than it is for those, who have God's spirit witnessing with their
spirits that they are the children of God, humbly and thankfully
to tell others, for their encouragement, what God has done for their
souls. Note, They that follow God fully when they are young,
shall have both the credit and comfort of it when they are old,
and the reward of it for ever in the heavenly Canaan. [3.] That
he did this when all his brethren and companions in that service,
except Joshua, did otherwise. They made the heart of the people
melt, v.8. and how pernicious the consequences of it were, was
very well known. It adds much to the praise of following God, if
we adhere to him when others desert and decline from him. Caleb
needed not to mention particularly Joshua's conduct in this matter,
it was sufficiently known, and he would not seem to flatter him; it
was enough to say, v. 6. Thou knowest what the Lord spake con-
cerning me and thee.
Į
(3.) The promise Moses had made him in God's name, that he
should have this mountain, v.9. This promise is his chief plea,
and that on which he relies. As we find it, Numb. 14. 24. it is
general, Him will I bring into the land whereunto he went, and
his seed shall possess it: but it seems it was more particular, and
Joshua knew it; both sides understood this mountain, for which
Caleb was now a suitor, to be intended. This was the place from
which, more than any other, the spies took their report, for here
they met with the sons of Anak, Numb. 13. 22. the sight of whom
made such an impression upon them, v.33. We may suppose
that Caleb, observing what stress they laid upon the difficulty
of conquering Hebron, a city garrisoned by the giants, and how
from thence they inferred that the conquest of the whole land
was utterly impracticable, in opposition to their suggestions, and
to convince the people that he spake as he thought, bravely de-
sired to have that city, which they called invincible, assigned to
himself for his own portion; "I will undertake to deal with that,
and, if I cannot get it for my inheritance, I will be without."
Well," said Moses, it shall be thine own then, win it and
wear it." Such a noble heroic spirit Caleb had, and so desirous
was he to inspire his brethren with it, that he chose this place,
only because it was the most difficult to be conquered. And, to
shew that his soul did not decay any more than his body, now,
forty-five years after, he adheres to his choice, and is still of the
same mind.
||
(2.) The experience he had had of God's goodness to him ever
since, to this day. Though he had wandered with the rest in the
wilderness, and had been kept thirty-eight years out of Canaan, (4.) The hopes he had of being master of it, though the sons of
as they were, for that sin, which he was so far from having a Anak were in possession of it, v. 12. If the Lord will be with
hand in, that he had done his utmost to prevent; yet, instead of me, then I shall be able to drive them out. The city of Hebron
complaining of that, he mentions, to the glory of God, his mercy Joshua had already reduced, ch. 10. 37. but the mountain which
to him in two things. [1.] That he was kept alive in the wilder- belonged to it, and which was inhabited by the sons of Anak,
ness, not only notwithstanding the common perils and fatigues of was yet unconquered, for though the cutting off the Anakims
that tedious march, but, though all the generation of Israelites, from Hebron was mentioned, ch. 11.21. because the historian
except himself and Joshua, were one way or other cut off by death. would relate all the military actions together, yet it seems it was
Ob-
With what a grateful sense of God's goodness to him does he speak not conquered till after they had begun to divide the land.
it! v. 10. Now behold, (behold and wonder,) the Lord hath kept serve, He builds his hopes of driving out the sons of Anak upon
me alive these forty and five years-thirty-eight years in the the presence of God with him. He does not say, "Because l'am
wilderness, through the plagues of the desert, and seven years in now as strong for war as I was at forty, therefore I shall drive them
Canaan, through the perils of war! Note, First, While we live, out," depending upon his personal valour; nor does he depend
it is God that keeps us alive; by his power he protects us from upon his interest in the warlike tribe of Judah, who attended him
death, and by his bounty supplies us continually with the supports now in making this address, and no doubt would assist him; nor
"6 If thou wilt be
and comforts of life. He holdeth our soul in life. Secondly, The does he court Joshua's aid, or put it upon that,
longer we live, the more sensible we should be of God's goodness with me, I shall gain my point;" but, If the Lord will be with me.
to us in keeping us alive, his care in prolonging our frail lives,Here, [1.] He seems to speak doubtfully of God's being with
his patience in prolonging our forfeited lives. Has he kept me him, not from any distrust of his goodness or faithfulnes. He
alive these forty-five years? Is it about that time of life with us? had spoken without the least hesitation of God's presence with
Or is it more? Or is it less? We have reason to say, It is of the Israel in general, Numb. 14.9. The Lord is with us; but for him-
Lord's mercies that we are not consumed. How much are we self, from a humble sense of his own unworthiness of such a favour,
indebted to the favour of God, and what shall we render! Let he chooses to express himself thus, If the Lord will be with
the life, thus kept by the providence of God, be devoted to his me. The Chaldee paraphrase reads it, If the Word of the Lord
praise. Thirdly, The death of many others, round about us, be my helper, that Word which is God, and in the fulness of time
should make us the more thankful to God for sparing us and was made flesh, and is the Captain of our salvation. [2.] But he
keeping us alive. Thousands falling on our right hand and our speaks without the least doubt; he is assured, that, if God were
'eft, and yet ourselves spared-these distinguishing favours impose with him, he should be able to dispossess the sons of Anak.
us strong obligations to singular obedience. [2.] That he was God be with us, if God be for us, who can be against us, so as lo
fit for business, now that he was in Canaan. Though eighty-five prevail?" It is also intimated, that, if God were not with him,
years old, yet as hearty and lively as when he was forty, v. 11. though all the forces of Israel should come in to his assistance,
As my strength was then, so it is now. This was the fruit of the|| he should not be able to gain his point. Whatever we undertake,
promise, and outdid what was said; for God not only gives what God's favourable presence with us is all in all to our success ;
Le promises, but he gives more; life by promise, shall be life, that therefore we must earnestly pray for, and carefully make sure
"If
·
•
Before Christ 1444.
JOSHUA, XIV, XV
The Lot of Judah.
of, by keeping ourselves in the love of God; and on that we must
depend, and from that take our encouragement against the greatest
difficulties.
Upon the whole matter, Caleb's request is, v. 12. Give me this
mountain; First, Because it was formerly in God's promise, and
he would let Israel know how much he valued the promise, insist-
ing upon this mountain, whereof the Lord spake in that day, as
most desirable, though, perhaps, as good a portion might have
fallen to him by lot in common with the rest. They that live by
faith, value that which is given by promise far above that which
is given by providence only. Secondly, Because it was now in
the Anakims' possession, and he would let Israel know how little
he feared the enemy, and would, by his example, animate them
to push on their conquests. Herein Caleb answered his name,
which signifies all heart.
and fetched a compass to Karkaa: 4. From thence
it passed toward Azmon, and went out unto the
river of Egypt; and the goings out of that coast
were at the sea: this shall be your south coast.
5. And the east border was the salt sea, even unto
the end of Jordan. And their border in the north
quarter was from the bay of the sea at the utter-
most part of Jordan: 6. And the border went up
to Beth-hogla, and passed along by the north of
Beth-arabah; and the border went up to the stone
of Bohan the son of Reuben: 7. And the border
went up toward Debir from the valley of Achor,
II. Joshua grants his petition, v. 13. Joshua blessed him, com- and so northward, looking toward Gilgal, that is
mended his bravery, applauded his request, and gave him what before the going up to Adummim, which is on
Ire asked. He also prayed for him, and for his good success in the south side of the river: and the border passed
his intended undertaking against the sons of Anak. Joshua was
both a prince and a prophet, and, upon both accounts, it was toward the waters of En-shemesh, and the goings
proper for him to give Caleb his blessing, for the less is blessed of out thereof were at En-rogel: 8. And the border
the better. Hebron was settled on Caleb and his heirs, v. 14. went up by the valley of the son of Hinnom unto
because he wholly followed the Lord God of Israel. And happy the south side of the Jebusite; the same is Jeru-
are we if we follow him. Note,(Singular piety shall be crowned
with singular favours. Now, 1. We are here told what Hebron
had been; the city of Arba, a great man among the Anakims,
v. 15. we find it called Kirjath-arba, Gen. 23. 2. as the place
where Sarah died. Hereabouts Abraham, Isaac, and Jacob, lived
most of their time in Canaan, and near to it was the cave of
Machpelah, where they were buried, which perhaps had led Caleb
hither, when he went to spy out the land, and had made him
covet this, rather than any other part, for his inheritance. 2. We
are afterward told what Hebron was. (1.) It was one of the
cities belonging to the priests, Josh. 21. 13. and a city of refuge,
Josh, 20.7. When Caleb had it, he contented himself with the
country about it, and cheerfully gave the city to the priests and
the Lord's ministers: thinking it could not be better bestowed, no,
not upon his own children, nor that it was the less his own for
salem and the border went up to the top of the
mountain that lieth before the valley of Hinnom
westward, which is at the end of the valley of the
giants northward: 9. And the border was drawn
from the top of the hill unto the fountain of the
water of Nephtoah, and went out to the cities
of mount Ephron; and the border was drawn to
Baalah, which is Kirjath-jearim: 10. And the
border compassed from Baalah westward unto
mount Seir, and passed along unto the side of
mount Jearim, which is Cheselon, on the north
side, and went down to Beth-shemesh, and passed
11. And the border went out
on to Timnah:
unto the side of Ekron northward: and the
border was drawn to Shicron, and passed along
to mount Baalah, and went out unto Jabneel;
and the goings out of the border were at the sea.
12. And the west border was to the great sea,
and the coast thereof. This is the coast of the
children of Judah round about according to their
families.
being thus devoted to God. (2.) It was a royal city, and, in the
beginning of David's reign, the metropolis of the kingdom of
Judah; thither the people resorted to him, and there he reigned
seven years. Thus highly was Caleb's city honoured; pity there
should have been such a blemish upon his family, long after as
Nabal was, who was of the house of Caleb, 1 Sam. 25.3. But
the best men cannot entail their virtues.
CHAP. XV.
The land, though not_completely conquered, yet being (as was said in the close
of the foregoing chapter) at rest from war, for the present, their armies all
drawn out of the field to a general rendezvous at Gilgal, there they began to
divide the land, though the work was afterward perfected at Shiloh, ch. 18.1,
&c. In this chapter, we have the lot of the tribe of Judah, which in this, as
in other things, had the precedency: I. The borders or bounds of the inherit-
ance of Judah, v.1..12. II. The particular assignment of Hebron, and the
country thereabout, to Caleb and his family, v. 13..19. III. The names of
the several cities that fell within Judah's lot, v.21..63,
Judah and Joseph were the two sons of Jacob on whom Reuben's
forfeited birthright devolved. Judah had the dominion entailed
on him, and Joseph the double portion, and therefore these two
tribes were first seated; Judah in the southern part of the land of
Canaan, and Joseph in the northern part, and on them the other
seven did attend, and had their respective lots as appurtenances
to these two; the lots of Benjamin, Simeon, and Dan, were ap-
pendant to Judah, and those of Issachar and Zebulun, Naphtali
and Asher, to Joseph. These two were first set up to be provided
TH
THIS then was the lot of the tribe of the
children of Judah by their families; even
to the border of Edom, the wilderness of Zin south-for, it should seem, before there was such an exact survey of the
considerable parts of the northern and southern countries, and
land as we find afterward, ch.18.9. It is probable that the most
those that lay nearest to Gilgal, and which the people were best
acquainted with, were first put into two portions, and the lot was
cast upon them between these two principal tribes, of the one of
which Joshua was, and of the other Caleb, who was the first
commissioner in this writ of partition; and, by the decision of
that lot, the southern country fell to Judah, and which we have
an account of in this chapter, and the northern to Joseph, of
1./
·
ward was the uttermost part of the south coast.
2. And their south border was from the shore of
the salt sea, from the bay that looketh southward:
3. And it went out to the south side to Maaleh-
acrabbim, and passed along to Zin, and ascended
up on the south side unto Kadesh-barnea, and
passed along to Hezron, and went up to Adar,
.
Before Christ 1444.
JOSHUA, A.
Caleb s Inheritance.
which we have an account in the two following chapters. And, the three sons of Anak, Sheshai, and Ahiman,
when this was done, there was a more equal dividend (either in and Talmai, the children of Anak. 15. And he
or of the remainder the seven tribes.
And this, probably, was intended in that general rule which was went up thence to the inhabitants of Debir: and
given concerning this partition, Numb. 33. 54. To the more ye the name of Debir before was Kirjath-sepher.
shall give the more inheritance, and to the fewer ye shall give the 16. And Caleb said, He that smiteth Kirjath-
less, and every man's inheritance shall be where his lot falleth; sepher, and taketh it, to him will I give Achsah
that is, Ye shall appoint two greater portions, which shall be
determined by lot, to those more numerous tribes of Judah and my daughter to wife.
Joseph, and then the rest shall be lesser portions, to be allotted
to the less numerous tribes." The former was done in Gilgal,
the latter in Shiloh.
17. And Othniel the son
of Kenaz, the brother of Caleb, took it: and
he gave him Achsah his daughter to wife.
that she moved him to ask of her father a field:
18. And it came to pass, as she came unto him,
and she lighted off her ass; and Caleb said unto
her, What wouldest thou? 19. Who answered,
Give me a blessing; for thou hast given me a
south land; give me also springs of water. And
he gave her the upper springs, and the nether
springs.
In these verses, we have the borders of the lot of Judah, which,
as the rest, is said to be by their families, that is, with an eye to
the number of their families. And it intimates, that Joshua and
Eleazar, and the rest of the commissioners, when they had, by
lot, given each tribe its portion, did afterward (it is probable, by
lot likewise) subdivide those larger portions, and assign to each
family its inheritance, and then to would
be better done by this supreme authority, and be apt to give less
disgust, than if it had been left to the inferior magistrates of each
tribe to make that distribution. The borders of this tribe are here
largely fixed, yet not unalterably, for a good deal of that which
lies within these bounds was afterward assigned to the lots of
Simeon and Dan.
assi
1. The eastern border was all, and only, the salt sea, v.5.
Every sea is salt, but this was of an extraordinary and more than
natural saltness, the effects of that fire and brimstone with which
Sodom and Gomorrah were destroyed in Abraham's time, whose
ruins lie buried in the bottom of this dead water, which never
either was moved itself, or had any living thing in it.
The historian seems pleased with every occasion to make men-
tion of Caleb, and to do him honour, because he had honoured
God in following him fully. The grant Joshua made him of the
mountain of Hebron for his inheritance is here repeated, v.13.
And it is said to be given him, 1. According to the command of
the Lord to Joshua. Though Caleb, in his petition, had made
out a very good title to it by promise, yet, because God had
ordered Joshua to divide the land by lot, he would not in this
one single instance, no, not to gratify his old friend Caleb, do
2. The southern border was that of the land of Canaan in otherwise, without orders from God, whose oracle, it is probable,
general, as will appear by comparing v.1..4. with Numb. 34. he consulted upon this occasion. In every doubtful case, it is
3..5. So that this powerful and warlike tribe of Judah guarded || very desirable to know the mind of God, and to see the way of
the frontiers of the whole land on that side which lay toward our duty plain. 2. It is said to be a part among the children of
their old sworn enemies, (though their two fathers were twin-Judah; though it was assigned him before the lot of the tribe
brethren, the Edomites. Our Lord, therefore, who sprang out came up, yet it proved, God so directing the lot, to be in the
of Judah, and whose the kingdom is, shall judge the mount of heart of that tribe, which was graciously ordered in kindness to
Esau, Obad. 21.
him, that he might not be as one separated from his brethren,
and surrounded by those of other tribes.
Now, Caleb having obtained this grant, we are told,
3. The northern border divided it from the lot of Benjamin.
In this, mention is made of the stone of Bohan, a Reubenite, v. 6.
who probably was a great commander of those forces of Reuben
that came over Jordan, and died in the camp at Gilgal, and was
buried not far off under this stone. The valley of Achor likewise
lies under this border, v.7. to remind the men of Judah of the
trouble which Achan, one of their tribe, gave to the congregation
of Israel, that they might not be too much lifted up with their
services. This northern line touched close upon Jerusalem, v. 8.
so close as to include in the lot of this tribe mount Zion and
mount Moriah, though the greater part of the city lay in the lot
of Benjamin.
I. How he signalized his own valour in the conquest of
Hebron, v. 14. He drove thence the three sons of Anak; he and
those that he engaged to assist him in this service. This is
mentioned here, to shew that the confidence he had expressed of
success in this affair, through the presence of God with him,
ch. 14. 12. did not deceive him, but the event answered his
expectation. It is not said that he slew these giants, but he
drove them thence, which intimates, that they retired upon his
approach, and fled before him; the strength and stature of their
bodies could not keep up the courage of their minds, but, with
the countenances of lions, they had the hearts of trembling
hares. Thus does God often cut off the spirit of princes,
Ps. 76. 12. take away the heart of the chief of the people,
Job, 12. 24. and so shame the confidence of the proud; and thus,
if we resist the devil, that roaring lion, though he fall not, yet he
will flee.
4. The west border went near to the great sea at first, v. 12.
but afterward the lot of the tribe of Dan took off a good part of
Judah's lot on that side; for the lot was only to determine between
Judah and Joseph, which should have the north, and which the
south, and not immoveably to fix the border of either.
Judah's inheritance had its boundaries determined; though it
was a powerful warlike tribe, and had a great interest in the other
tribes, yet they must not therefore be left to their own choice,
to enlarge their possessions at pleasure, but must live so as that
their neighbours might live by them. Those that are placed
high, yet must not think to be placed alone in the midst of the
earth.
13. And unto Caleb the son of Jephunneh he
gave a part among the children of Judah, according
to the commandment of the LORD to Joshua,
ceen the city of Arba the father of Anak, which
city is Hebron. 14. And Caleb drove thence
II. How he encouraged the valour of those about him in the
conquest of Debir, v. 15, &c. It seems, though Joshua had once
made himself master of Debir, ch. 10.39. yet the Canaanites
had regained the possession in the absence of the army, so that
the work was to be done a second time; and, when Caleb had
completed the reduction of Hebron, which was for himself and
his own family, to shew his zeal for the public good, as much as
for his own private interest, he pushes on his conquest to Debir,
and will not lay down his arms till he sees that city also effec-
tually reduced, which lay but ten miles southward from Hebron,
though he had not any particular concern in it, but the reducing
of it would be to the general advantage of his tribe. Let us
learn hence, not to seek and mind our own things only, but to
›
Before Christ 1444.
Judah's Inheritance.
JOSHUA, XV.
I
concern and engage ourselves for the welfare of the community || own; and she managed the undertaking with great address.
we are members of; we are not born for ourselves, nor must we [1.] She took the opportunity when her father brought her home
live to ourselves.
to the house of her husband, when the satisfaction of having dis
1. Notice is taken of the name of this city. It had been called posed of his daughter so well would make him think nothing too
Kirjath-sepher, the city of a book, and Kirjath-sanha, v. 40.||much to do for her. [2.] She lighted off her ass, in token of
which some translate the city of learning; so the LXX, IIóλisrespect and reverence to her father, whom she would honour still
ypaμμárov, whence some conjecture that it had been an university as much as before her marriage. She cried or sighed from off
among the Canaanites, like Athens in Greece, in which their her ass, so the LXX; and the vulgar Latin read it, She expressed
youth were educated; or perhaps the books of their chronicles or some grief and concern, that she might give her father occasion
records on the antiquities of the nation, were laid up there; and, to ask her what she wanted. [3.] She calls it a blessing, because
it may be, this was it that made Caleb so desirous to see Israelit would add much to the comfort of her settlement; and she was
master of this city, that they might get acquainted with the ancient sure, that, since she married, not only with her father's consent,
learning of the Canaanites.
but in obedience to his command, he would not deny her his
blessing. [4.] She asks only for the water, without which the
ground she had would be of little use, either for tillage or pasture,
but she means the field in which the springs of water were; the
modesty and reasonableness of her request gave it a great advan-
tage. Earth without water would be like a tree without sap,
or the body of an animal without blood; therefore, when God
gathered the waters into one place, he wisely and graciously left
some in every place, that the earth might be enriched for the
service of man. See Ps. 104. 10, &c. Well, Achsah gained her
point; her father gave her what she asked, and perhaps more,
for he gave her the upper springs and the nether springs. Two
fields, so called from the springs that were in them, as we com-
monly distinguish between the higher field and the lower field.
Those who understand it but of one field, watered both with the
rain of heaver and the springs that issued out of the bowels of
the earth, give countenance to the allusion we commonly make
to this when we pray for spiritual and heavenly blessings, which
relate to our souls, as blessings of the upper springs, and those
which relate to the body and the life that now is, as blessings of
the nether springs.
2. The proffer that Caleb made of his daughter, and a good
portion with her, to any one that would undertake to reduce that
city, and to command the forces that should be employed in that
service, v. 15. Thus Saul promised a daughter to him that would
kill Goliath, 1 Sam. 17. 25. neither of them intending to force
their daughter to marry such as they could not love, but both of
them presuming upon their daughter's obedience, and submission
to their father's will, though it might, perhaps, be contrary to
their own humour or inclination. Caleb's family was not only
honourable and wealthy, but religious; he that himself followed
the Lord fully, no doubt, taught his children to do so, and there-
fore it could not but be a desirable match to any young gentleman.
Caleb, in making the proposal, aims, (1.) To do service to his
country, by the reducing of that important place: And, (2.) To
marry a daughter well, to a man of learning, that would have a
particular affection for the city of books, and a man of war, that
would be likely to serve his country, and do worthily in his gene-
ration. Could he but marry his child to a man of such a character,
he would think her well bestowed, whether the share in the lot of
his tribe were more or less.
||
|
•
3. The place was bravely taken by Othniel, a nephew of Caleb's,
whom, probably, Caleb had thoughts of when he made the proffer,
v. 17. This Othniel, who thus signalized himself when he was
young, long after, in his advanced years, was led by the Spirit to
be both a deliverer and a judge in Israel, the first single person
that presided in their affairs after Joshua's death. It is good for
those who are setting out in the world to begin betimes with that
which is great and good, that, excelling in service when they are
oung, they may excel in honour when they grow old.
4. Hereupon (all parties being agreed) Othniel married his
ousin-german, Achsah, Caleb's daughter. It is probable that
he had a kindness for her before, which put him upon this bold
andertaking to obtain her. Love to his country, an ambition of
honour, and a desire to find favour with the princes of his people,
might not have engaged him in this great action, but his affection
for Achsah did, that made it intolerable to him to think that any
one else should do more to win her favour than he would, and
so inspired him with this generous fire. Thus is love strong as
death, and jealousy cruel as the grave.
5. Because the historian is now upon the dividing of the land,
he gives us an account of Achsah's portion, which was in land, as
more valuable, because enjoyed by virtue of the divine promise,
though we may suppose the conquerors of Canaan, who had
had the spoil of so many rich cities, were full of money too.
(1.) Some land she obtained by Caleb's free grant, which was
allowed while she married within her own tribe and family, as
Zelophehad's daughters did. He gave her a south land, v. 19.
Land, indeed, but a south land, dry, and apt to be parched.
(2.) She obtained more upon her request; she would have had
her husband to ask for a field, probably some particular field or
champaign ground which belonged to Caleb's lot, and joined
to that south land which he had settled upon his daughter at
marriage. She thought her husband had the best interest in her
father, who, no doubt, was extremely pleased with his late glorious
achievement, but he thought it was more proper for her to ask,
and she would be more likely to prevail; accordingly she did,
submitting to her husband's judgment, though contrary to her
From this story, we learn, First, That it is no breach of the
tenth commandment moderately to desire those comforts and
conveniencies of this life which we see attainable in a fair and
regular way. Secondly, That husbands and wives should mutually
advise, and jointly agree, about that which is for the common
good of their family; and much more should they concur in asking
of their heavenly Father the best blessings, those of the upper
springs. Thirdly, That parents must never think that lost which
is bestowed upon their children for their real advantage, but must
be free in giving them portions as well as maintenance, especially
when they are dutiful. Caleb had sons, Chron. 4. 15.) and
yet gave thus liberally to his daughter. (Those parents forget
themselves, and their relations, who grudge their children what
is convenient for them, when they can conveniently part with it.)
20. This is the inheritance of the tribe of the
children of Judah according to their families.
children of Judah toward the coast of Edom
21. And the uttermost cities of the tribe of the
southward were Kabzeel, and Eder, and Jagur,
22. And Kinah, and Dimonah, and Adadah,
23. And Kedesh, and Hazor, and Ithnan, 24.
Ziph, and Telem, and Bealoth, 25. And Hazor,
Hadattah, and Kerioth, and Hezron, which is
Hazor, 26. Ainam, and Shema, and Moladah,
27. And Hazar-gaddah, and Heshmon, and Beth-
palet, 28. And Hazar-shual, and Beer-sheba.
and Bizjothjah, 29. Baalah, and Iim, and Azem
30. And Eltolad, and Chesil,
31. And Ziklag, and Madmannah, and Sansannab,
and Hormah,
32. And Lebaoth, and Shilhim, and Ain, and
32. And Lebaoth, and Shilhim, and Ain, and
Rimmon: all the cities are 'twenty and nine, with
Before Christ 1444.
The Lot of Joseph.
JOSHUA, XV, XVI.
honour from
their villages: 33. And in the valley, Eshtaol, 2. Others, that are said to be in the valley, v. 33. are counted
and Zoreah, and Ashnah, 34. And Zanoah, and to be fourteen, yet fifteen are named; but it is probable that
Gederah and Gederothaim were either two names, or two parts,
En-gannim, Tappnah, and Enam, 35. Jarmuth, and of one and the same city. 3. Then sixteen are named, without
Adullam, Socoh, and Azekah, 36. And Sharaim, any head of distinction, v.37..41. and nine more, v. 42. .44.
and Adithaim, and Gederal, and Gederothaim; 4. Then the three Philistine cities, Ekron, Ashdod, and, Gaza,
fourteen cities with their villages: 37. Zenan, .45..47. 5. Cities in the mountains, eleven in all, v.48..51.
and Hadashah, and Migdal-gad, 38. And Dilean, then two, v. 60. and six in the wilderness, a part of the country
nine more, v.52..54. ten more, v.55..57. six more, v.58, 59.
and Mizpeh, and Joktheel, 39. Lachish, and not so thick of inhabitants as some others were.
Bozkath, and Eglon, 40. And Cabbou, and
Lalmam, and Kithlish, 41. And Gederoth, Beth-the
dagon, and Naamah, and Makkedah; sixteen cities
with their villages: 42. Libnah, and Ether, and
Ashan, 43. And Jiphtah, and Ashinah, and Ne-
zib, 44. And Keilah, and Achzib, and Mareshah;
nine cities with their villages: 45. Ekron with
her towns and her villages: 46. From Ekron
even unto the sea, all that lay near Ashdod, with
their villages: 47. Ashdod with her towns and
her villages, Gaza with her towns and her villages,
unto the river of Egypt, and the great sea, and
the border thereof: 48. And in the mountains,
Shamir, and Jattir, and Socoh, 49. And Dannah,
and Kirjath-sannah, which is Debir, 50. And
Anab, and Eshtemoh, and Anim, 51. And
Goshen, and Holon, and Giloh; eleven cities
with their villages: 52. Arab, and Dumah, and
Eshean, 53. And Janum, and Beth-tappuah,
Aphekah, 54. And Humtah, and Kirjath-arba,
which is Hebron, and Zior; nine cities with their
villages: 55. Maon, Carmel, and Ziph, and
Juttah,
56. And Jezreel, and Jokdeam, and
Zanoah, 57. Cain, Gibeah, and Timnah; ten
cities with their villages: 58. Halhul, Beth-zur,
and Gedor, 59. And Maarath, and Beth-anoth,
and Eltekon; six cities with their villages:
60. Kirjath-baal, which is Kirjath-jearim, and
Rabbah; two cities with their villages: 61. In
the wilderness, Beth-arabah, Middin, and Seca-
cah, 62. And Nibshan, and the city of Salt, and
En-gedi; six cities with their villages. 63. As
for the Jebusites the inhabitants of Jerusalem, the
children of Judah could not drive them out: but It is pity that this and the following chapter should be separated, for both of
the Jebusites dwell with the children of Judah at
Jerusalem unto this day.
Now here, (1.) We do not find Bethlehem, which was afterward
city of David, and was ennobled by the birth of our Lord
among the thousands of Judah, Mic.5.2. except that it was thus
Jesus in it. But that city, which, at the best, was but little
dignified, was now so little as not to be accounted one of the
cities, but perhaps was one of the villages not named. Christ
came to give honour to the places he was related to, not to receive
hands of the Jebusites, v.63. for the children of Judah could not
them. (2.) Jerusalem is said to continue in the
drive them out, through their sluggishness, stupidity, and unbelief;
had they attempted it with vigour and resolution, we have reason
to think God would not have been wanting to them to give them
Jerusalem was afterward to be the holy city, the royal city, the
success; but they could not do it, because they would not.
city of the Great King, the brightest ornament of all the land of
Israel; God had designed it should be so. It may, therefore, be
justly looked upon as a punishment of their neglect to conquer
other cities which God had given them, that they were so long
kept out of this.
CHAP. XVI.
them give us the lot of the children of Joseph, Ephraim, and Manasseh, who,
next to Judah, were to have the post of honour, and therefore had the first
and best portion in the northern part of Canaan, as Judah now had in the
southern part. In this chapter, we have, I. A general account of the lot of
these two tribes together, v.1..4. II. The borders of the lot of Ephraim in
particular, v.5..10. That of Manassch following in the next chapter.
..
+
Among the cities of Judah, (in all one hundred and fourteen,)
we meet with Libnah, which, in Joram's days, revolted, and
probably set up for a free independent state, 2 Kings, 8.22. and
dance in idolatry, Mic. 1.13. it was the beginning of sin to the
Lachish, where king Amaziah was slain, 2 Kings, 14. 19. it led the
daughter of Sion. Giloh, Ahithophel's town, is here mentioned,
and Tekoa, of which the prophet Amos was, and near which
Jehoshaphat obtained that glorious victory, 2 Chron. 20. 20, &c.
and Maresha, where Asa was a conqueror. Many of the cities
of this tribe occur in the history of David's troubles. Adullam,
Ziph, Kellah, Maon, En-gedi, Ziklag, were places here reckoned
in this tribe, near which David had most of his haunts; for
though sometimes Saul drove him out from the inheritance of the
Judah he frequented much, and in it John Baptist preached, and
Lord, yet he kept as close to it as he could. The wilderness of
there the kingdom of heaven commenced, Matth. 3.1. The riches
of this country, no doubt, answered Jacob's blessing of this tribe,
that he should wash his garments in wine, Gen. 49.11. And, in
general, Judah, thou art he whom thy brethren should praise,
not envy.
1.
We have here a list of the several cities that fell within the lot
of the tribe of Judah, which are mentioned by name, that they
might know their own, and both keep it, and keep to it, and
might, neither through cowardice nor sloth,
1.
what was their own, nor, through covetousness, seek the possession AND the lot of the children of Joseph fell
from Jordan by Jericho, unto the water
of Jericho on the east, to the wilderness that
goeth up from Jericho throughout mount Beth-el,
was not their own. The cities are here named, and
numbered in several classes, which they then could account for
the reason of better than we can now. Here are, 1. Some that
are said to be the uttermost cities toward the coast of Edom, 2. And goeth out from Beth-el to Luz, and pass-
v. 21..32. Here are thirty-eight named, and yet said to be eth along unto the borders of Archi to Ataroth,
twenty-nine, v. 32. because nine of these were afterward trans-3. And goeth down westward to the coast of
ferred to the lot of Simeon, and are reckoned as belonging to that, Japhleti, unto the coast of Beth-horon the nether,
as appears by comparing ch. 19.2, &c. therefore those only are
+
coanted though the rest are named) which remained to Judah. and to Gezer: and the goings out thereof are at the
Before Christ 1444.
JOSHUA, XVI, XVII. The Inheritance of Joseph's Children
perfectly understood, so as that the first intention of recording
them was effectually answered, which was to notify the ancient
landmarks, which posterity must by no means remove.
2. Some separate cities are spoken of, that lay not within these
borders, at least, not if the line were drawn direct, but lay withm
the lot of Manasseh, v.9. which might better be read, and there
were separate cities for the children of Ephraim, among the
inheritance of the children of Manasseh; because it proved that
Manasseh could spare them, and Ephraim had need of them, and
it might be hoped that no inconvenience would arise from this
mixture of these two tribes together, who were both the sons of
Joseph, and should love as brethren. And by this it appears,
that though, when the tribes were numbered in the plains of
Moa!), Manasseh had got the start of Ephraim in number, for
Manasseh was then fifty-two thousand, and Ephraim but thirty-two
thousand, Numb. 26. 34, 37. yet, by the time they were well
settled in Canaan, the hands were crossed again, and the blessing
of Moses was verified, Deut. 33.17. They are the ten thousands
of Ephraim, and they are the thousands of Manasseh. Families
and kingdoms are diminished and increased, increased and dimi-
nished again, as God pleases.
3. A brand is put upon the Ephraimites, that they did not drive
out the Canaanites from Gezer, v. 10. Either through careless-
ness or cowardice, either for want of faith in the promise of God,
that he would give them success if they would make a vigorous
effort, or for want of zeal for the command of God, which obliged
them utterly to drive out the Canaanites, and to make no peace
them under tribute, yet (as Calvin thinks) that made the matter
with them. And though they hoped to satisfy the law by putting
worse, for it shews that they spared them out of covetousness,
that they might be profited by their labours, and by dealing
with their idolatry; yet some think, when they brought them
with them for their tribute they were in danger of being infected
under tribute, they obliged them to renounce their idols, and to
observe the seven precepts of the sons of Noah; and I should
think so, but that we find, in the sequel of the story, that the
Israelites were so far from restraining idolatry in others, that they
soon fell into it themselves.
sea.
4. So the children of Joseph, Manasseh and
Ephraim, took their inheritance.
Though Joseph was one of the younger sons of Jacob, yet he
was his eldest by his most just and best beloved wife, Rachel; was
himself his best beloved son, and had been the greatest ornament
and support of his family, kept it from perishing in a time of
famine, and had been the shepherd and stone of Israel, and
therefore his posterity were very much favoured by the lot. Their
portion lay in the very heart of the land of Canaan. It extended
from Jordan in the east, v. 1. to the sea, the Mediterranean sea,
in the west, so that it took up the whole breadth of Canaan from
side to side; and, no question, the fruitfulness of the soil answered
the blessings both of Jacob and Moses, Gen. 49. 25, 26. and
Deut. 33. 13, &c.
The portions allotted to Ephraim and Manasseh are not so par-
ticularly described as those of the others tribes; we have only the
limits and boundaries of them, not the particular cities in them,
as before we had the cities of Judah, and afterward those of the
other tribes. For which no reason can be assigned, unless we
may suppose that Joshua, being himself of the children of Joseph,
they referred it to him alone to distribute among them the several
cities that lay within their lot, and therefore did not bring in the
names of their cities to the great council of their princes which
sat upon this affair; by which means it came to pass that they
were not inserted with the rest in the books.
5. And the border of the children of Ephrain
according to their families was thus: even the
border of their inheritance on the east side
was Ataroth-addar, unto Beth-horon the upper;
6. And the border went out toward the sea to
Michmethah on the north side; and the border
went about eastward unto Taanath-shiloh, and
passed by it on the east to Janohah; 7. And
it went down from Janohah to Ataroth, and to
Naarath, and came to Jericho, and went out at
Jordan. 8. The border went out from Tappual
westward unto the river Kanah; and the goings
out thereof were at the sea. This is the
inheritance of the tribe of the children of
Ephraim by their families. 9. And the separate
cities for the children of Ephraim were among the
inheritance of the children of Manasseh, all the
cities with their villages. 10. And they drave not
out the Canaanites that dwelt in Gezer: but the
Canaanites dwell among the Ephraimites unto this
day, and serve under tribute.
►
Many famous places were within this lot of the tribe of Ephraim,
though not mentioned here. In it were Ramah, Samuel's city,
called, in the New Testament, Arimathea, of which Joseph was,
that took care of our Savour's burial, and Shiloh, where the
tabernacle was first set up. Tirzah, also, the royal-city of Jero-
boam and his successors, and Deborah's palm-tree, under which
she judged Israel, were in this tribe. Samaria, built by Omri,
after the burning of the royal palace of Tirzah, was in this tribe,
and was long the royal city of the kingdom of the ten tribes; not
and Sychar, near which was Jacob's well, where Christ talked
far from it were Shechem, and the mountains Ebal and Gerizim,
with the woman of Samaria. We read much of mount Ephraim
in the story of the Judges, and of a city called Ephraim, it is
probable in this tribe, to which Christ retired, John, 11. 54. The
whole kingdom of the ten tribes is often in the prophets, especially
in Hosea, called Ephraim.
Here,
1. The border of the lot of Ephraim is set down, by which it
was divided on the south from Benjamin and Dan, who lay between
it and Judah, and on the north from Manasseh; for east and
west it reached from Jordan to the great sea. The learned, who
aim to be exact in drawing the line according to the directions
here, find themselves very much at a loss, the description here
being short and intricate. The report of those who in these
latter ages have travelled those countries will not serve to clear
the difficulties, so vastly unlike is it now to what it was then; not
only cities have been so destroyed, as that no mark or footstep of 1.THERE was also a lot for the tribe of
||
them remains, but brooks are dried up, rivers alter their courses,
and even the mountain cometh to
removed out of his place, Job, 14. 18. Unless I could hope to solve Joseph; to wit, for Machir the first-born of
removed out his place, 14.18. Unless I could hope to solve
the doubts that arise upon this draught of the border of Ephraim, Manasseh, the father of Gilead: because he was
it is to no purpose to mention them: no doubt, they were then a man of war, therefore he had Gilead and Bashan.
VOL. I
60
CHAP. XVII.
The half-tribe of Manasseh comes next to be provided for; and here we have,
I. The families of that tribe that were to be portioned, v. 1..6. II. The
country that fell to their lot, v. 7..13. III. The joint request of the two tribez
that descended from Joseph, for the enlargement of their lot, and Joshua's
answer to that request, v. 14..18.
Before Christ 1444.
JOSHUA, XVII.
The Inheritance of Joseph's Children.
||
tions according to their claim; Joshua knew very well what God
had ordered in their case, and did not object, that they having not
share in the possessions of Canaan, but readily gave them an inhe-
served in the wars of Canaan, there was no reason they should
ritance among the brethren of their father. And now they reaped
the benefit of their own pious zeal and prudent forecast in this
matter. Thus they who take care in the wilderness of this world,
to make sure to themselves a place in the inheritance of the saints
in light, will certainly have the comfort of it in the other world,
while those that neglect it now, will lose it for ever.
2. There was also a lot for the rest of the children of
Manasseh by their families; for the children of Abie-
zer, and for the children of Helek, and for the
children of Azriel, and for the children of Shechem,
and for the children of Hepher, and for the chil-
dren of Shemida: these were the male children of
Manasseh the son of Joseph by their families. 3.
But Zelophehad, the son of Hepher, the son of
Gilead, the son of Machir, the son of Manasseh,
had no sons, but daughters: and these are the
names of his daughters, Mahlah, and Noah, Hog-
lah, Milcah, and Tirzah. 4. And they came near
before Eleazar the priest, and before Joshua the
son of Nun, and before the princes, saying, The
LORD commanded Moses to give us an inheritance
among our brethren. Therefore according to the
commandment of the LORD he gave them an inhe-
ritance among the brethren of their father. 5. And
there fell ten portions to Manasseh, beside the
land of Gilead and Bashan, which were on the
other side Jordan; 6. Because the daughters of
Manasseh had an
had an inheritance among his sons:
and the rest of Manasseh's sons had the land of
Gilead.
Manasseh was itself but one half of the tribe of Joseph, and yet
was divided and subdivided.
1. It was divided into two parts, one already settled on the
other side Jordan, consisting of those who were the posterity of
Machir, . 1. This Machir was born to Manasseh in Egypt,
there he had signalized himself as a man of war, probably in the
contests between the Ephraimites and the men of Gath, 1 Chron.
7. 21. His warlike disposition descended to his posterity, and
therefore Moses gave them Gilead and Bashan, on the other side
Jordan, of which before, ch. 13. 31. It is here said, that the
lot came to Manasseh, for he was the first-born of Joseph. Bi-
shop Patrick thinks it should be translated, though he was the first-
born of Joseph, and then the meaning is plain, that the second
lot was for Manasseh, because though he was the first-born, yet
Jacob had preferred Ephraim before him. See the names of those
heads of families that settled on the other side Jordan, 1 Chron.
5. 24.
7. And the coast of Manasseh was from Asher
to Michmethah, that lieth before Shechem; and
the border went along on the right hand unto the
inhabitants of Entappuah. 8. Now Manasseh had
the land of Tappuah but Tappuah on the border
of Manasseh belonged to the children of Ephraim;
9. And the coast descended unto the river Kanah,
southward of the river: these cities of Ephraim are
among the cities of Manasseh: the coast of Ma-
nasseh also was on the north side of the river, and
the outgoings of it were at the sea: 10. Southward
it was Ephraim's, and northward it was Manas-
seh's, and the sea is his border; and they met to-
gether in Asher on the north, and in Issachar on
the east.
11. And Manasseh had in Issachar and
in Asher Beth-shean and her towns, and Ibleam
and her towns, and the inhabitants of Dor and her
towns, and the inhabitants of En-dor and her towns,
and the inhabitants of Taanach and her towns, and
the inhabitants of Megiddo and her towns, even
three countries.. 12. Yet the children of Ma-
nasseh could not drive out the inhabitants of those
cities; but the Canaanites would dwell in that
land. 13. Yet it came to pass, when the children
of Israel · were waxen strong, that they put the
Canaanites to tribute; but did not utterly drive
them out.
2. That part on this side Jordan was subdivided into ten fami-
lies, v. 5. There were six sons of Gilead here named, (v. 2.) the ||
same that are recorded Numb. 26. 30-32. only that he who is
there called Jezeer, is here called Abiezer; five of these sons had
each of them their portion, the sixth, which was Hepher, had his
male line cut off in his son Zelophehad, who left daughters only,
five in number, of whom we have often read, and these five had
each of them a portion; though perhaps they claiming under He-
pher, all their five portions were but equal to one of the portions
of the five sons. Or if Hepher had other sons beside Zelophe-
had, in whom the name of his family was kept up, their poste-
rity married to the daughters of Zelophehad the elder brother, and
in their right had these portions assigned them. See Numb. ||
36. 12.
Here is, (1.) The claim which the daughters of Zelophehad |
made, grounded upon the command God gave to Moses concern-
ing them, v. 4. They had themselves, when they were young,
pleaded their own cause before Moses, and obtained the grant of
an inheritance with their brethren, and now they would not lose
the benefit of that grant for want of speaking to Joshua, but sea- ||
sonably put in their demand themselves, as it should seem, and
not their husbands for them. (2.) The assignment of their por-
We have here a short account of the lot of this half-tribe. It
reached from Jordan on the east, to the great sea on the west, on
the south it lay all along contiguous to Ephraim, but on the north
it abutted upon Asher and Issachar; Asher lay north-west, and
Issachar north-east, which seems to be the meaning of that, (v. 10.)
that they (that is, Manasseh and Ephraim, as related to it, both
together making the tribe of Joseph) met in Asher on the north,
and Issachar on the east, for Ephraim itself reached not those
tribes.
Some things are particularly observed concerning this lot:
1. That there was a great communication between this tribe
and that of Ephraim. The city of Tappuah belonged to Ephraim,
but the country adjoining, to Manasseh; (v. 8.) there were like-
wise many cities of Ephraim that lay within the border of Manasseh,
(v. 9.) of which before, ch. 16. 9.
2. That Manasseh likewise had cities with their appertenances
in the tribes of Issachar and Asher, v. 11. God so ordering`it,
that though each tribe had its peculiar inheritance, which might not
be alienated from it, yet they should thus intermix one with anò-
ther, to keep up mutual acquaintance and correspondence between
the tribes, and to give occasion for the doing of good offices one to
another, as became those, who, though of different tribes, were all
one Israel, and were bound to love as brethren.
3. That they suffered the Canaanites to live among them, con-
Before Christ, 1444.
The Tabernacle at Shiloh.
JOSHUA, XVII, XVIII.
trary to the command of God, serving their own ends by con- that they were formidable enemies, who brought into the field of
niving at them, for they made them tributaries, v. 12, 13. The battle chariots of iron, v. 16. that is, chariots with long scythes
Ephraimites had done the same, ch. 16.10. and from them per-fastened to the sides of them, or the axle-tree, which made great
haps the Manassites learned it, and with their example excused destruction of all that came in their way, mowing them down like
themselves in it.
corn. They urge, that though they had a good portion assigned
them, yet it was in bad hands, and they could not come to the
possession of it, wishing to have their lot in those countries that
were more thoroughly reduced than this was.
II. Joshua endeavours to reconcile them to their lot, he owns
they were a great people, and, being two tribes, ought to have
more than one lot only, v. 17. but tells them, that what was fallen
to their share would be a sufficient lot for them both, if they
would but work and fight. They desired a lot in which they
might indulge themselves in ease and luxury; "No," says Joshua,
thou eat bread, is a sentence in force, even in Canaan itself." He
you must not count upon that; in the sweat of thy face shalt
retorts their own argument, that they were a great people, "If
(c
and then eat.”
14. And the children of Joseph spake unto
Joshua, saying, Why hast thou given me but one
lot and one portion to inherit, seeing I am a great
people, forasmuch as the LORD hath blessed me
hitherto? 15. And Joshua answered them, If thou
be a great people, then get thee up to the wood-so, you are the better able to help yourselves, and have the less
country, and cut down for thyself there in the land reason to expect help from others. If thou hast many mouths to
of the Perizzites and of the giants, if mount Ephraim be filled, thou hast twice as many hands to be employed; earn,
be too narrow for thee. 16. And the children of
Joseph said, The hill is not enough for us: and all
the Canaanites that dwell in the land of the valley
have chariots of iron, both they who are of Beth-
shean and her towns, and they who are of the valley
of Jezreel. 17. And Joshua spake unto the house
of Joseph, even to Ephraim and to Manasseh,
saying, Thou art a great people, and hast great
power: thou shalt not have one lot only: 18. But
the mountain shall be thine; for it is a wood, and
thou shalt cut it down: and the outgoings of it
shall be thine: for thou shalt drive out the Canaan-
ites, though they have iron chariots, and though
they be strong.
The most remarkable person of this half-tribe, in after-time, was
Gideon, whose great actions were done within this lot. He was
of the family of Abiezer; Cesarea was in this lot, and Antipatris,
famed in the latter ages of the Jewish state.
1
4
Here,
I. The children of Joseph quarrel with their lot; if they had had
ly just cause to quarrel with it, we have reason to think Joshua
would have relieved them, by adding to it, or altering it, which
it does not appear he did. It is probable, because Joshua was
himself of the tribe of Ephraim, they promised themselves that
they should have some particular favour shewed them, and should
not be confined to the decision of the lot so closely as the other
tribes; but Joshua makes them know, that, in the discharge of his
office, as a public person, he had no more regard to his own tribe
than to any other, but would administer impartially, without favour
or affection; wherein he has left an excellent example to all in
public trusts. It was a very competent provision that was made
for them, as much, for aught that appears, as they were able to
manage, and yet they call it in disdain but one lot, as if that which
was assigned to them both was scarcely sufficient for one. The
word for complainers (Jude, 16.) is μeμfiμopor, blamers of their
lot, like the children of Joseph, who would have that altered, the
disposal whereof is from the Lord. Two things they suggest, to In the midst of the story of the dividing of the land, comes in
enforce their petition for an augmentation of their lot. 1. That this account of the setting up the tabernacle, which had hitherto
they were very numerous, through the blessing of God upon them, continued in its old place in the centre of their camp; but now
v.14. I am a great people, for the Lord has blessed me; and we that three of the four squadrons, that used to surround it in the
have reason to hope that he that hath sent mouths, will send meat. wilderness, were broken and diminished, those of Judah, Ephraim,
"I am a great people, and in so small a lot shall not have room to and Reuben, by the removal of those tribes to their respective
thrive.". Yet, observe, when they speak thankfully of their pre-possessions, and that of Dan only remained entire, it was time to
sent increase, they do not speak confidently of the continuance of think of removing the tabernacle itself into a city. Many a time
it; "The Lord has blessed me hitherto, however he may see fit to the priests and Levites had taken it down, carried it, and set it up
deal with me for the future." The uncertainty of what may be, again in the wilderness, according to the directions given them,
must not make us unthankful for what has been, and is, done in Numb. 4. 5, &c. but now they must do it for good and all, not one
kindness to us. z. That a good part of that country, which was of the stakes thereof must any more be removed, nor any of the
now fallen to their lot, was in the hands of the Canaanites, and cords thereof broken, Isa. 33. 20. Observe.
-
1. He bids them work for more, v.15. "Get thee up to the
wood-country, which is within thy own border, and let all hands
be set on work to cut down the trees, rid the rough lands, and
make them, with art and industry, good arable ground. Note,
the best of what they have, think they should have more talents
Many wish for larger possessions, who do not cultivate and make
given them, who do not trade with those with which they are
intrusted. Most people's poverty is the effect of their idleness;
would they dig, they need not beg.
that they could not come at the wood-lands he spoke of, because,
2. He bids them fight for more, v. 17, 18. when they pleaded
in the valley between them and it, there were Canaanites whom
they durst not enter the lists with. "Never fear them," said
Canaanites, if thou wilt set about it in good earnest, though they
Joshua, “thou hast God on thy side, and thou shalt drive out the
have iron chariots." We straiten ourselves by apprehending the
difficulties in the way of our enlargement to be greater than really
they are. What can be insuperable to faith and holy resolution?
•
CHAP. XVIII.
In this chapter we have, I. The setting up of the tabernacle at Shiloh, v. 1
II. The stirring up of the seven tribes that were yet unsettled, to look after
their lot, and the putting of them in a method for it, by Joshua, v. 2..7.
III. The distributing of the lund into seven lots, by certain men employed for
that purpose, v. 8, 9. IV. The determining of these seven portions to the seven
tribes yet unprovided for by lot, v. 10. V. The particular lot of the tribe
of Benjamin, the borders of it, v.11..20. And the cities contained in it,
v. 21..28, The other six tribes we shall find well provided for in the next
chapter.
ND the whole congregation of the children
of Israel assembled together at Shiloh, and
set up the tabernacle of the congregation there.
And the land was subdued before them.
1.
A
Before Christ 1444.
JOSHUA, XVIII. The Israelites urged to poss ss the Land.
1. The place to which the tabernacle was removed, and in I may cast lots for you here before the LORD our
which it was set up. It was Shiloh, a city in the lot of Ephraim, God. 7. But the Levites have no part among
but lying close upon the lot of Benjamin. Doubtless, God himself
did some way or other direct them to this place, for he had pro- you; for the priesthood of the LORD is their in-
mised to choose the place where he would make his name to dwell, heritance: and Gad, and Reuben, and half the
Deut. 12.11. It is most probable, God made known his mind in tribe of Manasseh, have received their inheritance
this matter by the judgment of Urim. This place was pitched beyond Jordan on the east, which Moses the
upon, (1.) Because it was in the heart of the country, nearer the
8. And the men
centre than Jerusalem was, and therefore the more convenient for servant of the LORD gave them.
the meeting of all Israel there from the several parts of the country; arose, and went away: and Joshua charged them
it had been in the midst of their camp in the wilderness, and that went to describe the land, saying, Gc and
therefore must now be in the midst of their nation, as that which walk through the land, and describe it, and come
sanctified the whole, and was the glory in the midst of them.
See Ps. 46.5. (2.) Because it was in the lot of that tribe of which again to me, that I may here cast lots for you
Joshua was, who was now their chief magistrate, and it would before the LORD in Shiloh. 9. And the men went
be both for his honour and convenience, and for the advantage of and passed through the land, and described it by
the country, to have it near him. The testimony of Israel and the cities into seven parts in a book, and came again
thrones of judgment do well together, Ps. 122. 4, 5. (3.) Some
think there was an eye to the name of the place, Shiloh being the to Joshua to the host at Shiloh. 10. And Joshua
name by which the Messiah was known, in dying Jacob's prophecy, cast lots for them in Shiloh before the LORD: and
Gen. 49. 10. which prophecy, no doubt, was well known among the there Joshua divided the land unto the children of
Jews; the setting up of the tabernacle in Shiloh gave them a hint, Israel according to their divisions.
that in that Shiloh, whom Jacob spoke of, all the ordinances of this
worldly sanctuary should have their accomplishment in a greater
and more perfect tabernacle, Heb. 9.1, 11. And Dr. Lightfoot
thinks that the place where the tabernacle was set up was there-
fore called Shiloh, because of the peaceableness of the land at this
time; as afterward in Salem was his temple, which also signifies
peaceable.
Here,
I. Joshua reproves those tribes which were yet unsettled, that
they did not bestir themselves to gain a settlement in the land which
God had given them. Seven tribes were yet unprovided for:
though sure of an inheritance, yet uncertain where it should be,
and, it seems, in no great care about it, v. 2. and with them Joshua
reasons, v.3. How long are ye slack? 1. They were too well
pleased with their present condition, liked well enough to live in
a body together, the more the merrier, and, like the Babel-builders,
had no mind to be scattered abroad, and break good company.
The spoil of the cities they had taken served them to live plenti-
fully upon for the present, and they banished the thoughts of
time to come. Perhaps, the tribes of Judah and Joseph, who
had already received their inheritance in the countries next
adjoining, were generous in entertaining their brethren, who were
yet unprovided for, so that they went from one good house to
another among their friends, with which, instead of grudging that
they were postponed, they were so well pleased, that they cared
not of going to houses of their own. 2. They were slothful and
dilatory; it may be, they wished the thing done, but had not spirit
to stir in it, or move toward the doing of it, though it was so much
for their own advantage; like the sluggard that hides his hand
in his bosom, and it grieves him to bring it to his mouth again.
The countries that remained to be divided lay at a distance, and
some parts of them in the hands of the Canaanites. If they go
to take possession of them, the cities must be rebuilt or repaired,
they must drive their flocks and herds a great way, and carry their
wives and children to strange places, and this will not be done
thus, He that observes the wind shall not sow; and he that regards
care and and through some hardships;
the clouds shall not reap, Eccl. 11.4. Note, Many are diverted
from real duties, and debarred from real comforts, by seeming
difficulties. God by his grace has given us a title to a good land,
the heavenly Canaan, but we are slack to take possession, we enter
not into that rest, as we might, by faith, and hope, and holy joy;
we live not in heaven, as we might, by setting our affection on
things above, and having our conversation there. How long shall
it be thus with us? How long shall we thus stand in our own light,
and forsake our own mercies for lying vanities? Joshua was sensible
of of this that while they neglected to
take possession of the land that was conquered, the Canaanites were
recovering strength and spirit, and fortifying themselves in the
places that were yet in their hands, which would make the totai
expulsion of them the more difficult. They would lose their
advantages by not following their blow; and therefore as an eagle
stirreth up her nest, so Joshua stirs them up to take possession of
their lot. He is ready to do his part, if they will but do their's.
:
-
||
2. The solemn manner of doing it. The whole congregation
assembled together to attend the solemnity, to do honour to the
ark of God, as the token of his presence, and to bid it welcome to its
settlement. Every Israelite was interested in it, and therefore
all testified their joy and satisfaction upon this occasion. See
2 Sam. 6. 15. It is probable, those tribes that were yet encamped
when the tabernacle was removed to Shiloh, decamped from Gilgal,
and pitched about Shiloh, for every Israelite will desire to fix there
where God's tabernacle fixes. Mention is made, on this occasion,
of the land's being subdued before them, to intimate, that the
country, hereabouts at least, being thoroughly reduced, they met
with no opposition, nor were they apprehensive of any danger,
but thought it time to make this grateful acknowledgment of God's
goodness to them in the constant series of successes with which he
had blessed them. It was a good presage of a comfortable settle-
ment to themselves in Canaan, when their first care was to see the
ark well settled, as soon as they had a safe place ready to settle
it in. Here the ark continued about three hundred years, till the
sins of Eli's house forfeited the ark, lost it, and ruined Shiloh,
and its ruins were long after made use of as warnings to Jerusalem;
Go, see what I did to Shiloh, Jer. 7. 12. Ps. 78. 60.
•
2. And there remained among the children of
Israel seven tribes, which had not yet received
their inheritance. 3And Joshua said unto the
children of Israel, How long are ye slack to go to
possess the land, which the LORD God of your
fathers hath given you? 4. Give out from among
you three men for each tribe and I will send them,
and they shall rise, and go through the land,
and describe it according to the inheritance of
them; and they shall come again to me. 5. And
they shall divide it into seven parts: Judah shall
abide in their coast on the south, and the house
of Joseph shall abide in their coasts on the north.
6. Ye shall therefore describe the land into seven
parts. and bring the description hither to me, that
?
+
Before Christ 1444.
JOSHUA, XVIII.
The Lot of Benjamin.
•
II. He puts them in a way to settle themselves. 1. The land
that remained must be surveyed, an account taken of the cities
and the territories belonging to them, v. 4. These must be divided
into seven equal parts, as near as they could guess at their true
value, which they must have an eye to, and not only to the number
of the cities, and extent of the country. Judah is fixed on the south,
and Joseph on the north, of Shiloh, to protect the tabernacle, v.5.
and therefore they need not describe their country, but those coun-
ries only that were yet undisposed of. He gives a reason, v.7.
why they must divide it into seven parts only, because the Levites
were to have no temporal estate, (as we say,) but their benefices
only, which were entailed upon their families. The priesthood of
the Lord is their inheritance, and a very honourable, comfortable,
plentiful inheritance it was. Gad and Reuben, with half of the
tribe of Manasseh, were already fixed, and needed not to have any
further care taken of them. Now, (1.) The surveyors were three
men out of each of the seven tribes that were to be provided for,
v. 4. one-and-twenty in all, who, perhaps, for greater expedition,
because they had already lost
companies, one of each tribe in each company, and took each
their district to survey. The matter was thus referred equally, that
there might be neither any partiality used in making up the seven
lots, nor any umbrage or suspicion given, but all might be satisfied
that they had right done them. (2.) The survey was accordingly
made, and brought in to Joshua, v. 8, 9. Josephus says it was seven
months in the doing. And we must in it observe, [1.] The faith
and courage of the persons employed, abundance of Canaanites
remained in the land, and all raging against Israel, as a bear
robbed of her whelps, the business of the surveyors would soon be
known, and what could they expect but to be waylaid, and have
their brains knocked out by the fierce observers? But, in obedience
to Joshua's command, and, in dependence upon God's power,
they thus put their lives in their hands to serve their country
[2.] The good providence of God in protecting them from the
many deaths they were exposed to, and bringing them all safe again
to the host at Shiloh. When we are in the way of our duty, we
are under the special protection of the Almighty.
compassed the corner of the sea southward, from
the hill that lieth before Beth-horon southward;
and the goings out thereof were at Kirjath-baal,
which is Kirjath-jearim, a city of the children of
Judah: this was the west quarter. 15. And the
south quarter was from the end of Kirjath-jearim,
and the border went out on the west, and went
out to the well of waters of Nephtoah: 16. And
the border came down to the end of the mountain
that lieth before the valley of the son of Hinnom,
and which is in the valley of the giants on the north,
and descended to the valley of Hinnom, to the
side of Jebusi on the south, and descended to
En-rogel, 17. And was drawn from the north,
and went forth to En-shemesh, and went forth
toward Geliloth, which is over against the going
up of Adummim, and descended to the stone of
Bohan the son of Reuben. 18. And passed along
toward the side over against Arabah northward,
and went down unto Arabah: 19. And the border
passed along to the side of Beth-hoglah north-
ward: and the outgoings of the border were at
the north bay of the salt sea at the south end of
20. And Jordan
Jordan: this was the south coast.
was the border of it on the east side. This was the
inheritance of the children of Benjamin, by the
coasts thereof round about, according to their
families. 21. Now the cities of the tribe of the
children of Benjamin according to their families
were Jericho, and Beth-hoglah, and the valley of
Keziz. 22. And Beth-arabah, and Zemaraim, and
Beth-el, 23. And Avim, and Parah, and Ophrah,
2. When it was surveyed, and reduced to seven lots, then Joshua
would, by appeal to God, and direction from him, determine which
of these lots should belong to each tribe, v.8. That I may cast
lots for you here at the tabernacle (because it was a sacred trans-24. And Chephar-haammonai, and Ophni, and
action) before the Lord our God, to whom each tribe must have Gaba; twelve cities with their villages: 25. Gibeon,
an eye,
with thankfulness for the conveniencies, and submission to and Ramah, and Beeroth, 26. And Mizpeh, and
the inconveniencies, of their allotment. What we have in the world,
we must acknowledge God's property in, and dispose of it as before Chephirah, and Mozah, 27. And Rekem, and
him, with justice and charity, and dependence upon Providence. Irpeel, and Taralah, 28. And Zelah, Eleph, and
The heavenly Canaan is described to us in a book, the book of Jebusi, which is Jerusalem, Gibeath, and Kirjath ;
the scriptures, and there are in it mansions and portions sufficient fourteen cities with their villages. This is the
for all God's spiritual Israel; Christ is our Joshua that divides it
to us, on him we must attend, and to him we must apply ourselves, inheritance of the children of Benjamin according
for an inheritance with the saints in light. See John, 17. 2, 3.
to their families.
11. And the lot of the tribe of the children of
Benjamin came up according to their families:
and the coast of their lot came forth between the
children of Judah and the children of Joseph.
12. And their border on the north side was from
Jordan; and the border went up to the side of
Jericho on the north side, and went up through
the mountains westward; and the goings out there-
of were at the wilderness of Beth-aven. 13. And
the border went over from thence toward Luz, to||
the side of Luz, which is Beth-el, southward; and
the border descended to Ataroth-adar, near the
hill that lieth on the south side of the nether Beth-
horon. 14. And the border was drawn thence, and
赐
​We have here the lot of the tribe of Benjamin, which Providence
cast next to Joseph on the one hand, because Benjamin was own
and only brother to Joseph, and was little Benjamin, Ps. 68. 27.
that needed the protection of great Joseph, and yet had a better
And next to Judah, on the other hand, that this tribe might here-
Protector, for the Lord shall cover him all the day long, Deut. 33. 12.
after unite with Judah in an adherence to the throne of David,
and the temple at Jerusalem. Here we have,
1. The exact borders and limits of this tribe, which we need not
be exact in the explication of; as it had Judah on the south, and
Joseph on the so it Jordan on the east, and Dan on the
west. The western border is said to compass the corner of the
sea southward, v.14. whereas no part of the lot of this tribe came
near to the great sea. Bishop Patrick thinks the meaning is, that
it ran along in a parallel line to the great sea, though at a distance.
only the sea, which often signifies any lake or mere, it may be
Dr. Fuller suggests, that, since it is not called the great sea, but
meant of the pool of Gibeon, which may be called a corner or
Before Christ 1444.
Simeon and Zebulun's Inheritance.
JOSHUA, XVIII, XIX.
canton of a sea; it is called the great waters in Gibeon, (Jer. || out for Judah; but, upon a more strict inquiry, it was found that
41. 12.) and it is compassed by the western border of this tribe. it would not reach, (v. 9.) the part of the children of Judah was
2. The particular cities in this tribe, not all, but the most con- too much for them, more than they needed, and more, as it proved,
siderable, twenty-six, are here named. Jericho is put first, though than fell to their share. Yet God did not by the lot lessen it, but
dismantled, and forbidden to be rebuilt as a city with gates and left it to their prudence and care afterward to discover and rectify
walls, because it might be built and inhabited as a country-village, the mistake, which when they did, (1.) The men of Judah did not
and so was not useless to this tribe. Gilgal was in this tribe, where oppose the taking away of the cities again, which by the first dis-
Israel first encamped when Saul was made king, 1 Sam. 11. 14. tribution fell within their border, when they were convinced that
It was afterward a very profane place, (Hos. 9. 15.) All their they had more than their proportion. In all such cases errors must
wickedness is in Gilgal. Bethel was in this tribe a famous place; be excepted, and a review admitted if there be occasion. Though,
though Benjamin adhered to the house of David, yet Bethel, it in strictness, what fell to their lot, was their right against all the
seems, was in the possession of the house of Joseph, (Judg. 1. 23-world, yet they would not insist upon it, when it appeared that
25.) and there Jeroboam set up one of his calves. Gibeon was in another tribe would want what they had to spare. Note, We must.
this tribe, where the altar was in the beginning of Solomon's time, look on the things of others, and not on our own only. The abun-
2 Chron. 1. 3. Gibeah likewise, that infamous place, where the dance of some must supply the wants of others, that there may be
Levite's concubine was abused; Mizpeh, and near it, Samuel's something of an equality, for which there may be equity, where
Ebenezer; Anathoth also, Jeremiah's city, were in this tribe, as there is not law. (2.) That which was thus taken off from Judah
was the northern part of Jerusalem. Paul was the honour of this to be put into a new lot, Providence directed to the tribe of Si-
tribe, (Rom. 11. i. Phil. 3. 5.) but where his land lay, we know meon, that Jacob's prophecy concerning this tribe might be fulfill-
not, he sought the better country.
ed, I will divide them in Jacob. The cities of Simeon were scat-
tered in Judah, with which tribe they were surrounded, except on
that side toward the sea. This brought them into a confederacy
with the tribe of Judah, (Judg. 1. 3.) and afterward was a happy
occasion of the adherence of many of this tribe to the house of
David, at the time of the revolt of the ten tribes to Jeroboam, (2
Chron. 15. 9.) out of Simeon they fell to Asa in abundance.
is good being in a good neighbourhood,
་
CHAP. XIX.
In the description of the lots of Judah and Benjamin, we have an account both of
the borders that surrounded them, and of the cities contained in them. In that
of Ephraim and Manasseh we have the borders, but not the cities; in this chup-
ter, Simeon and Dan are described by their cities only, and not their borders,
because they lay very much within Judah, especially the former, the rest have
both their borders described, and their cities named, especially frontiers. Here
is, I. The lot of Simeon, v. 1-9. II. Of Zebulun, v. 10-16. III. Of Issa-
char, v. 17-23. IV. Of Asher, v. 24—31. V. Of Naphtali, v. 32-39.
VI. Of Dan, v. 40-48. Lastly, The inheritance assigned to Joshua himself and
his own family, v. 49–51.
1.
A
ND the second lot came forth to Simeon, 10. And the third lot came up for the children of
even for the tribe of the children of Simeon Zebulun according to their families and the bor-
according to their families and their inheritance was der of their inheritance was unto Sarid:
11. And
within the inheritance of the children of Ju- their border went up toward the sea, and Maralah,
dah. 2. And they had in
they had in their inheritance Beer- and reached Dabbasheth, and reached to the river
sheba, and Sheba, and Moladah, 3. And Hazar- that is before Jokneam; 12. And turned from Sa-
shual, and Balah, and Azem, 4. And Eltolad, rid eastward toward the sun-rising, unto the border
and Bethul, and Hormah, 5. And Ziklag, and of Chisloth-tabor, and then goeth out to Daberath,
Beth-markaboth, and Hasarsusah, 6. And Beth- and goeth out to Japhta, 13. And from thence
lebaoth, and Sharuhen: thirteen cities and their passeth on along on the east to Gittah-hepher, to
villages : 7. Ain, Remmon, and Ether, and Ashan, Ittah-kazin, and goeth out to Remmon-methoar to
four cities and their villages: 8. And all the villa- Neah 14. And the border compasseth it on the
ges that were round about these cities to Baalath-north side to Hannathon and the out-goings there-
beer, Ramath of the south. This is the inherit- of are in the valley of Jiphthah-el: 15. And Kat-
ance of the tribe of the children of Simeon accord- tath, and Nahallal, and Shimron, and Idalah, and Beth-
ing to their families. 9. Out of the portion of the lehem: twelve cities with their villages. 16. This is
children of Judah was the inheritance of the chil- the inheritance of the children of Zebulun according
dren of Simeon for the part of the children of to their families, these cities with their villages.
Judah was too much for them therefore the chil-
dren of Simeon had their inheritance within the in-
heritance of them.
:
:
BAR
2. The cities within their lot are here named. Beersheba, or
Sheba, for they seem to be the same place, is put first, Ziklag is
one of them which we read of in David's story. What course
they took to enlarge their borders and make room for themselves,
we find 1 Chron. 4. 39, &c.
Simeon's lot was drawn after Judah's, Joseph's, and Benjamin's,
because Jacob had put that tribe under disgrace, yet it is put be-
fore the two younger sons of Leah and the three sons of the hand-
maids. Not one person of note, either judge or prophet, was of
this tribe, that we know of.
1. The situation of their lot was within that of Judah, (v. 1.)
and was taken from it, v. 9. It seems, they that first surveyed the
land, thought it larger than it was, and that it would have held out,
to give every tribe in proportion as large a share as they had carved ||
fund
This is the lot of Zebulun, who, though born of Leah after Is-
sachar, yet was blessed by Jacob and Moses before him; and
therefore it was so ordered, that his lot was drawn before that of
Issachar's, north of which it lay, and south of Asher.
1. The lot of this tribe was washed by the great sea on the west,
and by the sea of Tiberias on the east, answering Jacob's prophe-.
cy, (Gen. 49. 13.) Zebulun shall be a haven of ships, trading ships
on the great sea, and fishing ships on the sea of Galilee.
2. Though there were some places in this tribe which were made
famous in the Old Testament, especially mount Carmel, on which
the famous trial was between God and Baal in Elijah's time, yet it
was made much more illustrious in the New Testament, for within
Before Christ 1444.
The Inheritance of Issachar, Asher, &c.
JOSHUA, XIX.
J
the lot of this tribe was Nazareth, where our blessed Saviour spent || that we read of afterwards, for that was built on an island; this
so much of his time on earth, and from which he was called Jesus old strong city was on the continent. And it is conjectured by
of Fazareth, and mount Tabor, on which he was transfigured, and some, that into these two strong-holds, Sidon and Tzor, or Tyre,
that coast of the sea of Galilee on which Christ preached so many many of the people of Canaan fled and took shelter, when Joshua
invaded them.
sermons, and wrought so many miracles.
17. And the fourth lot came out to Issachar,
for the children of Issachar according to their fami-
lies. 18. And their border was toward Jezreel, and
Chesulloth, and Shunem, 19. And Haphraim,
and Shihon, and Anaharath, 20. And Rabbith,
and Kishion, and Abez, 21. And Remeth, and goings thereof were at Jordan: 34. And then the
En-gannim, and En-haddah, and Beth-pazzez; coast turneth westward to Aznoth-tabor, and goeth
22. And the coast reacheth to Tabor, and Sha-out from thence to Hukkok, and reacheth to Ze-
hazimah, and Beth-shemesh; and the outgoings bulun on the south side, and reacheth to Asher on
of their border were at Jordan: sixteen cities with the west side, and to Judah upon Jordan toward
their villages. 23. This is the inheritance of the the sun-rising. 35. And the fenced cities are
tribe of the children of Issachar according to their Ziddim, Zer, and Hammath, Rakkath, and Chin-
families, the cities and their villages.
nereth, 36. And Adamah, and Ramah, and Hazor,
37. And Kedesh, and Edrei, and En-hazor, 38. And
Iron, and Migdal-el, Horem, and Beth-anath, and
Beth-shemesh; nineteen cities with their villages.
39. This is the inheritance of the tribe of the chil-
dren of Naphtali according to their families, the
cities and their villages.
24. And the fifth lot came out for the tribe of
the children of Asher according to their families.
25. And their border was Helkath, and Hali, and
Beten, and Achshaph, 26. And Alammelech,
and Amad, and Misheal; and reacheth to Carmel
westward, and to Shihor-libnath; 27. And turneth
toward the sun-rising to Beth-dagon, and reacheth
to Zebulun, and to the valley of Jiphthah-el toward
the north side of Beth-emek, and Neiel, and goeth
out to Cabul on the left hand, 28. And Hebron,
and Rehob, and Hammon, and Kanah, even unto
great Zidon; 29. And then the coast turneth to
Ramah, and to the strong city Tyre; and the coast
turneth to Hosah; and the outgoings thereof are
at the sea from the coast to Achzib: 30. Ummah
also, and Aphek, and Rehob: twenty-and-two
cities with their villages. 31. This is the inheritance
of the tribe of the children of Asher according to
their families, these cities with their villages.
32. The sixth lot came out to the children of
Naphtali, even for the children of Naphtali accord-
ing to their families. 33. And their coast was from
Heleph, from Allon to Zaanannim, and Adami,
Nekeb, and Jabneel, unto Lakum; and the out-
The lot of Issachar ran from Jordan in the east, to the great sea
in the west, Manasseh on the south, and Zebulun on the north.
A numerous tribe, Numb. 26. 25. Tola, one of the
of this tribe, Judg. 10.1. So was Baasha, one of the kings of
Israel, 1 Kings, 15. 27. The most considerable places in this tribe
were, 1. Jezreel, in which was Ahab's palace, and near it Naboth's
vineyard. 2. Shunem, where lived the good Shunamite, that
entertained Elisha. 3. The river Kishon, on the banks of which,
in this tribe, Sisera was beaten by Deborah and Barak. 4. The Naphtali lay furthest north of all the tribes, bordering on mount
mountains of Gilboa, on which Saul and Jonathan were slain, Libanus. The city of Leshem, or Laish, lay on the utmost edge
which were not far from En-dor, where Saul consulted the witch. of it to the north, and therefore, when the Danites had made them-
5. The valley of Megiddo, where Josiah was slain, near Hadad-selves masters of it, and called it Dan, the length of Canaan, from
rimmon, 2 Kings, 23.29. Zech. 12. 11.
north to south, was reckoned from Dan to Beer-sheba. It had
Zebulun on the south, Asher on the west, and Judah upon Jordan,
probably a city of that name, and so distinguished from the tribe
of Judah, on the east. It was in the lot of this tribe, near the
waters of Merom, that Joshua fought and routed Jabin, ch. 11. 1,
&c. In this tribe stood Capernaum and Beth-saida, on the north
end of the sea of Tiberias, in which Christ did no many mighty
works; and the mountain (as is supposed) on which Christ
preached, Matth. 5. 1.
A
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40. And the seventh lot came out for the tribe
of the children of Dan according to their families.
41. And the coast of their inheritance was Zorah,
and Eshtaol, and Ir-shemesh, 42. And Shaalabbin,
and Ajalon, and Jethlah,
Thimmathah, and Ekron, 44. And Eltekeḥ, and
43. And Elon, and
Bene-berak, and Gath-rimmon,
Gibbethon, and Baalath, 45. And Jehud, and
46. And Me-
jarkon, and Rakkon, with the border before
Japho. 47. And the coast of the children of Dan
went out too little for them therefore the chil-
dren of Dan went up to fight against Leshem,
and took it, and smote it with the edge of the
sword, and possessed it, and dwelt therein, and
called Leshem, Dan, after the name of Dan their
father. 48. This is the inheritance of the tribe of
the children of Dan according to their families,
these cities with their villages.
The lot of Asher lay upon the coast of the great sea; we read
not of any famous person of this tribe, but Anna the prophetess,
who was a constant resident in the temple at the time of our
Saviour's birth, Luke, 2.36. Nor were there many famous places
in this tribe. Aphek, mentioned v. 30. was the place near which
Ben-hadad was beaten by Ahab, 1 Kings, 20.30. But close ad-
joining to this tribe were the celebrated sea-port'towns of Tyre and
Sidon, which we read so much of. Tyre is called here that strong
city, v. 29. but Bishop Patrick thinks it was not the same Tyrell
Dan, though commander of one of the four squadrons of the
camp of Israel, in the wilderness, that which brought up the rear,
Before Christ 1444
The Cities of Relage.
JOSHUA, XIX, XX.
yet was last provided for in Canaan, and his lot fell in the southern | must build for himself, that he might be a pattern of industry and
part of Canaan, between Judah on the east, and the land of the contentment with mean things, such buildings as he could hastily
Philistines on the west; Ephraim on the north, and Simeon on run up, without curiosity or magnificence. Our Lord Jesus thus
the south. Providence ordered this numerous and powerful tribe came and dwelt among us, not in pomp, but poverty, providing
into a post of danger, as best able to deal with those vexatious rest for us, yet himself not having where to lay his head. Even
neighbours the Philistines, and so it was found in Samson. Christ pleased not himself.
Here is,
+
1. An account of what fell to this tribe by lot: Zorah, and
Eshtaol, and the camp of Dan thereabouts, we read of in the story
of Samson. And near there was the valley of Eshcol, whence the
spies brought the famous bunch of grapes. Japho, or Joppa, was
in this lot.
2. An account of what they got by their own industry and
valour, which is mentioned here, v. 47. but related at large,
Judg. 18. 7, &c.
49. When they had made an end of dividing the
land for inheritance by their coasts, the children
of Israel gave an inheritance to Joshua the son of
Nun among them: 50. According to the word of
the LORD they gave him the city which he asked,
even Timnath-serah in mount Ephraim: and he
built the city, and dwelt therein. 51. These are
the inheritances, which Eleazar the priest, and
Joshua the son of Nun, and the heads of the
fathers of the tribes of the children of Israel,
divided for an inheritance by lot in Shiloh before
the LORD, at the door of the tabernacle of the
congregation. So they made an end of dividing
the country.
Before this account of the dividing of the land is solemnly closed
up, in the last verse, which intimates that the thing was done to
the satisfaction of all, here is an account of the particular inherit-
ance assigned to Joshua.
1. He was last served, though the eldest and greatest man of all
Israel, and who, having commanded in the conquest Canaan,
might have demanded the first settlement in it for himself and his
family. But he would make it to appear, that, in all he did, he
sought the good of his country, and not any private interest of his
own. He was content to be unfixed till he saw them all placed ;
and herein is a great example to all in public places, to prefer the
common welfare before their particular satisfaction. Let the public
first be served.
3. He chose it in mount Ephraim, which belonged to his own
tribe, with which he thereby put himself in common, when he
might by prerogative have chosen his inheritance in some other
tribe, as suppose that of Judah, and thereby have distinguished
himself from them. Let no man's preferment or honour make
him ashamed of his family or country, or estrange him from it.
The tabernacle was set up in the lot of Ephraim, and Joshua
would forecast not to be far from that.
CHAP. XX.
This short chapter is concerning the cities of refuge, which we often read of
the writings of Moses, but this is the last time that we find mention of them
for now that matter was thoroughly settled. Here is, I. The law God gavı
concerning them, v.1..6. II. The people's designation of the particular citieo
for that use, v.7..9. And this remedial law was a figure of good things to
come.
THE
1.HE LORD also spake unto Joshua, saying,
2. Speak to the children of Israel, saying,
Appoint out for you cities of refuge, whereof I
spake unto you by the hand of Moses: 3. That
the slayer that killeth any person unawares and
unwittingly may flee thither: and they shall be
your refuge from the avenger of blood. 4. And
when he that doth flee unto one of those cities shall
stand at the entering of the gate of the city, and
shall declare his cause in the ears of the elders of
that city, they shall take him into the city unto
them, and give him a place, that he may dwell
among them. 5. And if the avenger of blood
pursue after him, then they shall not deliver the
slayer up into his hand; because he smote his
neighbour unwittingly, and hated him not before-
time. 6. And he shall dwell in that city, until he
until the death of the high priest that shall be in
stand before the congregation for judgment, and
those days: then shall the slayer return, and come
unto his own city, and unto his own house, unto
the city from whence he fled.
Many things were by the law of Moses ordered to be done when
they came to Canaan, and this among the rest, the appointing of
sanctuaries for the protecting of those that were guilty of casual
2. He had his lot according unto the word of the Lord; it is murder; which was a privilege to all Israel, since no man could
probable, when God by Moses told Caleb what inheritance he be sure but some time or other it might be his own case; and it
should have, Josh. 14. 9. ne gave the like promise to Joshua, which was for the interest of the land, that the blood of an innocent
he had an eye to in making his election, which made his portion person, whose harid only was guilty, but not his heart, should not
doubly pleasant, that he had it, not as the rest, by common pro-be shed, no, not by the avenger of blood: of this law God here.
vidence, but by special promise.
reminds them, which was so much for their advantage, that they
might remind themselves of the other laws he had given them,
which concerned his honour.
4. The children of Israel are said to give it him, v. 49. which
bespeaks his humility, that he would not take it to himself without
the people's consent and approbation; as if he would thereby own
himself, though major singulis-greater than any one, yet minor
universis-less than the whole assemblage, and would hold even
the estate of his family, under God, by the grant of the people.
5. It was a city that must be built before it was fit to be dwelt
; while others dwelt in houses which they builded not, Joshua
•
I. Orders are given for the appointing of these cities, v.2. and
very seasonably at this time when the land was surveyed, and so
they were the better able to divide the coasts of it into three parts,
as God had directed them, in order to the more convenient situa-
tion of these cities of refuge, Deut. 19.3. Yet, it is probable,
that it was not done till after the Levites had their portion assigned
them in the next chapter, because the cities of refuge were all to
be Levites' cities. As soon as ever God had given them cities of
rest, he bade them appoint cities of refuge, to which none of them
knew but they might be glad to escape. Thus God provided, not
only for their ease at all times, but for their safety in time of dan-
ger, and such times we must expect and prepare for in this world.
And it intimates what God's spiritual Israel have, and shall have,
in Christ and heaven, not only rest to repose themselves in, but
-
Before Christ 1444.
Cities of Refuge.
JOSHUA, XX, XXI.
?
refuge to secure themselves in. And we cannot think these cities
of refuge would have been so often, and so much, spoken of in the
law of Moses, and have had so much care taken about them,
(when the intention of them might have been effectually answered,
as it is in our law, by authorising the courts of judgment to pro-
tect and acquit the manslayer in all those cases wherein he was to
have privilege of sanctuary,) if they were not designed to typify
the relief which the gospel provides for poor penitent sinners, and
their protection from the curse of the law and the wrath of God,
in our Lord Jesus, to whom believers flee for refuge, Heb. 6. 18.
and in whom they are found, Phil. 3. 9. as in a sanctuary, where
they are privileged from arrests, and there is now no condemnation
to them, Rom. 8 1.
II. Instructions are given for the using of these cities. The laws
in this matter we had before, Numb. 35. 10, &c. where they were
opened at large.
1. It is supposed that a man might possibly kill a person, it may
be, his own child, or dearest friend, unawares and unwittingly,
v.3. not only whom he hated not, but whom he truly loved,
beforetime, v. 5. for the way of man is not in himself. What
reason have we to thank God, who has kept us both from slaying
and from being slain by accident! In this case, it is supposed
that the relations of the person slain would demand the life of the
slayer, as a satisfaction to that ancient law, that whoso sheds man's
blood, by man shall his blood be shed.
2. It is provided, that if, upon trial, it appeared that the murder
was done purely by accident, and not by design, either upon an
old grudge, or a sudden passion, then the slayer should be
sheltered from the avenger of blood in any one of these cities,
v.4, 6. By this law he was entitled to a dwelling in that city,
was taken into the care of the government of it, but was confined
to it, as a prisoner at large; only, if he survived the high priest,
then, and not till then, he might return to his own city. And the
Jews say,
"If he died before the high priest in the city of his
refuge and exile, and was buried there, yet, at the death of the
high priest, his bones should be removed, with respect, to the
place of his fathers' sepulchres."
7. And they appointed Kedesh in Galilee in
mount Naphtali, and Shechem in mount Ephraim,
and Kirjath-arba, which is Hebron, in the moun-
tain of Judah. 8. And on the other side Jordan
by Jericho eastward, they assigned Bezer in the
wilderness upon the plain out of the tribe of
Reuben, and Ramoth in Gilead out of the tribe
of Gad, and Golan in Bashan out of the tribe of
Manasseh. 9. These were the cities appointed
for all the children of Israel, and for the stranger
that sojourneth among them, that whosoever killeth
any person at unawares might flee thither, and not
die by the hand of the avenger of blood, until he
stood before the congregation.
We have here the nomination of the cities of refuge in the
land of Canaan, which was made by the advice
of
Joshua and the princes, v.7. and, upon occasion of the mention
of this, is repeated the nomination of the other three in the lot
of the other two tribes and a half, which was made by Moses,
Deut. 4. 43. but (as Bishop Patrick thinks,) they had not the
privilege till now.
{
1. They are said to sanctify these cities, that is the original
word for appointed, v.7. Not that any ceremony was used to
signify the consecration of them, only they did, by a public act of
court, solemnly declare them cities of refuge; and, as such,
sacred to the honour of God, as the Protector of exposed inno-
cency. If they were sanctuaries, it was proper to say, they were
sanctified. Christ, our Refuge, was sanctified by his Father;
nay, for our sakes he sanctified himself, John, 17. 19.
2. These cities (as those also on the other side Jordan,) stood in
the three several parts of the country, so conveniently that a man
might (they say) in half a day reach some one of them from any
corner of the country. Kedesh was in Naphtali, the most northern
tribe, Hebron in Judah, the most southern, and Shechem in
Ephraim, which lay in the middle, about equally distant from
the other two. God is a refuge at hand.
5. They were all Levites' cities, which put an honour upon
God's tribe, making them judges in those cases wherein divine
providence was so nearly concerned, and protectors to oppressed
innocency; it was also a kindness to the poor refugee, that wher
he might not go up to the house of the Lord, nor tread his courte,
yet he had the servants of God's house with him, to instruct him,
and pray for him, and help to make up the want of public ordi-
nances. If he must be confined, it shall be to a Levite city, where
he may, if he will, improve his time.
4. These cities were upon hills, to be seen afar off, for a city on
a hill cannot be hid; and this would both direct and encourage
the poor distressed man that was making that way; and though
therefore his way at last was up-hill, yet this would comfort
him, that he would be in his place of safety quickly; and if he
could but get into the suburbs of the city, he was well enough
off.
5. Some observe a significancy in the names of these cities with
application to Christ our Refuge. I delight not in quibbling upon
names, yet am willing to take notice of these. Kedesh signifies
holy, and our Refuge is the holy Jesus. Shechem, a shoulder, and
the government is upon his shoulder. Hebron, fellowship, and
believers are called into the fellowship of Christ Jesus our Lord.
Bezer, a fortification, for he is a Strong-hold to all them that
trust in him. Ramoth, high, or exalted, for him hath God
exalted with his own right-hand. Golan, joy, or exultation, for
in him all the saints are justified, and shall glory.
Lastly, Beside all these, the horns of the altar, wherever it was,
were a refuge to those who took hold on them, if the crime were
such as that sanctuary allowed. This is implied in that law,
Exod. 21. 14. that a wilful murderer shall be taken from God's
altar to be put to death. And we find the altar used for this
purpose, 1 Kings, 1. 50.-2. 28. Christ is our Altar, who not
only sanctifies the gifts, but protects the giver.
CHAP. XXI,
It had been often said, that the tribe of Levi should have no inheritance with
their brethren, no particular part of the country assigned them, as the other
tribes had, no, not the country about Shiloh, which, one would have expected,
should have been appropriated to them as the lands of the church; but, though
they were not thus cast into a country by themselves, it_appeurs, by the pro-
vision made for them in this chapter, that they were no losers, but the rest of
the tribes were very much gainers, by their being dispersed. We have here,
I. The motion they made to have their cities assigned them, according to God's
appointment, v. 1, 2. 11. The nomination of the cities accordingly, out of
the several tribes, and the distribution of them to the respective families of
this tribe, v. 3..8. III. A catalogue of the cities, forty-eight in all, v. 9..
..42.
IV. A receipt entered in full of all that God had promised to his people Israel,
v. 43..45.
1.HEN came near the heads of the fathers
of the Levites unto Eleazar the priest, and
unto Joshua the son of Nun, and unto the heads
of the fathers of the tribes of the children of
Israel; 2. And they spake unto them at Shiloh
in the land of Canaan, saying, The LORD com-
manded by the hand of Moses to give us cities to
dwell in, with the suburbs thereof for our cattle.
3. And the children of Israel gave unto the
Levites out of their inheritance, at the command-
ment of the LORD, these cities and their suburbs.
4. And the lot came out for the families of the
-
3
Before Christ 1444.
Cities of Refuge.
JOSHUA, XXI.
*
Kohathites: and the children of Aaron the priest, || Numb. 35. 8. Every one shall give of his cities to the Levites.
which were of the Levites, had by lot out of the Here God tried their generosity, and it was found to praise and
tribe of Judah, and out of the tribe of Simeon, they gave to the Levites were generally some of the best and most
honour, for it appears, by the following catalogue, that the cities
and out of the tribe of Benjamin, thirteen cities. considerable in each tribe. And it is probable that they had an
5. And the rest of the children of Kohath had by eye to the situation of them, taking care they should be so dis-
lot out of the families of the tribe of Ephraim, and persed, as that no part of the country should be too far distant
from a Levites' city.
out of the tribe of Dan, and out of the half tribe
of Manasseh, ten cities. 6. And the children of
Gershon had by lot out of the families of the tribe
of Issachar, and out of the tribe of Asher, and
out of the tribe of Naphtali, and out of the half
tribe of Manasseh in Bashan, thirteen cities.
thirteen cities.
7. The children of Merari by their families had
out of the tribe of Reuben, and out of the tribe
of Gad, and out of the tribe of Zebulun, twelve
cities. 8. And the children of Israel gave by lot
unto the Levites these cities with their suburbs,
as the LORD commanded by the hand of Moses.
Here is,
I. The Levites' petition presented to this general convention of
the states, now sitting at Shiloh, v. 1, 2. Observe,
1. They had not their lot assigned them till they made their
claim. There is an inheritance provided for all the saints, that
royal priesthood, but then they must petition for it, Ask, and it
shall be given you. Joshua had quickened the rest of the tribes
who were slack, to put in their claims, but the Levites, it may be
supposed, knew their duty and interest better than the rest, and
were therefore forward in this matter, when it came to their turn,
without being called upon. They build their claim upon a very
good foundation, not their own merits or services, but the divine
precept. "The Lord commanded by the hand of Moses to give
us cities, commanded you to grant them, which implied a com-
mand to us to ask them." Note, The maintenance of ministers is
not an arbitrary thing, left purely to the good-will of the people,
who may let them starve if they please; no, as the God of Israel
commanded that the Levites should be well provided for, so has
the Lord Jesus, the King of the Christian church, ordained, and a
perpetual ordinance it is, that they which preach the gospel, should
live of the gospel, 1 Cor. 9. 14. and should live comfortably.
2. They did not make their claim till all the rest of the tribes
were provided for, and then they did it immediately. There was
some reason for it: every tribe must firsť know their own, else
they would not know what they gave the Levites, and so it could
not be such a reasonable service as it ought to be. But it is also
an instance of their humility, modesty, and patience, (and Levites
should be examples of these and other virtues,) that they were
willing to be served last, and they fared never the worse for it.
Let not God's ministers complain, if at any time they find them-
selves postponed in men's thoughts and cares, but let them make
sure of the favour of God, and the honour that comes from him,
and then they may well enough afford to bear the slights and
(neglects of men.
II. The Levites' petition granted immediately, without any
dispute, the princes of Israel being perhaps ashamed that they
uceded to be called upon in this matter, and that the motion had
not been made among themselves for the settling of the Levites.
1. The children of Israel are said to give the cities for the
Levites. God had appointed how many they should be in all,
forty-eight. It is probable that Joshua, and the princes, upon
consideration of the extent and value of the lot of each tribe, as it
was laid before them, had appointed how many cities should be
taken out of each; and then the fathers of the several tribes
themselves agreed which they should be, and therefore are said
to give them as an offering to the Lord; so God had appointed,
·
2. They gave them at the commandment of the Lord, that is,
with an eye to the command, and in obedience to it, which was
it that sanctified the grant. They gave the number that God
commanded, and it was well that matter was settled, that the
Levites might not ask more, nor the Israelites offer less. They
gave them also with their suburbs, or glebe lands, belonging to
them, so many cubits by measure from the walls of the city, as
God had commanded, Numb. 35. 4, 5. and did not go about to
cut them short.
3. When the forty-eight cities were pitched upon, they were
divided into four lots, as they lay next together, and then by lot
were determined to the four several families of the tribe of Levi.
When the Israelites had surrendered the cities into the hand of
God, he would himself have the distributing of them among his
servants. (1.) The family of Aaron, who were the only priests,
had to their share the thirteen cities that were given by the tribes
of Judah, Simeon, and Benjamin, v. 4. God, in wisdom, ordered
it thus, that though Jerusalem itself was not one of their cities, it
being as yet in the possession of the Jebusites, (and those generous
tribes would not mock the Levites, who had another warfare to
mind, with a city that must be recovered by the sword before it
could be enjoyed,) yet the cities that fell to their lot were those
which lay next to Jerusalem, because that was to be, in process
of time, the holy city, where their business would chiefly lie.
(2.) The Kohathite Levites (among whom were the posterity of
Moses, though never distinguished from them,) had the cities
that lay in the lot of Dan, which lay next to Judah, and in that
of Ephraim, and the half tribe of Manasseh, which lay next to
Benjamin. So they, who descended from Aaron's father, joined
nearest to Aaron's sons. (3.) Gershon was the eldest son of
Levi, and therefore, though the younger house of the Kohathites
was preferred before his, yet his children had the precedency of
the other family of Merari, v. 6. (4.) The Merarites, the youngest
The rest of
house, had their lot last, and it lay furthest off, v.7.
the sons of Jacob had a lot for every tribe only, but Levi, God's
tribe, had a lot for each of its families; for there is a particular
povidence directing and attending the removes and settlements of
ministers, and appointing where they shall fix who are to be the
lights of the world.
9. And they gave out of the tribe of the chil
dren of Judah, and out of the tribe of the children
of Simeon, these cities which are here mentioned
10. Which the children of Aaron,
by name,
being of the families of the Kohathites, who were
of the children of Levi, had: for their's was the
first lot. 11. And they gave them the city of Arba
the father of Anak, which city is Hebron, in the
hill country of Judah, with the suburbs thereof
round about it. 12. But the fields of the city,
and the villages thereof, gave they to Caleb the
son of Jephunneh for his possession.
they gave to the children of Aaron the priest
Hebron with her suburbs, to be a city of refuge
for the slayer; and Libnah with her suburbs,
14. And Jattir with her suburbs, and Eshlemea
with her suburbs, 15. And Holon with her suburbs,
13. Thus
Before Christ 1444,
JOSHUA, XXI.
Cities of the Levites.
16. And Ain with children of Merari by their families, which were
remaining of the families of the Levites, were by
their lot twelve cities. 41. All the cities of the
Levites within the possession of the children of
Israel were forty and eight cities with their
suburbs. 42. These cities were every one with
their suburbs round about them: thus were all
these cities.
and Debir with her suburbs,
her suburbs, and Juttah with her suburbs, and
Beth-shemesh with her suburbs; nine cities out of
those two tribes. 17. And out of the tribe of
Benjamin, Gibeon with her suburbs, Geba with
her suburbs, 18. Anathoth with her suburbs, and
Almon with her suburbs; four cities. 19. All the
cities of the children of Aaron, the priests, were
thirteen cities with their suburbs. 20. And the
families of the children of Kohath, the Levites
which remained of the children of Kohath, even
they had the cities of their lot out of the tribe of
Ephraim. 21. For they gave them Shechem with
her suburbs in mount Ephraim, to be a city of
refuge for the slayer; and Gezer with her suburbs,
22. And Kibzaim with her suburbs, and
horon with her suburbs; four cities. 23. And
out of the tribe of Dan, Eltekeh with her suburbs,
Gibbethon with her suburbs, 24. Aijalon with
her suburbs, Gath-rimmon with her suburbs; four
cities. 25. And out of the half tribe of Manasseh,
Tanach with her suburbs, and Gath-rimmon with
her suburbs; two cities. 26. All the cities were
ten with their suburbs for the families of the
children of Kohath that remained. 27. And unto
the children of Gershon, of the families of the
Levites, out of the other half tribe of Manasseh
they gave Golan in Bashan with her suburbs, to be
a city of refuge for the slayer; and Beeshterah
with her suburbs; two cities. 28. And out of
the tribe of Issachar, Kishon with her suburbs,
Dabareh with her suburbs, 29. Jarmuth with
her suburbs, En-gannim with her suburbs; four
cities. 30. And out of the tribe of Asher, Mishal
with her suburbs, Abdon with her suburbs,
31. Helkath with her suburbs, and Rehob with
her suburbs; four cities. 32. And out of the
tribe of Naphtali, Kedesh in Galilee with her
suburbs, to be a city of refuge for the slayer; and
Hammoth-dor with her suburbs, and Kartan with
her suburbs; three cities. 33. All the cities of
the Gershonites according to their families were
thirteen cities with their suburbs. 34. And unto
the families of the children of Merari, the rest of
the Levites, out of the tribe of Zebulun, Jokneam
with her suburbs, and Kartah with her suburbs,
35. Dimnah with her suburbs, Nahalal with her
suburbs; four cities. 36. And out of the tribe of
Reuben, Bezer with her suburbs, and Jahazah with
her suburbs,
37. Kedemoth with her suburbs,
and Mephaath with her suburbs; four cities.
38. And out of the tribe of Gad, Ramoth in Gilead
with her suburbs, to be a city of refuge for the
slayer; and Mahanaim with her suburbs, 39. Hesh-
bon with her suburbs, Jazer with her suburbs;
four cities in all. 40. So all the cities for the
given to the children of Levi, out of the several tribes, not only to
We have here a particular account of the cities which were
be occupied and inhabited by them, as tenants to the several
tribes in which they lay; no, their interest in them was not
dependent and precarious, but to be owned and possessed by
them that the rest of the tribes had to their cities or lands, as
them as lords and proprietors, and as having the same title to
appears by the law which preserved the houses in the Levites'
Beth-cities from being alienated any longer than till the year of jubilee,
Lev. 25. 32, 33. Yet it is probable, that the Levites having only
in which they lay, those of that tribe, for the convenience of
the cities and suburbs, while the land about pertained to the tribes
occupying that land, might commonly rent houses of the Levites,
as they could spare them in their cities, and so live among them.
as their tenants.
Several things may be observed in this account, beside what
was observed in the law concerning it, Numb. 35.
1. That the Levites were dispersed into all the tribes, and not
suffered to live all together in any one part of the country: this
would find them all with work, and employ them all for the good
live to themselves, or to one another only. Christ left his twelve
for of all people, must neither be idle, nor
disciples together in a body, but left orders that they should in
due time disperse themselves, that they might preach the gospel
to every creature. The mixing of the Levites thus with the other
tribes, would be an obligation upon them to walk circumspectly,
that might disgrace it; had they lived all together, they would
and as became their sacred function, and to avoid every thing
have been tempted to wink at one another's faults, and to excuse
one another when they did amiss; but, by this means, they were
made to see the eyes of all Israel upon them, and therefore
in nothing be blamed, nor their high character suffer by their ill
as that their ministry might
carriage.
saw it their concern to walk so
2. That every tribe of Israel was adorned and enriched with its
share of Levites' cities, in proportion to its compass, even those
fore they all had Levites among them, (1.) To shew kindness
that lay most remote. They were all God's people, and there-
to, as God appointed them, Deut. 12. 19.-14. 29. They were
God's receivers, to whom the people might give their grateful
acknowledgments of God's goodness, as the occasion and dis-
when they could not go up to the tabernacle to consult those who
position were. (2.) To receive advice and instruction from ;
attended there, they might go to a Levites' city, and be taught the
good knowledge of the Lord. Thus God set up a candle in every
room of his house, to give light to all his family; as those that
divine appointment was neglected there;
attended the altar kept the charge of the Lord, to see that no
so they that were
scattered in the country had their charge too, which was to see
that no idolatrous superstitious usages were introduced at a dis-
tance, and to watch for the souls of God's Israel. Thus did God
and that they might have the word nigh them; yet, blessed be
graciously provide for the keeping up of religion among them,
God, we, under the gospel, have it yet nigher, not only Levites
in every county, but Levites in every parish, whose office it is still
to teach the people knowledge, and to go before them in the
things of God.
3. That here were thirteen cities, and those some of the best,
appointed for the priests, the sons of Aaron, v. 19. Aaron left
Before Christ 1444.
The Reubenites, &c. dismissed.
JOSHUA, XXI, XXII.
but two sons, Eleazar and Ithamar, yet his family was now so
much increased, and it was foreseen that it would, in process of
time, grow so numerous, as to replenish all these cities; though a
considerable number must, of necessity, be resident wherever the
ark and the altar were. We read in both Testaments of such
numbers of priests, that we may suppose none of all the families
of Israel, that came out of Egypt, increased afterward so much as
that of Aaron did; and the promise afterward to the house of
Aaron, is, God shall increase you more and more, you and your
children, Ps. 115. 12, 14. He will raise up a seed to serve him.
4. That some of the Levites' cities were afterward famous upon
other accounts. Hebron was the city in which David began his
reign, and in Mahanaim, another Levites' city, v. 38. he lay,
and had his head-quarters when he fled from Absalom. The
first Israelite that ever wore the title of king, namely, Abimelech,
the son of Gideon, reigned in Shechem, another Levites' city,
•
v. 21.
I
!
5. That the number of them in all was more than of most of
the tribes, except Judah, though the tribe of Levi was one of the
least of the tribes, to shew how liberal God is, and his people
should be, to his ministers; yet the disproportion will not appear
so great as at first it seems, if we consider that the Levites had
cities only with the suburbs to dwell in, but the rest of the tribes,
beside their cities, (and those perhaps were many more than are
named in the account of their lot,) had many unwalled towns and
villages, which they inhabited, beside country houses.
1
J
1
Upon the whole, it appears that effectual care was taken, that
the Levites should live both comfortably and usefully; and those,
whether ministers or others, for whom Providence has done well,
must look upon themselves as obliged thereby to do good, and,
according as their capacity and opportunity are, to serve their
generation.
3. God had promised to give them victory and success in their
wars, and this promise likewise was fulfilled, there stood not a
man before them, v.44. They had the better in every battle,
and, which way soever they turned their forces, they prospered.
It is true, there were Canaanites now remaining in many parts
of the land, and such as afterward made head against them, and
became very formidable. But, (1.) As to the present remains of
the Canaanites, they were no contradiction to the promise, for
God had said he would not drive them out all at once, but by
little and little, Exod. 23. 30. They had now as much in their
full possession as they had occasion for, and as they had hands
to manage; so that the Canaanites only kept possession of some
of the less cultivated parts of the country against the beasts of
the field, till Israel, in process of time, should become numerous
enough to replenish them. (2.) As to the after-prevalency of
the Canaanites, that was purely the effect of Israel's cowardice
and slothfulness, and the punishment of their sinful inclination to
the idolatries and other abominations of the heathen, which the
Lord would have cast out before them, but they harboured and
indulged them.
t
So that the foundation of God stands sure: Israel's experience
of God's fidelity is here upon record, and is an acquittance under
their hands to the honour of God, the vindication of his promise,
which had been so often distrusted, and the encouragement of ali
believers, to the end of the world. There failed not any good
thing, no, nor aught of any good thing, (so full is it expressed,)
which the Lord had spoken unto the house of Israel, but in due
time all came to pass, v. 45. Such an acknowledgment as this,
here subscribed by Joshua, in the name of all Israel, we afterward
find made by Solomon, and all Israel did in effect say amen to it,
1 Kings, 8. 56. (The inviolable truth of God's promise, and the
performance of it to the utmost, is what all the saints have been
ready to bear their testimony to; and if in any thing it has seemed
to come short, they have been as ready to own that they then-
selves must bear all the blame
CHAP. XXII.
43. And the LORD gave unto Israel all the land
which he sware to give unto their fathers; and
they possessed it, and dwelt therem. 44. And
the LORD gave them rest round about, according
to all that he sware unto their fathers: and there any particular things we have read concerning the two tribes and a half, though
stood not a man of all their enemies before them;
the LORD delivered all their enemies into their
hand. 45. There failed not aught of any good
thing which the LORD had spoken unto the house
of Israel; all came to pass.
•
nothing separated them from the rest of the tribes except the river Jordan,
and this chapter is wholly concerning them. I. Joshua's dismission of the
militia of those tribes from the camp of Isract, in which they had served as
auxiliaries, during all the wars of Canaan, and their return thereupon to
their own country, v. 1..9. 11. The altar they built on the borders of Jordan,
m token of their communion with the land of Isruel, v. 10. III. The offence
which the rest of the tribes took at this altar, and the message they sent
thereupon, v.11..20. IV. The apology which the two tribes and a half made
for what they had done, v. 21..29. V. The satisfaction which their apology
gave to the rest of the tribes, v.30..34. And (which is strange) whereas
in most differences that happen there is a fault on both sides, on this there was
fault on no side; none (for uught that appears) were to be blamed, but all to
be praised.
We have here the conclusion of this whole matter, the foregoing
history summed up, and, to make it appear the more bright, com-
pared with the promise, of which it was the full accomplishment.
God's word and his works mutually illustrate each other. The
performance makes the promise appear very true, and the promise
makes the performance appear very kind.
1. God had promised to give the seed of Abraham the land of
Canaan for a possession, and now, at last, he performed that pro-
mise, v. 43. they possessed it, and dwelt therein. Though they
had often forfeited the benefit of that promise, and God had long
delayed the performance of it, yet, at last, all difficulties were
conquered, and Canaan was their own. And the of the
promise
heavenly Canaan is as sure to all God's spiritual Israel, for it is
the promise of him that cannot lie.
2. God had promised to give them rest in that land, and now
they had rest round about. Rest from the fatigues of their travel
through the wilderness, which tedious march, perhaps, was long
in their bones; rest from their wars in Canaan, and the insults
which their enemies there had at first offered them. They now
#welt, not only in habitations of their own, but those quiet and
peaceable ones; though there were Canaanites that remained,
yet none that had either strength or spirit to attack them, or so
much as give them an alarm. This rest continued, till they, by
their own sin and folly, put thorns into their own beds, and their
own eyes.
1.THE
HEN Joshua called the Reubenites, and the
Gadites, and the half tribe of Manasseh,
2. And said unto them, Ye have kept all that
2. And said unto them, Ye have kept all that
Moses the servant of the LORD commanded you,
and have obeyed my voice in all that I commanded
you: 3. Ye have not left your brethren these many
days unto this day, but have kept the charge of
the commandment of the LORD your God. 4. And
now the LORD your God hath given rest unto
your brethren, as he promised them: therefore
now return ye, and get you unto your tents, and
unto the land of your possession, which Moses the
servant of the LORD gave you on the other side
Jordan. 5. But take diligent heed to do the com-
mandment and the law, which Moses the servant
of the LORD charged you, to love the LORD your
Before Christ 1444.
JOSHUA, XXII.
The Reubenites, &c. dismissed.
They that were first in the assignment of their lot, were last in
the enjoyment of it; they got the start of their brethren in title,
but their brethren were before them in full possession; 30 the last
shall be first, and the first last, that there may be something of
equality.
..
II. He dismisses them with their pay; for who goes a warfare
at his own charge? v. 8. Return with much riches unto your
tents. Though all the land they had helped to conquer, was to ge
to the other tribes, yet they should have their share of the plun-
der, and had so, and that was all the pay that any of the soldiers
expected; for the wars of Canaan bore their own charges. Go,"
says Joshua, "go home to your tents," that is, "your houses,"
Re-in the wilderness; and indeed the strongest and stateliest houses ir
which he calls tents, because they had been so much used to tents
this world are to be looked upon but as tents, mean and movable
in comparison with our house above. "Go home with much riches,
not only cattle, the spoil of the country, but silver and gold, the
plunder of the cities, and," 1. "Let your brethren whom you leave
behind, have your good word, who have allowed you your share in
full, though the land is entirely theirs, and have not offered to
make any drawback. Do not say that you are losers by us." 2.
Let your brethren whom you go to, who abode by the stuff,
have some share of the spoil. Divide the spoil with your brethren,
as that was divided, which was taken in the war with Midian,
Numb. 31. 27. Let your brethren that have wanted you all this
while, be the better for you when you come home."
III. He dismisses them with a very honourable character.
Though their service was a due debt, and the performance of a
promise, and they had done no more than was their duty to do,
yet he highly commends them; not only gives them up their
pru-bonds, as it were, now that they had fulfilled the condition, but
applauds their good services. Though it was by the favour of
God and his power, that Israel got possession of this land, and he
must have all the glory, yet Joshua thought there was a thankfal
acknowledgment due to their brethren who assisted them, and
Jor-whose sword and bow were employed for them. God must be
chiefly eyed in our praises, yet instruments must not Be altogether
|| overlooked. He here commends them, 1. For the readiness of
their obedience to their commanders, v. 2.
When Moses was
gone, they remembered and observed the charge he had given
them; and all the orders which Joshua, as general of the forces,
had issued out, they had carefully obeyed, went, and came, and
did, as he appointed, Matth. 8. 9. It is as much as any thing the
soldier's praise, to observe the word of command. 2. For the
constancy of their affection, and adherence to their brethren, Ye
have not left them these many days. How many days, he does not
say, nor can we gather it for certain from any other place. Cal-
visius and others of the best chronologers compute, that the con-
quering and dividing of the land was the work of about six or seven
years, and so long, these separate tribes attended their camp, and
did them the best service they could. Note, It will be the ho-
It is probable that this army of Reubenites and Gadites, which nour of those that have espoused the cause of God's Israel, and
had led the van in all the wars of Canaan, had sometimes, in the twisted interests with them, to adhere to them, and never to leave
intervals of action, and when the rest of the army retired into them till God has given them rest, and then they shall rest with
winter-quarters, some of them, at least, made a step over Jordan, them. 3. For the faithfulness of their obedience to the divine
for it was not far, to visit their families, and to look after their law. They had not only done their duty to Joshua and Israel, but,
private affairs, and perhaps tarried at home, and sent others in which was best of all, they had made conscience of their duty to
their room more serviceable; but still these two tribes and a hal God, Ye have kept the charge; or, as the word is, Ye have kept
had their quota of troops ready, forty thousand in all, which, the keeping, that is, "Ye have carefully and circumspectly kept
whenever there was occasion, rendered themselves at their respec- the commandment of the Lord your God; not only in this particu-
tive posts, and now attended in a body to receive their discharge.lar instance of continuing in the service of Israel to the end of the
Though their affection to their families, and concern for their af-war, but, in general, you have kept up religion in your part of the
fairs, could not but make them, after so long absence, very de- || camp, a rare and excellent thing among soldiers, and where it is
sirous to return, yet, like good soldiers, they would not move tillworthy to be praised."
they had orders from their general. So though our heavenly Fa- IV. He dismisses them with good counsel, not to cultivate their
ther's house above be ever so desirable, (it is Bishop Hall's allu- ground, fortify their cities, and, now that their hands were inur-
sion,) yet must we stay on earth till our warfare be accomplished, ed to war and victory, to invade their neighbours, and so enlarge
wait for a due discharge, and not anticipate the time of our re- their own territories, but to keep up serious godliness among them
moval
in the power of it. They were not politic but pious instructions
||that he gave them, (v. 5.) in general, to take diligent heed to do
I. Joshua dismisses them to the land of their possession, v. 4.
God, and to walk in all his ways, and to keep his
commandments, and to, cleave unto him, and to
serve him with all your heart and with all your
soul. 6. So Joshua blessed them, and sent them
away: and they went unto their tents. 7. Now
to the one half of the tribe of Manasseh Moses had
given possession in Basha: but unto the other
half thereof gave Joshua among their brethren on
this side Jordan westward. And when Joshua sent
them away also unto their tents, then he blessed
them, 8. And he spake unto them, saying,
turn with much riches unto your tents, and with
very much cattle, with silver, and with gold, and
with brass, and with iron, and with very much
raiment; divide the spoil of your enemies with
your brethren.
9. And the children of Reuben
and the children of Gad and the half-tribe of Ma-
nasseh returned, and departed from the children
of Israel out of Shiloh, which is in the land of Ca-
naan, to go unto the country of Gilead, to the land
of their possession, whereof they were possessed,
according to the word of the LORD by the hand of
Moses.
The war being ended, and ended gloriously, Joshua, as a
dent general, disbands his army, who never designed to make war
their trade, and sends them home to enjoy what they had con-
quered, and to beat their swords into plough-shares, and their spears
into pruning-hooks; and, particularly, the forces of these separate
tribes, who had received their inheritance on the other side
dan from Moses upon this condition, that their men of war should
assist the other tribes in the conquest of Canaan, which they pro-
mised to do, (Numb, 32. 32.) and renewed the promise to Joshua
at the opening of the campaign, Josh. 1. 16. And now that they
had performed their bargain, Joshua publicly and solemnly in
Shiloh gives them their discharge. Whether this was done, as it
was placed, not till after the land was divided, as some think, or
whether after the war was ended, and bfeore the division was made,
as others think, (because there was no need of their assistance in
dividing the land, but only in conquering it, nor were there any
of their tribes employed as commissioners in that affair, but only
of the other ten, (Numb. 34. 18. &c.) this is certain, it was not
done till after Shiloh was made the head-quarters, (v. 2.) and the
land was begun to be divided before they removed from Gilgal,
ch. 14. 6.
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Before Christ 1444.
The Altar of the Reubenites.
JOSHUA. XXI.
the commandment and the law. They that have the command-what trespass is this that ye have committed
ment have it in vain, unless they do the commandment; and it against the God of Israel, to turn away this day
will not be done aright, (so apt are we to turn aside, and so
industrious are our spiritual enemies to turn us aside,) unless we
take heed, diligent heed. In particular, to love the Lord our God,
as the best of beings, and the best of friends; and, as far as that
principle rules in the heart, and is the spring of its pulses, there
will be a constant care and sincere endeavour to walk in his ways,
in all his ways, even those that are narrow and up hill, in every
particular instance, and in all manner of conversation to keep his
commandments; and at all times, and in all conditions, with
purpose of heart to cleave unto him, and to serve him and his
honour, and the interests of his kingdom among men, with all our
heart, and with all our soul. What good counsel was here given
to them, is given to us all; God give us grace to take it!
from following the LORD, in that ye have builded
you an altar, that ye might rebel this day against
the LORD? 17. Is the iniquity of Peor too little
for us, from which we are not cleansed until this
day, although there was a plague in the congre-
gation of the LORD, 18. But that ye must turn
away this day from following the LORD? And it
will be, seeing ye rebel to-day against the LORD,
that to-morrow he will be wroth with the whole
congregation of Israel. 19. Notwithstanding, if
the land of your possession be unclean, then pass
ye over unto the land of the possession of the
LORD, wherein the LORD's tabernacle dwelleth,
and take possession among us: but rebel not
against the LORD, nor rebel against us, in build-
ing you an altar beside the altar of the LORD our
God. 20. Did not Achan the son of Zerah commit
a trespass in the accursed thing, and wrath fell on
all the congregation of Israel? and that man
perished not alone in his iniquity.
V. He dismisses them with a blessing, v.6. particularly the
half tribe of Manasseh, to which Joshua, as an Ephraimite, was
somewhat nearer akin than to the other two, and who, perhaps,
were the more loath to depart, because they left one half of their
own tribe behind them, and therefore, bidding often farewell, and
lingering behind, had a second dismission and blessing, v. 7.
Joshua not only prayed for them as a friend, but blessed them as a
father in the name of the Lord, recommending them, their families,
and affairs, to the grace of God. Some, by the blessing Joshua
gave them, understand the presents he made them, in recompence
of their services; but Joshua being a prophet, and having given
them one part of a prophet's reward, in the instructions he gave
them, v. 5. no doubt, we must understand this of the other, even
the prayers he made for them, as one having authority, and as
God's vicegerent.
Being thus dismissed, they returned to the land of their possession
in a body, v.9. ferry-boats being, it is likely, provided for their
repassing Jordan. Though masters of families may have occasion
to be absent, long absent, from their families sometimes, yet,
when their business abroad is finished, they must remember home
is their place, from which they ought not to wander as a bird
from her nest.
10. And when they came unto the borders of
Jordan, that are in the land of Canaan, the
children of Reuben and the children of Gad and
the half tribe of Manasseh built there an altar
by Jordan, a great altar to see to. 11. And the
children of Israel heard say, Behold, the children
of Reuben and the children of Gad and the half
tribe of Manasseh have built an altar over against
the land of Canaan, in the borders of Jordan, at
the passage of the children of Israel 12. And
when the children of Israel heard of it, the whole
congregation of the children of Israel gathered them-
selves together at Shiloh, to go up to war against
them. 13. And the children of Israel sent unto the
children of Reuben, and to the children of Gad,
and to the half tribe of Manasseh, into the land
of Gilead, Phinehas the son of Eleazar the priest,
14. And with him ten princes, of each chief house
a prince throughout all the tribes of Israel; and
each one was an head of the house of their fathers
among the thousands of Israel. 15. And they came
unto the children of Reuben, and to the children
of Gad, and to the half tribe of Manasseh, unto the
land of Gilead, and they spake with them, saying,
16. Thus saith the whole congregation of the LORD,
Here is,
I. The pious care of the separated tribes to keep their hold of
Canaan's religion, then when they were leaving Canaan's land,
that they might not be as the sons of the stranger, utterly separated
from God's people, Isa. 56. 3. In order to this, they built a great
altar on the borders of Jordan, to be a witness for them that they
were Israelites, and, as such, partakers of the altar of the Lord,
1 Cor. 10. 18. When they came to Jordan, v. 10. they did not
consult how to preserve the remembrance of their own exploits in
the wars of Canaan, and the services they had done their brethren,
by erecting a monument to the immortal honour of the two tribes
and a half; but their relation to the church of God, together
with their interest in the communion of saints, is that which they
of; and therefore, without delay, when the thing was first pro-
are solicitous to preserve and perpetuate the proofs and evidences
posed by some among them, who, though glad to think that they
were going toward home, were sorry to think that they were
going from the altar of God, immediately they erected this altar,
which served as a bridge to keep up their fellowship with the
other tribes in the things of God. Some think they built this
altar on the Canaan side of Jordan, in the lot of Benjamin, that,
looking over the river, they might see the figure of the altar at
Shiloh, when they could not conveniently go to it; but it is more
likely that they built it on their own side of the water, for what
had they to do to build on another man's land without his con-
sent? And it is said to be over-against the land of Canaan, nor
would there have been. any cause of suspecting it designed for
sacrifice, if they had not built it among themselves.
2
This altar was very innocently and honestly designed, but it had
been well, if, since it had in it an appearance of evil, and might
be an occasion of offence to their brethren, they had consulted the
oracle of God about it before they did it; or, at least, acquainted
their brethren, with their purpose, and given them the same
explication of their altar before, to prevent their jealousy, which
they did after, to remove it. Their zeal was commendable, but it
ought to have been guided with discretion; there was no need to
hasten the building of an altar for the purpose they intended this,
but they might have taken time to consider and take advice; yet,
when their sincerity was made to appear, we do not find that
they were blamed for their rashness, God does, and men should,
overlook the weakness of an honest zeal,
J
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:
Before Christ 1444.
The Altar of the Reubenites.
JOSHU
XXII.
II. The holy jealousy of the other tribes for the honour of God,
and his altar at Shiloh. Notice was immediately brought to the
princes of Israel of the setting up this altar, v.11. And they,
knowing how strict and severe that law was, which required them
to offer all their sacrifices in the place which God should choose,
and not elsewhere, Deut. 12. 5, 7. were soon apprehensive, that
the getting up of another altar was an affront to the choice which
God had lately made of a place to put his name in, and had a
direct tendency to the worship of some other god.
Now, 1. Their suspicion was very excusable, for it must be
confessed, the thing prima facie-at first sight, looked ill, and
seemed to shadow forth a design to set up and maintain a com-
petitor with the altar at Shiloh. It was no strained innuendo,
from the building an altar, to infer an intention to offer sacrifice
upon it, and that might introduce idolatry, and end in a total
apostacy from the faith and worship of the God of Israel. So
great a matter might this fire kindle. God is jealous for his own
institutions, and therefore we should be so too, and afraid of
every thing that looks like, or leads to, idolatry.
1
||
2. Their zeal, upon this suspicion, was very commendable,
v.12. When they apprehended that these tribes, which by the
river Jordan were separated from them, were separating themselves
from God, they took it as the greatest injury that could be done
to themselves, and shewed a readiness, if it were necessary, to put
their lives in their hands, in defence of the altar of God, and to
take up arms for the chastising and reducing of these rebels, and
to prevent the spreading of the infection, if no gentle methods
would serve, by cutting off from their body the gangrened member.
They all gathered together, and Shiloh was the place of their
rendezvous, because it was in defence of the divine charter, lately
granted to that place, that they now appeared; their resolution
was as became a kingdom of priests, who, being devoted to God
and his service, did not acknowledge their brethren, nor know
their own children, Deut. 33. 9. They would immediately go up
to war against them, if it appeared they were revolted from God,
and in rebellion against him: though they were bone of their bone, ||
had been companions with them in tribulation in the wilderness,
and serviceable to them in the wars of Canaan; yet, if they turn
to serve other gods, they will treat them as enemies, not as sons of
Israel, but as children of whoredoms, for so God had appointed,
Deut. 13.12, &c. They had but lately sheathed their swords,
and retired from the perils and fatigues of war to the rest God
had given them, and yet they are willing to begin a new war,
rather than be any way wanting in their duty to restrain, repress,
and revenge idolatry, and every step towards it. A brave reso-
lution, and which shews them hearty for their religion, and, we
kope, careful and diligent in the practice of it themselves.
Corruptions in religion are best dealt with at first, before they
get a head, and plead prescription.
3. Their prudence, in prosecution of this zealous resolution, is
no less commendable. God had appointed them, in cases of this
nature, to inquire and make search, Deut. 13. 14. that they might
not wrong their brethren under pretence of righting their religion ;
accordingly, they resolve here not to send forth their armies to
wage war, till they had first sent their ambassadors to inquire
into the merits of the cause, and these men of the first rank, one
out of each tribe, and Phinehas at the head of them to be their
spokesman, v. 13, 14. Thus was their zeal for God tempered,
guided, and governed, by the meekness of wisdom. He that knows
all things, and hates all evil things, would not punish the worst
of criminals, but he would first go down and see Gen. 18. 21.
Many an unhappy strife would be prevented, or soon taken up,
by an impartial and favourable inquiry into that which is the
matter of the offence. The rectifying of mistakes and mis-
understandings, and the setting of misconstrued words and actions
in a true light, would be the most effectual way to accommodate
both private, and public quarrels, and bring them to a happy
period..
4. The ambassadors' management of this matter came fully
up to the sense and spirit of the congregation concerning it, and
bespeaks much both of zeal and prudence.
(1.) The charge they draw up against their brethren, is, indeed,
very high, and admits no other excuse than that it was in their
zeal for the honour of God, and was now intended to justify the
resentments of the congregation at Shiloh, and to awaken the sup-
posed delinquents to clear themselves, otherwise they might have
suspected their judgment, or mollified it at least, and not have
taken it for granted, as they do here, v. 16. that the building of
this altar was a trespass against the God of Israel, and a trespass,
no less heinous than the revolt of soldiers from their captain,
(to turn from following the Lord,) and the rebellion of subjects
against their sovereign (that ye might rebel this day against the
Lord.) Hard words! It is well they were not able to make
good their charge. Let not innocency think it strange to be thus
misrepresented and accused; they laid to my charge things that
I knew not.
(2.) The aggravation of the crime, charged upon their brethren,
is somewhat far-fetched, v. 17. Is the iniquity of Peor too little
for us? Probably, that is mentioned, because Phinehas, the first
commissioner in this treaty, had signalized himself in that matter,
Numb. 25. 7. and because we may suppose they were now about
the very place in which that iniquity was committed on the other
side Jordan. It is good to recollect and improve those instances
of the wrath of God, revealed from heaven against the ungodliness
and unrighteousness of men, which have fallen out in our own time,
and which we ourselves have been eye-witnesses of. He reminds
them of the iniquity of Peor, [1.] As a very great sin, and very
provoking to God. The building of this altar seemed but a small
matter, but it might lead to an iniquity as bad as that of Peor, and
therefore must be crushed in its first rise. Note The remembrance
of great sins, committed formerly, should engage us to stand upon
our guard against the least occasions and beginnings of sin: for
the way of sin is down hill. [2.] As a sin that the whole congre-
gation had smarted for; There was a plague in the congregation of
the Lord, of which, in one day, there died no less than twenty-
four thousand. Was not that enough for ever to warn you against
idolatry? What! will you bring upon yourselves another plague?
Are you so mad upon an idolatrous altar, that you will run your-
selves thus upon the sword's point of God's judgments? Does not
our camp still feel from that sin, and the punishment of it? We
are not cleansed from it unto this day; there are remaining
sparks, First, "Of the infection of that sin; some among us
so inclined to idolatry, that, if you set up another altar, they will
soon take occasion from that, whether you intend it or no, to
worship another god." Secondly, "Of the wrath of God against
us for that sin: we have reason to fear, that, if we provoke God
by another sin to visit, he will remember against us the iniquity of
Peor as he threatened to do that of the golden calf, Exod. 32. 34.
And dare you wake the sleeping lion of divine vengeance?"
Note, It is a foolish and dangerous thing for people to think their
former sins little, too little for them, as those do who add sin to
sin, and so treasure up wrath against the day of wrath. Let,
therefore, the time past suffice, 1Pet. 4. 3.
""
(3.) The reason they give for their concerning themselves so
warmly in this matter, is very sufficient; they were obliged to it,
in their own necessary defence, by the law of self-preservation;
'for, if you revolt from God to-day, who knows but, to-morrow,
his judgments may break in upon the whole congregation, v.18.
as in the case of Achan? v. 20. He sinned, and we all smarted
for it, by which we should receive instruction, and, from what God
did then, infer what we may do, and fear what he will do, if we
do not witness against your sin, who are so many, and punish it."
Note, The conservators of the public peace are obliged, in justice
to the common safety, to use their power for the restraining, and so
suppressing, of vice and profaneness, lest, if it be connived at, the
sin thereby become national, and bring God's judgments upon th¬
community. Nay, we are all concerned, therefore, to reprove our
neighbour when he does amiss, lest we bear sin for him, Lev. 19. 17.
(4.) The offer they make is very fair and kind, v. 19. that if they
thought the land of their possession unclean for want of an altar,
and therefore could not be easy without one, rather than they should
set up another in competition with that at Shiloh, they shoul! be
Before Christ 1444.
JOSHUA, XXII.
The Altar of the Reubenites.

welcome to come back to the land where the Lord's tabernacle was, || that they were not accountable to them for what they had done,
and settle there, and they would very willingly straiten themselves nor bid them mind their own business; but, by a free and open
to make room for them. By this they shewed a sincere and truly declaration of their sincere intention in what they did, free them-
pious zeal against schism, that rather than their brethren should selves from the imputation they were under, and set themselves
have any occasion to set up a separate altar, though their pretence right in the opinion of their brethren; to do which, they only
for it, as here supposed, was very weak, and grounded upon a needed to state the case, and put the matter in a true light.
great mistake, yet they were willing to part with a considerable I. They solemnly protest against any design to use this altar for
share of the land which God himself had by the lot assigned sacrifice or offering, and therefore were far from setting it up
them, to comprehend them, and take them in among them. This competition with the altar at Shiloh, or from entertaining the lean
was the spirit of Israelites indeed.
thought of deserting that. They had, indeed, set up that which
had the shape and fashion of an altar, but they had not dedicated
it to a religious use, had had no solemnity of its consecration, and
therefore ought not to be charged with a design to put it to anv
such use. To gain credit to this protestation, here is,
E
1. A solemn appeal to God concerning it, with which they
begin their defence, intending thereby to give glory to God
first, and then to give satisfaction to their brethren, v. 22.
(1.) A profound awe and reverence of God are expressed in the
gods, he knows. Or, as it might be read somewhat closer to the
form of their appeal; The Lord God of gods, the Lord God of
original, The God of gods, Jehovah, the God of gods, Jehovah, he
knows; which bespeaks his self-existence and self-sufficiency, he
is Jehovah, and has sovereignty and supremacy over all beings
and powers whatsoever, even those that are called gods, or that
are worshipped. This brief confession of their faith would help
to obviate and remove their brethren's suspicion of them, as if
they intended to desert the God of Israel, and worship other
gods: how could they entertain such a thought, who believed
him to be God over all? Let us learn hence always to speak of
God with reverence and seriousness, and to mention his name
with a solemn pause. Those who make their appeals to Heaven
with a slight, careless, "God knows!" have reason to fear lest
they take his name in vain, for it is very unlike this here.
express in the matter of their appeal. They refer the controversy
(2.) It is a great confidence of their own integrity, which they
to the God of gods, whose judgment, we are sure, is according to
truth, such as the guilty have reason to dread, and the upright to
"If it be in rebellion or transgression that we have
rejoice in.
built this altar, to confront the altar of the Lord at Shiloh, to make
a party, or to set up any new gods or worships;" [1.] "He knows
it, v. 22. for he is perfectly acquainted with the thoughts and
intents of the heart, and, particularly, with all inclinations o
idolatry, Ps. 44. 20, 21. that is in a particular manner before
him, we believe he knows it, and we cannot, by any arts, conceal
it from him." [2.]" Let him require it, as we know he wilt.
for he is a jealous God." Nothing but a clear conscience would
have thus imprecated divine justice to avenge the rebellion, if
there had been any. Note, First In every thing we do in re-
ligion, it highly concerns us to approve ourselves to God in our
integrity therein, remembering that he knows the heart. Secondly,
When we fall under the censures of men, it is very comfortable to
be able, with a humble confidence, to appeal to God concerning
our sincerity. See 1 Cor. 4. 3, 4.
A
2. A sober apology presented to their brethren. Israel he shall
know. Though the record on high, and the witness in our bosoms,
are principally to be made sure for us, yet there is a satisfaction
besides, which we owe to our brethren, who doubt concerning our
integrity, and which we should be ready to give with meekness
and fear. If our sincerity be known to God, we should study
likewise to let others know it by its fuits, especially those who,
though they mistake us, yet shew a zeal for the glory of God as
the ten tribes here did.
3. A serious abjuration or renunciation of the design which they
were suspected to be guilty of. With this they conclude their
defence, v. 29. "God forbid that we should rebel against the Lord,
as we own we should, if we had set up this altar for burnt-offer-
ings; no, we abhor the thought of it. We have as great a value.
and veneration for the altar of the Lord at Shiloh, as any of the
tribes of Israel have, and are as firmly resolved to adhere to it, and
constantly to attend it; we have the same concern that you have
for the purity of God's worship, and the unity of his church: far
21. Then the children of Reuben and the children
of Gad and the half tribe of Manasseh answered,
and said unto the heads of the thousands of Israel,
22. The LORD God of gods, the LORD God of gods,
he knoweth, and Israel he shall know; if it be in
rebellion, or if in transgression against the Lord,
(save us not this day,) 23. That we have built us
an altar to turn from following the LORD, or if to
offer thereon burnt-offering or meat-offering, or if to
offer peace-offerings thereon, let the LORD himself
require it; 24. And if we have not rather done it
for fear of this thing, saying, In time to come your
children might speak unto our children, saying,
What have ye to do with the LORD God of Israel?
25. For the LORD hath made Jordan a border
between us and you, ye children of Reuben and
children of Gad; ye have no part in the LORD: So
shall your children make our children cease from
fearing the LORD. 26. Therefore we said, Let us
now prepare to build us an altar; not for burnt-
offering, nor for sacrifice: 27. But that it may be
a witness between us and you, and our generations
after us, that we might do the service of the LORD
before him with our burnt-offerings, and with our
sacrifices, and with our peace-offerings; that your
children may not say to our children in time to
come, Ye have no part in the LORD. 28. There-
fore said we, that it shall be, when they should so
say to us or to our generations in time to come,
that we may say again, Behold the pattern of the
altar of the LORD, which our fathers made, not
for burnt-offerings, nor for sacrifices; but it is a
witness between us and you. 29. God forbid that
we should rebel against the LORD, and turn this
day from following the LORD, to build an altar for
burnt-offerings, for meat-offerings, or for sacrifices,
beside the altar of the LORD our God that is before
his tabernacle.
We may suppose there was a general convention called of the
princes and great men of the separate tribes, to give audience to
these ambassadors; or, perhaps, the army, as it came home, were
still encamped together in a body, and not yet dispersed; however
it was, there were enough to represent the two tribes and a half,
and to give their sense.
Their reply to the warm remonstrance of the ten tribes is very
fair and ingenuous. They do not retort their charge, upbraid them
with the injustice and unkindness of their threatenings, or reproach
them for their rash and hasty censures; but give them that soft
answer which turns away wrath, avoiding all those grievous words
which stir up anger; they demur not to their jurisdiction, nor plead
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4
Before Christ 1444.
JOSHUA, XXII.
The Altar of the Reubenites.
30. And when Phinehas the priest, and the
princes of the congregation and heads of the
thousands of Israel which were with him, heard
the words that the children of Reuben and the
children of Gad and the children of Manasseh
spake, it pleased them. 31. And Phinehas the
son of Eleazar the priest said unto the children
of Reuben, and to the children of Gad, and to
the children of Manasseh, This day we perceive
that the LORD is among us, because ye have not
committed this trespass against the LORD: now
ye have delivered the children of Israel out of
the hand of the LORD. 32. And Phinehas the
son of Eleazar the priest, and the princes, re-
turned from the children of Reuben, and from
the children of Gad, out of the land of Gilead,
unto the land of Canaan, to the children of Israel,
and brought them word again. 33. And the
thing pleased the children of Israel; and the
children of Israel blessed God, and did not intend
to go up against them in battle, to destroy the
land wherein the children of Reuben and Gad
dwelt. 34. And the children of Reuben and the
children of Gad called the altar Ed: for it shall
be a witness between us that the LORD is God.
61
:
be it, far be it from us, to think of turning away from following
God."
II. They fully explain their true intent and meaning in building
this altar; and we have all the reason in the world to believe
that it is a true representation of their design, and not advanced
now to palliate it afterward; as we have reason to think that
these same persons meant very honestly, when they petitioned to
have their lot on that side Jordan, though then also it was their
unhappiness of be misunderstood even by Moses himself.
In their vindication, they make it out, that the building of this
altar was so far from being a step toward a separation from their
brethren, and from the altar of the Lord at Shiloh, that, on the
contrary, it was really designed for a pledge and preservative of
and a token of their resolution to do the service of the Lord before
him, v. 27. and to continue to do so.
their communion their brethren, and the
1. They gave an account of the fears they had, lest, in process
of time, their posterity, being seated at such a distance from the
tabernacle, should be looked upon and treated, as strangers to the
commonwealth of Israel, v. 24. it was for fear of this thing, and the
word signifies a great perplexity and solicitude of mind, which they
were in, until they eased themselves by this expedient. As they
were returning home, (and we may suppose it was not thought of
before, else they would have made Joshua acquainted with their
purpose,) some of them in discourse started this matter, and the
rest took the hint, and represented to themselves, and one another,
a very melancholy prospect of what might, probably, happen in
after-ages, that their children would be looked upon by the other
tribes as having no interest in the altar of God, and the sacrifices
there offered. Now, indeed, they were owned as brethren, and were
as welcome at the tabernacle as any other of the tribes; but what
if their children after them should be disowned? They, by reason
of their distance, and the interposition of Jordan, which it was not
easy at all times to pass and repass, could not be so numerous and
constant in their attendance on the three yearly feasts as the other
tribes, to make a continual claim to the privileges of Israelites, and
would therefore be looked upon as inconsiderable members of their
church, and by degrees would be rejected, as not members of it at
all; so shall your children (who in their pride will be apt to mono-
polize the privileges of the altar) make our children (who perhaps
will not be so careful as they ought to be to keep hold of those
privileges) cease from fearing the Lord. Note, (1.) They that
are cut off from public ordinances, are likely to lose all religion,
and will by degrees cease from fearing the Lord. Though the
form and profession of godliness are kept up by many without
the life and power of it, yet the life and power of it will not long
be kept up without the form and profession of it. You take
away grace, if you take away the means of grace. (2.) They
who have themselves found the comfort and benefit of God's
ordinances, cannot but desire to preserve and perpetuate the
entail of them upon their seed, and use all possible precautions
that their children after them may not be made to cease from
following the Lord, or be looked upon as having no part in him.
2. The project they had to prevent this, v. 26..28. "There-
fore, to secure an interest in the altar of God to those who shall
come after us, and to prove their title to it, we said, Let us
build an altar, to be a witness between us and you." That,
having this copy of the altar in their custody, it might be pro-
duced as an evidence of their right to the privileges of the
criginal. Every one that saw this altar, and observed it was
never used for sacrifice and offering, would inquire what was
the meaning of it, and this answer would be given to that inquiry,
that it was built by those separate tribes, in token of their
communion with their brethren, and their joint interest with
them in the altar of the Lord. Christ is the great Altar that
sanctifies every gift; the best evidence of our interest in him
will be the pattern of his Spirit in our hearts, and our conformity
to him: if we can produce that, it will be testimony for us, that
we have a part in the Lord, and an earnest of our perseverance
in following him.
VOL. T.
We have here the good issue of this controversy, which, if
there had not been on both sides a disposition to peace, as there
was on both sides a zeal for God, might have been of ill conse-
quence; for quarrels about religion, for want of wisdom and love,.
often prove the most fierce and most difficult to be taken up.
But these contending parties, when the matter was fairly stated
and argued, were so happy as to understand one another very
well, and so the difference was presently compromised.
1. The ambassadors were exceedingly pleased, when the separate
tribes had given in a protestation of the innocency of their inten-
tions in building this altar. (1.) The ambassadors did not call in
question their sincerity in that protestation, did not say, "You
tell us you design it not for sacrifice and offering, but who can
believe you? What security will you give us, that it shall never be
so used?" No, charity believes all things, hopes all things,
believes and hopes the best, and is very loath to give the lie to any.
(2.) They did not upbraid them with the rashness and unad-
visedness of this action; did not tell them, “If you would do such
a thing, and with this good intention, yet you might have had
that respect for Joshua and Eleazar, as to have advised with them,
or at least have made them acquainted with it, and so have saved
the trouble and expence of this embassy." But a little want of
consideration and good manners should be excused and overlooked
in those who, we have reason to think, mean honestly) (3.) Much
less did they go about to fish for evidence to make out their
charge, because they had once exhibited it, but were glad to have
their mistake rectified, and were not at all ashamed to own it,
Proud and peevish spirits, when they have passed an unjust
censure upon their brethren, though never so much convincing
evidence be brought of the injustice of it, will stand to it, and can
by no means be persuaded to retract it. These ambassadors were
not so prejudiced; their brethren's vindication pleased them, v. 30.
They looked upon their innocency as a token of God's presence.
v.31. especially when they found what was done was so far from
being an indication of their growing cool to the altar of God,
that, on the contrary, it was a fruit of their zealous affection to
it; Ye have delivered the children of Israel out of the hand of the
Lord, that is, You have not, as we feared, delivered them into
<
Before Christ 1427.
Joshua's Farewell.
JOSHUA, XXII, XXIII.
:
the hand of the Lord, or exposed them to his judgments by the
trespass we were jealous of."
unity the
2. The congregation was abundantly satisfied, when their am-
bassadors reported to them their brethren's apology for what they
had done. It should seem they staid together, at least, by their
representatives, until they heard the issue; (v. 32.) and when they
understood the truth of the matter, it pleased them, (v. 33.) and
they blessed God. Note, Our brethren's constancy in religion, their
zeal for the power of godliness, and their
Spirit in faith and love, notwithstanding the jealousies conceived
of them as breaking the unity of the church, are things which we
should be very glad to be satisfied of, and should make the matter
both of our rejoicing and of our thanksgiving; let God have the
glory of it, and let us take the comfort of it. Being thus satisfied,
they laid down their arms immediately, and were so far from any
thoughts of prosecuting the war they had been meditating against
their brethren, that we may suppose them wishing for the next
feast, when they should meet them at Shiloh.
3. The separate tribes were gratified, and since they had a mind
to preserve among them this pattern of the altar of God, though
there was not likely to be that occasion for it which they fancied,
yet
Joshua and the princes let them have their humour, and did not
give orders for the demolishing of it, though there was as much
reason to fear that it might in process of time be an occasion of
idolatry, as there was to hope that ever it might be a preservation
from idolatry. Thus did the strong bear the infirmities of the weak.
Only, care was taken that they having explained the meaning of
their altar, that it was intended for no more than a testimony of
their communion with the altar at Shiloh, this explanation should
be recorded, which was done according to the usage of those times,
by giving a name to it, signifying so much; (v. 34.) they called it
Ed, a witness, to that and no more. A witness of the relation
they stood in to God and Israel, and of their concurrence with the
rest of the tribes in the same common faith, that Jehovah he is
God, he and no other. It was a witness to posterity of their care
to transmit their religion pure and entire to them, and would be
a witness against them if ever they should forsake God, and turn
from following after him.
}
unto them, I am old, and stricken in age: 3. And
ye have seen all that the LORD your God hath
done unto all these nations because of you; for the
LORD your God is he that hath fought for you. 4.
Behold, I have divided unto you by lot these na-
tions that remain, to be an inheritance for your
tribes, from Jordan, with all the nations that I have
cut off, even unto the great sea westward. 5. And
the LORD your God, he shall expel them from be-
fore you, and drive them from out of your sight;
and ye shall possess their land, as the LORD your
God hath promised unto you. 6. Be ye therefore
very courageous to keep and to do all that is writ-
ten in the book of the law of Moses, that ye turn
not aside therefore to the right hand or to the left;
7. That ye come not among these nations, these
that remain among you; neither make mention of
the name of their gods, nor cause to swear by them,
neither serve them, nor bow yourselves unto them:
S. But cleave unto the LORD your God, as ye have
done unto this day. 9. For the LORD hath driven
out from before you great nations and strong but
as for you, no man hath been able to stand before
you unto this day. 10. One man of you shall chase
a thousand: for the LORD your God, he it is that
fighteth for you, as he hath promised you.
CHAP. XXIH.
Had he designed
In this and the following chapter we have two farewell-sermons, which Joshua
preached to the people of Israel a little before his death.
to gratify the curiosity of succeeding ages, he would rather have recorded
the method of Israel's settlement in their new conquests, their husbandry,
manufactures, trade, customs, courts of justice, and the constitutions of
their infant commonwealth, which one would wish to be informed of; bul
II. There is only a general mention of the time when this was
that which he intended in the registers of this book, was, to entail on posterity done. It was long after the Lord had given them rest, but it is not
a sense of religion and their duty to God; and therefore, overlooking these said how long, v. 1. It was, 1. So long as that Israel had time to
things which are the usual subjects of a common history he here transmits to feel the comforts of their rest and possessions in Canaan, and to
his reader the methods he took to persuade Israel to be faithful to their core-enjoy the advantages of that good land. 2. So long as that Joshua
nant with their God, which might have a good influence on the
to come who should read those reasonings, as we may hope they had on that had time to observe which way their danger lay of being corrupt-
generation which then heard them. In this chapter we have, I. A conventioned, namely, by their intimacy with the Canaanites that remained,
of the state called, (2. 1, 2.) probably, to consult about the common concerns against which he is therefore careful to arm them.
of their land, and to set in order that which, after some years' trial, being
left to their prudence, was found wanting. 11. Joshua's speech to them at the
opening, or perhaps at the concluding, of the sessions, to hear which was the
principal design of their coming together. In it, 1. Joshua reminds them of
what God had done for them, (v. 3, 4, 9, 14.) and what he was ready to do yet
Jurther, v. 5, 10. 2. He exhorts them carefully and resolutely to persevere
in their duty to God, v. 6, 8, 11. III. He cautions them against all fami-
harity with their idolatrous inmates, v. 7. IV. He gives them fair warning
of the fatal consequences of it, if they should revolt from God and turn to idols,
v. 12, 13, 15, 16. In all which he showed himself zealous for his God, and ||
jealous over Israel with a godly jealousy.
III. The persons to whom Joshua made this speech, to all Is-
rael, even their elders, &c. So it might be read, v. 2. They could
not all come within hearing, but he called for all the elders, that
is, the privy-councellors, which in latter times constituted the great
Sanhedrim, the heads of the tribes, that is, the noblemen and
gentlemen of their respective countries, the judges learned in the
laws, that tried criminals and causes, and gave judgment upon
them-and, lastly, the officers or sheriffs, who were intrusted
with the execution of those judgments. These Joshua called to-
gether, and to them he addressed himself, 1. That they might
communicate what he said, or at least the sense and substance of
it, to those under them in their respective countries, and so this
charge might be dispersed through the whole nation. 2. Because
if they would be prevailed with to serve God, and cleave to him, ·
they, by their influence on the common people, would keep them
right. If great men be good men, they will help to make many
good.
A
1. ND it came to pass a long time after that
the LORD had given rest unto Israel from
all their enemies round about, that Joshua waxed
old and stricken in age. 2. And Joshua called for
all Israel, and for their elders, and for their heads,
and for their judges, and for their officers, and said
As to the date of this edict of Joshua's,
I. No mention at all is made of the place where this general
assembly was held; some think it was at Timnath-serah, Joshua's
own city, where he lived, and whence, being old, he could not
well remove: but it does not appear that he took so much state
upon him, therefore it is more probable this meeting was at Shi-
loh, where the tabernacle of meeting was, and to which place,
perhaps, all the males that could, were now come up to worship
before the Lord, at one of the three great feasts, which Joshua
took the opportunity of, for the delivering of this charge to
them.
Before Christ 1427.
Joshua's Farewell.
JA, XXIII.

•
IV. Joshua's circumstances, when he gave them this charge; || for a time, but to be a sure and lasting inheritance for your tribes.
he was old and stricken in age; (v. 1.) probably it was in the || You have it not only under your feet, but in your hands."
last year of his life, and he lived to be one hundred and ten years
old, ch. 24. 29. And he himself takes notice of it, in the first
words of his discourse, v. 2. When he began to be old, some
years ago, God reminded him of it, (ch. 13. 1.) Thou art old.
But now that he did himself feel so much of the decays of age
that he needed not to be told of it, he readily speaks of it himself,
I am old and stricken in age. He uses it, 1. As an argument
with himself to give them this charge, because being old he could
expect to be but a little while with them to advise and instruct
them, and therefore (as St. Peter speaks, 2 Pet. 1. 13.) as long
as he is in this tabernacle, he will take all opportunities to put
them in remembrance of their duty, knowing by the increasing
infirmities of age, that he must shortly put off this tabernacle,
and desiring that after his decease they might continue as good
as they were now. When we see death hastening towards us,
that should quicken us to do the work of life with all our might
2. As an argument with them to give heed to what he said. He
was old and experienced, and therefore to be the more regarded,
for days should speak; he was grown old in their service, and
had spent himself for their good, and therefore was to be the
more regarded by them. He was old and dying, they would not
have him long to preach to them, therefore let them observe
what he said now, and lay it up in store for the time to come.
V. The discourse itseif, the scope of which is to engage them,
if possible, them, and their seed after them, to persevere in tho
true faith and worship of the God of Israel.
2. He assures them of God's readiness to carry on, and com-
piete, this glorious work in due time. It is true, some of the Ca-
naanites did yet remain, and in some places were strong and dar-
ing, but that should be no disappointment to their expectations
when Israel was so multiplied as to be able to replenish this land,
God would expel the Canaanites to the last man, provided Israel
would pursue their advantages, and carry on the war against
them with vigour, (v. 5.) "The Lord your God will drive them
from out of your sight, so that there shall not be a Canaanite to
be seen in the land: and even that part of the country which is
yet in their hands, ye shall possess."
yet in their hands, ye shall possess." If it were objected, that
the men of war of the several tribes being dispersed to their re-
spective countries, and the army disbanded, it would be difficult
to get them together when there was occasion to renew the war
upon the remainder of the Canaanites; in answer to that, he tells
them what little need they had to be in care about the numbers
of their forces, (v. 10.) One man of you shall chase a thousand,
as Jonathan did, 1 Sam. 14. 13. "Each tribe inay venture for
itself, and for the recovery of its own lot, without fearing disad-
vantage by the disproportion of numbers; for the Lord your God,
whose all power is, both to inspirit and to dispirit, and who has
all creatures at his beck, he it is, that fighteth for you; and
how many do ye reckon him for ?”
||
3. He hereupon most earnestly charges them to adhere to their
duty, to go on and persevere in the good ways of the Lord, where-
in they were so well set out. He exhorts them,
||
ff
<<
1. He put them in mind of the great things God had done for (1.) To be very courageous; (v. 6.) God fighteth for you
thẻm, now in his days, and under his administration, for here he against your enemies, do you therefore behave yourselves vali-
goes no further back. And for the proof of this, he appeals to antly for him. Keep, and do with a firm resolution all that is
their own eyes, (v. 3.) " Ye have seen all that the Lord your God written in the book of the law." He presses upon them no more
has done; not what I have done, or what you have done, we were than what they were already bound to. Keep with care, do
only instruments in God's hand, and what God himself had done with diligence, and eye what is written with sincerity."
by me, and for you." (1.) Many great and mighty nations (as (2.) To be very cautious; "Take heed of missing it, either on
the rate of nations then went) were driven out from as fine a the right hand or on the left, for there are errors and extremes on
country as any was at that time upon the face of the earth, to both hands. Take heed of running either into a profane neglect
make room for Israel. "You see what he has done to these na- of any of God's institutions, or into a superstitious addition of any
tions who were his creatures, the work of his hands, and whom of your own inventions." They must especially take heed of all
Le could have made new creatures, and fit for his service; yet see approaches towards idolatry, the sin to which they were first in-
what destruction he has made of them because of you, (v. 1.) how clined, and would be most tempted, v. 1. [1.] They must not
he has driven them out from before you, (v. 9.) as if they were of acquaint themselves with idolaters, nor come among them to visit
no account with him, though great and strong in comparison with them, or be present at any of their feasts or entertainments, for
you." (2.) They were not only driven out, (that they might they could not contract any intimacy, or keep up any conversation,
have been, and yet sent to some other country less rich, to begin with them, without danger or infection. [2.] They must not
a new plantation there, suppose to that wilderness in which Israel show the least respect to any idol, nor make mention of the name
had wandered so long, and so they had only exchanged seats with || of their gods, but endeavour to bury the remembrance of them in
them,) but they were trodden down before them; though they perpetual oblivion, that the worship of them may never be reviv-
held out against them with the greatest obstinacy that could be, ed: let the very name of them be forgotten. Look upon idols
yet they were subdued before them, which made the possessing of as filthy, detestable things, not to be named without the utmost
their land so much the more glorious to Israel, and so much the loathing and detestation." The Jews would not suffer their chil-
more illustrious an instance of the power and goodness of the God dren to name swine's flesh, because it was forbidden, lest the
of Israel, v. 3. "The Lord your God has not only led you, and naming of it should occasion their desiring of it; but if they had
fed you, and kept you, but he has fought for you as a Man of occasion to speak of it, they must call it, that strange thing. It
war," by which title he was known among them when he first is pity, that among christians the names of the heathen gods are
brought them out of Egypt, Exod, 15. 3. So clear and cheap so commonly used, and made so familiar as they are, especially
were all their victories during the course of this long war, that noin plays and poems: let these names which have been set up in
man had been able to stand before them, (v. 9.) that is, to make rivalship with God, be for ever loathed and lost. [3.] They must
head against them, so as either to put them in fear, create them not countenance others in showing respect to them. They must
any difficulty, or give any check to the progress of their victorious not only not swear by them themselves, but they must not cause
arms. In every battle they carried the day, and in every siege others to swear by them, which supposes that they must not make
they carried the city; their loss before Ai was upon a particular oc-
casion, was inconsiderable, and only served to show them on what their covenants, would swear by their idols; never let Israelites
any covenants with idolaters, because they, in the confirming of
terms they stood with God; but otherwise, never was army admit such an oath. [4.] They must take heed of these occasions
crowned with such a constant uninterrupted scries of successes, as of idolatry, lest by degrees they should arrive at the highest step.
the armies of Israel were in the wars of Canaan. (3) They had of it, which was serving false gods, and bowing down to th m,
not only conquered the Canaanites, but were put in full possession against the letter of the second commandment.
of their land; (v. 4.) “ I have divided to you by lot these nations,
both those which are cut off, and those which remain, not only that ||
you may spoil and plunder them, and live at discretion in them
ઃઃ
that is,
(3.) To be very constant; (v.8.) Cleave unto the Lord your God,
his glory, and continue to do so to the end, as you save done unto
delight in him, depend upon him, devote yourselves to
፡፡
•
""
P
Before Christ 1427.
Joshua's Farewell.
JOSHUA, XXIII.

this day, ever since you came to Canaan;" for, being willing to great and good a man, and one that could so ill be spared, cannot
make the best of them, he looks not so far back as the iniquity of be exempted from this common lot. He takes notice of it here,
Peor. There might be many things amiss among them, but they that they might look upon these as his dying words, and regard
had not forsaken the Lord their God, and it is in order to insinuate them accordingly. Or thus, “I am dying, and leaving you, me
his exhortation to perseverance with the more pleasing power, ye have not always, but if you cleave to the Lord, he will never
that he praises them. "Go on and prosper, for the Lord is with leave you." Or thus, "Now, that I am near my end, it is proper
you while you are with him." (Those that command, should to look back upon the years that are past; and, in the review, I
commend; the way to make people better, is, to make the best find, and ye yourselves know it in all your hearts, and in all your
You have cleaved to the Lord unto this day, there-souls, by a full conviction on the clearest evidence, and the thing
fore go on to do so, else you lose the praise and recompence of has made an impression upon you," (that knowledge does us
what you have wrought. Your righteousness will not be men- good, which is seated, not in the head only, but in the heart and
tioned unto you, if turn from it.
you
soul, and with which we are duly affected,) "ye know, that not
one thing hath failed, of all the good things which the Lord spake
concerning you;" (and he speaks a great many;) see ch. 21. 45.
God had promised them victory, rest, plenty, his tabernacle among
them, &c. and not one thing had failed of all he had promised.
"Now," said he, "has God been thus true to you? Be not you
false to him." It is the apostle's argument for perseverance,
Heb. 10. 23. He is faithful that has promised.
of them.
•
for
III. He gives them fair warning, what would be the fatal con-
sequences of apostacy, v.12, 13, 15, 16. “If you go back, know
a certainty it will be your ruin." Observe,
1. How he describes the apostacy which he warns them against.
The steps of it would be, v.12. growing intimate with idolaters,
who would craftily wheedle them, and insinuate themselves into.
their acquaintance, now that they were become lords of the
country, to serve their own ends. The next step would be inter-
marrying with them, drawn to it by their artifices, who would be
glad to bestow their children upon these wealthy Israelites. And
the consequence of that would be, v. 16. serving their gods,
(which were pretended to be the ancient deities of the country,)
and bowing down to them. Thus, the way of sin is down hill,
and those who have fellowship with sinners, cannot avoid having
fellowship with sin This he represents, (1.) As a base and
shameful desertion; it is going back from what you have so wel
begun," v. 12. (2.) As a most perfidious breach of promise, v. 16.
it is a transgression of the covenant of the Lord your God,
which he commanded you, and which you yourselves set your hand
to." Other sins were transgressions of the law God commanded
then, but this was a transgression of the covenant that he com-
God and them, and a forfeiture of all the benefits of the covenant.
manded them, and amounted to a breach of the relation between
away
2. How he describes the destruction which he warns them of.
He tells them, (1.) That these remainders of the Canaanites, if
with them, would be snares and traps to them, both to draw them
they should harbour them, and indulge them, and join in affinity
to sin, (not only to idolatry, but to all immoralities, which would
be the ruin, not only of their virtue, but of their wisdom and
sense, their spirit and honour,) and also to draw them into foolish
bargains, unprofitable projects, and all manner of inconveniencies;
and having thus, by underhand practices, decoyed them into one
mischief or other, so as to gain advantages against them, they
would then act more openly, and be scourges in their sides, and
thorns in their eyes, would perhaps kill or drive
their cattle,
burn or steal their corn, alarm or plunder their houses, and would
by all ways possible be vexatious to them: for, whatever pretences
of friendship they might make, a Canaanite, unless proselyted to
the faith and worship of the true God, would, in every age, hate
the very name and sight of an Israelite. See how the punishment
would be made to answer the sin, nay, how the sin itself would
be the punishment. (2.) That the anger of the Lord would be
kindled against them. Their making leagues with the Canaanites,
would not only give them the opportunity of doing them a mischief,
and be the fostering of snakes in their bosoms, it would likewise
provoke God to become their enemy, and would kindle the fire
of his displeasure against them. (3.) That all the threatenings
of the word would be fulfilled, as the promises had, for the Godd
"As all good things
of eternal truth is faithful to both, v. 15.
have come upon you according to the promise, so long as you
have kept close to God, so all evil things will come upon you
11. Take good heed therefore unto yourselves,
Take
that ye
love the LORD your God 12. Else if ye
do in any wise go back, and cleave unto the
remnant of these nations, even these that remain
among you, and shali make marriages with them,
and go in unto them, and they to you: 13. Know
for a certainty that the LORD your God will no
more drive out any of these nations from before
you; but they shall be snares and traps unto
you, and scourges in your sides, and thorns in
your eyes, until ye perish from off this good
land which the LORD your God hath given you.
14. And, behold, this day I am going the way
of all the earth and ye know in all your hearts
and in all your souls, that not one thing hath
failed of all the good things which the LORD
your God spake concerning you; all are come
to pass unto you, and not one thing hath failed
thereof. 15. Therefore it shall come to pass,
that as all good things are come upon you,
which the LORD your God promised you; so
shall the LORD bring upon you all evil things,
until he have destroyed you from off this good
land which the LORD your God hath given you.
16. When ye have transgressed the covenant of
the LORD your God, which he commanded you,
and have gone and served other gods, and
bowed yourselves to them; then shall the anger
of the LORD be kindled against you, and ye
shall perish quickly from off the good
from off the good land
which he hath given unto you.
Here,
||
I. Joshua directs them what to do, that they might persevere in
religion, v. 11. Would we cleave to the Lord, and not forsake
him, 1. We must always stand upon our guard, for many a
precious soul is lost and ruined through carelessness; "Take
heed, therefore, take good heed to yourselves, to your souls, (so
the word is,) that the inward man be kept clean from the pollu-
tions of sin, and closely employed in the service of God. God
has given us precious souls, with this charge," Take good heed
to them, keep them with all diligence, above all keepings."
2. What we do in religion, we must do from a principle of love, not
by constraint, or from a slavish fear of God, but of choice, and with
delight. "Love the Lord your God, and you will not leave him."
II. He urges God's fidelity to them, as an argument why they
should be faithful to him, v. "I am going the way of all the
earth, I am old and dying :" to die, is to go a journey, a journey
to our long home; it is the way of all the earth, the way that all
mankind must go, sooner or later Joshua himself, though so
1
Before Christ 1427.
Joshua's Farewell.
JOSHUA, XXIII, XXIV.
·
according to the threatening, if you forsake him." Moses had set I have done in Egypt: and ye dwelt in the
||
before them good and evil; they had experienced the good, and wilderness a long season. 8. And I brought you
were now in the enjoyment of it, and the evil would as certainly into the land of the Amorites, which dwelt on the
come, if they were disobedient. As God's promises are not a
fool's paradise, so his threatenings are not bugbears. (4.) That
it would end in the utter ruin of their church and nation, as Moses
had foretold. This is three times mentioned here. Your enemies
will vex you, until ye perish from off this good land, v. 13. Again,
"God will plague you, until he have destroyed you from off this
good land, v. 15. Heaven and earth will concur to root you out.
So that, v.16. ye shall perish from off the good land." It will
aggravate their perdition, that the land from which they shall
perish is a good land, and a land which God himself had given
them, and which therefore he would have secured to them, if they
by their wickedness had not thrown themselves out of it. Thus
the goodness of the heavenly Canaan, and the free and future
grant God has made of it, will aggravate the misery of those that
shall for ever be shut out and perish from it. Nothing will make
them see how wretched they are, so much as to see how happy
they might have been. Joshua thus sets before them the fatal con-
sequences of their apostacy, that, knowing the terror of the Lord,
they might be persuaded with purpose of heart to cleave to him.
other side Jordan; and they fought with you:
and I gave them into your hand, that ye might
possess their land; and I destroyed them from
before you. 9. Then Balak the son of Zippor, king
of Moab, arose and warred against Israel, and sent
and called Balaam the son of Beor to curse you:
10. But I would not hearken unto Balaam; there-
fore he blessed you still so I delivered you out
of his hand. 11. And ye went over Jordan, and
came unto Jericho: and the men of Jericho fought
against you, the Amorites, and the Perizzites,
and the Canaanites, and the Hittites, and the
Girgashites, the Hivites, and the Jebusites; and
I delivered them into your hand. 12. And I
sent the hornet before you, which drave them
out from before you, even the two kings of the
Amorites; but not with thy sword, nor with thy
bow. 13. And I have given you a land for which
ye did not labour, and cities which ye built not,
and ye dwell in them; of the vineyards and olive-
yards which ye planted not do ye eat. 14. Now
therefore fear the LORD, and serve him in sincerity
and in truth: and put away the gods which your
fathers served on the other side of the flood, and
in Egypt; and serve ye the LORD.
.
CHAP. XXIV.
This chapter concludes the life and reign of Joshua, in which we have, t. The
great care and pains he took to confirm the people of Israel in the true faith
and worship of God, that they might, after his death, persevere therein.
order to this, he called another general assembly of the heads of the congre
gution of Isruel, v. 1. and dealt with them. 1. By way of narrative, recounting
the great things God had done for them and their fathers, v. 2..13. 2. By
way of charge to them, in consideration thereof, to serve God, e. 11. 5. By
of with them, wherein he aims to bring To make religion
1
•
their deliberate choice; and they did so, with reasons for their choice, r.15.. 18.
(2.) To make it their determinate choice, and to resolve to adhere to it,
v. 19..24. 4. By way of covenant upon that treaty, v. 25..28. 11. The
conclusion of this history, with, 1. The death and burial of Joshua, v. 29, 30.
and Eleazar, v. 33. and the mention of the burial of Joseph's bones upon that
occasion, v. 32. 2. A general account of the state of Israel at that time, v. 31. ||
1.
A
Joshua thought he had taken his last farewell of Israel, in the
solemn charge he gave them in the foregoing chapter, when he
said, I go the way of all the earth; but God graciously continuing
ND Joshua gathered all the tribes of Israel his life longer than he expected, and renewing his strength, he
to Shechem, and called for the elders of was desirous to improve it for the good of Israel; he did not say,
Israel, and for their heads, and for their judges, having yet a longer space given him, he summons them together
"I have taken uiy leave of them once, and let that serve;" but,
and for their officers; and they presented them-again, that he might try what more he could do to engage them
selves before God. 2. And Joshua said unto all for God. Notes We must never think our work for God done,
the people, Thus saith the LORD God of Israel, till our life is done; and if he lengthen out our days beyond what
Your fathers dwelt on the other side of the flood service for us to do.
we thought, we must conclude it is because he has some further
in old time, even Terah, the father of Abraham, and
the father of Nachor: and they served other gods
3. And I took your father Abraham from the other
side of the flood, and led him throughout all the
land of Canaan, and multiplied his seed, and gave
him Isaac. 4. And I gave unto Isaac, Jacob and
Esau: and I gave unto Esau mount Seir, to possess
it; but Jacob and his children went down into
Egypt. 5. I sent Moses also and Aaron, and
I plagued Egypt, according to that which I did
among them and afterward I brought you out.
6. And I brought your fathers out of Egypt: and
ye came unto the sea; and the Egyptians pursued
after your fathers with chariots and horsemen
unto the Red sea. 7. And when they cried unto
the LORD, he put darkness between you and the
Egyptians, and brought the sea upon them, and
covered them; and your eyes have seen what
The assembly is the same with that in the foregoing chapter,
the elders, heads, judges, and officers of Israel, v.1. But it is
here made something more solemn than it was there.
because that lay nearer to Joshua than Shiloh, and therefore more
I. The place appointed for their meeting is Shechem, not only
convenient, now that he was infirm and unfit for travelling, but
because it was the place where Abraham, the first trustee of God's
covenant with this people, settled at his coming to Canaan, and
where God to Gen. 12. 6, 7. and near which stood
where God appeared to him, Gen. 12. 6, 7. and near which stood
mount Gerizim and Ebal, where the people had renewed their
covenant with God, at their first coming into Canaan, Josh. 8.30.
Of the promises God had made to their fathers, and of the
promises they themselves had made to God, this place might
serve to put them in mind.
before God, in this assembly; that is, they came together in a
11. They presented themselves, not only before Joshua, but
solemn religious manner, as into the special presence of God,
and with an eye to him speaking to them by Joshua; and, it is
probable, the service began with prayer. It is the conjecture of
ark of God to be brought by the priests to Shechem, which, they
interpreters, that, upon this great occasion, Joshua ordered the
say, was but about ten miles from Shiloh, and to be set down in
Before Christ 1427.
JOSHUA, XXIV.
}
Joshua's Farewell.
the place of their meeting, which is therefore called, v. 26. the
sanctuary of the Lord, the presence of the ark making it so at that
time; and this was done to grace the solemnity, and to strike an
awe upon the people that attended. We have not now any such
sensible tokens of the divine presence, but are to believe that where
two or three are gathered together in Christ's name, he is as really
in the midst of them, as God was where the ark was, and they
are indeed presenting themselves before him.
III. Joshua spake to them in God's name, and as from him, in
the language of a prophet, v. 2. "Thus saith the Lord, Jehovah,
the great God, and the God of Israel, your God in covenant, whom
therefore you are bound to hear and give heed to." Note, The
word of God is to be received by us as his, whoever is the
messenger that brings it, whose greatness cannot add to it, nor his
meanness diminish from it.
easy prey to Israel. These dreadful swarms first appeared in
their war with Sihon and Og, the two kings of the Amorites, and
afterward in their other battles, v.12. God had promised to do
this for them, Exod. 23. 27, 28. And here Joshua takes notice of
the fulfilling of that promise. See Exod. 23, 27, 28. Deut. 7.20.
These hornets, it should seem, annoyed the enemy more than the
artillery of Israel, therefore he adds, not with thy sword nor bow.
It was purely the Lord's doings. Lastly, They were now in the
peaceable possession of a good land, and lived comfortably upon
the fruit of other people's labour, v. 13.
2. The application of this history of God's mercies to them, is
by way of exhortation, to fear and serve God, in gratitude for his
favour, and that it might be continued to them, v. 14. Now
therefore, in consideration of all this, (1.) "Fear the Lord, the
Lord and his goodness, Hos. 3. 5. Reverence a God of such
infinite power, fear to offend him, and to forfeit his goodness.
Keep up an awe of his majesty, a deference to his authority, a dread
of his displeasure, and a continual regard to his all-seeing eye upon
you." (2.)" Let your practice be consonant to this principle,
and serve him, both by the outward acts of religous worship, and
every instance of obedience in your whole conversation, and this
in sincerity and truth, with a single eye and an upright heart, and
inward impressions, answerable to outward expressions." That is
the truth in the inward part which God requires, Ps. 51.6. For
what good will it do us to dissemble with a God that searches the
heart? (3.) Put away the strange gods, both Chaldean and
Egyptian idols, for those they were most in danger of revolting
to. It should seem by this charge, which is repeated, v. 23. that
there were some among them that privately kept in their closets
the images or pictures of these dunghill-deities, which came to
their hands from their ancestors, as heir-looms of their families,
though, it may be, they did not worship them; these Joshua
earnestly urges them to throw away. "Deface them, destroy them,
lest you be tempted to serve them." Jacob pressed his household
to do this, and at this very place; for when they gave him up the
little images they had, he buried them under the oak which was
by Shechem, Gen. 35. 2, 4. Perhaps the oak mentioned here,
v. 26. was the same oak, or another in the same place, which might
be well called the oak of reformation, as there were idolatrous
oaks.
||

His sermon consists of doctrine and application.
1. The doctrinal part is a history of the great things God had
done for his people, and for their fathers before them. God by
Joshua recounts the marvels of old; "I did so and so." They
must know and consider, not only that such and such things were
done, but that God did them. It is a series of wonders that is
here recorded, and perhaps many more were mentioned by
Joshua, which for brevity's sake are here omitted. See what God
had wrought; (1.) He brought Abraham out of Ur of the Chaldees,
v. 2, 3. He and his ancestors had served other gods there, for it
was the country in which, though celebrated for learning,
idolatry, as some think, had its rise; there the world by wisdom
knew not God. Abraham, who afterward was the friend of God,
and the great favourite of Heaven, was bred up in idolatry, and
lived long in it, till God by his grace snatched him as a brand out
of that burning. Let them remember that rock out of which they
were hewn, and not relapse into that sin from which their fathers
by a miracle of free grace were delivered. "I took him," says
God, "else he had never come out of that sinful state." Hence
Abraham's justification is made by the apostle an instance of God's
justifying the ungodly, Rom. 4. 5. (2.) He brought him to
Canaan, and built up his family, led him through the land to
Shechem, where they now were, multiplied his seed by Ishmael,
who begat twelve princes, but at last gave him Isaac the promised
son, and in him multiplied his seed. When Isaac had two sons,
Jacob and Esau, God provided an inheritance for Esau elsewhere
in mount Seir, that the land of Canaan might be reserved entire
for the seed of Jacob, and the posterity of Esau might not pretend
to a share in it. (3.) He delivered the seed of Jacob out of Egypt
with a high hand, v. 5, 6. and rescued them out of the hands of
Pharaoh and his host at the Red sea, v. 6, 7. The same waters
were the Israelites' guard, and the Egyptians' grave and this in
answer to prayer; for though we find in the story, that they in that
distress murmured against God, Exod. 14. 11, 12. notice is here
taken of their crying to God; he graciously accepted those that
prayed to him, and overlooked the folly of those that quarrelled
with him. (4.) He protected them in the wilderness, where they
are here said, not to but to dwell for a long season,
So wisely were all their motions directed, and so safely were they
kept, that even there they had as certain a dwelling-place, as if
they had been in a walled city. (5.) He gave them the land of
the Amorites, on the other side Jordan, v.8. and there defeated
the plot of Balak and Balaam against them, so that Balaam could
not curse them, as he desired, and therefore Balak durst not fight
them, as he designed, and, because he designed it, is here said
to do it. The turning of Balaam's tongue to bless Israel, when he
intended to curse them, is often mentioned as an instance of the
divine power put forth in Israel's favour, as remarkable as any
other, because in it God proved (and does still, more than we are
aware of) his dominion over the powers of darkness, and over the
spirits of men. (6.) He brought them safely and triumphantly
into Canaan, delivered the Canaanites into their hand, v.11.
sent hornets before them, when they were actually engaged in
battle with the enemy, which with their stings tormented them,
and with their noise terrified them, so that they became a very
•
•
15. And if it seem evil unto you to serve the
LORD, choose you this day whom ye will serve;
whether the gods which your fathers seryed that
were on the other side of the flood, or the gods
of the Amorites, in whose land ye dwell: but as
for me and my house, we will serve the LORd.
16. And the people answered and said, God forbid
that we should forsake the LORD, to serve other
gods; 17. For the LORD our God, he it is that
brought us up and our fathers out of the land of
Egypt, from the house of bondage, and, which did
those great signs in our sight, and preserved us in
all the way wherein we went, and among all the
18. And the
people through whom we passed:
LORD drave out from before us all the people, even
the Amorites which dwelt in the land: therefore
will we also serve the LORD; for he is our God.
19. And Joshua said unto the people, Ye cannot
serve the LORD: for he is an holy God; he is a
jealous God; he will not forgive your trangres-
sious nor your sins. 20. If ye forsake the LORD,
and serve strange gods, then he will turn and do
you hurt, and consume you, after that he hath
Before Christ 1427.
JOSHUA, XXIV.
Joshua's Farewell
ܢ
1
otherwise but choose it. The case is so clear, that it determines
Kings, 18.21. Joshua's putting of the matter here to this issue,
plainly intimates two things, First, That it is the will of God, we
should every one of us make religion our serious and deliberate
choice. Let us state the matter impartially to ourselves, weigh
things in an even balance, and then determine for that which we
find to be really true and good. Let us resolve upon a life of
serious godliness, not merely because we know no other way, but
because really, upon search, we find no better Secondly, That
religion has so much self-evident reason and righteousness on
its side, that it may safely be referred to every man, that allows
himself a free thought, either to choose or refuse it; for the
merits of the cause are so plain, that no considerate man can do
itself. Perhaps Joshua designed, by putting them to their choice.
thus to try if there were any among them, who, upon so fair an
occasion given, would shew a coolness and indifference toward
the service of God; whether they would desire time to consider
and consult their friends, before they gave in an answer; that, if
any such should appear, he might set a mark upon them, and
warn the rest to avoid them. [4.] He directs their choice in this
matter, by an open declaration of his own resolutions.
as for me and my house, whatever you do, we will serve the Lord,
and I hope you will all be of the same mind." Here he resolves,
First, For himself; As for me, I will serve the Lord. Note,
The service of God is nothing below the greatest of men; it is so
far from being a diminution and disparagement to princes and
those of the first rank to be religious, that it is their greatest
honour, and adds the brightest crown of glory to them. Observe
It is no abridgment of
how positive he is, "I will serve God.”
our liberty to bind ourselves with a bond to God. Secondly, For
his house, that is, his family, his children, and servants, such
as were immediately under his eye and care, his inspection and
influence. Joshua was a ruler, a judge in Israel, yet he will not
make his necessary application to public affairs an excuse for the
"But
Never was any treaty carried on with better management, nor
brought to a better issue, than this of Joshua's with the people,
to engage them to serve God: the manner of his dealing with
them shews him to be in earnest, and that his heart was much
upon it, to leave them under all possible obligations to cleave to
Him, particularly the obligation of a choice, and of a covenant.
I. Would it be any obligation upon them, if they made the ser-neglect of family religion. Those that have the charge of many
vice of God their choice-he here puts them to their choice; not families, as magistrates and ministers, must take special care of
as if it were antecedently indifferent whether they served God or their own, 1 Tim. 3. 4, 5. I and my house will serve God.
1. “Not my house, without me.”
no, or as if they were at their liberty, to refuse his service, but
He would not engage them
because it would have a great influence upon their perseverance to that work, which he would not set his own hand to. As some,
in religion, if they embraced it with the reason of men, and with who would have their children and servants good, but will not
the resolution of men. These two things he here brings them to. be so themselves; that is, they would have them go to heaven, but
1. He brings them to embrace their religion rationally and intend to go to hell themselves. 2." Not I, without my house."
intelligently, for it is a reasonable service. The will of man is He supposes he might be forsaken by his people, but in his house,
apt to glory in its native liberty, and, in a jealousy for the honour where his authority was greater, and more immediate, there he
of that, adheres with most pleasure to that which is its own choice, would over-rule. Note When we cannot bring as many as we
and is not imposed upon it; therefore it is God's will that this would to the service of God, we must bring as many as we
service should be, not our chance, or a force upon us,
can, and extend our endeavours to the utmost sphere of our
clioice. Accordingly,
activity; if we cannot reform the land, let us put away iniquity far
from our own tabernacle 3." First, 1, and then my house."
Note, Those that lead and rule in other things should be first in
the service of God, and go before in the best things. Lastly, He
resolves to do this, whatever others did. Though all the families
of Israel should revolt from God, and serve idols, yet Joshua and
his family will steadfastly adhere to the God of Israel. Note,
Those that resolve to serve God, must not mind being singular in
Those that
it, nor be drawn by the crowd to forsake his service.
are bound for heaven, must be willing to swim against the stream,
and must not do as the most do, but as the best do.
but our
done you good. 21. And the people said unto
Joshua, Nay; but we will serve the LORD.
22. And Joshua said unto the people, Ye are
witnesses against yourselves that ye have chosen
you the LORD, to serve him. And they said, We
are witnesses. 23. Now therefore put away, said
he, the strange gods which are among you, and
incline your heart unto the LORD God of Israel.
24. And the people said unto Joshua, The LORD
our God will we serve, and his voice will we obey.
25. So Joshua made a covenant with the people
that day, and set them a statute and an ordinance
in Shechem. 26. And Joshua wrote these words
in the book of the law of God, and took a great
stone, and set it up there under an oak that was
by the sanctuary of the LORD. 27. And Joshua
said unto all the people, Behold, this stone shall
be a witness unto us; for it hath heard all the
words of the LORD which he spake unto us: it
shall be therefore a witness unto you, lest ye deny
your God.
28. So Joshua let the people depart,
every man unto his inheritance.
•
(1.) Joshua fairly puts the matter to their choice, v. 15. Where,
[1.] He proposes the candidates that stand for the election. The
LORD, Jehovah, on one side, and, on the other side, either the
gods of their ancestors, which would pretend to recommend
themselves to those that were fond of antiquity, and that which
was received by tradition from their fathers, or the gods of their
neighbours, the Amorites, in whose land they dwelt, which would |
insinuate themselves into the affections of those that were com-
plaisant and fond of good fellowship. [2.] He supposes there
were those to whom, upon some account or other, it would seem
evil to serve the Lord. There are prejudices and objections
which some people raise against religion, which, with those that
are inclined to the world and the flesh, have great force. It
seems evil to them, hard and unreasonable, to be obliged to deny
themselves, mortify the flesh, take up their cross, &c. But, being
in a state of probation, it is fit there should be some difficulties
in the way, else there were no trial. [3.] He refers it to them-
selves, "Choose you whom ye will serve, choose this day, now
will serve, choose this day, now
that the matter is laid thus plainly before you, speedily bring it
to a head, and do not stand hesitating." Elijah, long after this,
referred the decision of the controversy between Jehovah and
Baal to the consciences of those with whom he was treating,
I
(2.) The matter being thus put to their choice, they immediately
determine it by a free, rational, and intelligent, declaration, for
the God of Israel, against all competitors whatsoever, v. 16.. 18.
Here, [1.] They concur with Joshua in this resolution, being
influenced by the example of so great a man, who had been so
great a blessing to them, v.18. We also will serve the Lora
See how much good great men might do, if they were but zealous
in religion, by their influence on their inferiors. [2.] They
startle at the thought of apostatizing from God, v. 16. Go
forbid! the word intimates the greatest dread and detestation
imaginable; "Far be it, far be it from us, that we or our's should
ever forsake the Lord to serve other gods. We must be lost to all
Before Christ 1427
Joshua's Farewell.
JOSHUA, XXIV.
sense of justice, gratitude, and honour, ere we can harbour the
least thought of such a thing." Thus must our hearts rise against
all temptations to desert the service of God: Get thee behind
me, Satan. [3.] They give very substantial reasons for their
choice, to shew that they did not make it purely in compliance
to Joshua, but from a full conviction of the reasonableness and
equity of it. They make this choice for, and in consideration,
First, Of the many great and very kind things God had done
for them, bringing them out of Egypt through the wilderness into
Canaan, v. 17, 18. Thus they repeat to themselves Joshua's
sermon, and then express their sincere compliance with the
tentions of it. Secondly, Of the relation they stood in to God,
and his covenant with them, "We will serve the Lord, v. 18. for
he is our God, who has graciously engaged himself by promise to
us, and to whom we have by solemn vow engaged ourselves."
2. He brings them to embrace their religion resolutely, and to
express a full purpose of heart to cleave to the Lord. Now that
he has them in a good mind, he follows his blow, and drives the
nail to the head, that it might, if possible, be a nail in a sure
place. Fast bind, fast find.
religion. He draws it from them, that they might catch at it the
more earnestly, and hold it the faster.
(2.) Notwithstanding this statement of the difficulties of religion,
they declared a firm and fixed resolution to continue and persevere
therein, v. 21. Nay, but we will serve the Lord, we will think
never the worse of him for his being a holy and jealous God,
nor for his confining his servants to worship himself only. Justly
will he consume them that forsake him, but we never will forsake
him; not only we have a good mind to serve him, and we hope
we shall, but we are at a point, we cannot bear to hear any
in-entreaties to leave him, or to turn from following after him,
Ruth, 1. 16. in the strength of divine grace, we are resolved that
we will serve the Lord." This resolution they repeat with an
explication, v. 24. "The Lord our God will we serve, not only
be called his servants, and wear his livery, but our religion shall
rule us in every thing, and his voice will we obey." And in vain
do we call him Master and Lord, if we do not the things which
he saith, Luke, 6. 46. This last promise they make, in answer
to the charge Joshua gave them, v. 23. that, in order to their
perseverance, they should, [1.] Put away the images and relics of
the strange gods, and not keep any of the tokens of those other
lovers in their custody, if they resolved their Maker should be their
Husband; they promise, in this, to obey his voice. [2.] That they
should incline their hearts to the God of Israel, use their authority
over their own hearts to engage them for God, not only to set
their affections upon him, but to settle them so. These terms
they agree to, and thus, as Joshua explains the bargain, they
strike it, The Lord our God will we serve.
II. The service of God being thus made their deliberate choice,
Joshua binds them to it by a solemn covenant, v. 25. Moses had
twice publicly ratified this covenant between God and Israel, at
mount Sinai, Exod. 24. and in the plains of Moab, Deut. 29. 1.
Joshua had likewise done it once, ch. 8. 31, &c. and now the
second time. It is here called a statute and an ordinance, because
of the strength and perpetuity of its obligation; and because even
this covenant bound them to no more than what they were ante-
cedently bound to by the divine command.
Now, to give it the formalities of a covenant, 1. He calls wit-
nesses, no other than themselves, v.22. Ye are witnesses that
ye have chosen the Lord; he promises himself that they would
never forget the solemnities of this day, but, if hereafter they should
break this covenant, he assures them that the professions and
promises they had now made would certainly rise up in judgment
against them, and condemn them; and they agreed to it,
"We
are witnesses; let us be judged out of our own mouths, if ever we
be false to our God." 2. He put it in writing, and inserted it, as
we find it here, in the sacred canon: he wrote it in the book of
the law, v. 26. in that original which was laid up in the side of
the ark, and from thence, probably, it was transcribed into the
several copies which the princes had for the use of each tribe.
There it was written, that their obligation to religion by the divine
precept, and that by their own promise, might remain on record
together. 3. He erected a memorandum of it, for the benefit of
those who perhaps were not conversant with writing, v. 26, 27.
He set up a great stone under an oak, as a monument of this
covenant, and perhaps wrote an inscription upon it, by which
stones are made to speak, signifying the intention of it. When he
says, It had heard what was past, he tacitly upbraids the people
with the hardness of their hearts, as if this stone had heard to as
good purpose as some of them; and, if they should forget what was
now done, this stone would so far preserve the remembrance of
it, as to reproach them for their stupidity and carelessness, and
be a witness against them.
(1.) In order to this, he sets before them the difficulties of
religion, and that in it which might be thought discouraging,
v. 19, 20. Ye cannot serve the Lord, for he is a holy God, or, as
it is in the Hebrew, he is the holy Gods, intimating the mystery
of the Trinity, three in one; holy, holy, holy, holy Father, holy
Son, holy Spirit. He will not forgive. And, if ye forsake him, he
will do you hurt. Certainly Joshua does not intend hereby to
deter them from the service of God, as impracticable and dan-
gerous. But, [1.] He perhaps intends to represent here the
suggestions of seducers, who tempted Israel from their God, and
from the service of him, with such insinuations as these: That he
was a hard Master, his work impossible to be done, and he not to
be pleased, and, if displeased, implacable and revengeful; that he
would confine their respects to himself only, and would not
suffer them to shew the least kindness for any other; and that
herein he was very unlike the gods of the nations, which were
easy, and neither holy nor jealous. It is probable that this was
then commonly objected against the Jewish religion, as it has all
along been the artifice of Satan, ever since he tempted our first
parents, thus to misrepresent God, and his laws, as harsh and
severe; and Joshua, by his tone and manner of speaking, might
make them perceive he intended it as an objection, and would
put it to them how they would keep their ground against the
force of it. Or, [2.] He thus expresses his godly jealousy over
them, and his fear concerning them, that, notwithstanding the
professions they now made of zeal for God and his service, they
would afterward draw back, and, if they did, they would find
him just and jealous to avenge it. Or, [3.] He resolves to let
them know the worst of it, and what strict terms they must expect
to stand upon with God, that they might sit down and count the
cost. "Ye cannot serve the Lord, except you put away all other
gods, for he is holy and jealous, and will by no means admit
a rival, and therefore you must be very watchful and careful, for
it is at your peril, if you desert his service; better you had never
known it." Thus, though our Master has assured us that his
yoke is easy, yet, lest, upon the presumption of that, we should
grow remiss and careless, he has also told us that the gate is
strait, and the way narrow, that leads to life, that we may there-
fore strive to enter, and not seek only. "You cannot serve God
and mummon; therefore, if you resolve to serve God, you must
renounce all competitors with him. You cannot serve God in
your own strength, nor will he forgive your transgressions for
any righteousness of your own; but all the seed of Israel must be
justified and must glory in the Lord alone, as their righteousness
and strength, Isa. 45. 24, 25. They must therefore come off from
all confidence in their own sufficiency, else their purposes would be
to no purpose, Or, [4.] Joshua thus urges on them the seeming
discouragements which lay in their way, that he might sharpen
their resolutions, and draw from them a promise yet more express
and solemn, that they would continue faithful to God and their
ܢ
The matter being thus settled, Joshua dismissed this assembly
of the grandees of Israel, v. 28. and took his last leave of them, well
satisfied in having done his part, by which he had delivered his
their own heads.
soul; if they perished, their blood would be upon
29. And it came to pass after these things, that
;
Before Christ 1427.
JOSHUA, XXIV.
The Death of Jest
We are
not told how long he lived after the coming of Israel into Cauaan.
chronologers generally say it was about twenty-seven, or twenty-
Dr. Lightfoot thinks it was about seventeen years; but the Jewish
eight years. He is here called the servant of the Lord, the same
title that was given to Moses, (ch. 1. 1.) when mention was made
of his death; for though Joshua was in many respects inferior to
Moses, yet in this he was equal to him, that, according as his
work was,
he approved himself a diligent and faithful servant
of God. And he that traded with his two talents had the same
approbction that he had who traded with five; Well done, good
and faithful servant. Joshua's burying-place is here said to be
Jews say, it was so called, because it trembled at the burial of
on the north side of the hill of Gaash, or the quaking-hill; the
Joshua, to upbraid the people of Israel with their stupidity, in that
they did not lament the death of that great and good man so as
they ought to have done. Thus, at the death of Christ, our
that there is no mention of any days of mourning for Joshua, as
Joshua, the earth quaked. The learned Bishop Patrick observes,
there were for Moses and Aaron, in which, he says, St. Hierom
and other of the fathers think there is a mystery, namely, That
under the law, when life and immortality were not brought to so
clear a light as they are now, they had reason to mourn and weep
for the death of their friends; but now, that Jesus, our Joshua,
has opened the kingdom of heaven, we may rather rejoice.
This book, which began with triumphs, here ends with funerals,
by which all the glory of man is stained.
||
1. Here is Joseph buried, v. 32. He died about two hundred 3. Here is the death and burial of Eleazar, the chief priest,
years before in Egypt, but gave commandment concerning his who, it is probable, died about the same time that Joshua did, as
bones, that they should not rest in their grave until Israel had rest Aaron in the same year with Moses, v. 33. The Jews say that
in the land of promise; now therefore the children of Israel, who Eleazar, a little before he died, called the elders together, and
had brought this coffin full of bones with them out of Egypt, gave them a charge, as Joshua had done. He was buried in a
carried it along with them in all their marches through the wil-hill that pertained to Phinehas his son, which came to him, not
derness, (the two tribes of Ephraim and Manasseh, it is probable, by descent, for then it would have pertained to his father first,
taking particular care of it,) and kept it in their camp till Canaan nor had the priests any cities in mount Ephraim; but either it fell
was perfectly reduced, now at last they deposited it in that piece to him by marriage, as the Jews conjecture, or it was freely be-
of ground which his father gave him near Shechem, Gen. 48. 22. stowed upon him, to build a country-seat on, by some pious Israelite
Probably, it was upon this occasion that Joshua called out for all that was well-affected to the priesthood, for it is here said to be
Israel to meet him at Shechem, (v. 1.) to attend Joseph's coffin to|| given him; and there he buried his dear father.
the grave there; so that the sermon in this chapter served both
for Joseph's funeral sermon, and his own farewell sermon; and if
it was, as is supposed, in the last year of his life, the occasion
might very well remind him of his own death being at hand, for
he was now just at the same age that his illustrious ancestor
Joseph was arrived at when he died, one hundred and ten years
old; compare v. 29. with Gen. 50). 26.
2. Here is the death and burial of Joshua, v. 29, 30.
Joshua the son of Nun, the servant of the LORD
died, being an hundred and ten years old. 30. And
they buried him in the border of his inheritance
in Timnath-serah, which is in mount Ephraim,
on the north side of the hill of Gaash. 31. And
Israel served the LORD all the days of Joshua, and
all the days of the elders that overlived Joshua, and
which had known all the works of the LORD, that
he had done for Israel. 32. And the bones of
Joseph, which the children of Israel brought up
out of Egypt, buried they in Shechem, in a parcel
of ground which Jacob bought of the sons of
Hamor the father of Shechem for an hundred
pieces of silver and it became the inheritance of
the children of Joseph. 33. And Eleazar the son
of Aaron died; and they buried him in a hill that
pertained to Phinehas his son, which was given him
mount Ephraim.
Lastly, We have a general idea given us of the state of Israel
at this time, v. 31. While Joshua lived, religion was kept up
among them under his care and influence; but soon after he and
his contemporaries died, it went to decay: so much oftentimes
does one head hold up. How well is it for the gospel church, that
Christ, our Joshua, is still with it, by his Spirit, and will be
always, even unto the end of the world!
Here-
dec 31- 19h0-
Hey
Barry worth
188850
Begun slice 360.0
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AN
EXPOSITIO N,
WITH
Practical Observations,
OF THE BOOK OF
JUDGE S.
❤his we called in the Hebrew Shepher Shophtim, the Book of Judges, which the Syriac and Arabic versions enlarge upon, and
call i The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their
Judges, whose office differed vastly from that of the Judges of other nations. The LXX entitle it only Kpiral, Judges.
It is the history of the Commonwealth of Israel, during the government of the Judges from Othniel to Eli; so much of it
as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of two hundred and
ninety-nine years; reckoning to Othniel of Judah, forty years; to Ehud of Benjamin, eighty years; to Barak of Naphtali,
forty years; to Gideon of Manasseh, forty-years; to Abimelech his son, three years; to Tola of Issachar, twenty-three;
to Jair of Manasseh, twenty-two; to Jephthah of Manasseh, six; to Ibzan of Judah, seven; to Elon of Zebulun, ten; to
Abdon of Ephraim, eight; to Samson of Dan, twenty: In all, two hundred and ninety-nine. As for the years of their
servitude, as where Eglon is said to oppress them eighteen years, and Jabin twenty years, and so some others, those must
be reckoned to fall in with some or other of the years of the Judges. The Judges here appear to have been of eight
several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two Judges that fall
not within this book, were of Levi. It seems there was no Judge of Reuben or Simeon, Gad or Asher. The history of
these Judges, in their order, we have in this book, to the end of ch. 16. And then, in the five last chapters, we have
an account of some particular memorable events, which happened, as the story of Ruth did, (Ruth, 1. 1.) in the days when
the Judges ruled, but it is not certain in which Judge's days; but they are put together at the end of the book, that the
thread of the general history might not be interrupted. Now, as to the state of the commonwealth of Israel during this
period,
"
I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people
should have been; that were governed by such laws, and enriched by such promises. We find them wretchedly corrupted,
and wretchedly oppressed, by their neighbours about them, and no where in all the book, either in war, or council, do they
make any figure proportionable to their glorious entry into Canaan. What shall we say to it?God would hereby shew
us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness
in the other world, and not in this. Yet,
II. We may hope, that, though the historian, in this book, enlarges most upon their provocations and grievances, yet there
was a face of religion upon the land; and however there were those among them, that were drawn aside to idolatry, yet
Historians
the tabernacle service, according to the law of Moses, was kept up and there were many that attended it.
record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances
that happen; but the reader must consider the other, to balance the blackness of them
III. It should seem, that, in these times, each tribe had very much its government in ordinary within itself, and acted
separately, without one common head, or council, which occasioned many differences among themselves, and kept them from
being or doing any thing considerable.
IV. The government of the Judges was not constant, but occasional; when it is said that after Ehud's victory the land rested
eighty years, and after Barak's forty, it is not certain that they lived, much less that they governed, so long; but they and
the rest were raised up and animated by the Spirit of God, to do particular service to the public, when there was occasion
JUDGES, 1.
to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their
judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her
ngency in war, ch. 4. 4.
V. During the government of the Judges, God was in a more especial manner Israel's King, so Samuel tells them when they
were resolved to throw off this form of government, 1 Sam. 12. 12. God would try what his own law and the constitutions
of that would do to keep them in order, and it proved, that, when there was no king in Israel, every man did that which
was right in his own eyes; he therefore, toward the latter end of this time, made the government of the Judges more
constant and universal than it was at first, and at length gave them David, a king after his own heart; then, and not till
then, Israel began to flourish; which should make us very thankful for magistrates, both supreme and subordinate, for
they are ministers of God unto us for good. Four of the Judges of Israel are canonized, Heb. 11. 32. Gideon, Barak,
Samson, and Jephthah. The learned Bishop Patrick thinks the prophet Samuel was the penman of this Book.
Before Christ 1425.
V
CHAP. I.
The Punishment of Adoni-bezek.
of Judah, had fought against Jerusalem, and had
taken it, and smitten it with the edge of the sword,
and set the city on fire.
possession of several of his cities, v.33. 6. Dan was straitened by the
Amorites, v. 34. No account is given of Issachar, nor of the two tribes and
a half or the other side Jordun.
Here,
1. The children of Israel consult the oracle of God, for direction,
which of all the tribes should first attempt to clear their country
of the Canaanites, and to animate and encourage the rest. It was
after the death of Joshua: while he lived, he directed them, and
all the tribes were obedient to him; but when he died, he left no
successor in the same authority that he had had: but the people
must consult the breast-plate of judgment, and thence receive
the word of command; for God himself, as he was their King,
So he was the Lord of their hosts. The question they ask is,
Who shall go up first? u. 1. By this time, we may suppose, they
were so multiplied, that the places they were in possession of,
began to be too strait for them, and they must thrust out the
enemy to make room; now they inquire, who should first take up
arms. Whether each tribe was ambitious of being first, and so
strove for the honour of it, or whether each was afraid of being
first, and so strove to decline it, does not appear,but by com-
mon consent the matter was referred to God himself, who is the
fittest both to dispose of honours, and to cut out work
~
II. God appointed that Judah should go up first, and promised
him success; (v.2.) "I have delivered the land into his hand
to be possessed, and therefore will deliver the enemy into his
hand, that keeps him out of possession, to be destroyed." And
why must Judah be first in this undertaking? 1. Judah was the
most numerous and powerful tribe, and therefore let Judah ven-
ture first. Note, God appoints service according to the strength
he has given. Those that are most able, from them most work
is expected 2. Judah was first in dignity, and therefore must be
fore he it is who must lead in perilous services. Let the burthen
first in duty. He it is whom his brethren must praise, and there-
of honour and the burthen of work go together. 3. Judah was
first served; the lot came up for Judah first, and therefore Judah
must first fight. 4. Judah was the tribe out of which our Lord
Judah, went before them. Christ engaged the powers of dark-
was to spring: so that in Judah, Christ, the Lion of the tribe of
ness first, and foiled them, which animates us for our conflicts;
and it is in him that we are more than conquerors. Observe, The
service and the success are put together: "Judah shall go up; let
him do his part, and then he shall find I have delivered the
land into his hand." His service will not avail, unless God give the
success: but God will not give the success, unless he vigorously
apply himself to the service.
Judah to go but courts his brother
and neighbour, the tribe of Simeon, (the lot of which tribe fell
within that of Judah, and was assigned out of it,) to join forces
with him, v. 3. Observe here, 1. That the strongest should not
despise, but desire the assistance even of those that are weaker,
This chapter gives us a particular account of what sort of progress the several
tribes of Israel made in the reducing of Canaan after the death of Joshua.
He did (as we say) break the neck of that great work, and put it into such
a posture, that they might easily have perfected it in due time, if they had
not been wanting to themselves; what they did in order hereunto, and
wherein they came short, we are here told. I. The united tribes of Judah
and Simeon did bravely. 1. God appointed Judah to begin, v. 1, 2. 2. Judah
took Simeon to act in conjunction with him, v. 3. 3. They succeeded in their
enterprises against Bezek, (v. 4..7.) Jerusalem, (v. 8.) Hebron and Debir,
(v. Hormah, Gaza, and other places, 17..19.) 4. where
there were chariots of iron, their hearts failed them, v. 19. Mention is made
of the Kenites settling among them, v. 16. II. The other tribes, in comparison
with these, acted a cowardly part. 1. Benjamin failed, v. 21. 2. The house
of Joseph did well against Beth-el, v. 22..26. but in other places did not
improve their advantages, nor Manasseh, v. 27, 28. nor Ephraim, v. 29.
of them to the Canaanites, v. 31, 32. 5. Naphtali was kept out of the full
··
3. Zebulun spared the Canaanites, v. 30. 4. Asher truckled worse than any
NOW
W after the death of Joshua, it came to
pass, that the children of Israel asked the
LORD, saying, Who shall go up for us against the
Canaanites first, to fight against them? 2. And
the LORD said, Judah shall go up: behold, I have
delivered the land into his hand. 3. And Judah
said unto Simeon his brother, Come up with
me into my lot, that we may fight against the
Canaanites; and I likewise will go with thee into
thy lot. So Simeon went with him. 4. And Judah
went up
and the LORD delivered the Canaanites
and the Perizzites into their hand: and they slew
of them in Bezek ten thousand men. 5. And they
found Adoni-bezek in Bezek: and they fought
against him, and they slew the Canaanites and the
Perizzites. 6. But Adoni-bezek fled; and they
pursued after him, and caught him, and cut off
his thumbs and his great toes. 7And Adoni-
bezek said, Threescore and ten kings, having
their thumbs and their great toes cut off, gathered
their meat under my table: as I have done, so
God hath requited me. And they brought him to
Jerusalem, and there he died. 8. Now the children
•
Before Christ 1427.
JUDGES, 1.
The Request of Caleb's Daughter.
over them. We cannot suppose that Adoni-bezek had seventy of
these petty princes at once his slaves, but, first and last, in the
course of his reign, he had thus deposed and abused so many, who
perhaps were many of them kings of the same cities that succes-
sively opposed him, and whom he thus treated to please his own
imperious barbarous fancy, and for a terror to others.
It seems,
the Canaanites had been wasted by civil wars, and those bloody
ones, among themselves, which would very much facilitate the con-
"Judah," says Dr. Lightfoot," in con-
quest of them by Israel.
quering Adoni-bezek, did in effect, conquer seventy kings." (3.) How
justly he was treated as he had treated others. Thus the righteous
God, sometimes, in his providence, makes the punishment to
answer the sin, and observes an equality in his judgments; the
spoiler should be spoiled, and the treacherous dealer dealt
treacherously with, Isa. 33.1. And they that shewed no mercy shall
have no mercy showed them, Jam. 2. 13. See Rev. 13. 10.-18.6.
(4.) How honestly he owned the righteousness of God herein.
See the power of con-
As I have done, so God has requited me.
science, when God by his judgments awakens it, how it brings sin
to remembrance, and subscribes to the justice of God. He that.
in his pride had set God at defiance, now yields to him, and re-
flects with as much regret upon the kings under his table, as ever
he had looked upon them with pleasure, when he had them there.
He seems to own that he was better dealt with, than he had
dealt with his prisoners; for though the Israelites maimed him,
(according to the law of retaliation, an eye for an eye, so a thumb
for a thumb,) yet they did not put him under the table to be fed
with the crumbs there; because, though the other might well be
looked upon as an act of justice, that would have savoured more
of pride and haughtiness than did become an Israelite.
Our translators judge it spoken of here, as done formerly in
VI. Particular notice is taken of the conquest of Jerusalem, v. 8.
Joshua's time, and only repeated on occasion of Adoni-bezek's
dying there, and therefore read it, "they had fought against
Jerusalem," and put this verse in a parenthesis; but the original
speaks of it as a thing now done; and that seems most probable,
because it is said to be done by the children of Judah in particular,
indeed conquered and slew Adoni-zedek, king of Jerusalem,
not by all Israel in general, whom Joshua commanded. Joshua
Josh. 10. but we read not there of his taking the city; probably,
while he was pursuing his conquests elsewhere, this Adoni-bezek,
a neighbouring prince, got possession of it, whom, having con-
quered in the field, the city fell into their hands, and they slew
held out there till David's time, and they set the city on fire, in
the inhabitants, except those who retreated into the castle, and
token of their detestation of the idolatry wherewith it had been
deeply infected, yet, probably, not so as utterly to consume it,
but to leave convenient habitations for as many as they had to
put into the possession of it.
Judah was the most considerable of all the tribes, and Simeon the
least considerable, and yet Judah begs Simeon's friendship, and
prays an aid from him; the head cannot say to the foot, I have no
nece of thee, for we are members one of another. 2. Those
that crave assistance must be ready to give assistance Come
with me into my lot, and then I will go with thee into Thine. It
becomes Israelites to help one another against Canaanites; and
all Christians, even those of different tribes, to strengthen one
another's hands against the common interests of Satan's kingdom.
Those who thus help one another, in love, have reason to hope that
God will graciously help them both.
IV. The confederate forces of Judah and Simeon take the field.
Judah went up, (v. 4.) and Simeon with him, v. 3. Caleb, it is
probable, was commander in chief of this expedition; for who so
fit as he who had both an old man's head, and a young man's
hand; the experience of age, and the vigour of youth! Josh. 14.
10, 11. It should seem too, by what follows, that he (v. 10, 11.)
was not yet in possession of his own allotment. It was happy for
them that they had such a general, as, according to his name,
was all heart. Some think that the Canaanites were got together
into a body, a formidable body, when Israel consulted who should
go fight against them; and that they then began to stir when
they heard of the death of Joshua, whose name had been so
dreadful to them; but, if so, it proved they did but meddle to
their own hurt.
}
:.
V. God gave them great success. Whether they invaded the
enemy, or the enemy first gave them the alarm, the Lord de-
livered them into their hand, v. 4. Though the army of Judah was
strong and bold, yet the victory is attributed to God; he delivered
the Canaanites into their hand; having given them authority, he
here gives them ability to destroy them-put it in their power,
and so tried their obedience to his command, which was utterly
to cut them off. Bishop Patrick observes upon this, that we meet
not with such religious expressions in the heathen writers, con-
cerning the success of their arms, as we have here and elsewhere
in this sacred history. I wish such pious acknowledgments of the
Divine Providence were not grown into disuse, at this time, with
many that are called Christians. Now, 1. We are told how the army
of the Canaanites was routed in the field, in or near Bezek, the
place where they drew up, which afterward Saul made the place
of a general (1 Sam. 11. 8.) they slew ten
men, which blow, if followed, could not but be a very great
weakening to those that were brought already so very low. 2. How
their king was taken and mortified. His name was Adoni-zedek,
which signifies, lord of Bezek. There have been those that called
their lands by their own names, (Ps. 49. 11.) but here was one (and
there has been many another) that called himself by his land's
name. He was taken prisoner after the battle, and we are here
told how they used him: they cut off his thumbs, to disfit him
for fighting, and his great toes, that he might not be able to run
away, v. 6.
It had been barbarous thus to triumph over a man
in misery, and that lay at their mercy, but that he was a devoted
Canaanite, and one that had in like manner abused others, which,
probably, they had heard of. Josephus says, "They cut off his
hands and his feet," probably supposing those more likely to be
mortal wounds, than only the cutting off his thumbs and his great
But this indignity, which they did him, extorted from him
Where
toes.
an acknowledgment of the righteousness of God, v. 7.
observe, (1.) What a great man this Adoni-bezek had been, how
great in the field, where armies fled before him, how great at
home, where kings were set with the dogs of his flock; and yet now
himself a prisoner, and reduced to the extremity of meanness and
disgrace. See how changeable this world is, and how slippery its
bigh places are. Let not the highest be proud, nor the strongest
secure, for they know not how low they may be brought before
they die. (2.) What desolations he had made among his neigh-
bours he had wholly subdued seventy kings, to that degree as to
have them his prisoners; he that was the chief person in a city
was then called a king, and the greatness of their title did but
zggravate their disgrace, and fired the pride of him that insulted
C
+
-
9. And afterward the children of Judah went
down to fight against the Canaanites, that dwelt
in the mountain, and in the south, and in the
valley. 10. And Judah went against the Canaan-
ites that dwelt in Hebron: (now the name of
Hebron before was Kirjath-arba :) and they slew
Sheshai, and Ahiman, and Talmai,
Talmai, 11. And
from thence he went against the inhabitants of
Debir: and the name of Debir before was Kirjath-
sepher: 12. And Caleb said, He that smiteth
Kirjath-sepher. and taketh it, to him will I give
Achsah my daughter to wife. 13. And Othniel
the son of Kenaz, Caleb's younger brother, took
it: and he gave him Achsah his daughter to wife.
14. And it came to pass, when she came to him,
that she moved him to ask of her father a field:
>
Before Christ 1425.
The Israelites mixed with the Canaanites.
JUDGES, I.
and she lighted froin off her ass; and Caleb said || sage before, Josh. 15. 16..19. where it was largely explained
unto her, What wilt thou? 15. And she said and improved.
unto him, Give me a blessing: for thou hast given
me a south-land, give me also springs of water.
And Caleb gave her the upper springs and the
nether springs. 16. And the children of the Kenite,
Moses' father-in-law, went up out of the city of
palm-trees, with the children of Judah into the wil-
derness of Judah, which lieth in the south of Arad:
and they went and dwelt among the people. 17.
And Judah went with Simeon his brother, and they
slew the Canaanites that inhabited Zephath, and ut-
terly destroyed it: (And the name of the city was
called Horinah.) 19. Also Judah took Gaza with the
coast thereof, and Askelon with the coast thereof,
and Ekron with the coast thereof. 19. And the
LORD was with Judah, and he drave out the in-
habitants of the mountain, but could not drive
out the inhabitants of the valley, because they had
chariots of iron. 20. And they gave Hebron unto
Caleb, as Moses said: and he expelled thence the
three sons of Anak.
3. Simeon got ground of the Canaanites in his border, v. 17,
18. In the eastern part of Simeon's lot, they destroyed the Ca-
naanites in Zephath, and called it Hormah; destruction; adding
this to some other devoted cities not far off, which they had some
time ago, with that reason, called by that name, Numb. 21. 2, 3.
then made, that they would utterly destroy these cities of the
And this perhaps was the complete performance of the vow they
Canaanites in the south. In the western part they took Gaza,
Askelon, and Ekron, cities of the Philistines; they gained pre-
sent possession of the cities, but not destroying the inhabitants,
inveterate enemies to the Israel of God, and no better could
the Philistines in process of time recovered the cities, and proved
come of doing their work by the halves.
4. The Kenites gained a settlement in the tribe of Judah,
choosing it there, rather than in any other tribe, because it was
the strongest, and there they hoped to be safe and quiet, v. 16.
These were the posterity of Jethro, who either went with Israel
when Moses invited them, (Numb. 10. 29.) or met them about the
same place, when they came up from their wanderings in the wil-
derness thirty-eight years after, and went with them then to Ca-
naan, Moses having promised them that they should fare as Is-
in the city of palm-trees, that is, Jericho, a city which never was
rael fared, Numb. 10. 32. They had at first seated themselves
to be rebuilt, and therefore the fitter for them who dwelt in tents,
and did not mind building. But afterward they removed into
the wilderness of Judah, either out of their affection to that
place, because solitary and retired, or out of their affection to that
tribe, which perhaps had been in a particular manner kind to
them. Yet we find the tent of Jael, who was of that family,
far north, in the lot of Naphtali, when Sisera took shelter there,
ch. 4. 17. This respect Israel showed them to let them fix
where they pleased, being a quiet people, who, wherever they
were, were content with a little. They that molested none, were
molested by none. Blessed are the meek, for thus they shall inherit
the earth.
We have here a further account of that glorious and successful
campaign which Judah and Simeon made.
||
I. The lot of Judah was pretty well cleared of the Canaanites,
yet not thoroughly. Those that dwelt in the mountain (the moun-
tains that were round about Jerusalem) were driven out, (v. 9, 19.)
but those in the valley kept their ground against them, having
chariots of iron, such as we read of, Josh. 17. 16. Here the men
of Judah failed, and thereby spoiled the influence, which other-
wise their example hitherto might have had on the rest of the
tribes, who followed them in this instance of their cowardice,
rather than in all the other instances of their courage. They had
iron chariots, and therefore it was thought not safe to attack them;
but had not Israel God on their side, whose chariots are thousands
of angels, (Ps. 68. 17.) before whom these iron chariots would be
but as stubble to the fire Had not God expressly promised by
the oracle, (v. 2.) to give them success against the Canaanites in
this very expedition, without excepting those that had iron cha-
riots? Yet they suffered their fears to prevail against their faith,
they could not trust God under any disadvantages, and therefore
durst not face the iron chariots, but meanly withdrew their forces,
then when with one bold stroke they might have completed their
victories; and it proved of pernicious consequence. They did
run well, what hindered them? Gal. 5. 7.
2. Caleb was put in possession of Hebron, which, though given
him by Joshua ten or twelve years ago, (as Dr. Lightfoot com-
putes,) yet being employed in public service, for the settling of
the tribes, which he preferred before his own private interests,
it seems he did not till now make himself master of; so well con-
21. And the children of Benjamin did not drive
out the Jebusites that inhabited Jerusalem; but
the Jebusites dwelt with the children of Benjamin
22. And the house
in Jerusalem unto this day.
of Joseph, they also went up against Beth-el :
and the LORD was with them. 23. And the house
of Joseph sent to descry Beth-el: (Now the name
of the city before was Luz.) 24. And the spies
saw a man come forth out of the city, and they
said unto him, Show us, we pray thee, the en-
trance into the city, and we will show thee mercy.
25. And when he showed them the entrance into
the city, they smote the city with the edge of
the sword; but they let go the man and all his
family. 26. And the man went into the land of
tent was that good man to serve others, while he left himself to be the Hittites, and built a city, and called the name
served last; few men are like-minded, for all seek their own, Phil. 2. thereof Luz: which is the name thereof unto this
20, 21. Yet now the men of Judah all came in to his assistance day. 27. Neither did Manasseh drive out the in-
for the reducing of Hebron, (v. 10.) slew the sons of Anak, and habitants of Beth-shean and her towns, nor Taanach
put him in possession of it, v. 20. They gave Hebron unto and her towns, nor the inhabitants of Dor and her
Caleb. And now Caleb, that he might return the kindness of his
countrymen, is impatient to see Debir reduced, and put into the towns, nor the inhabitants of Ibleam and her towns,
hands of the men of Judah, to expedite which, he proffers his nor the inhabitants of Megiddo and her towns:
daughter to the person that will undertake to command in the but the Canaanites would dwell in that land.
siege of that important place, v. 11, 12. Othniel bravely under- And it came to pass, wher Israel was strong, that
takes it, and wins the town and the
and
wife's interest and management with her father, gains a very good they put the Canaanites to tribute, and did not
inberitance for himself and family, v. 14, 15. We had this pas-utterly drive them out. 29. Neither did Ephraim
28.
41
:
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:
Before Christ 1425.
The Israelites mixed with the Canaanites.
JUDGES, I.
them.
•
drive out the Canaanites that dwelt in Gezer; wherever they pleased: for one good turn requires another. But,
but the Canaanites dwelt in Gezer among it seems, he would not join himself to the people of Israel, he
feared them rather than loved them, and therefore he removed
30. Neither did Zebulun drive out the inha-
after a colony of the Hittites, which, it should seem, was gone
bitants of Kitron, nor the inhabitants of Na- into Arabia, and settled there upon Joshua's invasion of the
halol; but the Canaanites dwelt among them, country; with them this man chose to dwell, and among them
and became tributaries. 31. Neither did Asher he built a city, a small one, we may suppose, such as planters
drive out the inhabitants of Accho, nor the in- use to build, and in the name of it preserved the ancient name
of his native city, Luz, an almond-tree, preferring that before its
habitants of Zidon, nor of Ahlab, nor of Achzib, new name which carried religion in it, Beth-el, the house of God.
nor of Helbah, nor of Aphik, nor of Rehob: 32. 3. Their success; the spies brought or sent notice of the intel-
But the Asherites dwelt among the Canaanites, ligence they had gained to the army, which improved their ad-
the inhabitants of the land: for they did not drive vantages, surprised the city, and put them all to the sword, v. 25.
But beside this achievement, it seems, the children of Joseph
them out. 33. Neither did Naphtali drive out the did nothing remarkable. (1.) Manasseh failed to drive out the
inhabitants of Beth-shemesh, nor the inhabitants Canaanites from several very considerable cities in their lot, and
of Beth-anath; but he dwelt among the Canaanites; did not make any attempt upon them, v. 27.
the inhabitants of the land: nevertheless the in- being in possession, were resolved not to quit it, they would dwell
in that land, and Manasseh had not resolution enough to offer to
habitants of Beth-shemesh and of Beth-anath be- dispossess them; as if there were no meddling with them, unless
came tributaries unto them. 34. And the Amo- they were willing to resign, which it was not to be expected they
rites forced the children of Dan into the mountain: ever would be. Only as Israel got strength, they got ground,
for they would not suffer them to come down to and served themselves, both by their contributions, and by their
the valley 35. But the Amorites would dwell in personal services, v. 28, 35. (2.) Ephraim likewise, though a
powerful tribe, neglected. Gezer, a considerable city, and suffered
mount Heres in Aijalon, and in Shaalbim; yet the Canaanites to dwell among them, (v. 29.) which, some think,
the hand of the house of Joseph prevailed, so intimates their allowing them a quiet settlement, and indulging
that they became tributaries. 36. And the coast them the privileges of an unconquered people, not so much as
of the Amorites was from the going up to Akrab-making them their tributaries.
bim, from the rock, and upward.)
But the Canaanites
III. Zebulun, perhaps inclining to the sea-trade, for it was
foretold that it should be a haven for ships, neglected to reduce
Kitron and Nahalol, (v. 30.) and only made the inhabitants of
those places tributaries to them.
IV. Asher quitted itself worse than any of the tribes, (v. 31,
32.) not only in leaving more towns than any of them in the
hands of the Canaanites, but in submitting to the Canaanites,
instead of making them tributaries; for so the manner of expres-
sion intimates, that the Asherites dwelt among the Canaanites,
as if the Canaanites were the more numerous, and the more
powerful, would still be lords of the country, and the Israelites
must be only upon sufferance among them.
We are here told upon what terms the rest of the tribes stood
with the Canaanites that remained.
1. Benjamin neglected to drive the Jebusites out of that part
of the city of Jerusalem which fell to their lot, v. 21. Judah
had set them a good example, and gained them great advantages
by what they did, (v. 9.) but they did not follow the blow for
want of resolution.
I
II. The house of Joseph bestirred themselves a little to get
possession of Beth-el, v. 22. That city is mentioned in the tribe
of Benjamin, Josh. 18. 22. Yet it is spoken of there, (v. 13.) as a
city in the borders of that tribe, and, it should seem, the line
went through it, so that one half of it only belonged to Benjamin,
the other half to Ephraim; and perhaps the activity of the VI. Dan was so far from extending his conquests there where
Ephraimites at this time, to recover it from the Canaanites, se- his lot lay, that, wanting spirit to make head against the Amo-
cured it entirely to them from henceforward, or at least the great-rites, he was forced by them to retire into the mountains and in-
est part of it, for afterward we find it so much under the power habit the cities there, but durst not venture into the valley,
of the ten tribes, (and Benjamin was none of them,) that Jero- | where, it is probable, the chariots of iron were, v. 34. Nay, and
boam set up one of his calves in it. In this account of the expe- some of the cities in the mountains were kept against them, v. 35.
dition of the Ephraimites against Beth-el, observe, 1. Their in- Thus were they straitened in their possessions, and forced to
terest in the divine favour. The Lord was with them, and would seek for more room at Laish, a great way off, ch. 18. 1, &c. (In
have been with the tribes, if they would have exerted their Jacob's blessing Judah is compared to a lion, Dan to a serpent;
strength. The Chaldee reads it here, as in many other places, now observe how Judah with his lion-like courage prospered and
The Word of the Lord was their Helper, namely, Christ himself, prevailed, but Dan with all his serpentine subtilty could get no
the Captain of the Lord's host, now that they acted separately, ground; craft and artful management do not always effect the
as well as when they were all in one body. 2. The prudent mea-wonders they pretend to What Dan came short of doing, it
sures they took to gain the city. They sent spies to observe what seems his neighbours the Ephraimites in part did for him; they
part of the city was weakest, or which way they might make their put the Amorites under tribute, v. 35.
attack with most advantage, v. 23. These spies got very good in-
formation from a man they providentially met with, who showed
them a private way into the town, which was therefore left un-
guarded, because, being not generally known, no danger was
suspected on that side. And here, (1.) He is not to be blamed
for giving them this intelligence, if he did it from a conviction
that the Lord was with them, and that by his donation the land
as theirs of right, any more than Rahab was for entertaining
(nose whom she knew to be enemies of her country, but friends
to God. Nor, (2.) Are they to be blamed who showed him mercy,
gave him and his family not only their lives, but liberty to go
Upon the whole matter, it appears that the people of Israel
were generally very careless both of their duty and interest in
this thing; they did not what they might have done to expel the
Canaanites and make room for themselves. And, 1. It was owing
to their slothfulness and cowardice; they would not be at the pains
to complete their conquests; like the sluggard, that dreamed
of a lion in the way, a lion in the streets, they fancied insuper-
able difficulties, and frightened themselves with winds and clouds
from sowing and reaping. 2. It was owing to their covetousness;
the Canaanites' labour and money would do them more good
(they thought) than their blood, and therefore they were willing
·
V. Naphtali also permitted the Canaanites to live among
them, (v. 33.) only by degrees they got them so far under as to
exact contributions from them.
Before Christ 1425.
JUDGES, I, II.
:
An Anger rebukes the Israentes.
1
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appeared to Joshua as Captain of the hosts of the Lord, who was
God himself. Christ himself, says Dr. Lightfoot; who but God
and Christ could say, I made you to go up out of Egypt? Joshua had
lately admonished them to take heed of entangling themselves
with the Canaanites, but they regarded not the words of a dying
man; the same warning therefore is here brought them by the liv-
ing God himself, the Son of God appearing as an angel. If they
slight his servants, surely they will reverence his Son. This angel
of the Lord is said to come up from Gilgal, perhaps not walking
on the earth, but flying swiftly, as the angel Gabriel did to Daniel,
in the open firmament of heaven; but whether walking or flying,
he seemed to come from Gilgal, for a particular reason; Gilgal
was long their head-quarters after they came into Canaan, many
signal favours they had there received from God, and there the
covenant of circumcision was renewed, (Mic. 6. 5.) of all which it
was designed they should be reminded by his coming from Gil-
gal. The remembrance of what we have received and heard, will
prepare us for a warning to hold fast, Rev. 3. 2, 3.
II. The persons to whom this sermon was preached, were all the
children of Israel, v. 4. A great congregation for a great preacher!
They were assembled either for war, each tribe sending in its
forces for some great expedition, or rather for worship, and then
the place of their meeting must be Shiloh, where the tabernacle
was, at which they were all to come together, three times a year.
pect to hear from him, and to receive his gifts at his own gates,
When we attend upon God in instituted ordinances, we may ex-
The place is called Bochim, (v. 1.) because it gained that name
upon this occasion. All Israel need the reproof and warning here
given, and therefore it is spoken to them all.
them plainly, 1. What he had done for them, v. 1.
III. The sermon itself is short, but very close. God here tells
He had
brought them out of Egypt, a land of slavery and toil, into Ca-
naan, a land of rest, liberty, and plenty. The miseries of the
one served as a foil to the felicities of the other. God had herein
given such proofs of his power as left them inexcusable if they dis-
been kind to them, true to the oath sworn to their fathers, had
trusted it, and such engagements to his service as left them inex-
cusable if they deserted it. 2. What he had promised them; I
said, I will never break my covenant with you. When he took
them to be his peculiar people, it was not with any design to cast
sure; let them but be faithful to him, and they should find him
them off or to change for another at his plea-
unchangeably constant to them. He told them plainly that the
covenant he entered into with them, should never break, unless
It was the privilege of Israel, that they had not only a law in it broke on their side. 3. What were his just and reasonable ex-
general sent them from heaven, once for all, to direct them into, pectations from them, v. 2. That being taken into covenant with
and keep them in, the way to happiness, but that they had parti-God, they should make no league with the Canaanites, who were
cular messages sent them from heaven, as there was occasion, for both his enemies and theirs. That having set up his altar, they
reproof, for correction, and for instruction in righteousness, when ||should throw down their altars, lest they should be a temptation
at any time they turned aside out of that way. Beside the written to them to serve their gods. Could any thing be demanded more
word which they had before them to read, they often heard a easy? 4. How they had in this very thing, which he had most
word behind them, saying, This is the way, Isa. 30. 21. Here be- insisted on, disobeyed him.
"But ye have not in so small a mat-
gins that way of God's dealing with them. When they would || ter obeved my voice.” In contempt of their covenant with God,
not hear Moses, let it be tried whether they will hear the pro-and their confederacy with each other in 'hat covenant, they made
phets. In these verses we have a very awakening sermon that leagues of friendship with the idolatrous, devoted Canaanites,
was preached to them when they began to cool in their religion. and connived at their altars, though they stood in competition with
I. The preacher was an angel of the Lord, (v. 1.) not a prophet, God's: " Why have ye done this? What account can you give of
not Phinehas, as the Jews conceit; gospel-ministers are indeed this perverseness of your's at the bar of right reason? What аро--
called angels of the churches, but the Old-Testament prophets are logy can you make for yourselves, or what excuse can you offer?"
never called angels of the Lord; no doubt, this was a messenger They that throw off their communion with God, and have fellow-
from heaven. Such extraordinary messengers we sometimes find ship with the unfruitful works of darkness, know not what they
in this book, employed in the raising up of the Judges that de- || do now, and will have nothing to say for themselves in the day
livered Israel, as Gideon and Samson, and now, to show how va- of account shortly. 5. How they must expect to smart by and by
rious the good offices are they do for God's Israel, here is one sent for this their folly, v. 3. Their tolerating of the Canaanites
to preach to them, to prevent their falling into sin and trouble.among them would, (1.) Put a period to their victories; “You
This extraordinary messenger was sent to command, if possible, will not drive them out," says God," and therefore I will not ;"
their great regard to the message, and to affect the minds of a thus their sin was made their punishment. Thus they who in-
people, whom nothing seemed to affect but what was sensible. dulge their lusts and corruptions, which they should mortify, for-
The learned Bishop Patrick is clearly of opinion, that this was feit the grace of God, and it is justly withdrawn from them. If
not a created angel, but the Angel of the covenant; the same that we will not resist the devil, we cannot expect that God should
Wa
to let them live among them, that they might make a hand of
them. 3. They had not that dread and detestation of idolatry,
which they ought to have had; they thought it pity to put these
Canaanites to the sword, though the measure of their iniquity
was full; thought it would be no harm to let them live among
them, and that they should be in no danger from them. 4.The
same thing that kept their fathers forty years out of Canaan, kept
them now out of the full possession of it, and that was, unbelief.
Distrust of the power and promise of God lost them their ad-
vantages, and run them into a thousand mischiefs.
CHAP. II.
In this chapter, we have, I. A particular message which God sent to Israel by
an angel, and the impression it made upon them, v. 1..5. II. A general
idea of the state of Ísrael during the government of the Judges. In which
observe, 1. Their adherence to God while Joshua and the elders lived, v. 6….
10. 2. Their revolt afterward to idolatry, v. 11..13. 3. God's displeasure
against them, and his judgments upon them for it, v. 14, 15. 4. His pity
toward them, showed in up v. 16, 18. 5. Their re-
lapse into idolatry after the judgment was over, v. 17, 19. 6. The full stop
God in anger put to their successes, v. 20..23. These are the contents, not
only of this chapter, but of the whole book.
ર્
1.
A
ND an angel of the LORD came up from
Gilgal to Bochim, and said, I made you
to go up out of Egypt, and have brought you unto
the land which I sware unto your fathers; and I
said, I will never break my covenant with you.
2. And ye shall make no league with the inha-
bitants of this land; ye shall throw down their altars:
but ye have not obeyed my voice: why have
ye done this? 3. Wherefore I also said, I will
not drive them out from before you;
from before you; but they
shall be as thorns in your sides, and their gods
shall be a snare unto you. 4. And it came to
pass, when the angel of the LORD spake these
words unto all the children of Israel, that the
people lifted up their voice, and wept. 5. And they
called the name of that place Bochim: and they
sacrificed there unto the LORD.
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Before Christ 1406.
JUDGES, II.
An Angel rebukes the Israelites.
I
“
to sin..
་
Į
↓
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"
1
read him under our feet (2.) It wo... involve them in continual they forsook the LORD God of their fathers, which
roubles. They shall be thorns in your sides to gore you, which brought them out of the land of Egypt, and fol
Bay soever you
doing you one or other
Those deceive themselves who expect advantage by friendship lowed other gods, of the gods of the people that
with those that are enemies to God (3.) It would (which was were round about them, and howed themselves
worst of all) expose them to constant temptation, and draw them unto them, and provoked the LORD to anger.
Their gods" (their abominations, so the Chaldee) "will 13. And they forsook the LORD, and served Baal
be a suare to you, you will find yourselves wretchedly entangled
in an affection to them, and it will be your ruin;" so some read it. and Ashtaroth. 14. And the anger of the LORD was
Those that approach sin are justly left to themselves to fall into hot against Israel, and he delivered them into the
sin, and to perish in it. God often makes men's sin their punish- bands of spoilers that spoiled them, and he sold
ment; and thorns and snores are in the way of the froward, who them into the hands of their enemies round about,
will walk contrary to God.
IV. The good success of this sermon is very remarkable the so that they could not any longer stand before their
people lifted up their voice, and wept, v. 4. 1. The angel had told enemies. 15. Whithersoever they went out, the
them of their sins, which they thus expressed their sorrow for; hand of the LORD was against them for evil, as the
they lifted up their voice in confession of sin, crying out against LORD had said, and as the LORD had sworn unto
their own folly and ingratitude, and wept, as those that were both
ashamed of themselves, and angry at themselves, as having acted them: and they were greatly distressed. 16. Never-
so directly contrary both to their reason and to their interest. theless the LORD raised up judges, which delivered
2. The angel had threatened them with the judgment of God, them out of the hand of those that spoiled them.
which they thus expressed their dread of; they lifted up their 17. And yet they would not hearken unto their
voice in prayer to God to turn away his wrath from them, and
wept for fear of that wrath. They relented upon this alarm, and judges, but they went a whoring after other gods,
their hearts melted within them, and trembled at the word, and and bowed themselves unto them: they turned
not without cause. This was good, and a sign that the word they quickly out of the way which their fathers walked
heard made an impression upon them it is a wonder sinners in, obeying the commandments of the LORD; but
can ever read their Bibles with dry eyes: but this was not enough; they did not so. 18. And when the LORD raised
they wept, but we do not find that they reformed, that they went
home and destroyed all the remains of idolatry and idolaters them up judges, then the LORD was with the judge,
among them. (Many are melted under the word, that harden and delivered them out of the hand of their ene
again, before they are cast into a new mould. However, this mies all the days of the judge: for it repented the
general weeping, (1.) Gave a new name to the place, (v. 5.) they LORD because of their groanings by reason of them
called it Bochim, Weepers, a good name for our religious assem-
blies to answer. Had they kept close to God and their duty, no that oppressed them and vexed them. 19. And it
voice but that of singing had been heard in their congregation; came to pass, when the judge was dead, that they
but, by their sin and folly, they had made other work for them-returned, and corrupted themselves more than
selves, and now nothing is to be heard but the voice of weeping. their fathers, in following other gods to serve them,
(2.) It gave occasion for a solemn sacrifice: they sacrificed there
unto the Lord, being (as is supposed) met at Shiloh, where God's and to bow down unto them; they ceased not
altar was. They offered sacrifice to turn away God's wrath, and from their own doings, nor from their stubborn
to obtain his favour, and, in token of their dedication of them-
way.
20. And the anger of the LORD was hot
selves to him, and to him only, making a covenant by this sacri-
against Israel; and he said, Because that this people
hath transgressed my covenant which I commanded
their fathers, and have not hearkened unto my
voice; 21. I also will not henceforth drive out any
from before them of the nations which Joshua left
fice. The disease being thus taken in time, and the physic
administered working so well, one would have hoped a cure might
have been effected. But, by the sequel of the story, it appears
to have been too deeply rooted to be wept out.
1
•
•
Char
(
6. And when Joshua had let the people go, the
children of Israel went every man unto his in-
heritance to possess the land. 7. And the people
served the LORD all the days of Joshua, and all
the days of the elders that outlived Joshua, who
had seen all the great works of the LORD, that he
did for Israel. 8. And Joshua the son of Nun, the
servant of the LORD, died, being an hundred and
ten years old. 9. And they buried him in the
border of his inheritance in Timnath-heres, in the
mount of Ephraim, on the north side of the hill
Gaash. 10. And also all that generation were
kathered unto their fathers: Cand there arose
another generation after them, which knew not the
LORD, nor yet the works which he had done for
Israel 11. And the children of Israel did evil in
the sight of the LORD, and served Baalim: 12. And
when he died: 22. That through them I may prove
Israel, whether they will keep the way of the LORD
to walk therein, as their fathers did keep it, or not.
23. Therefore the LORD left those nations, with-
out driving them out hastily; neither delivered he
them into the hand of Joshua,
The beginning of this paragraph is only a repetition of what
account we had before of the people's good character, during the
government of Joshua, and of his death and burial, Josh. 24. 29, 30.
account, which this chapter gives of their degeneracy and apos
which comes in here again only make way for the
tacy. The angel had foretold that the Canaanites and their idols
would be a snare to Israel: now the historian undertakes to shew
that they were so, and, that that may appear the more clear, he
looks back a little, and takes notice, 1. Of their happy settlement
in the land of Canaan. Joshua, having
this land
among them, dismissed them to the quiet and comfortable posses-
Ile sent them away, not only every tribe, but
sion of it, v. 6.
Before Christ 1406.
The Idolatry of the Israelites
T
JUDGES, II.
Tu
every man to his inheritance, no doubt, giving them his blessing.
2. Of their continuance in the faith and fear of God's holy name
as long as Joshua lived, v.7. As they went to their possessions
with good resolutions to cleave to God, so they persisted for some
time in these good resolutions, as long as they had good rulers that
set them good examples, gave them good instructions, and reproved
and restrained the corruptions that crept in among them; and as
long as they had in remembrance the great things God did for
them when he brought them into Canaan: they that had seen
these wonders had so much sense as to believe their own eyes,
and so much reason as to serve that God who had appeared so
gloriously on their behalf; but they that followed, because they
had not seen, believed not. 3. Of the death and burial of Joshua,
which gave a fatal stroke to the interests of religion among the
people, v.8,9. Yet so much sense they had of their obligations
to him, that they did him honour at his death, and buried him in
Timnath-heres; so it is called here, not, as in Joshua, Timnath-
serah. Heres signifies the sun; a representation of which, some
think, was set upon his sepulchre, and gave name to it, in remem-
brance of the sun's standing still at his word. So divers of
the Jewish writers say; but I much question whether an image of
the sun would be allowed to the honour of Joshua, at that time,
when, by reason of men's general proneness to worship the sun,
it would be in danger of being abused to the dishonour of God.
4. Of the rising of a new generation, v. 10. All that generation
in a few years wore off, their good instructions and examples died
and were buried with them, and there arose another generation of
Israelites, who had so little sense of religion, and were in so little
care about it, that, notwithstanding all the advantages of their
education, one might truly say, that they knew not the Lord,
knew him not aright, knew him not as he had revealed himself,
e they would not have forsaken him. They were so entirely
davoted to the world, so intent upon the business of it, and so
indulgent of the flesh in ease and luxury, that they never minded
the true God and his holy religion, and so were easily drawn aside
to false gods and their abominable superstitions.
|
And so he comes to give us a general idea of the series of
things in Israel, during the time of the Judges; the same repeated
in the same order.
they were fond of the gods of the people that were round about them.
Baal and Ashtaroth, he-gods and she-gods: they made their court
to sun and moon, Jupiter and Juno. Baalim signifies lords, and
Ashtaroth, blessed ones, both plural; for, when they forsook
Jehovah, who is one, they had gods many, and lords many, as a
luxuriant fancy pleased to multiply them. Whatever they took
for their gods, they served them, and bowed down to them, gave
honour to them, and begged favours from them.
II. The God of Israel was hereby provoked to anger, and
delivered them up into the hand of their enemies, v. 14, 15. He
was wroth with them, for he is a jealous God, and true to the
honour of his own name; and the way he took to punish them for
their apostacy, was, to make those their tormentors whom they
yielded to as their tempters. They made themselves as mean and
miserable, by forsaking God, as they would have been great and
happy, if they had continued faithful to him. 1. The scale of
victory turned against them. After they forsook God, whenever
they took the sword in hand, they were as sure to be beaten as
before they had been sure to conquer. Formerly, their enemies
could not stand before them, but, wherever they went, the hand of
the Lord was for them; when they began to cool in their religion,
God suspended his favour, stopped the progress of their successes,
and would not drive out their enemies any more, (v. 3.) only suffered
them to keep their ground: but now, when they were quite re-
volted to idolatry, the war turned directly against them, and they
could not any longer stand before their enemies. God would rather
give the successes to those that had never known nor owned him.
Wherever they went, they might perceive that God himself was
turned to be their enemy, and fought against them, Isa. 63.10.
2. The balance of power then turned against them of course.
Whoever would, might spoil them; whoever would, might oppress
them; God sold them into the hands of their enemies; not only
he delivered them up freely, as we do that which we have sold,
but he did it upon a valuable consideration, that he might get
himself honour as a jealous God, who would not spare even his
own peculiar people, when they provoked him. He sold them, as
insolvent debtors are sold, (Matth. 18. 25.) by their sufferings to
make some sort of reparation to his glory for the injury it sustained
by their apostacy. Observe how their punishment, (1.) Answered
what they had done; they served the gods of the nations that
were round about them, even the meanest, and God made them
serve the princes of the nations that were round about them, even
the meanest. He that is company for every fool, is justly made a
fool of by every company. (2.) How it answered what God had
spoken. The hand of heaven was thus turned against them, as the
Lord had said, and as the Lord had sworn; (v.15.) referring to the
curse and death set before them in the covenant, with the blessing
and life. Those that have found God true to his promises, may
from thence infer that he will be as true to his threatenings.
||
I. The people of Israel forsook the God of Israel, and gave that
worship and honour to the dunghill-deities of the Canaanites,
which was due to him alone. Be astonished, O heavens, at this,
and wonder, O earth! Hath a nation, sucǹ a nation, so well fed,
so well taught, changed its God, such a God, a God of infinite
power, unspotted purity, inexhaustible goodness, and so very
jealous of a competitor, for stocks and stones, that could do neither
good nor evil? Jer. 2. 11, 12. Never was there such an instance
of folly, ingratitude, and perfidiousness. Observe how it is
described here, v. 11..13. In general, they did evil, nothing
could be more evil, that is, more provoking to God, nor more III. The God of infinite mercy took pity on them, in their dis-
prejudicial to themselves; and it was in the sight of the Lord; tresses, though they had brought themselves into them by their
all evil is before him, but he takes special notice of the sin of own sin and folly, and wrought deliverence for them. Nevertheless,
having any other god. In particular, 1. They forsook the Lord; though their trouble was the punishment of their sin, and the
(v. 12. and again, v. 13.) this was one of the great evils they were accomplishment of God's word, yet they were in process of time
guilty of, Jer. 2. 13. They had been joined to the Lord in cove- saved out of their troubles, v. 16..18. Where observe, 1. The
nant, but now they forsook him, as a wife treacherously departeth inducement of their deliverance. It came purely from God's pity
from her husband. They forsook the worship of the Lord," so and tender compassion, the reason was fetched from within him-
the Chaldee: for they that forsake the worship of God do in self. It is not said, It repented them because of their iniquities,
effect forsake God himself. It aggravated this, that he was the (for it appears, v. 17. that many of them continued unreformed,)
God of their fathers, so that they were born in his house, and but, It repented the Lord because of their groanings; though it is
therefore bound to serve him; and that he brought them out of not so much the burthen of sin, as the burthen of affliction, that
the land of Egypt, he loosed their bonds, and upon that account they are said to groan under. It was true, they deserved to perish
also they were obliged to serve him. 2. When they forsook the for ever under his curse, yet, this being the day of his patience
only true God, they did not turu atheists, nor were they such fools and our probation, he does not stir up all his wrath. He might, in
as to say, There is no God; but they followed other gods: so much justice, have abandoned them, but he could not, for pity, do it.
remained of pure nature as to own a God, yet so much ap-2. The instruments of their deliverance; God did not send angels
peared of corrupt nature as to multiply gods, and to take up with from heaven to do it, or bring in any foreign power for their rescue,
any, and to follow the fashion, not the rule, in religious worship. but raised up judges from among themselves, as there was occasion,
Israel had the honour of being a peculiar people, and dignified above men to whom God gave extraordinary qualifications for, and calls
all others, and yet so false were they to their own privileges, that to, that special service for which they were designed, which was
<<
VOL. I.
62
+
Before Christ 1406.
i
JUDGES, II, III.
The Idolatry of the Israelites.
*
to reform and deliver Israel, and whose great attempts he crowned the temptations to idolatry which the Canaanites would lay before
"I
with wonderful success; the Lord was with the judges when he them. God had told them they could not, (Deut. 7.4.) but they
raised them up, and so they became saviours. Observe, (1.) In thought they could; "Well," said God, "I will try you;" and,
the days of the greatest degeneracy and distress of the church, upon trial, it was found that the tempter's charms were quite too
there shall be some whom God will either find or make fit to re-strong for them. God has told us how deceitful and desperately
dress its grievances, and set things to rights. (2.) God must be wicked our hearts are, but we are not willing to believe it, until,
acknowledged in the seasonable rising up of useful men for pub- by making bold with temptation, we find it too true by sad expe-
lic service. He endues men with wisdom and courage, gives rience. (2.) Whether they would make a good use of the vexa-
them hearts to act and venture. All that are in any way the tions which the remaining natives would give them, and the many
blessings of their country, must be looked upon as the gifts of troubles they would occasion them, and would thereby be con-
God. (3.) Whom God calls, he will own, and give them his vinced of sin, and humbled for it, reformed, and driven to God
presence; whom he rises up, he will be with. (The judges of a and their duty; whether by continual alarms from them they
would be kept in awe, and made afraid of provoking God.
IV. The degenerate Israelites were not effectually and thoroughly
reformed, no not by their judges, v.17..19. 1. Even while their
judges were with them, and active in the work of reformation,
there were those that would not hearken to their judges, but at
that very time went a whoring after other gods; so mad were
they upon their idols, and so obstinately bent to backslide. They
had been espoused to God, but broke the marriage-covenant, and
went a whoring after false gods. Idolatry is spiritual adultery; so
ile and base and perfidious a thing is it, and so hardly are those
'eclaimed that are addicted to it. 2. Those that in the times of
CHAP. III.
In this chapter, I. A general account of Israel's enemies is premised, and of the
mischief they did them, v. 1..7. II. A particular account of the brave exploits
done by the three first of the judges. 1. Othniel, whom God raised up to fight
Israel's battles, and plead their cause against the king of Mesopotamia, v.8..11.
2. Ehud, who was employed in rescuing Israel out of the hands of the Moab.
ites, and did it by stabbing the king of Moab, v.12..30. 3. Shamgar, who
signalised himself in an encounter with the Philistines, v. 31.
1.
reformation began to amend, yet turned quickly out of the way
again, and became as bad as ever. The way they turned out of
was that which their godly ancestors walked in, and set them out
in; but they soon started from under the influence both of their
fathers' good example, and of their own good education. The
wicked children of godly parents do so, and will therefore have
a great deal to answer for. 3. However, when the judge was dead,
they looked upon the dam which checked the stream of their
idolatry as removed, and then it flowed down again with so much
the more fury, and the next age seemed to be rather the worse
for the attempts that were made toward reformation; (v. 19.)
They corrupted themselves more than their fathers; strove to out-
do them in multiplying strange gods, and inventing profane and
impious rites of worship, as it were in contradiction to their re-
formers. They ceased not from, or, as the word is, they would not
let fall, any of their own doings; grew not ashamed of those ido-
latrous services that were most odious, nor weary of those that
were most barbarous; would not so much as diminish one step of
their hard and stubborn way. Thus they that have forsaken the
good ways of God, which they have once known and professed,
commonly grow most daring and desperate in sin, and have their
NOW
OW these are the nations which the LORD
left to prove Israel by them, even as many
of Israel as had not known all the wars of
Canaan;
children of Israel might know, to teach them war,
2. Only that the generations of the
at the least such as before knew nothing thereof;
3. Namely, five lords of the Philistines, and all the
Canaanites, and the Sidonians, and the Hivites
that dwelt in mount Lebanon, from mount Baal-
hermon unto the entering in of Hamath. 4. And
they were to prove Israel by them, to know whe-
ther they would hearken unto the commandments
of the LORD, which he commanded their fathers
by the hand of Moses. 5. And the children of
Israel dwelt among the Canaanites, Hittites, and
Amorites; and Perizzites, and Hivites, and Jebus-
ites: 6. And they took their daughters to be
their wives, and gave their daughters to their sons,
and served their gods. 7. And the children of
Israel did evil in the sight of the LORD, and forgat
the LORD their God, and served Baalim and the
groves,
hearts most hardened.
V. God's just resolution hereupon was, still to continue the
rod over them. 1. Their sin was, sparing the Canaanites; and
this, in contempt and violation of the covenant God had made
with them, and the commands he had given them, v. 20. 2. Their
punisliment was, that the Canaanites were spared, and so they
were beaten with their own rod. They were not all delivered
into the hand of Joshua while he lived, v. 23. Our Lord Jesus,
though he spoiled principalities and powers, yet did not com- We are here told what remained of the old inhabitants of
plete his victory at first; we see not yet all things put under him; Canaan. 1. There were some of them that kept together in united
there are remains of Satan's interest in the church, as there were bodies, unbroken; (v.3.) The five lords of the Philistines, namely,
of the Canaanites in the land; but yet our Joshua lives for ever, and Ashdod, Gaza, Askelon, Gath, and Ekron, 1 Sam. 6. 17. Thres
will in the great day perfect his conquests. After Joshua's death, of these cities had been in part reduced, (ch.1.18.) but, it seems,
little was done for a long time against the Canaanites; Israel in- the Philistines (probably, with the help of the other two, which
dulged them, and grew familiar with th. m, and therefore God strengthened their confederacy with each other from thencefor
would not drive them out any more, v. 21. If they will have such ward) recovered the possession of them. These gave the greatest
inmates as these among them, let them take them, and see what disturbance to Israel of any of the natives, especially in the latter
will come of it. God chose their delusions, Isa. 66.4. Thus men times of the judges, and they were never quite reduced until David
cherish and indulge their own corrupt appetites and passions, and, did it. There was a particular nation called Canaanites, that
instead of mortifying them, make provision for them, and there-kept their ground, with the Sidonians, upon the coast of the great
fore God justly leaves them to themselves under the power of sea. And in the north the Hivites held much of mount Lebanon,
their sins, which will be their ruin: So shall their doom be, them- it being a remote corner, n which perhaps they were supported
secres huvə decided it. These remnants of the Canaanites were by some of the neighbouring states. But, beside these, 2. There
left to prove Israel, (v. 22.) whether they would keep the way of the were every where, in all parts of the country, some scatterings of
Lord or not; not that God might know them, but that they might the nations; (v. 5.) Hittites, Amorites, &c. which, by Israeli
zoow themseives. It was to try, (1.) Whether they could resist || foolish, connivance and indulgence, were so many, so easy, a»j
*
Before Christ 1336.
The Government of Othniel.
JUDGES, 111.
↓
so insolent, that the children of Israel are said to dwell among
dem, as if the right had still remained in the Canaanites, and
the Israelites had been taken in by their permission, and only as
enants at will.
groves; so that by degrees they lost the remembrance of the true
God, and forgot there was such a Being, and what obligationý
they lay under to him. In nothing is the corrupt memory of man
more treacherous than in this, that it is apt to forget God; because,
out of sight, he is out of mind; and here begins all the wickedness
that is in the world; they have perverted their way, for they
have forgotten the Lord their God.
Now concerning these remnants of the natives, observe,
I. How wisely God permitted them to remain. It had been
mentioned, in the close of the foregoing chapter, as an act of God's
justice, that he let them remain for Israel's correction. But here
nother construction is put upon it, and it appears to have been
an act of God's wisdom, that he let them remain for Israel's real
dvantage, that those who had not known the wars of Canaan
might learn war, v. 1, 2. It was the will of God that the people
of Israel should be inured to war, 1. Because their country was
rxceeding rich and fruitful, and abounded with dainties of all sorts,
which, if they were not sometimes made to know hardship, would
be in danger of sinking them into the utmost degree of luxury and
effeminacy. They must sometimes wade in blood, and not always
in milk and honey, lest even their men of war, by the long disuse
of
arms,
should become as soft and as nice as the tender and deli-
cate woman, that would not set so much as the sole of her foot to the
ground for tenderness and delicacy; a temper as destructive to
every thing that is good, as it is to every thing that is great, and
therefore to be carefully watched against by all God's Israel.
2. Because their country lay very much in the midst of enemies,
by whom they must expect to be insulted; for God's heritage
was as a speckled bird, the birds round about were against her,
Jer. 12.9. It was therefore, necessary they should be well dis-
ciplined, that they might defend their coasts when invaded, and
might hereafter enlarge their coast, as God had promised them.
The art of war is best learned by experience, which not only
acquaints men with martial discipline, but (which is no less neces-
sary) inspires them with a martial disposition. It was for the
interest of Israel to breed soldiers, as it is the interest of an island
to breed seamen, and therefore God left Canaanites among them,
that, by the lesser difficulties and hardships they met with in
Encountering them, they might be prepared for greater; and, by
running with the footmen, might learn to contend with horses,
Jer. 12.5. Israel was a figure of the church militant, that must
fight its way to a triumphant state. The soldiers of Christ must
endure hardness, 2 Tim. 2.3. Corruption is therefore left re-
maining in the hearts even of good Christians, that they may learn
war, may keep on the whole armour of God, and stand continually
upon their guard. The learned Bishop Patrick offers another
sense of v.2. that they might know to teach them war, that is,
they shall know what it is to be left to themselves. Their fathers
fought by a divine power, God taught their hands to war, and
their fingers to fight; but, now that they have forfeited his favour,
let them learn what it is to fight, like other men.
8. Therefore the anger of the LORD was hot
against Israel, and he sold them into the hand of
Chushan-rishathaim king of Mesopotamia: and the
children of Israel served Chushan-rishathaim eight
9. And when the children of Israel cried
years.
unto the LORD, the LORD raised up a deliverer to
the children of Israel, who delivered them, even
Othniel the son of Kenaz, Caleb's younger brother.
10. And the Spirit of the LORD came upon him,
and he judged Israel, and went out to war: and
the LORD delivered Chushan-rishathaim king of
Mesopotamia into his hand; and his hand pre-
vailed against Chushan-rishathaim. 11. And the
land had rest forty years. And Othniel the son of
Kenaz died.
We now come to the records of the government of the parti-
cular judges, the first of which was Othniel, in whom the story of
this book is knit to that of Joshua, for even in Joshua's time
Othniel began to be famous; by which it appears that it was not
long after Israel's settlement in Canaan, before their purity began
to be corrupted, and their peace (by consequence) disturbed. And
those who have taken pains to inquire into the sacred chronology
are generally agreed, that the Danites' idolatry, and the war with
the Benjamites for abusing the Levite's concubine, though related
in the latter end of this book, happened about this time, under or
before Othniel's government, who, though a judge, was not such
a king in Israel as would keep men from doing what was right
in their own eyes
In this short narrative of Othniel's government, we have,
I. The distress that Israel was brought into for their sin, (v. 8.)
God, being justly displeased with them for plucking up the hedge
of their peculiarity, and laying themselves in common with the
nations, plucked up the hedge of their protection, and laid then:
open to the nations; set them to sale as goods he would part with,
and the first that laid hands on them was Chushan-rishathaim,
II. How wickedly Israel mingled themselves with those that did king of that Syria which lay between the two great rivers of
remain. One thing God intended, in leaving them among them, Tigris and Euphrates, thence called Mesopotamia, which signifies
was, to prove Israel, (v. 4.) that those who were faithful to the God || the midst of rivers. It is probable that this was a warlike prince,
of Israel might have the honour of resisting the Canaanites' and, aiming to enlarge his dominions, invaded the two tribes first
allurements to idolatry, and that those who were false and insincere on the other side Jordan that lay next him, and afterward, per-
might be discovered, and might fall under the shame of yielding haps by degrees, penetrated into the heart of the country, and, as
to those allurements. Thus, in the Christian churches, there must far as he went, put them under contribution, exacting it with
needs be heresies, that they which are perfect may be made mani- || rigour, and perhaps quartering soldiers upon them. Laban was
fest, 1 Cor. 11. 19. Israel, upon trial, proved bad. 1. They of this country, who oppressed Jacob with a hard service; but it
joined in marriage with the Canaanites, (v. 6.) though they could lay at such a distance, that one could not have thought Israel's
not advance either their honour or their estate by marrying with trouble should have come from such a far country, which shews
them. They would mar their blood instead of mending it, and sink so much the more of the hand of God in it.
their estates, instead of raising them, by such marriages. 2. Thus 1. Their return to God in this distress. When he slew them,
they were brought to join in worship with them; they served their then they sought him whom before they had slighted. The children
gods, (v. 6.) Baalim and the groves; (v. 7.) that is, the images that of Israel, even the generality of them, cried unto the Lord, v. 9.
were worshipped in groves of thick trees, which were a sort of At first, they made light of their trouble, and thought they could
natural temples. In such unequal matches there is more reason easily shake off the yoke of a prince at such a distance; but, when
to fear that the bad will corrupt the good, than to hope that the it continued eight years, they began to feel the smart of it, and
good will reform the bad as it is in laying two pears together, the then they cried under it, who before had laughed at it. They
one rotten, and the other sound When they inclined to worship who in the day of their mirth had cried to Baalin and Ashtaroth,
other gods, they forgat the Lord their God. In complaisance to now that they are in trouble, cry to the Lord from whom they
their new relations, they talked of nothing but Baalim and the bad revolted, whose justice brought them into this trouble, and
Before Christ 1336.
Eglon slain by Ehud.
JUDGES, III.
whose power and favour alone could help them out of it. Afflic-arose out of his seat. 21. And Ehud put forth his
tion makes those cry to God with importunity, who before would left hand, and took the dagger from his right thigh,
scarcely speak to him.
and thrust it into his belly: 22. And the haft also
went in after the blade; and the fat closed upon
the blade, so that he could not draw the dagger
out of his belly; and the dirt came out. 23. Then
III. God's return in mercy to them for their deliverance,
Though need drove them to him, he did not therefore reject
their prayers, but graciously raised up a deliverer, or saviour, as
the word is. Observe, 1. Who the deliverer was; it was Othniel
who married Caleb's daughter; one of the old stock that had
seen the works of the Lord, and had himself, no question, kept his
integrity, and secretly lamented the apostacy of his people, but
waited for a divine call to appear publicly for the redress of their
grievances. He was now, we may suppose, far advanced in years,
when God raised him up to this honour; but the decays of age
were no hinderance to his usefulness, when God had work for him
to do. 2. Whence he had his commission, not of man, or by
man; but the Spirit of the Lord came upon him, v. 10. The spirit
of wisdom and courage to qualify him for the service, and a spirit
of power to excite him to it, so as to give him and others full
satisfaction that it was the will of God he should engage in it.
The Chaldee says, The Spirit of prophecy remained on him.
3. What method he took; he first judged Israel, reproved them,
called them to an account for their sins, and reformed them, and
then went out to war; that was the right method. Let sin at
home be conquered, that worst of enemies, and then enemies
abroad will be the more easily dealt with. Thus let Christ be our
Judge and Lawgiver, and then he will save us, and on no other
terms, Isa, 33. 22. 4. What good success he had. He prevailed
to break the yoke of the oppression, and, as it should seem, to
break the neck of the oppressor; it said, The Lord
livered Chushan-rishathaim into his hand. Now was Judah, of
which tribe Othniel was, as a lion's whelp gone up from the prey.
5. The happy consequence of Othniel's good services. The land,||
though not getting ground, yet had rest, and some fruits of the
reformation, forty years; and it had been perpetual, if they had
kept close to God and their duty.
Ehud went forth through the porch, and shut the
doors of the parlour upon him, and locked them.
24. When he was gone out, his servants came; and
when they saw that, behold, the doors of the parlour
were locked, they said, Surely he covereth his feet
in the summer chamber. 25. And they tarried
till they were ashamed: and, behold, he opened
not the doors of the parlour; therefore they took
a key, and opened them: and behold, their lord was
fallen down dead on the earth. 26. And Ehud
escaped while they tarried, and passed beyond the
quarries, and escaped unto Seirath. 27. And it
came to pass, when he was come, that he blew a
trumpet in the mountain of Ephraim, and the
children of Israel went down with him from the
mount, and he before them. 28. And he said unto
them, Follow after me: for the LORD had delivered
your enemies the Moabites into your hand. And
they went down after him, and took the fords of
Jordan toward Moab, and suffered not a man to
pass over. 29. And they slew of Moab at that time
about ten thousand men, all lusty, and all men of
valour; and there escaped not a man. 30. So Moab
was subdued that day under the hand of Israel.
And the land had rest fourscore years.

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12. And the children of Israel did evil again in
the sight of the LORD: and the LORD strengthened
Eglon the king of Moab against Israel, because
they had done evil in the sight of the LORD.
13. And he gathered unto him the children of
Ammon and Amalek, and went and smote Israel,
and possessed the city of palm-trees. 14. So the
children of Israel served Eglon the king of Moab
eighteen years. 15. But when the children of Israel
cried unto the LORD, the LORD raised them up a
deliverer, Ehud the son of Gera, a Benjamite, a man
left-handed: and by him the children of Israel sent
present unto Eglon the king of Moab. 16. But
Ehud made him a dagger which had two edges,
of a cubit length; and he did gird it under his
raiment upon his right thigh. 17. And he brought
the present unto Eglon king of Moab and Egion
was a very fat man. 18. And when he had made
an end to offer the present, he sent away the
people that bare the present. 19. But he himself
turned again from the quarries that were by Gilgal,
and said, I have a secret errand unto thee, O king:
who said, Keep silence. And all that stood by
him went out from him. 20. And Ehud came
anto him; and he was sitting in a summer parlour,
which he had for himself alone. And Ehud said,
I have a message from God unto thee And he
Ehud is the next of the judges whose achievements are related
in this history, and here is an account of his actions.
1. When Israel sins again, God raises up a new oppressor
v. 12..14. It was an aggravation of their wickedness, that they
did evil again, after they had smarted so long for their former iniqui
ties, promised so fair when Othniel judged them, and received so
much mercy from God in their deliverance. What, and after ail
this, again to break his commandments! Was the disease obsti-
nate to all the methods of cure, both corrosives and lenitives? It
seems it was. Perhaps they thought they might make the more
bold with their old sins, because they saw themselves in no danger
from their old the of that kingdom were weak-
ned and brought low; but God made them know that he had
variety of rods wherewith to chastise them, he strengthened Eglon
king of Moab against them. This oppressor lay nearer them than
the former, and therefore would be the more mischievous to them;
God's judgments thus approached them gradually, to bring them
to repentance. When Israel dwelt in tents, but kept their in-
tegrity, Balak king of Moab, that would have strengthened him-
self against them, was baffled; but now that they had forsaken
God, and worshipped the gods of the nations round about them,
(and perhaps those of the Moabites among the rest,) here was
another king of Moab whom God strengthened against them, put
power into his hands, though a wicked man, that he might be a
scourge to Israel; the staff in his hand with which he beat Israel,
was, God's indignation; howbeit he meant not so, neither did his
heart think so, Isa. 10.6, 7. Israelites did ill, and, we may sap-
pose, Moabites did worse, yet, because God punishes tue ens al
his own people in this world, that, the flesh being destroyed, the
spirit inay saved, Israel is weakened, and Moab stehe
M
-
Before Christ 1336.
Eglon slain by Ehud.
JUDGES, III

against them. God would not suffer the Israelites, when they
were the stronger, to distress the Moabites, nor give them any
disturbance, though they were idolaters; (Deut. 2. 9.) yet now he
suffered the Moabites to distress Israel, and strengthened them
on purpose that they might: Thy judgments, O God, are a great
deep. The king of Moab took to his assistance the Ammonites
and Amalekites, (v. 13.) and that strengthened him; and we are
here told how they prevailed.
1. They beat them in the field, they went and smote Israel;
(v. 13.) not only those tribes that lay next them on the other side
Jordan, who, though first settled, being frontier tribes, were most
disturbed; but those also within Jordan, for they made themselves
masters of the city of palm-trees, which, it is probable, was a
strong-hold erected near the place where Jericho had stood, for
that was so called, (Deut. 34. 3.) into which the Moabites put a
garrison, to be a bridle upon Israel, and to secure the passes of
Jordan, for the preservation of the communication with their own
country. It was well for the Kenites that they had left this city,
(ch. 1. 16.) before it fell into the hands of the enemy. See how
quickly the Israelites lost that, by their own sin, which they had
gained by miracles of divine mercy.
2. They made them to serve, (v. 14.) that is, exacted tribute
from them, either the fruits of the earth in kind, or money in lieu
of them. They neglected the service of God, and did not pay
him his tribute; thus therefore did God recover from them that
wine and oil, that silver and gold, which they prepared for Baal,
Hos. 2. 8. What should have been paid to the divine grace, and
was not, was distrained for, and paid to the divine justice. The
former servitude (v. 8.) lasted but eight years, this eighteen; for if
lesser troubles do not do the work, God will send greater.
||
II. When Israel prays again, God raises up a new deliverer,
(v. 15.) his name Ehud. We are here told, 1. It was a Benjamite.
The city of palm-trees lay within the lot of this tribe, by which, it
is probable, they suffered the most, and therefore stirred first to
shake off the yoke. It is supposed, by the chronologers. that the
Israelites' war with Benjamin for the wickedness of Gibeah, by
which that whole tribe was reduced to six hundred men, happened
before this, so that we may well think that tribe to be now the
weakest of all the tribes; yet out of it God raised up this deliverer,
in token of his being perfectly reconciled to them, to manifest his
own power in ordaining strength out of weakness, and that he
might bestow more abundant honour upon that part which lacked,
1 Cor. 12. 24. 2. That he was left-handed, as, it seems, many of
that tribe were, ch. 20. 16. Benjamin signifies the son of the right-
hand, and yet multitudes of the were left-handed; for men's
natures do not always answer their names. The LXX say, he
was an ambi-dexter, one that could use both hands alike, sup-
posing that that was an advantage to him in the action he was
called to; but the Hebrew phrase, that he was shut of his right
hand, intimates, that, either through disease or disuse, he made
little or no use of that, but of his left-hand only, and so was the
less fit for war, because he must needs handle his sword but
awkwardly; yet God chose this left-handed man to be the man
of his right hand, whom he would make strong for himself,
Ps. 80.17. It was God's right hand that gained Israel the victory,
(Ps. 44. 3.) not the right hand of the instruments he employed.
We are here told what Ehud did for the deliverance of Israel
out of the hands of the Moabites. He saved the oppressed by
destroying the oppressors, when the measure of their iniquity was
full, and the set time to favour Israel was come.
(1.) He put to death Eglon the king of Moab; I say, put him
to death; not he murdered or assassinated him, but, as a judge,
or minister of divine justice, executed the judgments of God upon
him, as an implacable enemy to God and Israel. This story is
particularly related.
were presented to God, to obtain his favour; these the children
of Israel had not offered, in their season, to the God that loved
them; and now, to punish them for their neglect, they are laid
under a necessity of bringing their offerings to a heathen prince
that hated them. Ehud went on his errand to Eglon, offered
his present with the usual ceremony, and expressions of dutiful
respect, the better to colour what he intended, and to prevent
suspicion.
[2.] It should seem, from the first, he designed to be the death
of him, God putting it into his heart, and letting him know also
that the motion was from himself, by the Spirit that came upon
him, the impulses of which carried with them their own evidence,
and so gave him full satisfaction both as to the lawfulness and the
success of this daring attempt, of both which he would have had
reason enough to doubt. If he be sure that God bids him do it,
he is sure both that he may do it, and that he shall do it; for a
command from God is sufficient to bear us out, and bring us off,
both against our consciences, and against all the world. That he
compassed and imagined the death of this tyrant, appears by the
preparation he made of a weapon for the purpose; a short dagger,
but half a yard long, like a bayonet, which might easily be con-
cealed under his clothes, (v.10.) perhaps, because none were
suffered to come near the king with their swords by their sides.
This he wore on his right thigh, that it might be the more ready
to his left hand, and might be the less suspected.
[1.] He had a fair occasion of access to him; being an ingenious
active man, and fit to stand before kings, his people chose him
to carry a present in the name of all Israel, over and above their
tribute, to their great lord the king of Moab, that they might find
favour in his eyes, v. 15. The present is called mincha in the
riginal, which is the word used in the law for the offerings that
[3.] He contrived how to be alone with him; which he might
the more easily be, now that he had not only made himself known
to him, but ingratiated himself by the present, and the compli-
ments, which, perhaps, on that occasion, he had passed upon
him. Observe how he laid his plot. First, He concealed his
design even from his own attendants; brought them part of the
way, and then ordered them to go forward towards home, while
he himself, as if he had forgot something behind him, went back
to the king of Moab's court, v. 18. There needed but one hand
to do the execution; had more been engaged, they could not so
safely have kept counsel, nor so easily have made an escape.
Secondly, He returned from the quarries by Gilgal, (v. 19.) from
the graven images (so it is in the margin) which were with Gilgal;
set up perhaps by the Moabites with the twelve stones which
Joshua had set up there. Some suggest that the sight of these
idols stirred up in him such an indignation against the king of
Moab, as put him upon the execution of that design, which other-
wise he had thought to have let fall for the present.
Or,
perhaps, he came so far as to these images, that, telling from
what place he returned, the king of Moab might be the more apt
to believe he had a message from God. Thirdly, He begged a
private audience, and obtained it in a withdrawing room, here
called a summer parlour. He told the king he had a secret errand
to him, who, thereupon, ordered all his attendants to withdraw,
v. 19. Whether he expected to receive some private instructions
from an oracle, or some private information concerning the present
state of Israel, as if Ehud would betray his country, it was a very
unwise thing for him to be all alone with a stranger, and whom
he had reason to look upon as an enemy; but those that are
marked for ruin are infatuated, and their hearts hid from under-
standing; God deprives them of discretion.
[4.] When he had him alone, he soon despatched him. His
summer parlour, where he used to indulge himself in ease and
luxury, was the place of his execution. First, Ehud demands his
attention to a message from God, (v. 20.) and that message was a
dagger: God sends to us by the judgments of his hand, as well as
by the judgments of his mouth. Secondly, Eglon pays respect to
a message from God. Though a king, though a heathen king;
though rich and powerful; though now tyrannizing over the people
of God; though a fat unwieldy man, that could not easily rise, nor
stand long; though in private, and what he did not under observa-
tion; yet, when he expected to receive orders from heaven, he
rose out of his seat; whether it was low and easy, or whether it
was high and stately, he quitted it, and stood up when God was
about to speak to him, thereby owning God his Superior. This
shames the irreverence of many who are called Christians, and yet
Before Christ 1316.
Shamgar slays six hundred Philistines
JUDGES, III.
1
||
when a message from God is delivered to them, study to shew, by off, and proved to be fed for the slaughter like a lamb in 2
all the marks of carelessness, how little they regard it. Ehud,|| large place.
in calling what he had to do a message from God, plainly avouches
a divine commission for it; and God's inclining Eglon to stand
up to it, did both confirm the commission, and facilitate the
execution. Thirdly, The message was delivered, not to his ear,
but immediately, and literally, to his heart, into which the fatal
knife was thrust, and was left there, v. 21, 22. His extreme fat-
ness made him unable to resist, or to help himself; probably, it
was the effect of his luxury and excess; and when the fat closed up
the blade, God would by that circumstance shew how those that
pamper the body do but prepare for their own misery. However,
it was an emblem of his carnal security and senselessness. His
heart was as fat as grease, and in that he thought himself enclosed.
See Ps. 119.70.-17.10. Eglon signifies a calf, and he fell like a
fated calf, by the knife, an acceptable sacrifice to divine justice.
Notice is taken of the coming out of the dirt, or dung, that the
death of this proud tyrant may appear the more ignominious and
shameful. He that had been so very nice and curious about his
own body, to keep it easy and clean, shall now be found wallowing
in his own blood and excrements. Thus does God pour contempt
upon princes. Now this act of Ehud's, 1. May justify itself,
because he had special direction from God to do it, and it was
agreeable to the usual method, which, under that dispensation,
God took to avenge his people of their enemies, and to manifest
to the world his own justice. But, 2. It will by no means justify
any now in doing the like. No such commissions are now given,
and to pretend to them is to blaspheme God, and make him
patronise the worst of villanies. Christ bid Peter sheathe the
sword, and we find not that he bid him draw it again.
(2.) Ehud, having slain the king of Moab, gave a total rout to
the forces of the Moabites that were among them, and so effec-
tually shook off the yoke of their oppression. [1.] He raised an
army immediately in mount Ephraim, at some distance from the
head-quarters of the Moabites, and headed them himself, v. 27.
The trumpet he blew was indeed a jubilee-trumpet, proclaiming
liberty, and a joyful sound it was to the oppressed Israelites, who
for a long time had heard no other trumpets than those of their
enemies. [2.] Like a pious man, and as one that did all this in
faith, he took encouragement himself, and gave encouragement
to his soldiers, from the power of God engaged for them; (v. 28.)
"Follow me, for the Lord hath delivered your enemies into your
hands; we are sure to have God with us, and therefore may go on
boldly, and shall go on triumphantly." [3.] Like a politic general,
he first secured the fords of Jordan, set strong guards upon all
those passes, to cut off communications between the Moabites that
were in the land of Israel, (for upon them only his design was,)
and their own country on the other side Jordan; that if, upon
the alarm given them, they resolved to fly, they might not escape
thither, and if they resolved to fight, they might not have assist-
ance thence. Thus he shut them up in that land as their prison,
in which they were pleasing themselves as their palace and
paradise. [4.] He then fell upon them, and put them all to the
sword, ten thousand of them, which, it seems, was the number
appointed to keep Israel in subjection; (v. 29.) There escaped nos
a man of them. And they were the best and choicest of all the
king of Moab's forces; all lusty men, men of bulk and stature,
and not only able bodied, but high spirited too, and men of
valour, v. 29. But neither their strength nor their courage stood
them in any stead, when the set time was come for God to deliver
them into the hand of Israel. [5.] The consequence of this
victory was, that the power of the Moabites was wholly broken in
the land of Israel; the country was cleared of these oppressors,
and the land had rest eighty years, v.30. We may hope that
there was likewise a reformation among them, and a check given
to idolatry, by the influence of Ehud, which continued a good part
of this time. It was a great while for the land to rest, fourscore
years; yet what is that to the saints' everlasting rest in the
heavenly Canaan?
•
[5.] Providence wonderfully favoured his escape, when he had
done the execution. First, The tyrant fell silently, without any
shriek
or outcry, which might have been overheard by his
servants at a distance. How silently does he go down to the pit,
choked up, it may be, with his own fat, which stifled his dying
groans, though he had made so great a noise in the world, and
had been the terror of the mighty in the land of the living.
Secondly, The heroic executioner of this vengeance, with such a
presence of mind, as discovered not only no consciousness of
guilt, but a strong confidence in the divine protection, shut the
doors after him, took the key with him, and passed through the
guards with such an air of innocence, and boldness, and uncon-
cernedness, as made them not at all to suspect his having done any
thing amiss. Thirdly, The servants that attended in the ante-
chamber, coming to the door of the inner parlour, when Ehud
was gone, to know their master's pleasure, and finding it locked,
and all quiet, they concluded he was lain down to sleep, had
covered his feet upon his couch, and was gone to consult his pillow
about the message he had received, and to dream upon it, (v. 24.)
and therefore would not offer to open the door. Thus, by their
care not to disturb his sleep, they lost the opportunity of revenging
his death. See what comes of men's taking state too much,
and obliging those about them to keep their distance; some time
or other, it may come against them more than they think of. 1. It seems Israel needed deliverance, for he delivered Israel;
Fourthly, The servants at length opened the door, and found how great the distress was, Deborah afterward related in her song,
their master had slept indeed his long sleep, v. 25. The horror (ch. 5. 6.) that in the days of Shamgar the highways were un-
of this tragical spectacle, and the confusion it must needs put occupted, &c. That part of the country which lay next to the
them into, to reflect upon their own inconsideration in not open-Philistines was so infested with plunderers, that people could not
ing the door sooner, quite put by the thoughts of sending pursuers travel the roads in safety, but were in danger of being set upon
after him that had done it, whom now they despaired of over-and robbed; nor durst they dwell in the unguarded villages, but
taking. Lastly, Ehud by this means made his escape to Sierath, were forced to take shelter in the fortified cities.
a thick wood; so some, v. 26. It is not said, any where in this
story, what was the place in which Eglon lived now; but there
being no mention of Ehud's passing and repassing Jordan, I am
inclined to think that Eglon had left his own country of Moab,
on the other side Jordan, and made his principal residence at
this time in the city of palm-trees, within the land of Canaan, a
richer country than his own, and that there he was slain, and
then the quarries by Gilgal were not far off him. There where
te had settled himself, and thought he had sufficiently fortified
imself to lord it over the people of God, there he was out
When it was said the land had rest eighty years, some think it
is meant chiefly of that part of the land which lay eastward on
the banks of Jordan, which had been oppressed by the Moabites;
but it seems, by this passage here, that the other side of the
country, which lay south-west, was in that time infested by the
Philistines, against whom Shamgar made head.
•
-
31. And after him was Shamgar the son of Anath,
which slew of the Philistines six hundred men with
an ox-goad: and he also delivered Israel.
2. God raised them up to deliver them, as it should seem, while
Ehud was yet living, but superannuated. So inconsiderable were
the enemies for number, that it seems the killing of six hundred
of them amounted to a deliverance of Israel, and so many he slew
with an ox-goad, or, as some read it, a plough-share. It is pro-
bable that he was himself following the plough, when the Philis
tines made an inroad upon the country to ravage it, and God put
it into his heart to oppose them: the impulse being sudden and
strong, and having neither sword nor spear to do execution with,
he took the instrument that was next at hand, some of the tools of
Before Christ 1316.
JUDGES, III, IV. The Israelites enslaved by Jabin.
•
his plough, and with that killed so many hundred men, and came grievous. Jabin, and his general Sisera, did mightily oppress
||
off unhurt. See here, (1.) That God can make those eminently Israel. That which aggravated the oppression, was, 1. That this
serviceable to his glory and his church's good, whose extraction, enemy was nearer them than any of the former, in their borders,
education, and employment, are very mean and obscure. He in their bowels; and, by that means, had the more opportunity
that has the residue of the Spirit, could, when he pleased, make to do them a mischief. 2. That they were the natives of the
ploughmen judges and generals, and fishermen apostles. (2.) It is country, who bore an implacable enmity to them, for invading
no matter how weak the weapon is, if God direct and strengthen and dispossessing them; and when they had them in their power,
the arm.
An ox-goad, when God pleases, shall do more than would be so much the more cruel and mischievous toward them,
Goliath's sword. And sometimes he chooses to work by such in revenge of the old quarrel. 3. That these Canaanites had,
unlikely means, that the excellency of the power may appear to when time was, been conquered and subdued by Israel, were of
be of God.
God.
old sentenced to be their servants, (Gen. 9. 25.) and might now
have been under their feet, and utterly incapable of giving them
any disturbance, if their own slothfulness, cowardice, and unbelief,
had not suffered them thus to get head. To be oppressed by
those whom their fathers had conquered, and whom they them-
selves had foolishly spared, could not but be very grievous.
III. Israel returning to their God; They cried unto the Lord,
when distress drove them to him; and they saw no other of
way
relief. Those that slight God in their prosperity, will find them-
selves under a necessity of seeking him when they are in trouble.)
CHAP. IV.
The method of the history of Deborah and Barak, (the heroes in this chapter,)
is the same with that before. Here is, I. Israel revolted from God, v. 1.
11. Israel oppressed by Jabin, v. 2, 3. III. Israel judged by Deborah, n. 4, 5.
IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is con-
certed between Deborah and Barak, v. 6..9. 2. It is accomplished by their
joint agency.
Barak takes the field; (v. 10.) Sisera, Jabin's general, meets
him; (v. 12, 13.) Deborah encourages him, (v. 14.) and God gives him a
complete victory. The army routed, v. 15, 16. The general forced to flee;
(v. 17.) and there, where he expected shelter, had his life stolen from him by
Jael while he was asleep, (v. 18..21.) which completes Barak's triumpli,
(v. 22.) and Israel's deliverance, v. 23, 24.
1.
A
ND the children of Israel again did evil in
the sight of the LORD, when Ehud was
dead. 2. And the LORD sold them into the hand
of Jabin king of Canaan, that reigned in Hazor;
the captain of whose host was Sisera, which dwelt
in Harosheth of the Gentiles. 3. And the children
of Israel cried unto the LORD: for he had nine
hundred chariots of iron; and twenty years he
nightily oppressed the children of Israel.
Here is,
I. Israel backsliding from God; They again did evil in his sight,
forsook his service, and worshipped idols; for that was the sin
which now most easily beset them, v.1. See in this, 1. The
strange strength of corruption, which hurries men into sin, not-
withstanding the most frequent instances of its fatal consequences.
The bent to backslide is very hardly restrained. 2. The common
ill effects of a long peace. The land had rest eighty years, which
should have confirmed them in their religion; but, on the con-
trary, it made them secure and wanton, and indulgent of those
lusts which the worship of the false gods was calculated for the
gratification of. Thus the prosperity of fools destroys them.
Jeshurun waxeth fat and kicketh. 3. The great loss which the
people sustain by the death of good governors. They did coil,
because Ehud was dead. So it may be read. He kept a strict
eye upon them, restrained and punished every thing that looked
towards idolatry, and kept them close to God's service. But when
he was gone, they revolted, fearing him more than God.
4. And Deborah, a prophetess, the wife of
Lapidoth, she judged Israel at that time. 5. And
she dwelt under the palm-tree of Deborah between
Ramah and Beth-el in mount Ephraim: and the
children of Israel came up to her for judgment.
6. And she sent and called Barak the son of Abi-
noam, out of Kedesh-naphtali, and said unto him,
Hath not the LORD God of Israel commanded,
saying, Go and draw toward mount Tabor, and
take with thee ten thousand men of the children of
Naphtali, and of the children of Zebulun? 7. And
I will draw unto thee to the river Kishon, Sisera
the captain of Jabin's army, with his chariots, and
his multitude; and I will deliver him into thine
hand. 8. And Barak said unto her, If thou wilt
go with me, then I will go; but if thou wilt not
go with me, then I will not go. 9. And she said,
I will surely go with thee: notwithstanding, the
journey that thou takest shall not be for thine
honour for the LORD shall sell Sisera into the
hand of a woman. And Deborah arose. and went
with Barak to Kedesh.
The year of the redeemed is at length come, when Israel was to
be delivered out of the hands of Jabin, and restored again to their
liberty; which, we may suppose, the northern tribes, that lay
nearest the oppressor, and felt most the effects of his fury, did
in a particular manner cry to God for. For the oppression of the
poor, and the sighing of the needy, now will God arise. Now
here we have,
II. Israel oppressed by their enemies. When they forsook God,
he forsook them; and then they became an easy prey to every
spoiler. They alienated themselves from God, as if he were I. The preparation of the people for their deliverance, by the
none of their's; and then God alienated them as none of his.prophetic conduct and government of Deborah, v.4, 5.
Her
They that threw themselves out of God's service, threw themselves name signifies a bee; and she answered her name by her industry,
out of his protection. What has my beloved to do in my house, sagacity, and great usefulness to the public, her sweetness to her
when she has thus played the harlot? Jer. 11. 15. He sold friends, and sharpness to her enemies. She is said to be the wife
them into the hands of Jabin, v. 2. This Jabin reigned in Hazor, of Lapidoth: the termination is not commonly found in the name
as another of the same name, and perhaps his ancestor, had done of a man; therefore some make it the name of a place, she was
before him, whom Joshua routed, slew, and burnt his city, a woman of Lapidoth. Others take it appellatively; Lapidoth
Josh. 11. 1, 10. But it seems, in process of time, the city was signifies lamps. The rabbins say, she had employed herself in
rebuilt, the power regained, the loss retrieved, and, by degrees, making wicks for the lamps of the tabernacle; and, having stooped
the king of Hazor becomes able to tyrannize over Israel, who by to that mean office for God, she was afterwards thus preferred.
sin had lost all their advantage against the Canaanites. This Or, she was a woman of illuminations, or of splendours: one
servitude was longer than either of the former, and much more that was extraordinarily knowing and wise, and so came to be vert
Before Christ 1316.
JUDGES, IV.
The sraelites enslaved by Jabm
eminent and illustrious. Concerning her we are here told, 1. That Israel. [2.] Whence he should raise them; only out of his own
|
she was intimately acquainted with God: she was a prophetess; tribe, and that of Zebulun next adjoining; those two counties
one that was instructed in divine knowledge by the immediate should furnish him with an army sufficient, he need not stay to
inspiration of the Spirit of God, and the gifts of wisdom, which go further. And, lastly, She orders him where to make his ren-
she attained to not in an ordinary way; she heard the words of dezvous; at mount Tabor, in his own neighbourhood. (2.) When
God, and probably saw the visions of the Almighty. 2. That she he had an army raised, he knew not how he should have an
was entirely devoted to the services of Israel. She judged Israel opportunity of engaging the enemy, who, perhaps, declined fight-
at the time that Jabin oppressed them; and, perhaps, for being ing, having heard that Israel, if they had but courage enough to
a woman, she was the more easily permitted by the oppressor to make head against the enemy, seldom failed of success.
do it. She judged, not as a princess, by any civil authority con- says Deborah, "in the name of God, I will draw unto thee Sisera
"Well,
ferred upon her, but as a prophetess, and as God's mouth to them, and his army." She assures him that the matter should be deter-
correcting abuses, and redressing grievances, especially those mined by one pitched battle, and should not be long in the doing.
which related to the worship of God. The children of Israel [1.] In mentioning the power of the enemy, Sisera, a celebrated
came up to her from all parts for judgment, not so much for the general, bold and experienced, his chariots, his iron chariots, and
deciding of controversies between man and man, as for advice in his multitude of soldiers, she obliges Barak to fortify himself with
the reformation of what was amiss in things pertaining to God. the utmost degree of resolution; for the enemy he was to engage
Those among them, who before had secretly lamented the impieties was a very formidable one.
and idolatries of their neighbours, but knew not where to apply we may provide accordingly. But, [2.] In fixing the very place
It is good to know the worst, that
themselves for the restraining of them, now made their complaints to which Sisera would draw his army, she gave him a sign, which
to Deborah; who, by the sword of the Spirit, shewing them the might help to confirm his faith when he came to engage.
judgment of God, reduced and reclaimed many, and excited and a contingent thing, and depende upon Sisera's own will: but
animated the magistrates in their respective districts to put the when afterward he should see that falling out just as Deborah had
laws in execution. It is said she dwelt, or, as some read it, sat || foretold, he might from thence infer, that certainly, in the rest she
under a palm-tree, called ever after, from her, the palm-tree of said, she spake under a divine direction, which would be a great
Deborah. Either she had her house under a tree, a mean habi- encouragement to him; especially because with this,
tation which would couch under a tree; or she had her judgment-him an express promise of success; I will (that is, God will, in
[3.] She gave
beat in the open air, under the shadow of that tree; which was whose name I speak) deliver them into thy hand. So when he
an emblem of the justice she sat there to administer, which will saw them draw up against him, according to Deborah's word, he
thrive and grow against opposition, as palms under pressures. might be confident, that, according to her word, he should soon
Josephus says, that the children of Israel came to Deborah to see them fallen before him. Observe, God draws them to him
desire her to pray to God for them, that they might be delivered only that he might deliver them into his hand. When Sisera
out of the hand of Jabin; and Samuel is said at one particular drew his forces together, he designed the destruction of Israel;
time to judge Israei in Mizpeh, that is, bring them back again to but God gathered them as sheaves into the floor, for their owll
God, when they made the same address to him upon a like occa-destruction, Mic. 4. 11, 12. Assemble yourselves, and ye shall
sion, 1 Sam. 7. 6, 8.
be broken to pieces, Isa. 8. 9. See Rev. 19. 17, 18.
It was
<<
II. The project laid for their deliverance. When the children 2. At Barak's request, she promises to go along with him to the
of Israel came to her for judgment, with her they found salvation. || field of battle. (1.) Barak insists much upon the necessity of her
So they that seek to God for grace shall have grace and peace; presence, which would be better to him than a council of war;
grace and comfort, grace and glory. She was not herself. fit to|| (v.8.) " If thou wilt go with me to direct and advise me, aud in
command an army in person, being a woman; but she nominates every difficult case to let me know God's mind, then I will go with.
one that was fit, Barak of Naphtali, who, it is probable, had all my heart, and not fear the chariots of iron;" otherwise not.
already signalized himself in some rencounters with the forces of Some make this to be the language of a weak faith; he could not
the oppressor, living near him, (for Hazor and Harosheth lay take her word, unless he had her with him in pawn, as it were, for
within the lot of that tribe,) and thereby had gained a reputation performance. It seems rather to arise from a conviction of the
and interest among his people. Some struggles, we may sup- necessity of God's presence and continual conduct, a pledge and
pose, that brave man had used toward the shaking off of the yoke, earnest of which he would reckon Deborah's presence to be; and
but could not effect it till he had his commission and instructions therefore begged thus earnestly for it. If thou yo not up with
from Deborah. He could do nothing without her head, nor sheme, in token of God's going with me, carry me not up hence."
without his hands; but both together made a complete deliverer, Nothing would be a greater satisfaction to him, than to have the
and effected a complete deliverance. The greatest and best are prophetess with him to animate the soldiers, and to be consulted
not self-sufficient, but need one another.
as an oracle upon all occasions. (2.) Deborah promised to go
with him, v. 9. No toil nor peril shall discourage her from doing
the utmost that becomes her to do for the service of her country.
She would not send him where she would not go herself. Those
that in God's name call others to their duty, should be very ready
to assist them in it. Deborah was the weaker vessel, yet had
the stronger faith. But though she agrees to go with Barak, if
he insist upon it, she gives him a hint proper enough to move a
soldier not to insist upon it. The journey thou undertakest (so
confident was she of the success, that she calls his engaging in
war but the undertaking of a journey) shall not be for thine honour:
not so much for thine honour as if thou hadst gone thyself; for
the Lord shall sell Sisera (now his turn comes to be sold as Israel
was, v. 2. by way of reprisal) into the hands of a woman; that
is, [1.] The world would ascribe the victory to the hand of
Deborah; this he might himself foresee. [2.] God (to correct
his weakness) would complete the victory by the hand of Jael;
which would be some eclipse to his glory. But Barak values the
satisfaction of his mind, and the good success of his enterprise,
more than his honour; and therefore will by no means drop bis
1. By God's direction, she orders Barak to raise an army, and
engage Jabin's forces, that were under Sisera's command, v. 6, 7.
Barak, it may be, had been meditating some great attempt against
the common enemy; a spark of generous fire was glowing in his
breast, and fain he would do something to the purpose for his
people, and for the cities of his God. But two things discouraged
him; (1.) He wanted a commission to levy forces; that therefore
Deborah here gives him under the broad seal of heaven; which,
as a prophetess, she had a warrant to affix to it. "Hath not the
Lord God of Israel commanded it? Yes, certainly he has, take
my word for it." Some think she intends this as an appeal to
Barak's own heart: "Has not God, by a secret whisper to thyself,
given thee some intimation of his purpose, to make use of thee as
an instrument in his hand to save Israel? Hast not thou felt some
impulse of this kind upon thine own spirit?" If so, the spirit of
prophecy in Deborah confirms the spirit of a soldier in Barak;
Go and draw toward mount Tabor. [1.] She directs him what
number of men to raise, ten thousand; and let him not fear that
those will be too few, when God hath said, he will by them save
A
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Before Christ 1285.
JUDGES, IV.
The Defeat of Sisera
request. He dares not fight, unless he have Deborah with him to || had said by Deborah, (v. 7.) I will draw unto thee Sisera. Sera's
direct him, and pray for him. She therefore stood to her word confidence was chiefly in his chariots; therefore particular notice
with a masculine courage; this noble heroine arose and went with is taken of them, nine hundred chariots of iron, which, with the
Barak.
V
scythes fastened to their axle-trees, when they were driven into an
army of footmen, did terrible execution. So ingenious have men
been in inventing methods of destroying one another, to gratify
those lusts from which come wars and fightings.
III. Deborah gives orders to engage the enemy, v. 14. Josephus
says, that when Barak saw Sisera's army drawn up, and attempting
to surround the mountain, on the top of which he and his forces
lay encamped, his heart quite failed him, and he determined to
retire to a place of greater safety; but Deborah animated him to
make a descent upon Sisera, assuring him that this was the day
marked out in the divine counsels for his defeat. Now they
appear most threatening, they are ripe for ruin. The thing
is as sure to be done as if it were done already; The Lord hath
delivered Sisera into thy hand. See how the work and honour of
this great action are divided between Deborah and Barak; she, as
the head, gives the word, he, as the hand, doeth the work. Thus
doth his gifts variously, 1 Cor. 12. 4, &c. But
though ordinarily the head of the woman is the man, (1 Cor. 11.2.)
he that has the residue of the Spirit was pleased to cross hands,
and to put the head upon the woman's shoulders, choosing the
weak things of the world to shame the mighty, that no flesh might
glory in his presence. It was well for Barak that he had Deborah
with him; for she made up what was defective, 1. In his conduct,
by telling him, This is the day. 2. In his courage, by assuring
him of God's presence; "Is not the Lord gone out before thee?
Leader?" Note, (1.) In every undertaking, it is good to be
Darest not thou follow, when thou hast God himself for thy
satisfied that God goes before us, that we are in the way of our
duty, and under his direction. (2.) If we have ground to hope
that God goes before us, we ought to go on with courage and
with in resisting Satan, in serving God, or suffering for him;
cheerfulness. "Be not dismayed at the difficulties thou meetest
for, is not the Lord gone out before thee? Follow him fully then."
IV. God himself routs the enemy's army, v.15. Barak, in
obedience to Deborah's orders, went down into the valley, though
there, upon the plain, the iron chariots would have so much the
more advantage against him, quitting his fastness upon the moun
tain in dependence upon the divine power; for in vain is salvation
hoped for from hills and mountains; in the Lord alone is the
salvation of his people, Jer. 3. 23. And he was not deceived in
his confidence; The Lord discomfited Sisera. It was not so much
the bold and surprising alarm which Barak gave their camp, that
dispirited and dispersed them, but God's terror seized their spirits,
and put them into an unaccountable confusion.
The stars, it
seems, fought against them, ch.5.20. Josephus says, that a
violent storm of hail, which beat in their faces, gave them this
rout, disabled them, and drove them back; so that they became a
very easy prey to the army of Israel: and Deborah's words were
made good; "The Lord has delivered them into thy hand; it is
now in thy power to do what thou wilt with them.”
V. Barak bravely improves his advantage, follows the blow with
an undaunted resolution and an unwearied diligence, prosecutes
the victory, and pursues the scattered forces, even to their general's
head-quarters at Harosheth, (v. 16.) and spares none whom God
had delivered into his hand to be destroyed; There was not a man
left. When God goes before us in our spiritual conflicts, we must
bestir ourselves; and when by his grace he gives us some success
against the enemies of our souls, we must improve it by watch-
fulness and resolution, and carry on the holy war with vigour.
10. And Barak called Zebulun and Naphtali to
Kedesh; and he went up with ten thousand men
at his feet and Deborah went up with him.
11. Now Heber the Kenite, which was of the chil-
dren of Hobab the father-in-law of Moses, had
severed himself from the Kenites, and pitched his
tent unto the plain of Zaanaim, which is by Kedesh.
12. And they shewed. Sisera that Barak the son of
Abinoam was gone up to mount Tabor. 13. And
Sisera gathered together all his chariots, even nine
hundred chariots of iron, and all the people that
were with him, from Harosheth of the Gentiles
unto the river of Kishon. 14. And Deborah said
unto Barak, Up; for this is the day in which the
LORD hath delivered Sisera into thine hand: is not
the LORD gone out before thee? So Barak went
down from mount Tabor, and ten thousand men
after him. 15. And the LORD discomfited Sisera,
and all his chariots, and all his host, with the edge
of the sword, before Barak; so that Sisera lighted
down off his chariot, and fled away on his feet.
16. But Barak pursued after the chariots, and after
the host, unto Harosheth of the Gentiles: and all
the host of Sisera fell upon the edge of the sword;
and there was not a man left.
Here,
1
||
I. Barak beats up for volunteers, and soon has his quota of men
ready, v. 10. Deborah had appointed him to raise an army of ten
thousand men, (v.6.) and so many he has presently at his feet,
following him, and subject to his command. God is said to call
us to his feet, (Isa. 41.2.) that is, into obedience to him. Some
think it intimates that they were all footmen, and so the armies of
the Jews generally were; which made the disproportion of strength
between them and the enemy (who had horses and chariots) very
great, and the victory the more illustrious: but the presence of
God and his prophetess was abundantly sufficient to balance that
disproportion. Barak had his men at his feet, which intimates
their cheerfulness, and readiness to attend him, whithersoever he
went, Rev. 14. 4. Though the tribes of Zebulun and Naphtali |
were clfiefly depended on, yet it appears, by Deborah's song, that
there were some come in to him from other tribes, Manasseh and
Issachar; and more expected, that came not, from Reuben, Dan,
and Asher, ch.5.14..17. But these are overlooked here; and
we are only told, that, to make his ten thousand effective men
indeed, Deborah went up with him. The 11th verse, concerning
The 11th verse, concerning
the remove of Heber, one of the families of the Kenites, out of
the wilderness of Judah, in the south, where those families had
fixed themselves, (ch. 1.16.) into the northern country, comes in
for the sake of what was to follow concerning the exploit of Jael,
a wife of that family.
II. Sisera, upon notice of Barak's motions, takes the field with
a very numerous and powerful army, v. 12, 13. They shewed
Sisera, that is, it was shewed him. Yet some think it refers to
the Kenites, mentioned
before, 11.
Sisera notice of Barak's rendezvous, there being peace at this
time between Jabin and that family, v. 17. Whether they intended
A as a kindness to him or no, it served to accomplish what God
17. Howbeit Sisera fled away on his feet to the
tent of Jael the wife of Heber the Kenite: for there
was peace between Jabin the king of Hazor, and
the house of Heber the Kenite. 18. And Jael·
went out to meet Sisera, and said unto him, Tors
Before Christ 1285.
The Death of Sisera.
in, my lord, turn in to me; fear not. And when he
had turned in unto her into the tent, she covered
him with a mantle. 19. And he said unto her,
Give me, I pray thee, a little water to drink; for I
am thirsty. And she opened a bottle of milk, and
gave him drink, and covered him. 20. Again he
said unto her, Stand in the door of the tent, and it
shall be, when any man doth come and inquire of
thee, and say, Is there any man here? that thou
shalt say, No. 21. Then Jael Heber's wife took
a nail of the tent, and took an hammer in her hand,
and went softly unto him, and smote the nail into
his temples, and fastened it into the ground; for he
was fast asleep and weary. So he died. 22. And,
behold, as Barak pursued Sisera, Jael came out to
meet him, and said unto him, Come, and I will
shew thee the man whom thou seekest. And when
he came into her tent, behold Sisera lay dead, and
the nail was in his temples. 23. So God subdued
on that day Jabin the king of Canaan before the
children of Israel. 24. And the hand of the chil-
dren of Israel prospered, and prevailed against
Jabin the king of Canaan, until they had destroyed
Jabin king of Canaan.
and perhaps God so ordering it, as a recompence for their constant
adherence to the true religion. Sisera thought he might therefore
suffered not by Jabin's power, they heartily sympathized with the
be safe among them; not considering, that, though they themselves
Israel of God that did.
3. Jael invited him in, and bid him very welcome. Probably
and what the success of the battle was, which was fought not far
she stood at the tent door, to inquire what news from the army,
off. (1.) She invited him in. Perhaps she stood waiting for an
opportunity to shew kindness to any distressed Israelite, if there
should have been occasion for it; but seeing Sisera come in great
haste, panting, and out of breath, she invited him to come and
repose himself in her tent; in which, while she seemed to desigu
the relieving of his fatigue, perhaps she really intended the retard-
ing of his flight, that he might fall into the hands of Barak, who
was now in a hot chase of him; (v. 18.) and it may well be
questioned, whether she had at first any thought of taking away
his life, but rather God afterwards put it into her heart. (2.) She
made very much of him, and seemed mighty careful to have him
easy, as her invited guest. Was he weary? she finds him a very
convenient place to repose himself in, and recruit his strength.
Was he thirsty? well he might. Did he want a little water to
cool his tongue? the best liquor her tent afforded was at his
service, and that was milk, (v. 19.) which, we may suppose, he
drank heartily of; and, being refreshed with it, was the better
disposed to sleep. Was he cold, or afraid of catching cold, or did
he desire to be hid from the pursuers, if they should search that
tent? she covered him with a mantle, v. 18.—all expressions of
care for his safety. Only, when he desired her to tell a lie for
him, and to say he was not there, she declined making any such
promise, v. 20. We must not sin against God, no, not to oblige
those we would shew ourselves most observant of, Lastly, We
must suppose she kept her tent as quiet as she could, and free
from noise, that he might sleep the sooner and the faster.
now was Sisera least safe, when he was most secure.
uncertain and precarious is human life! and what assurance
can we have of it, when it may so easily be betrayed by those
with whom it is trusted; and they may prove its destroyers, who
we hoped would have been its protectors? It is best making God
our Friend, for he will not deceive us.
We have seen the army of the Canaanites totally routed. It is
said, Ps. 83. 9, 10. (where the defeat of this army is pleaded as a
precedent for God's doing the like in after times,) that they became
as dung for the earth. Now here we have,
And
How
I. The fall of their general, Sisera, captain of the host, in
whom, it is likely, Jabin their king put an entire confidence, and
therefore was not himself present in the action. Let us trace the
steps of this mighty man's fall.
4. When he lay fast asleep, she drove a long nail through his
temples; so fastened his head to the ground, and killed him, v.21.
And though this was enough to do his business, yet, to make sure
work, (if we translate it right, ch. 5. 26.) she cut off his head, and
left it nailed there. Whether she designed this or no, when she
invited him into her tent, does not appear; probably the thought
was darted into her mind when she saw him lie so fair to receive
such a fatal blow; and, doubtless, the thought brought with it
evidence sufficient that it came not from Satan, as a murderer
and destroyer, but from God, as righteous Judge and Avenger;
so much of brightness and heavenly light did she perceive in the
inducements to it that offered themselves, the honour of God, and
the deliverance of Israel, and nothing of the blackness of malice,
hatred, or personal revenge. (1.) It was a divine power that enabled
her to do it, and inspired her with a more than manly courage.
What if her hand should shake, and she should miss her blow?
2. He fled for shelter to the tents of the Kenites, having no What if he should awake when she was attempting it? Or, sup-
strong hold, nor any place of his own in reach to retire to. The pose some of his own attendants should follow him, and surprise
mean and solitary way of the Kenites' living, perhaps, he had her in the fact, how dearly would she and all her's be made to
formerly despised and ridiculed, and the more, because religion pay for it! Yet, obtaining help of God, she does it effectually.
was kept up among them; yet now he is glad to put himself under (2.) It was a divine warrant that justified her in the doing of it;
the protection of one of these tents: and he chooses the wife's tent and therefore, since no such extraordinary commissions can now
or apartment, either because less suspected, or because it happened be pretended, it ought not in any case to be imitated. The laws
to be next to him, and the first he came to, v. 17. And that which of friendship and hospitality must be religiously observed, and we
encouraged him to go thither, was, that at this time there was must abhor the thought of betraying any whom we have invited
And as to this act of
peace between his master and the house of Heber: not that there and encouraged to put a confidence in us.
was any league offensive and defensive between them, only at Jael's, (like that of Ehud's in the chapter before,) we have reason
to think she was conscious of such a divine impulse upon her spirit
present there were no indications of hostility. Jabin did them no
harm, did not oppress them as he did the Israelites; their plain, to do it, as did abundantly satisfy herself (and it ought there-
quiet, harmless way of living, making them not suspected or feared • || fore to satisfy us that it was well done. God's judgments are o
1. He quitted his chariot, and took to his feet, v. 15, 17. His
chariots had been his pride and his confidence; and we may
suppose he had therefore despised and defied the armies of the
living God, because they were all on foot, and had neither chariot
nor horse, as he had; justly therefore is he thus made ashamed of
his confidence, and forced to quit it, and thinks himself then most
safe and easy, when he is got clear of his chariot, though we may
well suppose it the best made, and best drawn, of any of them.
Thus are they disappointed who rest on the creature; like a broken
reed, it not only breaks under them, but runs into their hand, and
pierces them with many sorrows. The idol may quickly become
a burthen; (Isa. 46. 1.) and what we were sick for, God can make
us sick of. How sneakingly doth Sisera look, now he is dismounted!
It is hard to say whether he blushes or trembles more. Put not
your trust in princes, if they may so soon be brought to this; if he ||
who but lately trusted to his arms, with so much assurance, must
now trust to his heels only, with so little.
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The Song of Deborah and Barak.
JUDGES, IV, V
great deep. The instrument of this execution was a nail of the
tent, that is, one of the great pins with which the tent, or the
stakes of it, were fastened. They often removed their tents; she
had been used to drive these nails, and therefore knew how to do
it the more dexterously on this great occasion. He, that had
thought to have destroyed Israel with his many iron chariots, is
himself destroyed with one iron nail. Thus do the weak things of
the world confound the mighty. See here Jael's glory, and Sisera's
shame. The great commander dies, [1.]In his sleep, fast asleep,
and weary. It comes in as a reason why he stirred not to make
any resistance. So fettered was he in the chains of sleep, that he
could not find his hands. Thus the stout-hearted are spoiled at
thy rebuke, O God of Jacob; they are cast into a deep sleep, and
so are made to sleep their last, Ps. 76. 5, 6. Let not the strong
man then glory in his strength; for, when he sleeps, where is it?
It is weak, and he can do nothing; a child may insult him then,
and steal his life from him; and yet, if he sleep not, he is soon
spent and weary, and can do nothing neither. These words which
we here put in a parenthesis, (for he was weary,) all the ancient
versions read otherwise: he struggled, (or started, as we say,) and
died; so the Syriac and Arabic, Exagitans sese mortuus est-He
fainted and died; so the Chaldee. He was darkened and died; so
the LXX. Consocians morte soporem, so the vulgar Latin, join-
ing sleep and death together, seeing they are so near akin. He
fainted and died. He dies, [2.] With his head nailed to the
ground, an emblem of his earthly-mindedness. O curve in
terram animæ! His ear (says Bishop Hall) was fastened so close
to the earth, as if his body had been listening what was become
of his soul. He dies, [3.] By the hand of a woman. This added
to the shame of his death before men; and, had he but known it
as Abimelech did, (ch. 9. 54.) we may well imagine how much
it would have added to the vexation of his own heart.
II. Here is the glory and joy of Israel hereupon.
1. Barak their leader finds his enemy dead; (v. 22.) and very well
pleased, no doubt, he was, to find his work done so well to his
hand, and so much to the glory of God, and the confusion of his
enemies. Had he stood too nice upon a point of honour, he would
have resented it as an affront to have the general slain by any
hand but his; but now he remembered, that this diminution of his
honour he was sentenced to undergo, for insisting upon Deborah's
going with him; The Lord shall sell Sisera into the hand of a
woman; though then it was little thought the prediction would have
been fulfilled in such a way as this.
+
2. Israel is completely delivered out of the hands of Jabin king
of Canaan, v. 23, 24. They not only shook off his yoke by this
day's victory, but they afterwards prosecuted the war against him,
till they had destroyed him, he and his nation being by the divine
appointment devoted to ruin, and not to be spared. The Israelites,
having soundly smarted for their foolish pity in not doing it before,
resolve, now it is in their power, to indulge them no longer, but to
make a thorough riddance of them, as a people to whom to shew
mercy was as contrary to their own interest as it was to God's
command; and probably it was with an eye to the sentence they
were under, that this enemy is named three times here in the two
last verses, and called king of Canaan; for as such he was to be
destroyed; and so thoroughly was he destroyed, that I do not
remember to read of the kings of Canaan any more after this.
The children of Israel had prevented a great deal of mischief, if
they had sooner destroyed these Canaanites, as God had both
commanded and enabled
**
ages; and it gives a great deal of light to the history of these times. I. E
begins with praise to God, v. 2,3. II. The substance of this song transmit
the memory of this great achievement. 1. Comparing God's appearances fos
them on this occasion, with his appearances to them on mount Sinai, v. 4,5.
2. Magnifying their deliverance, from the consideration of the calamitou?
condition they had been in, v.6..8. 3. Calling those to join in praise that
shared in the benefits of the success, v.9..13. 4. Reflecting honour upon
those tribes that were forward and active in that war, and disgrace on those
that declined the service, v. 14..19, 23. 5. Taking notice how God himself
fought for them, v.20..22. 6. Celebrating particularly the honour of Jael
It
that slew Sisera; on which head the song is very large, v.24..30.
concludes with a prayer to God, v.31.
•
CHAP. V.
This chapter is the triumphant song which was composed and sung upon occasion
of that glorious victory which Israel obtained over the forces of Jubin king of
Canaan, and the happy consequences of that Probably it was
then to publish poems upon such occasions, as now; but this only is preserved
of all the poems of that age of the Judges, because dictated by Deborah a
prophetess, designed for a psalm of praise then, and a pattern of praise to after-
}
1.HEN sang Deborah, and Barak the son of
THE
Abinoam, on that day, saying, 2. Praise
ye the LORD for the avenging of Israel, when the
people willingly offered themselves. 3. Hear, O
ye kings; give ear, O ye princes; I, even I, will
sing unto the LORD; I will sing praise to the LORD
God of Israel. 4. LORD, when thou wentest out
of Seir, when thou marchedst out of the field of
Edom, the earth trembled, and the heavens
dropped, the clouds also dropped water. 5. The
mountains melted from before the LORD, even that
Sinai from before the LORD God of Israel.
III. It was sung on that day, not the very day that the fight was,
but on that occasion, and soon after, as soon as a thanksgiving day
could conveniently be appointed. When we have received mercy
by experience, than never wis but better be wise late, and buy it || from God, we ought to be speedy in our returns of praise, while
The former chapter let us know what great things God had done
for Israel; in this we have the thankful returns they made to God,
that all ages of the church might learn (that work of heaven) to
praise God.
I. God is praised by a song. Which is, 1. A very natural
expression of rejoicing: Is any merry? Let him sing; and holy
joy is the very soul and root of praise and thanksgiving God is
pleased to reckon himself glorified by our joy in him, and in his
wondrous works. His servants' joy is his delight, and their songs
melody to him. 2. A very proper expedient for spreading the
knowledge, and perpetuating the remembrance, of great events.
Neighbours would learn this song one of another, and children of
their parents; and, by that means, they who had not books, or
could not read, yet would be made acquainted with these works
of God; and one generation would thus praise God's works to
another, and declare his mighty acts, Ps. 145.4, &c.
II. Deborah herself penned this song, as appears by v.7. Till
I Deborah arose. And the first words should be rendered, Then
she sang, even Deborah. She used her gifts as a prophetess in
composing the song; and the strain throughout is very fine and
lofty, the images lively, the expressions elegant, and an admirable
mixture there is in it of sweetness and majesty. No poetry is
comparable to the sacred poetry. And we may suppose she used
her power as a princess, in obliging the conquering army of Israel
to learn and sing this song. She expects not that they should,
by their poems, celebrate her praises, and magnify her; but
requires, that in this poem they should join with her in celebrating
God's praises, and magnifying him. She had been the first wheel
in the action, and now is so in the thanksgiving.
the impressions of the mercy are fresh. It is rent to be paid at
the day.
1. She begins with a general Hallelujah: Praise (or bless, fo
that is the word) ye the Lord, v. 2. The design of the song is to
give glory to God; that therefore is put first, to explain and direct
all that follows, like the first petition of the Lord's prayer, Hal
lowed be thy name. Two things God is here praised for; (1.) The'
vengeance he took on Israel's enemies, for the avenging of Israel
upon their proud and cruel oppressors, recompensing into theit
bosoms all the injuries they had done to his people. The Lord is
Before Christ 1285.
JUDGES, V.
The Song of Deborah and Barak.
known as a righteous God, and the God to whom vengeance is toward the governors of Israel, that offered
belongs, by the judgments which he executeth. (2.) The grace themselves willingly among the people. Bless ye
he gave to Israel's friends; when the people willingly offered the LORD.
themselves to serve in this war. God is to have the glory of all
the good offices that are at any time done us; and the more
willingly they are done, the more is to be observed of that grace,
which gives both to will and to do. For these two things she
resolves to leave this song upon record, to the honour of the ever-
10. Speak, ye that ride on white
asses, ye that sit in judgment, and walk by the
way. 11. They that are delivered from the noise
of archers in the places of drawing water, there
shall they rehearse the righteous acts of the Lord,
even the righteous acts toward the inhabitants of
his villages in Israel: then shall the people of the
LORD go down to the gates.
lasting God; (v. 3.) I, even I, will sing unto the Lord, Jehovah, that
God of incontestable sovereignty and irresistible power, even to
the Lord God of Israel, who governs all for the good of the church.
2. She calls to the great ones of the world, that sit at the upper
end of its table, to attend to her song, and take notice of the sub-
ject of it: Hear, O ye kings, give ear, O ye princes. (1.) She
would have them know, that, as great and as high as they were,
there is One above them with whom it is folly to contend, and to
whom it is their interest to submit; that horses and chariots are
vain things for safety. (2.) She would have them to join with
her in praising the God of Israel, and no longer to praise their
counterfeit deities, as Belshazzar did; (Dan. 5.4.) He praised the
gods of gold and silver. She bespeaks them as the psalmist,
(Ps. 2. 10, 11.) Be wise, now therefore, O ye kings, serve the Lord
with fear. (3.) She would have them take warning by Sisera's
fate, and not dare to offer any injury to the people of God, whose
cause, sooner or later, God will plead with jealousy.
3. She looks back upon God's former appearances, and com-
pares this with them, the more to magnify the glorious Author of
this great salvation. What God is doing, should bring to our mind
what he has done; for he is the same yesterday, to-day, and for
ever; (v.4.) Lord, when thou wentest out of Seir. This may be
understood, either, (1.) Of the appearances of God's power and
justice against the enemies of Israel to subdue and conquer them;
and so Hab. 3.3,4, &c. is parallel to it, where the destruction of
the church's enemies is thus described. When God had led his
people Israel from the country of Edom, he brought down under
their feet Sihon and Og, striking them and their armies with such
terror and amazement, that they seemed apprehensive that heaven
and earth were coming together. Their hearts melted, as if all
the world had been melting round about them. Or it denotes the
glorious displays of the Divine Majesty, and the surprising efforts
of the divine power, enough to make the earth tremble, the
heavens drop like snow before the sun, and the mountains to
melt. Compare Ps. 18. 7. God's counsels are so far from being
hindered by any creature, that, when the time of their accomplish-
ment comes, that which seemed to stand in their way will not only
yield before them, but be made to serve them. See Isa. 64.1, 2.
Or, (2.) It is meant of the appearances of God's glory and majesty
in Israel, when he gave them his law at mount Sinai. It was then
literally true, the earth trembled, and the heavens dropped, &c.
Compare Deut. 33. 2. Ps. 68.7,8. Let all the kings and princes
now that this is the God whom Deborah praises, and not such
mean and impotent deities as they paid their homage to. The
Chaldee paraphrase applies it to the giving of the law, but has a
strange descant on those words, The mountains melted. Tabor,
Hermon, and Carmel, contended among themselves: one said, Let
the Divine Majesty dwell upon me; the other said, Let it dwell
upon me; but God made it to dwell upon mount Sinai, the
meanest and least of all the mountains. I suppose it means the
least valuable, because barren and rocky.
Mak
6. In the days of Shamgar the son of Anath, in
the days of Jael, the high-ways were unoccupied,
and the travellers walked through by-ways. 7. The
inhabitants of the villages ceased, they ceased in
Israel, until that I Deborah arose, that I arose a
mother in Israel. 8. They chose new gods; then
was war in the gates: was there a shield or spear
seen among forty thousand in Israel? 9. My heart
Here,
J
I. Deborah describes the distressed state of Israel under the
tyranny of Jabin, that the greatness of their trouble might make
their salvation appear the more illustrious, and the more gracious,
v. 6. "From the days of Shamgar, who did something toward the
deliverance of Israel from the Philistines, to the days of Jael, the
present day, in which Jael has so signalized herself, the country
has been in a manner desolate." 1. No trade. For want of
soldiers to protect men of business in their business from the
incursions of the enemy, and for want of magistrates to restrain
and punish thieves and robbers among them, (men of broken
fortunes and desperate spirits, that, having no employment, took
to rob on the high-road,) all commerce ceased, and the highways
were unoccupied; no caravans of merchants, as formerly. 2. No
travelling. Whereas in times when there was some order and
government, the travellers might be safe in the open roads, and
the robbers were forced to lurk in the by-ways; now, on the
contrary, the robbers insulted on the open roads without check,
and the honest travellers were obliged to skulk, and walk through
by-ways, in continual frights. 3. No tillage. The fields must
needs be laid waste and unoccupied, when the inhabitants of the
villages, the country farmers, ceased from their employment,
quitted their houses, which were continually alarmed and plunder-
ed, and were obliged to take shelter for themselves and their
families in walled and fenced cities. 4. No administration of
justice. There was war in the gates where their courts were
kept, v.8. So that it was not till this salvation was wrought, that
the people of the Lord durst go down to the gates, v.11.
continual incursions of the enemy deprived the magistrates of the
dignity, and the people of the benefit, of their government.
5. No peace to him that went out, or to him. that came in. The
gates, through which they passed and repassed, were infested by the
enemy; nay, the places of drawing water were alarmed by the
archers-a mighty achievement, to terrify the drawers of water.
6. Neither arms nor spirit to help themselves with, not a shield nor
spear seen among forty thousand, v.8. Either they were disarmed
by their oppressors, or they themselves neglected the art of war;
so that though they had spears and shields, they were not to be seen,
but were thrown by and suffered to rust, they having neither skill
nor will to use them.
+
The
L
II. She shews in one word what it was that brought all this
misery upon them; They chose new gods, v. 8. It was their
idolatry that provoked God to give them up thus into the hands of
their enemies. The Lord their God was one Lord, but that
would not content them, they must have more, many more, still
more. Their God was the Ancient of days, still the same, and
therefore they grew weary of him, and must have new gods, which
invented, heroes newly canonized. Their fathers, when put to
they were as fond of as children of new clothes; names newly
their choice, chose the Lord for their God, (Josh. 24.21.) bu
they would not abide by that choice, they must have gods of
their own choosing.
III. She takes notice of God's great goodness to Israel, in raising
up such as should redress their grievances. Herself first; (v. 7.)
Till that I Deborah arose, to restrain and punish those wh
disturbed the public peace, and protect men in their business; an
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JUDGES, V.
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​then the face of things was changed for the better quickly; those
beasts of prey retired upon the breaking forth of this joyful light,
and man went forth again to his work and labour, Ps. 104. 22, 23.
Thus she became a mother in Israel, a nursing mother, such was
the affection she bore to her people, and such the care and pains
she took for the public welfare. Under her there were other
governors of Israel, (v. 9.) who, like her, had done their part as
governors to reform the people, and then, like her, offered
themselves willingly to serve in the war, not insisting upon the
exemption which their dignity and office entitled them to, when
they had so fair an opportunity of appearing in their country's
cause: and, no doubt, the example of the governors influenced
the people in like manner, willing to offer themselves, v.2. Of
these governors she says, My heart is toward them; that is,
truly love and honour them, they have won my heart for ever,
I shall never forget them." Note, Those are worthy of double
honour that recede voluntarily from the demands of their honour,
<c
to serve God and his church.
IV. She calls upon those who had a particular share in the
advantages of this great salvation, to offer up particular thanks to
God for it, v. 10, 11. Let every man speak as he found of the
goodness of God in this happy change of the posture of public
affairs. 1. Ye that ride on white asses, that is, the nobility and
gentry. Horses were little used in that country, they had, it is
probable, a much better breed of asses than we have; but persons
of quality, it seems, were distinguished by the colour of the asses
they rode on, the white, being more rare, were therefore more
valued. Notice is taken of Abdon's sons and grandsons riding
on ass-colts, as indicating them to be men of distinction, ch. 12. 14.
Let such as are by this salvation restored, not only to their liberty
as other Israelites, but to their dignity, speak God's praises.
2. Let them that sit in judgment be sensible of it, and thankful
for it, as a very great mercy, that they may sit safely there; that
the sword of justice is not struck out of their hand by the sword
of war. 3. Let them that walk by the way, and meet with none
there to make them afraid, speak to themselves in pious medita-
tions, and to their fellow travellers in religious discourses, of the
goodness of God in ridding the roads of those banditti that had
so long infested them. 4. Let them that draw water in peace,
and have not their well taken from them, or stopped up, nor are
in danger of being caught by the enemy when they go forth to
draw there where they find themselves so much more safe and
easy than they have been, there let them rehearse the acts of the
Lord; not Deborah's acts, or Barak's, but the Lord's, taking
notice of his hand making peace in our borders, and creating a
defence upon all the glory. This is the Lord's doing. Observe in
these acts of his, (1.) Justice executed on his daring enemies.
They are the righteous acts of the Lord. See him pleading a
righteous cause, and sitting in the throne judging aright, and give
him glory as the Judge of all the earth. (2.) Kindness shewed to
his trembling people; the inhabitants of the villages, who lay |
most open to the enemy, had suffered most, and were in most
danger; Ezek. 38. 11. It is the glory of God to protect those that
are most exposed, and to help the weakest. Let us all take
notice of the share we in particular have in the public peace and
tranquillity, the inhabitants of the villages especially, and give
God the praise of it..
12. Awake, awake, Deborah: awake, awake,
utter a song: arise, Barak, and lead thy captivity
taptive, thou son of Abinoam. 13. Then he made
him that remaineth have dominion over the nobles
among the people. the LORD made me have
dominion over the mighty. 14. Out of Ephraim
was there a root of them against Amalek; after
thee, Benjamin, among thy people; out of Machir
Dame down governors, and out of Zebulan they
i
A
that handle the pen of the writer. 15. And the
princes of Issachar were with Deborah; even
Issachar, and also Barak: he was sent on foot into
the valley. For the divisions of Reuben there
were great thoughts of heart. 16. Why abodest
thou among the sheep-folds, to hear the bleatings
of the flocks? For the divisions of Reuben there
were great searchings of heart. 17. Gilead abode
beyond Jordan: and why did Dan remain in
ships? Asher continued on the sea-shore, and
abode in his breaches. 18. Zebulun and Naphtali
were a people that jeoparded their lives unto the
death in the high places of the field. 19. The
kings came and fought, then fought the kings of
Canaan in Taanach by the waters of Megiddo;
they took no gain of money. 20. They fought from
heaven; the stars in their courses fought against
Sisera. 21. The river of Kishon swept them
O my
away, that ancient river, the river Kishon.
soul, thou hast trodden down strength. 22. Then
were the horse-hoofs broken by the means of the
pransings, the pransings of their mighty ones.
23. Curse ye Meroz, said the angel of the LORD,
curse ye bitterly the inhabitants thereof; because
they came not to the help of the LORD, to the help
of the LORD against the mighty.
·
►

Here,
I. Deborah stirs up herself and Barak to celebrate this victory
in the most solemn manner, to the glory of God and the honour
of Israel, for the encouragement of their friends and the greater
confusion of their enemies, v. 12. 1. Deborah, as a prophetess,
must do it by a song, to compose and sing which, she excites
herself, Awake, awake; and again, Awake, awake. Which inti-
mates the sense she had of the excellency and difficulty of the work;
it needed and well deserved the utmost liveliness and vigour of soul
in the performance of it; all the powers and faculties of the soul,
in their closest attention and application, ought to be employed in it.
Thus too she expresses the sense she had of her own infirmity,
and aptness to flag, and remit in her zeal in this work. Note,
Praising God is work that we should awake to, and awake ourselves
to Ps. 108. 2. 2. Barak, as a general, must do it by a triumph;
Lead thy captivity captive. Though the army of Sisera was cut
off in the field, and no quarter given, yet we may suppose, in the
prosecution of the victory, when the war was carried into the
enemy's country, many not found in arms were seized and made
prisoners of war; these she would have led in chains after Barak,
when he made his public entry into his own city, to grace his
triumphs; not as if it should be any pleasure to him to trample
upon his fellow creatures, but thus he must give glory to God, and
serve that good purpose of his government, which is to look upon
those that are proud, and to abase them.
II. She gives good reason for this praise and triumph, v. 13.
This glorious victory had made the remnant of Israel, and Deborah
in particular, look very great; a circumstance which they owed
entirely to God. 1. The Israelites were become few and inconsi
of them were cut off by the enemy, many died of grief, and perhaps
derable, and yet to them God gave dominion over nobles. Many
some had removed their families and effects into foreign parts;
yet those few that remained, by divine assistance, with one brave
and generous effort, not only shook off the yoke of oppression from
their own neck, but got power over their oppressors. As long as
worst of times,) there is hope, be it ever so small a remnant, for
any of God's Israel remain, (and a remnant God will have in the
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JUDGES, V.
!
The Song of Deborah and Barak.
When an
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(2.) The ice being broken by Ephraim and Benjamin, Machit
(the half-tribe of Manasseh beyond Jordan) and Zebulun sent is
men that were very serviceable to this great design.
army is to be raised, especially under such disadvantages as were
occasioned by the long disuse of arms, and the dispiritedness of the
people, it is of great consequence to be furnished, [ 1.] With men
of courage for officers, and such the family of Machir furnished
them with, for thence came down governors. The children of
Machir were particularly famous for their valour in Moses's time,
(Numb. 32.39.) and, it seems, it continued in their family, the
more because they were seated in the frontiers. [2.] With men
of learning and ingenuity, for secretaries of war, and with such
they were supplied out of Zebulun; thence came men that handle
the pen of the writer, clerks that issued out orders, wrote circular
letters, drew commissions, mustered their men, and kept their
accounts. Thus must every man, according as he has received
the gift, minister the same, for the public good, 1Pet. 4. 10.
The eyes see, and the ears hear, for the whole body. I know
it is generally understood of the forwardness even of the scholars
of this tribe, who studied the law and expounded it, to take up
arms in this cause, though they were better skilled in books than
in the art of war. So Sir Richard Blackmore paraphrases it,
The scribes of Zebulun and learned men,
To wield the sword, laid down the pen.
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God can make him that remains, though it should be but one single
person, triumph over the most proud and potent. 2. Deborah was
herself of the weaker sex, and the sex that from the fall had been
sentenced to subjection, and yet the Lord, that is himself higher
than the highest, authorized her to rule over the mighty men of
Israel, who willingly submitted to her conduct; and enabled her to
triumph over the mighty men of Canaan, who fell before the army
she commanded; so wonderfully did he advance the low estate of
his handmaid. "The Lord made me, a woman, have dominion
over mighty men." A despised stone is made head of the corner.
This is indeed the Lord's doing, and marvellous in our eyes.
III. She makes particular remarks on the several parties con-
cerned in this great action, taking notice who fought against
them, who fought for them, and who stood neuter.
1. Who fought against them. The power of the enemy must
be taken notice of, that the victory may appear the more glorious.
Jabin and Sisera had been mentioned in the history, but here it
appears, further, (1.) That Amalek was in league with Jabin, and
sent him in assistance, or endeavoured to do it. Ephraim is here
said to act against Amalek, (v. 14.) probably intercepting and
cutting off some forces of the Amalekites that were upon their
march to join Sisera. Amalek had helped Moab to oppress
Israel, (ch. 3. 13.) and now had helped Jabin; they were inveterate
enemies to God's people, whose hand had always been against
the throne of the Lord, (Exod. 17.16.) and therefore the more
dangerous. (2.) That others of the kings of Canaan, who had
somewhat recovered themselves since their defeat by Joshua,
joined with Jabin, and strengthened his army with their forces,
having the same implacable enmity to Israel that he had, and
those kingdoms, when they were in their strength, having been
subject to that of Hazor, Josh.11.10. These kings came and
fought, v. 19. Israel had no king, their enemies had many, whose
power and influence, especially acting in confederacy, made them
formidable; and yet Israel, having the Lord for their King,
was too hard for them all. It is said of these kings, They took no
gain of money; they were not mercenary troops hired into the
service of Jabin, (such often fail in an extremity,) but they were
volunteers, and hearty in the cause against Israel: they desired
not the riches of silver, so the Chaldee, but only the satisfaction of
helping to ruin Israel. Acting upon this principle, they were the
more formidable, and would be the more cruel.
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2. Who fought for them. The several tribes that assisted in
this great exploit are here spoken of with honour: for though
God is chiefly to be glorified, instruments must have their due
praise, for the encouragement of others: but, after all, it was
'heaven that turned the scale.
(1.) Ephraim and Benjamin, those tribes among whom Deborah
herself lived, bestirred themselves, and did bravely, by her influ-
ence upon them; for her palm-tree was in the tribe of Ephraim,
and very near to that of Benjamin, v. 14. Out of Ephraim was
there a root, and life in the root, against Amalek. There was in
Ephraim a mountain called the mount of Amalek, (mentioned
ch. 12. 15.) which, some think, is here meant, and some read it,
There was a root in Amalek; that is, in that mountain; a strong
resolution in the minds of that people to make head against the
pppressors, which was the root of the matter. Herein Benjamin
had set them a good example among his people; Ephraim moved
after thee, Benjamin. Though Benjamin was the junior tribe,
and much inferior, especially at this time, to Ephraim, both in
number and wealth, yet when they led, Ephraim followed, in
appearing for the common cause. If we be not so bold as to
lead, yet we must not be so proud and sullen as not to follow
even our inferiors in a good work. Ephraim was at a distance
from the place of action, and therefore could not send forth
many
of its boughs to the service; but Deborah, who was one of
them, knew there was a root of them, that they were hearty well-
wishers to the cause. Dr. Lightfoot gives quite another sense
of this; Joshua, of Ephraim, had been a root of such victories
against Amalek, (Exod. 17.) and Ehud, of Benjamin, lately against
Amalek and Moab.
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(3.) Issachar did good service too; though he saw the rest
was good, and therefore bowed his shoulder to bear, which is the
character of that tribe, (Gen. 49. 15.) yet they disdained to bear
the yoke of Jabin's tribute, and now preferred the generous
toils of war to a servile rest. Though it should seem there
were not many common soldiers listed out of that tribe, yet the
princes of Issachar were with Deborah and Barak, (v.15.)
probably as a great council of war to advise upon emergencies.
And, it should seem, these princes of Issachar did in person
accompany Barak into the field of battle. Did he go on foot?
They footed it with him, not consulting their honour or ease.
Did he go into the valley, the place of most danger? They
exposed themselves with him, and were still at his right hand
to advise him: for the men of Issachar were men that had under-
standing of the times, 1 Chron. 12. 32.
(4.) Zebulun and Naphtali were the most bold and active of
all the tribes, not only out of a particular affection to Barak their
countryman, but because, they lying nearest to Jabin, the yoke
of oppression lay heavier on their necks than on any other tribe,
Better die in honour than live in bondage and therefore, in a
pious zeal for God and their country, they jeoparded their lives
With what
unto the death in the high places of the field, v. 18.
heroic bravery did they charge and push on, even upon the
chariots of iron, despising danger, and setting death itself at
defiance in so good a cause!
(5.) The stars from heaven appeared, or acted at least, on
Israel's side; (v. 20.) The stars in their courses, according to the
order and direction of him who is the great Lord of their hosts,
fought against Sisera, by their malignant influences; or by causing
the storms of hail and thunder, which contributed so much to the
rout of Sisera's army. The Chaldee reads it, From heaven, from
the place where the stars go forth, war was waged against Sisera ;
that is, the power of the God of heaven was engaged against
him, making use of the ministration of the angels of heaven.
Some way or other, the heavenly bodies (not arrested, as when
the sun stood still at Joshua's word, but going on in their courses)
fought against Sisera. Those whom God is an enemy to, the
whole creation is at war with Perhaps the flashes of lightning,
by which the stars fought, was that which frightened the horses,
so as that they pranced till their very hoofs were broken; (v. 22.)
and, probably, overturned the chariots of iron which they drew,
or turned them back upon their owners.
(6.) The river of Kishon fought against their enemies. It swept
them away, and abundance of them that hoped to make thei
escape through it, v. 21. Ordinarily, it was but a shallow river
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The Song of Deborah and Barak,
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(2.) Dan and Asher did the same, v.17. These two lay on the
sea-coast, and, [1.] Dan pretended he could not leave his ships, but
they would be exposed, and therefore I pray thee have me excused.
Those of that tribe perhaps pleaded that their sea-trade disfitted
them for land service, and diverted them from it; but Zebulun
also was a haven for ships, a sea-faring tribe, and yet was forward
and active in this expedition. There is no excuse we make to
shift off duty, but what some or other have broken through and
set aside, whose courage and resolution will rise up against us, and
shame us. [2.] Asher pretended he must stay at home, and repair
the breaches which the sea had in some places made upon his
land, and to fortify his works against the encroachments of it; or
he abode in his creeks, or small havens, where his trading vessels
lay to attend them. A little thing will serve those for a pretence
to stay at home, who have no mind to engage in the most necessary
services, because there are difficulty and danger in them.
[3.] But, above all, Meroz is condemned, and a curse pronounced
upon the inhabitants of it, because they came not to the help of the
Lord, v. 23. Probably, this was some city that lay near the scene
of action, and therefore the inhabitants had a fair opportunity
of shewing their obedience to God, and their concern for Israel,
and of doing good service to the common cause; but they basely
declined it, for fear of Jabin's iron chariots, being willing to sleep
in a whole skin. The Lord needed not their help; he made it
to appear he could do his work without them: but no thanks to
them; for aught they knew, the attempt might have miscarried
for want of their hand; and therefore they are cursed for not
coming to the help of the Lord, when it was in effect proclaimed,
Who is on the Lord's side? The cause between God and the
mighty, (the principalities and powers of the kingdom of dark-
ness,) will not admit of neutrality. God looks upon those aз
against him that are not with him. This curse is pronounced by
the Angel of the Lord, our Lord Jesus, the Captain of the Lord's
host; (and those whom he curses are cursed indeed;) and furthes
than we have warrant and authority from him, we may not curse.
He that will richly reward all his good soldiers, will certainly and
severely punish all cowards and deserters. This city of Meroz
seems to have been at this time a considerable place, since some-
thing great was expected from it; but, probably, after the Angel
of the Lord had pronounced this curse upon it, it dwindled, and,
like the fig-tree which Christ cursed, withered away, so that we
never read of it after this in the scripture.
and, being in their own country, we may suppose they well knew
its fords and safest passages, and yet, now, probably by the great ||
rain that fell, it was so swelled, and the stream so deep and strong,
that those who attempted to pass it, were drowned, being feeble
and faint, and unable to make their way through it. And then
were the horse-hoofs broken by means of the plungings. So it is
in the margin, v. 22. The river of Kishon is called that ancient
river, because described or celebrated by ancient historians or
poets; or rather, because it was designed of old, in the counsel
of God, to serve his purposes against Sisera at this time, and did
so, as if it had been made on purpose; thus the water of the old
pool, God is said to have fashioned long ago, for that use to which
it was put, Isa. 22.11.
(7.) Deborah's own soul fought against them; she speaks of it
with a holy exultation; (v. 21.) O my soul, thou hast trodden down
strength. She did it by exciting others to do it, and assisting
them, which she did with all her heart; also by her prayers. As
Moses conquered Amalek by lifting up his hand so Deborah
vanquished Sisera by lifting up her heart. And when the soul
is employed in holy exercises, and heart-work is made of them,
through the grace of God, the strength of our spiritual enemies
will be trodden down, and will fall before us.
3. In this great engagement, she observes who stood neuter,
and did not side with Israel as might have been expected. It is
strange to find how many, even of those who were called Israelites,
basely deserted this glorious cause, and declined to appear. No
mention is made of Judah or Simeon among the tribes concerned,
because they, lying so very remote from the scene of action, had
not an opportunity to appear, and therefore it was not expected
from them; but for those that lay near, and yet would not
venture, indelible marks of disgrace are here put upon them, and
they deserved it.
(1.) Reuben basely declined the service, v. 15, 16. Justly had
he long ago been deprived of the privileges of the birth-right, and
still does his dying father's doom stick by him, unstable as water,
he shall not excel. Two things hindered them from engaging;
[1] Their divisions. This jarring string she twice strikes upon,
to their shame. For the divisions of Reuben (or in these divisions)
there were great thoughts, impressions, and searchings of heart.
Not only for their division from Canaan by the river Jordan, that
needed not to have hindered them, had they been hearty in the
cause; for Gilead abode beyond Jordan, and yet from Machir of
Gilead came down governors: but it means either that they were
divided among themselves, could not agree who should go, or who
should lead; each striving to gain the post of honour, and shun
that of danger; some unhappy contests in their tribe kept them
from uniting together, and with their brethren, for the common
good; or, that they were divided in their opinion of this war from
the rest of the tribes; thought the attempt either not justifiable,
or not practicable, and therefore blamed those that engaged in it,
and did themselves decline it; this occasioned great searchings of
heart among the rest; especially when they had reason to suspect,
that, whatever Reuben pretended, his sitting still now proceeded
from a cooling of his affections to his brethren, and an alienation
of mind from them, which occasioned them many sad thoughts.
It grieves us to see our mother's children angry with us for doing
our duty, and looking strange upon us when we most need their
friendship and assistance. [2.] Their business in the world.
Reuben abode among the sheep-folds, a warmer and safer place
than the camp, pretending they could not conveniently leave the
sheep they tended; he loved to hear the bleatings of the flocks,
or, as some read it, the whistlings of the flocks, the music which
the shepherds made with their oaten reeds or
the
pastorals which they sung; these Reuben preferred before the
martial drum and trumpet. Thus many are kept from doing their
duty by the fear of trouble, the love of ease, and an inordinate
affection to their worldly business and advantage. Narrow
selfish spirits care not what becomes of the interests of God's
church, so they can but get, keep, and save money; All seck
aun, Phulip, 2.21
24. Blessed above women shall Jael the wife of
Heber the Kenite be, blessed shall she be above
women in the tent. 25. He asked water, and she
gave him milk; she brought forth butter in a lordly
dish. 26. She put her hand to the uail, and her
right hand to the workman's hammer; and with the
hammer she smote Sisera, she smote off his head,
when she had pierced and stricken through his
temples. 27. At her feet he bowed, he fell, he lay
down: at her feet he bowed, he fell where he
bowed, there he fell down dead. 28. The mother
of Sisera looked out at a window, and cried through
the lattice, Why is his chariot so long in coming?
why tarry the wheels of his chariots? 29. Her wise
ladies answered her, yea, she returned answer to
herself, 30. Have they not sped? have they not
divided the prey; to every man a damsel or two;
to Sisera a prey of divers colours, a prey of divers
colours of needle-work, of divers colours of
needle-work on both sides, meet for the necks
of them that take the spoil? 31. So let all thine
Before Christ 1285.
JUDGES, V.
The Song of Deborah and Barak
enemies perish, O LORD but let them that love
him be as the sun when he goeth forth in his
might. And the land had rest forty years.
lively representation of the ruin of those sinners whose prosperity
slays them; it flatters and caresses them with milk and butter
in a lordly dish, as if it would make them easy and happy,
but it nails their heads and hearts too to the ground in earthly,
mindedness, and pierces them through with many sorrows; its
flatteries are fatal, and sinks them at last into destruction and
perdition, 1 Tim. 6. 9, 10.
2. Sisera's mother had the tidings brought her of her son's fall
and ruin, then when she was big with expectation of his glorious
and triumphant return, v. 28..30. where we have, (1.) Her fond
desire to see her son come back in triumph. Why is his chariot
so long in coming? She speaks this, not so much out of a concern
for his safety, or any jealousy of his having miscarried, (she had
no fear of that, so confident was she of his success,) but out of a
longing for his glory, which with a feminine weakness she was
passionately impatient to see, chiding the lingering chariot, and
expostulating concerning the delays of it, little thinking that her
unhappy son had been, before this, forced to quite that chariot
which they were so proud of, and which she thought came so
slowly. The chariots of his glory were now become the shame of
his house, Isa. 22. 18. Let us take heed of indulging such desires
as these toward any temporal good thing, particularly toward that
which cherishes vain glory, for that was it she here doated on.
Eagerness and impatience in our desires do us a great deal of pre-
judice, and make it intolerable to us to be crossed. But toward
the second coming of Jesus Christ, and the glories of that day,
we should thus stand affected; Come, Lord Jesus, come quickly;
for here we cannot be disappointed. (2.) Her foolish hope and
confidence that he would come at last in so much the greater
pomp. Her wise ladies answered her, and thought they gave a
very good account of the delay; yea, she (in her wisdom, says the
Chaldee) tauntingly made answer to herself, "Have they not sped?
No doubt they have, and that which delays them, is, that they are
dividing the prey; which is so much, that it is a work of time
to make a distribution of it." In the spoil they please themselves
with the thought of, observe, [1.] How impudently, and to the
reproach and scandal of their sex, these ladies boast of the mul-
titude of damsels which the soldiers would have the abusing of.
[2.] How childishly they please themselves with the hope of
seeing Sisera himself in a gaudy mantle of divers colours: how
charmingly would it look! of divers colours of needle-work,
plundered out of the wardrobe of some Israelitish lady; it
repeated again, as that which pleased their fancy above any thing,
of divers colours of needle work on both sides, and therefore very
rich; such pieces of embroidery they hoped Sisera would have to
present his mother and the ladies with. Thus apt are we to
deceive ourselves with great expectations, and confident hopes
of honour, and pleasure, and wealth, in this world, by which we
prepare for ourselves the shame and grief of a disappointment.
And thus does God often bring ruin on his enemies, when they
are most elevated.
Deborah here concludes this triumphant song,
I. With the praises of Jael, her sister heroine, whose valiant
act had completed and crowned the victory. She had mentioned
her before, (v. 6.) as one that would have served her country, if it
had been in her power; now she applauds her as one that did
serve it admirably well, when it was in her power. Her poetry is
finest and most florid here in the latter end of the song. How
honourably does she speak of Jael, (v.24.) who preferred her
peace with the God of Israel before her peace with the king of
Canaan; and though not a native of Israel, (for aught that
appears, yet heartily espoused the cause of Israel in this critical
conjuncture, jeoparded her life as truly as if she had been in the
high places of the field, and bravely fought for those whom she
saw God fought for! Blessed shall she be above women in the tent.
Note Those whose lot is cast in the tent, in a very low and narrow
sphere of activity, if they serve God in that according to their
capacity, shall in no wise lose their reward. Jael in the tent wins
as rich a blessing as Barak in the field.
Nothing is more confounding, grievous, and shameful, than
disappointment; and Deborah here does most elegantly describe
two great disappointments, the shame of which was typical of
sinners' everlasting shame.
1. Sisera found a fatal enemy where he expected a fast and
faithful friend. (1.) Jael shewed him the kindness of a friend, and
perhaps at that time intended no other than kindness, until God,
by an immediate impulse upon her mind, (which impulses then
were to be regarded, and carried so much of their own evidence
with them, that they might have been relied upon, but cannot now
be pretended to,) directed her to do otherwise, v. 25. He asked
only for fair water to quench his thirst, but she, not only to shew
her housewifery and good housekeeping, but to express her respect
to him, gave him milk, and brought forth butter, that is, (say some
interpreters,) milk which had the butter taken from it; we call it
butter-milk. No, (say others,) it was milk that had the butter still
in it; we call it cream; whichsoever it was, it was, probably,
the best her house afforded; and, to set it off, she brought it in a
lordly dish, such as she called so, the finest she had, and better ||
than she ordinarily used at her own table. This confirmed Sisera's
opinion of her friendship, and made him sleep the faster and the
more secure. But, (2.) She proved his mortal enemy; gave him
his death stroke: it is curiously described, v. 26, 27. [1.] How
great does Jael look, hammering Sisera, as it is in the margin,
mauling that proud man, that had been so long the terror of the
mighty, and sending him down slain to the pit with his iniquities
upon his bones! Ezek. 32.27. She seems to have gone about it
with no more terror or concern, than if she had been going to nail
one of the boards or bars of her tent, so confident was she of divine
aid and protection. We read it, she smote off his head, probably
with his own sword, which, now that his head was nailed through,
she durst take from his side, but not before, for fear of waking
him. But because there was no occasion for cutting off his head,
nor was it mentioned in the history, many think it should be
read, She struck through his head. That head which had been
proudly lifted up against God and Israel, and in which had been
forged bloody designs for the destruction of God's people, Jael ||
finds a soft place in, and into that with a good-will strikes her
nail. [2.] How mean does Sisera look, fallen at Jael's feet, v. 27. ||
At the feet of this female executioner he bowed, he fell; all his
struggles for life availed not; she followed her blow until he fell ||
down dead. There lies extended the deserted carcass of that
proud man, not in the bed of honour, not in the high places of
the field, nor having any glorious wound to shew from a glittering
sword or a bow of steel, but in a corner of a tent, at the feet of a
woman, with a disgraceful wound by a sorry nail struck through
is head. Thus is shame the fate of proud men. And it is a very
•
II. She concludes all with a prayer to God, 1. For the destruc-
tion of all his foes: "So, so shamefully, so miserably, let all
thine enemies perish, O Lord; let all that hope to triumph in
Israel's ruin, be thus disappointed and triumphed over; Do to then.
all as unto Sisera," Ps. 83.9. Though our enemies are to be
prayed for, Ciod's enemies, as such, are to be prayed against;
and when we see some of God's enemies remarkably humbled and
brought down, that is an encouragement to us to pray for the
downfall of all the rest. Deborah was a prophetess, and this prayer
was a prediction that in due time all God's enemies shall perish,
Ps. 92. 9. None ever hardened his heart and prospered. 2. For
the exaltation and comfort of all his friends. "But let them that
love him, and heartily wish well to his kingdom among men, be as
the sun when he goeth forth in his strength; let them shine so
bright, appear so glorious in the eye of the world, cast such benign
influences, be as much out of the reach of their enemies, whe
curse the rising sun because it scorches them; let them rejoicć si
a strong man to run a race, Ps. 19.5. Let them, as burning and
shining lights in their places, dispel the mists of darkness, and shine
Before Christ 1256.
The Inroads of the Midianites.
JUDGES, V, VI.
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||
The victory here celebrated with this song, was of such happy
consequence to Israel, that for the best part of one age they
joyed the peace which it opened the way to; The land had rest
forty years; that is, so long it was from this victory to the raising
up of Gideon. And well it had been, if, when the churches and
the tribes had rest, they had been edified, and had walked in the
fear of the Lord.
with more and more lustre and power unto the perfect day," Prov. || had, but the force with which they destroyed Israel, was an undis-
4. 18. Such shall be the honour, and such the joy, of all that ciplined mob; and, which made it the more grievous, they were a
love God in sincerity, and for ever they shall shine as the sun in people that Israel had formerly subdued, and in a manner destroy-
the firmament of our Father.
ed; (see Numb. 31. 7.) and yet by this time, (near two hundred
years after,) the poor remains of them were so multiplied, and so
en-magnified, that they were capable of being made a very severe
scourge to Israel. Thus God moved them to jealousy with those
which were not a people, even a foolish nation, Deut. 32. 21 The
meanest creature will serve to chastise those that have made the
great Creator their enemy. And when those we are authorized
to rule prove rebellious and disobedient to us, it concerns us to in-
quire whether we have not been so to our sovereign Ruler
CHAP. VI.
Nothing that occurred in the quiet and peaceable times of Israel is recorded; the
forty years' rest after the conquest of Jabin is passed over in silence, and here
begins the story of another distress, and another deliverance by Gideon, the
fourth of the Judges. Here is, 1. The calamitous condition of Israel, by the
inroads of the Midianites, v. 1..6. II. The message God sent them by a pro-
phet, by convincing them of sin, to them for deliverance, v. 7.. 10. I.
phet, by convincing them of sin, to prepare them for v. 7..
The raising up of Gideon to be their deliverer. 1. A commission which God sent
him by the hand of an angel, and confirmed by a sign, v. 11..24. 2. The
first-fruits of his government in the reform of his father's house, v. 25..32.
3. The preparations he made for a war with the Midianites, and the encourage-
ment given him by a sign, v. 33….40.
1..
ND the children of Israel did evil in the
A
sight of the LORD; and the LORD deliver-
ed them into the hand of Midian seven years. 2.
And the hand of Midian prevailed against Israel:
and because of the Midianites the children of Israel
made them the dens which are in the mountains,
and caves, and strong holds. 3. And so it was, when
Israel had sown, that the Midianites came up, and
the Amalekites, and the children of the east, even
they came up against them; 4. And they en-
camped against them, and destroyed the increase of
the earth, till thou come unto Gaza; and left no
sustenance for Israel, neither sheep, nor ox, nor
ass. 5. For they came up with their cattle, and
their tents, and they came as grasshoppers for multi-
tude: for both they and their camels were without
number and they entered into the land to destroy
it. 6. And Israel was greatly impoverished be-
cause of the Midianites; and the children of Israel
cried unto the LORD.
·
We have here,
1. Israel's sin renewed; They did evil in the sight of the Lord,||
v. 1. The burnt child dreads the fire; yet this perverse, unthink- ||
ing people, that had so often smarted sorely for their idolatry,
upon a little respite of God's judgments, return to it again. This
people hath a revolting, rebellious heart, not kept in awe by the ter- ||
ror of God's judgments, nor engaged in honour and gratitude by
the great things he had done for them, to keep themselves in his
love. The providence of God will not change the hearts and
lives of sinners.
II. Israel's troubles repeated. This would follow of course;
let all that sin expect to suffer; with the froward God will show
himself froward, (Ps. 18. 26.) and will walk contrary to those that
walk contrary to him, Lev. 26. 21, 24. Now as to this trouble,
1. It arose from a very despicable enemy. God delivered them||
into the hand of Midian; (v. 1.) not Midian in the south where Je-
thro lived, but Midian in the east that joined to Moab, Numb. 22.
4. A people that all men despised as uncultivated, and unheaded;
hence we read not here of any king, lord, or general, that they
VOL. I.
63
2. It arose to a very formidable height, (v. 2.) The hand of Mi-
dian prevailed, purely by their multitude. God had promised to
increase Israel as the sand on the sea shore; but their sin stopped
their growth and diminished them, and then their enemies, though
otherwise every way inferior to them, overpowered them with
numbers. They came upon them as grasshoppers for multitude;
(v. 5.) not in a regular army to engage them in the field, but in a
confused swarm, to plunder the country, quarter themselves upon
it, and enrich themselves with its spoils. Bands of robbers, and
no better. And sinful Israel, being separated by sin from God,-
had not spirit to make head against them. Observe the wretched
havoc that these Midianites made with their bands of plunderers
in Israel. Here is,
(1.) The Israelites imprisoned, or rather imprisoning themselves,
in dens and caves, v. 2. This was owing purely to their own ti-
fight; it was the effect of a guilty conscience which made them
morousness and faint-heartedness, that they would rather fly than
tremble at the shaking of a leaf, and the just punishment of their
apostasy from God, who thus fought against them with those very
terrors with which he would otherwise have fought for them; had
it not been for this, we cannot but think Israel a match for the
heart that departs from God is lost, not only to that which is good,
Midianites, and able enough to make head against them but the
but to that which is great Sin dispirits men, and makes them
sneak into dens and caves. The day will come when chief cap-
tains and mighty men will call in vain to rocks and mountains to
hide them.
(2.) The Israelites impoverished, greatly impoverishea, v. 6.
The Midianites and the other children of the east, that joined with
them to live by spoil and rapine, as long before the Sabeaus and
Chaldeans did that plundered Job, free-booters, these mace fre-
quent incursions into the land of Canaan; that fruitful land was a
Israelites were sunk by forty years' rest, made them and their sub-
great temptation to them; and that sloth and luxury into which the
stance an easy prey to them. They came up against them, (v. 3.)
pitched their camps among them, (v. 4.) and brought their cattle
with them, particularly camels innumerable; (v. 5.) not a flying
party, to make a sally upon them, and be gone presently, but they
resolved to force their way, and penetrated through the heart of
the country as far as Gaza, on the western side: (v. 4.) they let the
Israelites alone to sow their ground, but toward harvest they came
and seized all, and ate up and destroyed it, both grass and corn ;
and when they went away, took with them the sheep and oxen; so
that, in short, they left no sustenance for Israel, except what was
privately taken by the rightful owners into the dens and caves.
Now here we may see, [1] The justice of God in the punishment
of their sin. They had neglected to honour God with their sub-
stance in tithes and offerings, and had prepared that for Baal with
which God should have been served, and now God justly sends an
enemy to take it away in the season thereof, Hos. 2. 8, 9. [2.] The
consequence of God's departure from a people; when he goes,
all good goes, and all mischiefs break in. When Israel kept in
with God, they reaped what others sowed; (Josh. 24. 13. Ps. 105.
44.) but now that God had forsaken them, others reaped what they
sowed. Let us take occasion from this, to bless God for our na-
tional peace and tranquillity, that we eat the labour of our hands,
III. Israel's sense of God's hand revived at last. Seven years
year after year, did the Midianites make these inroads upon them,
Before Christ 1249.
The Israelites reproved.
JUDGES, VI.
each, we may suppose, worse than the other, (v.1.) until, at last,
all other succours failing, Israel cried unto the Lord; (v. B for
crying to Baal ruined them, and would not help them. When
God judges, he will overcome; and sinners shall be made either
to bend or break before him.
7. And it came to pass, when the children of
Israel cried unto the LORD because of the Midian-
ites, 8. That the LORD sent a prophet unto the
children of Israel, which said unto them, Thus
saith the LORD God of Israel, I brought you up
from Egypt, and brought you forth out of the house
of bondage; 9. And I delivered you out of the
hand of the Egyptians, and out of the hand of all
that oppressed you, and drave them out from before
you, and gave you their land; 10. And I said unto
you, I am the LORD your God; fear not the gods
of the Amorites, in whose land ye dwell: but ye
have not obeyed my voice.
Observe here,
1. The cognizance God took of the cries of Israel, when, at
length, they were directed toward him. Though in their pros-
perity they had neglected him, and made court to his rivals, and
though they never looked toward him till they were driven to it
by extremity, yet, upon their complaint and prayer, he intended
relief for them. Thus would he shew how ready he is to for-
give, how swift he is to shew mercy, and how inclinable to hear
prayer, that sinners may be encouraged to return and repent,
Ps. 130.4.
II. The method God took of working deliverance for them.
Before he sent an angel to raise them up a saviour, be sent a
prophet to reprove them for sin, and to bring them to repentance,
v.8. This prophet is not named, but he was a man, a prophet,
not an angel, as ch.2.1. Whether this prophet took an oppor-
tunity of delivering his message to the children of Israel when
they were met together in a general assembly, at some solemn
feast, or other great occasion, or whether he went from city to
city, and from tribe to tribe, preaching to this purport, is not
certain; but his errand was to convince them of sin, that in their
crying to the Lord they might confess that with sorrow and shame,
and not spend their breath only in complaining of their trouble.
They cried to God for a deliverer, and God sent them a prophet
to instruct them, and to make them ready for deliverance.
Note, 1. We have reason to hope God is designing mercy for us,
if we find he is by his grace preparing us for it. If to those
that are sick he sends a messenger, an interpreter, by whom he
shews unto man his uprightness, then is he gracious, and grants a
recovery, Job, 33. 23, 24. 2. The sending of prophets to a people,
and the furnishing a land with faithful ministers, is a token for
good, and an evidence that God has mercy in store for them.
He thus turns us to him, and then causes his face to shine,
Ps. 80.19.
We have here the heads of the message which this prophet
delivered in to Israel, in the name of the Lord.
where otherwise they had continued in perpetual poverty and
slavery. [2.] He delivered them out of the hands of all that
oppressed them; this is mentioned, to intimate, that the reason why
they were not now delivered out of the hands of the oppressing
Midianites, was, not for want of any power or good-will in God,
but because by their iniquity they had sold themselves, and God
would not redeem them until they by repentence revoked the
bargain. [3.] He put them in quiet possession of this good land;
this not only aggravated their sin, and affixed the brand of base
ingratitude to it, but it justified God, and cleared him from the
could not say he was unkind, for he had given all possible proofs
blame upon the account of the trouble they were now in: they
of his designing well for them; if ill befell them notwithstanding,
they must thank themselves.
(2.) He shews the easiness and equity of God's demands and
whom you lie under the highest obligations; fear not the gods of
expectations from them; (v.10.) "I am the Lord your God, to
the Amorites;" that is, "do not worship them, nor shew any
respect to them; do not worship them for fear of their doing you
any hurt, for what hurt can they do you while I am your God?
and you need not
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(3.) He charges them with rebellion against God, who had laid
this injunction upon them; But ye have not obeyed my voice. The
charge is short, but very comprehensive; this was the malignity
of all their sin, it was disobedience to God; and therefore it was
it that brought these calamities upon them, under which they
were now groaning, pursuant to the threatenings annexed to those
commands. He intends hereby to bring them to repentance;
and our repentance is then right and genuine, when the sinfulnes
of sin, as disobedience to God, is that in it which we chiefly
lament.
(1.) He sets before them the great things God had done for
them; (v.8,9.) Thus saith the Lord God of Israel. They had
worshipped the gods of the nations, as if they had had no God of
their own to worship, and therefore might choose whom they
pleased; but they are here reminded of one whom they had for-
gotten, who was known by the title of the God of Israel, and to
him they must return. They had turned to other gods, as if their
own had been either incapable or unwilling to protect them, and
therefore they are told what he did for their fathers, in whose loins
they were, the benefit of which descended and still remained to
this their ungrateful seed. [1.] He brought them out of Egypt,
11. And there came an angel of the LORD,
and sat under an oak which was in Ophrah, that
pertained unto Joash the Abi-ezrite: and his son
Gideon threshed wheat by the wine-press, to hide
it from the Midianites. 12. And the angel of the
LORD appeared unto him, and said unto him, The
LORD is with thee, thou mighty man of valour.
13. And Gideon said unto him, O my lord, if the
LORD be with us, why then is all this befallen us?
and where be all his miracles which our fathers
told us of, saying, Did not the LORD bring us up
from Egypt? but now the LORD hath forsaken us,
and delivered us into the hands of the Midianites.
14. And the LORD looked upon him, and said, Go
in this thy might, and thou shalt save Israel from
the hand of the Midianites: have not I sent thee?
15. And he said unto him, O my lord, wherewith
shall I save Israel? behold, my family is poor in
Manasseb, and I am the least in my father's house.
16. And the LORD said unto him, Surely I will be
with thee, and thou shalt smite the Midianites as
17. And he said unto him, If now I
one man.
have found grace in thy sight, then shew me a sigu
that thou talkest with me. 18. Depart not hence,
I pray thee, until I come unto thee, and bring
forth my present, and set it before thee. And he
said, I will tarry until thou come again. 19. And
Giden went in, and made ready a kid, and un-
leavened cakes of an ephah of flour: the flesh he
put in a basket, and he put the broth in a pot, and
Before Christ 1249.
The Call of Gideon,
JUDGES, VI
brought it out unto him under the oak, and pre-feelingly of the heaviness of their yoke. (The day of the greatest
sented it. 20. And the angel of God said unto him, distress is God's time to appear for his people's relief.
Let us now see what passed between the angel and Gideon, who
Take the flesh and the unleavened cakes, and lay knew not for certain, till after he was gone, that he was an angel,
them upon this rock, and pour out the broth. And but supposed he was a prophet.
he did so. 21. Then the angel of the LORd put
forth the end of the staff that was in his hand, and
touched the flesh and the unleavened cakes; and
there rose up fire out of the rock, and consumed
the flesh and the unleavened cakes. Then the
angel of the LORD departed out of his sight.
22. And when Gideon perceived that he was an
angel of the LORD, Gideon said, Alas, O LORD
God! for because I have seen an angel of the LORD
face to face. 23. And the LORD said unto him,
Peace be unto thee; fear not: thou shalt not die.
24. Then Gideon built an altar there unto the LORD,
and called it Jehovah-shalom: unto this day it is
yet in Ophrah of the Abi-ezrites.
(1.) The angel accosted him with respect, and assured him of
the presence of God with him, v. 12. He calls him a mighty man
of valour, perhaps because he observed how he threshed his corn
with all his might; and seest thou a man diligent in his business?—
whatever his business is, he shall stand before kings. He that is
faithful in a few things, shall be ruler over many. Gideon was a
through the iniquity of the times; but he is here animated to
man of a brave active spirit, and yet buried alive in obscurity,
undertake something great, like himself, with that word, The Lord
is with thee; or, as the Chaldee reads it, The Word of the Lord is
thy help. It was very sure that the Lord was with him, when this
angel was with him. By this word, [1.] He gives him his
commission. If we have God's presence with us, that will justify
us, and bear us out, in our undertakings. [2.] He inspires him
with all necessary qualifications for the execution of his com-
"The Lord is with thee to guide and strengthen thee,
mission.
to animate and support thee." [3.] He assures him of success;
for if God be for us, who can prevajagainst us? If he be with
us, nothing can be wanting to us. The presence of God with us
is all in all to our prosperity, whatever we do Gideon was a mighty
man of valour, and yet he could bring nothing to pass without the
imme-presence of God, and that presence is enough to make any mar
mighty in valour, and to give a man courage at any time.
||
(2.) Gideon gave a very melancholy answer to this joyful salu.
tation; (v.13.) “O my Lord, if the Lord be with us,” (which the
Chaldee reads, Is the Shechinah of the Lord our help? making that
the same with the Word of the Lord,) "why then is all this befallen
us? All this trouble and distress from the Midianites' incursions,
which forces me to thresh wheat here by the wine-press; all this
loss, and grief, and fright; and where are all the miracles which
our fathers told us of?" Observe, in his reply he regards not the
praise of his own valour, nor does that in the least elevate him,
or give him any encouragement; though it is probable the angel
adapted what he said to that which Gideon was at the same time
thinking of; while his laborious hands were employed about his
wheat, his working head and daring heart were meditating Israel's
rescue, and Midian's ruin, with which thought, he that knows the
heart seasonably sets in, calls him a man of valour for his brave
projects, and opens him a way to put them in execution; yet
Gideon, as if not conscious to himself of any thing great or en-
couraging in his own spirit, fastens only on the assurance the
angel had given him of God's presence, as that by which they held
all their comfort. Observe, The angel spake in particular to him,
The Lord is with thee, but he expostulates for all, If the Lord
be with us; herding himself with the thousands of Israel, and
admitting no comfort but what they might be sharers in; so far is
he from the thoughts of monopolizing it, though he had so fair an
occasion given him. Note, Public spirits reckon that only an
honour and joy to themselves, which puts them in a capacity of
serving the common interests of God's church.
Gideon was a mighty man of valour, but as yet weak in faith,
which makes it hard to him to reconcile to the assurances now
given him of the presence of God, [1.] The distress to which Israel
was reduced: Why is all this (and all this was no little) befallen
us? Note It is sometimes hard, but never impossible, to recon-
cile cross providences with the presence of God and his favour.
[2.] The delay of their deliverance; "Where are all the miracles
which our fathers told us of? Why does not the same power which
delivered our fathers from the yoke of the Egyptians, deliver us
out of the hands of the Midianites?" As if because God did not
immediately work miracles for their deliverance, though they had
by their sins forfeited his favour and help, it must be questioned
whether ever he had wrought the miracles which their fathers told
them of, or, if he had, whether he had now the same wisdom and
power, and good-will, to his people, that he had had formerly
It is not said what effect the prophet's sermon had upon the
people; but we may hope it had a good effect, and that some of
them at least repented and reformed upon it; for here,
diately after, we have the dawning of the day of their deliverance,
by the effectual calling of Gideon to take upon him the command
of their forces against the Midianites.
I. The person to be commissioned for this service, was Gideon,
the son of Joash, v. 11. The father was now living, but he was
passed by, and this honour put upon the son; for the father kept
up in his own family the worship of Baal, v. 25. which we may
suppose this son, as far as was in his power, witnessed against.
He was of the half-tribe of Manasseh that lay in Canaan, of the
family of Abiezer; the eldest house of that tribe, Josh.17.2.
Hitherto the judges were raised up out of that tribe, which suf-
fered most by the oppression, and probably it was so here.
II. The person that gave him the commission, was an angel of
the Lord: it should seem not a created angel, but the Son of God
bimself, the Eternal Word, the Lord of the angels, who then
appeared upon some great occasion in human shape, as a prelude
(says the learned Bishop Patrick) to what he intended in the
fulness of time, when he would take our nature upon him, as we
say, for good and all. This angel is here called Jehovah, the
incommunicable name of God; (v. 14, 16.) and he said, I will be
with thee. This divine person appeared here to Gideon, and it is
observable how he found him, 1. Retired; all alone. God often
manifests himself to his people, when they are out of the noise
and hurry of this world. (Silence and solitude befriend our
communion with God. 2. Employed in threshing wheat, with a
staff or rod, (so the word signifies,) such as they used in beating
out fitches and cummin, (Isa. 28.27.) but now used for wheat;
probably, because he had but a little to thresh, he needed not the
oxen to tread it out. It was not then looked upon as any diminution
to him, though he was a person of some account, and a mighty
man of valour, to lay his hand to the business of the husbandman.
He had many servants, (v. 27.) and yet would not himself live in
idleness. We put ourselves in the way of divine visits, when we
employ ourselves in honest business. Tidings of Christ's birth were
brought to the shepherds, when they were keeping their flocks.
The work he was about was an emblem of that greater work to
which he was now to be called, as the disciples' fishing was.
From, threshing corn he is fetched to thresh the Midianites,
Isa. 41.15. 3. Distressed; he was threshing his wheat, not in
the threshing-floor, the proper place, but by the wine-press, in
some privatė unsuspected corner, for fear of the Midianites. He
bimself shared in the common calamity, and now the angel came
to animate him against Midian, when he himself could speak so
Before Christ 1249,
The Call of Gideon.
JUDG S. VI.
This was his weakness. We must not expect that the miracles || missions from God, must expect and seek for instructions from him.
Ahich were wrought when a church was in the forming, and some Or rather, [3.] Humble, self-diffident, and self-denying. "The
great truth in the settling, should be continued and repeated angel had honoured him, but see how meanly he speaks of himself;
when the formation and settlement are completed: no, nor that" My family is comparatively poor in Manasseh," (impoverished,
the mercies God shewed to our fathers that served him, and kept it may be, more than other families, by the Midianites,)" and I am
close to him, should be renewed to us, if we degenerate and revolt the least, that have the least honour and interest, in my father's
from him. Gideon ought not to have said, either, First, That house; what can I pretend to do? I am utterly unfit for the service,
God had delivered them into the hands of the Midianites, for by and unworthy of the honour." Note God often chooses to do
their iniquities they had sold themselves; or, Secondly, That now great things by those that are little, especially that are so in their
they were in their hands, that he had forsaken them, for he had own eyes. God delights to advance the humble.
lately sent them a prophet, (v. 8.) which was a certain indication
that he had not forsaken them.
1
(5.) This objection was soon answered by a repetition of the
promise, that God would be with him, v. 16. "Object not thy
poverty and meanness, such things have indeed often hindered
men in great enterprises; but what are they to a man that has the
presence of God with him, which will make up all the deficiencies
of honour and estate? Surely I will be with thee, to direct and
strengthen thee; and put such a reputation upon thee, that, how
weak soever thy personal interest is, thou shalt have soldiers
enough to follow thee, and be assured thou shalt smite the
and
Midianites as one man, as easily as if they were but one man,
as effectually. All the thousands of Midian shall be as if they had
but one neck, and thou shalt have the cutting of it off."
||
(6.) Gideon desires to have his faith confirmed, touching this
commission; for he would not be over-credulous of that which
tended so much to his own praise, would not venture upon an
undertaking so far above him, and in which he must engage many
more: but he would be well satisfied himself of his authority, and
would be able to give satisfaction to others, as to him who gave
him that authority. He therefore humbly begs of this divine
person, whoever he was,
>>
(3.) The angel gave him a very effectual answer to his objections,
by giving him a commission to deliver Israel out of the hands of
the Midianites, and assuring him of success therein, v. 14. Now
the angel is called Jehovah, for he speaks as one having authority,
and not as a messenger. [1.] There was something extraordinary
in the look he now gave to Gideon; it was a gracious favourable
look, which revived his spirits that drooped, and silenced his fears,
such a look as that with which God's countenance beholds the up-
right, Ps. 11.7. He looked upon him, and smiled at the objections
he made, which he gave him no direct answer to, but girded and
clothed him with such power as would shortly enable him to
answer them himself, and make him ashamed that ever he had
made them. It was a speaking look, like Christ's upon Peter;
(Luke, 22.61.) a powerful look, a look that strangely darted new
light and life into Gideon's breast, and inspired him with a gene-
rous heat, far above what he felt before. [2.] But there was much
more in what he said to him. First, He commissioned him to
appear and act as Israel's deliverer. Such a one the few thinking
people in the nation, and Gideon among the rest, were now expect- [1.] That he would give him a sign, v. 17. And the commis-
ing to be raised up, according to God's former method, in answersion being given him out of the common road of providence, he
to the cries of oppressed Israel; and now Gideon is told, "Thou might reasonably expect it should be confirmed by some act of God
"Shew me a sign to assure
art the man: Go in this thy might, this might, wherewith thou out of the common course of nature.
art now threshing wheat: go, and employ it to a nobler purpose,
me of the truth of this concerning which thou talkest with me,
I will make thee a thresher of men. Or, rather, "this might that it is something more than talk, and that thou art in earnest.”
wherewith thou art now endued by this look." God gave him his Now, under the dispensation of the Spirit, we are not to expect
commission, by giving him all the qualifications that were necessary signs before our eyes, such as Gideon here desired, but must
for the execution of it, which is more than the mightiest prince earnestly pray to God, that, if we have found grace in his sight,
and potentate on earth can do for those to whom he gives he would shew us a sign in our heart, by the powerful operations
commissions.God's fitting men for work, is a sure and constant of his Spirit there, fulfilling the work of faith, and perfecting.
evidence of his calling them to i "Go, not in thy might, that what is lacking in it.
which is natural, and of thyself; depend not on thine own valour:
but go in this thy might, this which thou hast now received; go
in the strength of the Lord God, that is the strength with which ||
thou must strengthen thyself." Secondly, He assured him of
success; this was enough to put courage into him, he might be
confident he should not miscarry in the attempt; it should not
turn either to his own disgrace, or the damage of his people, (as
baffled enterprises_do,) but to his honour and their happiness;
"Thou shalt save Israel from the hand of the Midianites, and so
shalt not only be an eye-witness, but a glorious instrument, of such
wonders as thy fathers told thee of." Gideon, we may suppose,
looked as one astonished at this strange and surprising power
conferred upon him, and questions whether he may depend upon
what he hears: the angel ratifies his commission with a teste
meipso-an appeal to his own authority, there needed no more. ||
"Have not I commanded thee? I that have all power in heaven
and earth, and particular authority here as Israel's King, giving
commissions immediately. I who am that I am, the same that
sent Moses," Exod. 3. 14.
[2.] In order hereunto, that he would accept of a treat, and so
give him a further and longer opportunity of conversation with
Those who know what it is to have communion with
him, v. 18.
God, desire the continuance of it, and are loath to part, praying
with Gideon, Depart not hence, I pray thee. That which Gideon
designed in courting his stay, was, that he might bring out some
provision of meat for this stranger; he did not take him into the
house to entertain him there, either because his father's house were
not well affected to him and his friends, or because he desired still
to be in private with this stranger, and to converse with him alone,
therefore calls not for a servant to bring the provision, but fetches
it himself; or because thus his father Abraham entertained angels
unawares, not in his tent, but under a tree, Gen. 18.8. Upon
the angel's promise to stay with him, he hastened to bring out a
kid, which, it is likely, was ready boiled for his own dinner; so
that, in making it ready, he had nothing to do but to put it in the
basket, (for here was no sauce to serve it up in, nor the dish
garnished,) and the broth in a vessel, and so he presented it,
v. 19. Hereby he intended, First, To testify his grateful and
(4.) Gideon made a very modest objection against this com- generous respects to this stranger, and, in him, to God who sent
He had
mission; (v. 15.) O my Lord, wherewith shall I save Israel? This hint, as one that studied what he should render.
question bespeaks him, either, [1.] Distrustful of God and his pleaded the poverty of his family, (v. 15.) to excuse himsel
As if. though God should be with him, yet it were im- from being a general, but not here, to excuse himself from being
possible for him to save Israel. The faith is often weak, yet it hospitable. Out of the little which the Midianites had left him,
shall not be rejected, but encouraged and strengthened. Or, he would gladly spare enough to entertain a friend, especially a
[2.] Inquisitive concerning the methods he must take; Lord, I messenger from heaven. Secondly, To try who, and what, this
What he brought out, is called hi
labour under all imaginable disadvantages for it; if I must do it, extraordinary person was.
thou must pull me in the way." Note Those who receive con- || prevent, v. 18.
Note Those who receive com- || procvent, v. 18. It is the same word that is used for a meat-offer‹
power.
W
Before Christ 1249.
Gideon's Deliveran e
JUDGES, VI.
ing; and perhaps that word is used, which signifies both, because | which was done by the name he gave to it, Jehovah-shalom, (v. 24.
Gideon intended to leave it to this divine person to determine The Lord peace. This is, [1.] The title of the Lord that spake
which it should be, when he had it before him, whether a feast to him; compare Gen. 16.13. The same that is the Lord our
a meat-offering, and accordingly he would be able to judge Righteousness is our Peace; (Eph. 2. 14.) our Reconciler, and so
concerning him: if he ate of it as common meat, he would suppose our Saviour. Or, [2.] The substance of what he said to him:
him to be a man, a prophet; if otherwise, as it proved, he should "The Lord spake peace, and created that fruit of the lips; bad,
know him to be an angel.
me be easy when I was in that agitation." Or, [3.] A prayer
grounded upon what he had said; so the margin understands it:
The Lord send peace, that is, rest from the present trouble; for
still the public welfare lay nearest his heart.
||

a
(7.) The angel gives him a sign, in and by that which he had
kindly prepared for his entertainment; for what we offer to God
for his glory, and in token of our gratitude to him, will be made,
by the grace of God, to turn to our own comfort and satisfaction.
The angel ordered him to take the flesh and bread out of the
basket, and lay it upon a hard and cold rock, and to pour out the
broth upon it, which, if he brought it hot, would soon be cold
there; and Gideon did so, (v.20.) believing that the angel ap-
pointed it, not in contempt of his courtesy, but with an intention
to give him a sign, which he did, abundantly to his satisfaction.
For, [1.] He turned the meat into an offering made by fire, of
rveet savour unto himself; shewing hereby that he was not a man,
who needed meat, but the Son of God, who was to be served and
honoured by sacrifice, and who, in the fulness of time, was to
make himself a sacrifice. [2.] He brought fire out the rock
to consume this sacrifice, summoning it, not by striking the rock,
as we strike fire out of a flint, but by a gentle touch given to the
offering with the end of his staff, v.21. Hereby he gave him a
sign that he had found grace in his sight; for God testified his
acceptance of sacrifices by kindling them, if public, with fire from
heaven, as those of Moses and Elias; if private, as this, with fire
out of the earth, which was equivalent both were the effect of
divine power; and this acceptance of his sacrifice evidenced the
of his confirmed his commission, and
was intended to signify his success in the execution of it, that he
and his army should be a surprising terror and consumption to the
Midianites, like this fire out of the rock. [3.] He departed out of
his sight immediately; did not walk off as a man, but vanished
and disappeared as a spirit. Here was as much of a sign as he
胖
​could wish.
+
S
(8.) Gideon, though, no doubt, he was confirmed in his faith by
the indications given of the divinity of the person who had spoken
to him, yet, for the present, was put into a great fright by it, till
God graciously pacified him, and removed his fears. [1.] Gideon
speaks peril to himself; (v. 22.) When he perceived that he was ar
angel, (which was not till he was departed, as the two disciples
knew not it was Jesus they had been talking with till he was going,
Luke, 24. 31.) then he cried out, "Alas! O Lord God, be merciful
to me, I am undone, for I have seen an angel," as Jacob, who
wondered that his life was preserved when he had seen God,
Gen. 32. 30. Ever since man has, by sin, exposed himself to
God's wrath and curse, an express from heaven has been a terror
to him, as he scarcely dares to expect good tidings thence; at
least, in this world of sense, it is a very awful thing to have
any sensible conversation with that world of spirits to which
we are so much strangers. Gideon's courage failed him now.
[2.] God speaks peace to him, v.23. It might have been fatal
to him, but he assures him it should not. The Lord was departed
out of his sight, v. 21. But, though he must no longer walk by
sight, he might still live by faith, that faith which comes by
hearing; for the Lord said to him, with an audible voice, (as
Bishop Patrick thinks,) these encouraging words, "Peace be unto
thee; all is well, and be thou satisfied that it is so; fear not, he
that came to employ thee did not intend to slay thee, thou shalt
not die." See how ready God is to receive the hearts of those
that tremble at his word and presence, and to give them, that
stand in awe of his majesty, assurances of his mercy.
Lastly, The memorial of this vision which Gideon set up, was,
a monument in form of an altar, the rather because it was by a
kind of sacrifice upon a rock, without the solemnity of an altar,
that the angel manifested his acceptance of him: then it needed
not; the angel's staff was sufficient to sanctify the gift without an
altar; but now it was of use to preserve the remembrance of it,
-
25. And it came to pass the same night, that
the LORD said unto him, Take thy father's young
bullock, even the second bullock of seven years
old, and throw down the altar of Baal that thy
father hath, and cut down the grove that is by it:
26. And build an altar unto the LORD thy God
upon the top of this rock, in the ordered place,
and take the second bullock, and offer a burnt
sacrifice with the wood of the grove which thou
shalt cut down. 27. Then Gideon took ten men
of his servants, and did as the LORD had said
unto him; and so it was, because he feared his
father's household, and the men of the city, that
he could not do it by day, that he did it by night.
28. And when the men of the city arose early in
the morning, behold, the altar of Baal was cast
down, and the grove was cut down that was by it,
and the second bullock was offered upon the altar
that was built. 29. And they said one to another,
Who hath done this thing? And when they in-
quired and asked, they said, Gideon the son of
Joash hath done this thing. 30. Then the men of
the city said unto Joash, Bring out thy son, that
he may die: because he hath cast down the altar
of Baal, and because he hath cut down the grove
that was by it. 31. And Joash said unto all that
stood against him, Will ye plead for Baal? will
ye save him? he that will plead for him, let him
be put to death whilst it is yet morning: if he be
a god, let him plead for himself, because one hath
cast down his altar. 32. Therefore on that day
he called him Jerubbaal, saying, Let Baal plead
against him, because he hath thrown down his
•
altar.
Here,
I. Orders are given to Gideon to begin his government with the
reformation of his father's house, v. 25, 26. A correspondence
being settled between God and Gideon, by the appearance of the
angel to him, it was kept up in another way; the same night after
he had seen God, when he was full of thoughts concerning what
had passed, which, probably, he had not yet communicated to
any, the Lord said unto him in a dream, Do so and so. Note,
God's visits, if gratefully received, shall be graciously repeated.
Bid God welcome, and he will come again Gideon is appointed,
1. To throw down Baal's altar, which, it seems, his father had,
either for his own house, or perhaps for the whole town. See the
power of God's grace, that he could raise up a reformer, and the
condescensions of his grace, that he would raise up a deliverer,
out of the family of one that was a ringleader in idolatry. But
Gideon must now not think it enough not to worship at that altar,
which we charitably hope he had not done, but he inust throw
1
Before Christ 1249.
JUDGES, VI.
Gideon's Deliverance
||
down; not consecrate the same altar to God, (it is Bishop Hall's || how much it was Levi's praise, that, in the cause of God, he
observation,) but utterly demolish it; God first commands down said to his father and mother, I have not seen him, Deut. 33.9..
the monuments of superstition, and then enjoins his own service. And, while he was sure of the favour of God, he feared not the
He must likewise cut down the grove that was by it, the planta- anger of men; he that bade him do it would bear him out. Yet,
tion of young trees, designed to beautify the place. The learned 4. Though he feared not their resentments when it was done, to
Bishop Patrick, by the grove, understands the image in the grove, prevent their resistance in the doing of it, he prudently chose to
probably the image of Ashtaroth, (for the word for a grove is do it by night, that he might not be disturbed in these sacred
Ashereh,) which stood upon, or close by, the altar. 2. To erect actions. And some think it was the same night in which God
an altar to God, to Jehovah his God; which, probably, was to be spake to him to do it, and that, as soon as ever he had received
notified by an inscription upon the altar to that purport; to the orders, he immediately applied himself to the execution of
Jehovah, Gideon's God, or Israel's. It had been an improper them, and finished before morning.
thing for him to have built an altar, even to the God of Israel, III. He was brought into peril of his life for doing it, v.28..30.
especially for burnt-offering and sacrifice, and would have been 1. It was soon discovered what was done. Gideon, when he had
construed into a contempt of the altar at Shiloh, if God, who has gone through with the business, did not desire the concealment
not tied up himself to his own laws, had not bidden him do it. of it, nor could it be hid, for the men of the city rose early in the
But now it was his duty, and an honour to be thus employed. God morning, as it should seem, to say their matins at Baal's altar,
directs him to the place where he should build it, on the top of the and so to begin the day with their god, such a one as he was; a
rock, perhaps in the same place in which the angel had appeared shame to those who say the true God is their God, and yet, in the
to him, near to the altar he had already built; and he must not morning, direct no prayer to him, nor look up.
2. It was soon
do it in a hurry, but with the decency that became a religious discovered who had done it. Strict inquiry was made; Gideon
action, in an orderly manner, as it is in the margin, according to was known to be disaffected to the worship of Baal, which brought
the ancient law for altars raised on the occasion, that they must him into suspicion, and positive proof immediately came against
be of earth, not of hewn stone. The word here used for the rock, || him; Gideon, no doubt, has done this thing." 3. Being found
on which the altar was to be built, signifies a fortress, or strong-guilty of the fact, to such a pitch of impiety were these degenerate
hold, erected, some think, to secure them from the Midianites; if Israelites arrived, that they take it for law he must die for the same,
so, it was no security, while the altar of Baal was so near it, but it and require his own father (who, by patronizing their idolatry,
was effectually fortified when an altar to the Lord was built on had given them too much cause to expect he would comply with
the top of it, for that is the best defence upon our glory. On this them herein) to deliver him up. Bring out thy son, that he may
altar, (1.) He was to offer sacrifice. Two bullocks he must offer; die. Be astonished, O heavens, at this, and tremble, O earth!
his father's young bullock, and the second bullock of seven years By the law of God, the worshippers of Baal were to die, but these
old; so it should rather be read, not even the second, as we read wicked men impiously turn the penalty upon the worshippers of
it. The former, we may suppose, he was to offer for himself, the the God of Israel. How prodigiously mad were they upon their
latter for the sins of the people, whom he was to deliver. It was idols! Was it not enough to offer the choicest of their bullocks to
requisite he should thus make peace with God before he made Baal, but must the bravest youth of their city fall as a sacrifice
war on Midian.Till sin be pardoned, through the great Sacrifice, to that dunghill-deity, when they pretended he was provoked?
no good is to be expected. These bullocks, it is supposed, were
These bullocks, it is supposed, were How soon will idolaters become persecutors!
intended for sacrifices on the altar of Baal, but were now converted
to a better use. Thus, when the strong man armed is overcome,
and dispossessed, the stronger than he divides the spoil, seizes
that for himself which they prepared for Baal; let him come
whose right it is, and give it him. (2.) Baal's grove, or image,
or whatever it was, that was the sanctity or beauty of his altar,
must not be burnt, but must be used as fuel for God's altar, to
signify, not only that whatever sets up itself in opposition to God
shall be destroyed, but that the justice of God will be glorified in
its destruction. God ordered Gideon to do this, [1.] To try his
zeal for religion, which it was necessary he should give proofs
of before he took the field to give proofs of his valour there.
[2.] That some steps might hereby be taken towards Israel's
reformation, which must prepare the way for their deliverance.
Sin, the cause, must be taken away, else how should the trouble
come to an end, which was but the effect? And it might be hoped
that this example of Gideon's, who was now shortly to appear
so great a man, would be followed by the rest of the cities and
tribes, and the destruction of this one altar of Baal would be the
destruction of many.
IV. He was rescued out of the hands of his persecutors by his
own father, v. 31. 1. There were those that stood against Gideon,
that not only appeared at the first to make a demand, but insisted
on it, and would have put him to death. Notwithstanding the
heavy judgments they were at this time under for their idolatry,
yet they hated to be reformed, and walked contrary to God then
when he was walking contrary to them. 2. Yet then Joash stood
for him; he was one of the chief men of the city. Those that have
power may do a great deal for the protection of an honest man
and an honest cause; and, when they so use their power, they are
ministers of God for good. This Joash had patronized Baal's.
altar, yet now protects him that had destroyed it; either, (1.) Out
of natural affection to his son, and perhaps a particular esteem
for him, as a virtuous, valiant, valuable, young man, and never
the worse for not joining with him in the worship of Baal. Many
that have not courage enough to keep their integrity themselves,
yet have so much conscience left as makes them love and esteem
those that do. If Joash had a kindness for Baal, yet he had a
greater kindness for his son. Or, (2.) Out of a care for the public
peace. The mob grew riotous, and, he feared, would grow more
so, and therefore, as some think, he bestirred himself to repress
the tumult; "Let it be left to the judges, it is not for you to
pass sentence upon any man; he that offers it, let him be put to
death;" he means, not as an idolater, but as a disturber of the
peace, and the mover of sedition. Under this same colour, Paul
was rescued, at Ephesus, from those that were as zealous for Diana
as these here for Baal, Acts, 19. 40. Or, (3.) Out of a conviction
that Gideon had done well. His son, perhaps, had reasoned
with him, or God, who has all hearts in his hands, had secretly
and effectually influenced him to appear thus against the advo-
cates for Baal, though he had complied with them formerly in the
worship of Baal. Note, It is good to appear for God when we
are called to it, though there be few or none to second us, because
God can incline the hearts of those to stand by us, from whota
mue
II. Gideon was obedient to the heavenly vision, v. 27. He that
was to command the Israel of God must be subject to the God
of Israel, without disputing, and, as a type of Christ, must first
save his people from their sins, and then save them from their
enemies. 1. He had servants of his own, whom he could confide
r, who, we may suppose, like him, had kept their integrity, and
had not bowed the knee to Baal, and therefore were forward to
assist him in destroying the altar of Baal. 2. He did not scruple
taking his father's bullock, and offering it to God without his
father's consent, because God, who expressly commanded him to
do so, had a better title to it than his father had, and it was the
greatest real kindness he could do his father to prevent his sin.
3. He expected to incur the displeasure of his father's household
by it, and the all-will of his neighbours; yet he did it, remembering |
Before Christ 1249.
Gideon's Fleece.
JUDGES, VI.
we little expect it. Let us do our duty, and then trust God with
our safety
Here we have,
Two Things Joash urges; [1.] That it was absurd for them to
plead with Baal. "Will you, that are Israelites, the worshippers
of the one only living and true God, plead for Baal, a false god?
Will you be so sottish, so senseless? They whose fathers' god Baal I. The descent which the enemies of Israel made upon them,
was, and that never knew any other, are more excusable in plead- v. 33. A vast number of Midianites, Amalekites, and Arabians,
||
ing for him than you are, that are in covenant with Jehovah, and got together, and came over Jordan, none either caring, or daring,
have been trained up in the knowledge of him. You, that have to guard that important and advantageous pass, against them;
smarted so much for worshipping Baal, and have brought all this and they made their head-quarters in the valley of Jezreel, in the
mischief and calamity upon yourselves by it, will you yet plead for heart of Manasseh's tribe, not far from Gideon's city. Some think
Baal?" Note It is bad to commit sin, but it is a great wickedness that the notice they had of Gideon's destroying Baal's altar brought
indeed to plead for it, especially to plead for Baal, that idol, them over, and that they came to plead for Baal, and to make that
whatever it is, which possesses that room in the heart which God a pretence for quarrelling with Israel; but it is more likely that it
should have. [2.] That it was needless for them to plead for Baal; was now harvest time, when they had been wont each year to make
if he were not a god, as was pretended, they could have nothing them such a visit as this, (v.3.) and were expected when Gideon
to say for him; if he were, he was able to plead for himself, as was threshing, v. 11. God raised up Gideon to be ready against
the God of Israel had often done, by fire from heaven, or some this terrible blow came. Their success so many years in these
other judgment, against those who put contempt upon him. Here incursions, the little opposition they had met with, and the great
is a fair challenge to Baal, to do either good or evil, and the result booty they had carried off, made them now both very eager and
convinced his worshippers of their folly, in praying to one to help very confident; but, it proved, the measure of their iniquity was
them that could not avenge himself; after this, Gideon remark-full; the year of recompence was come; they must now make an
ably prospered, and thereby it appeared how unable Baal was to end to spoil, and must be spoiled, and they are gathered as sheaves
maintain his own cause. Lastly, Gideon's father hereupon gave to the floor, (Mic. 4. 12, 13.) for Gideon to thresh.
him a new name, (v.32.) he called him Jerubbaal; "Let Baal II. The preparation which Gideon makes to attack them in their
plead, let him plead against him, if he can; if he have any thing camp, v. 34, 35. 1. God, by his Spirit, put life into Gideon; The
to say for himself, against his destroyer, let him say it." This Spirit of the Lord clothed Gideon, so the word is; clothed him aɛ
name was a standing defiance to Baal; now that Gideon was a robe, to put honour upon him, clothed him as a coat of mail, to
taking up arms against the Midianites that worshipped Baal, let | put defence upon him. Those are well clad that are thus clothed,
him defend his worshippers, if he can; it likewise gave honour A spirit of fortitude from before the Lord clothed Gideon, so the
to Gideon, (a sworn enemy to that great usurper, and that had Chaldee. He was, of himself, a mighty man of valour; yet per-
carried the day against him,) and encouragement to his soldiers, sonal strength and courage, though vigorously exerted, would not
that they fought, under one that fought for God, against that suffice for this great action; he must have the armour of God upon
great competitor with him for the throne. It is the probable con-him, and that is it that he must depend upon; the Spirit of the
jecture of the learned, that that Jerombalus, whom Sanchoniathon Lord clothed him in an extraordinary manner; whom God calla
(one of the most ancient of all the heathen writers) speaks of as to his work, he will qualify and animate for it. Gideon with his
a priest of the god Jao, (a corruption of the name Jehovah,) and trumpet put life into his neighbours, God working with him; he
one to whom he was indebted for a great deal of knowledge, was blew a trumpet, to call in volunteers, and more came in than,
this Jerubbaal. He is called Jerubbesheth, (2 Sam. 11.21.) Baal, perhaps, he expected. (1.) The men of Abi-ezer, though lately
a lord, being fitly turned into Besheth, shame.
enraged against him, for throwing down the altar of Baal, and
though they had condemned him to death as a criminal, were
and submitted to him as their general; Abi-ezer was gathered
now convinced of their error, bravely came in to his assistance,
after him, v. 34.-so suddenly can God turn the hearts, even of
idolaters and persecutors. (2.) Distant tribes, even Asher and
Naphtali, which lay most remote, though strangers to him, obeyed
his summons, and sent him in the best of their forces, v. 35.
that, if their neighbours were over-run by the Midianites, their
Though they lay the furthest from the danger, yet, considering
own turn would be next, they were forward to join against a
common enemy.
||
both of his own faith and that of his followers; and perhaps it
III. The signs which God gratified him with, for the confirming
was more for their sakes than for his own that he desired them.
Or, perhaps, he desired by these to be satisfied whether this was
the time of his conquering the Midianites, or whether he was to
wait for some other opportunity. Observe, 1. His request for a
sign; (v. 36, 37.) "Let me by this know that thou wilt save Israel
by my hand; let a fleece of wool, spread in the open air, be wet
with the dew, and let the ground about it be dry.'
The purport
of this is, Lord, I believe, help thou my unbelief. He found his
own faith weak and wavering, and therefore begged of God, by
God, who intended to give him these signs, for the glorifying of
this sign, to perfect what was lacking in it. We may suppose
his own power and goodness, put it into his heart to ask them;
yet, when he repeated his request for a second sign, the reverse
of the former, he did it with a very humble apology, deprecating
distrust of God, and dissatisfaction with the many assurances he
God's displeasure, because it looked so like a peevish humoursome
had already given him; (v.39.) Let not thine anger be hot againsı
33. Then all the Midianites and the Amalekites
and the children of the east were gathered together,
and went over, and pitched in the valley of Jezreel.
34. But the Spirit of the LORD came upon Gideon,
and he blew a trumpet; and Abi-ezer was gathered
35. And he sent messengers through
after him.
out all Manasseh; who also was gathered after
him. And he sent messengers unto Asher, and
unto Zebulun, and unto Naphtali; and they came
up to meet them. 38. And Gideon said unto
God, If thou wilt save Israel by mine hand, as
thou hast said, 37. Behold, I will put a fleece of
wool in the floor; and if the dew be on the fleece
only, and it be dry upon all the earth beside, then
only, and it be dry upon all the earth beside, then
shall I know that thou wilt save Israel by mine
hand, as thou hast said. 38. And it was so: for
he rose up early on the morrow, and thrust the
fleece together, and wringed the dew out of the
fleece, a bowl full of water. 39. And Gideon said
unto God, Let not thine anger be hot against me,
and I will speak but this once: Let me prove, I
pray thee, but this once with the fleece; let it
Bow be dry only upon the fleece, and upon all
the ground let there be dew. 40. And God did
so that night: for it was dry upon the fleece only,
and there was dew on all the ground.
/
-
Before Christ 1249.
Gideon's three hundred Men.
JUDGES, I, VII.
of God's glory, or presumption on God's goodness. Abraham
had given him an example of this, when God gave him leave to
be very free with him; (Gen. 18.30, 32.) Oh let not the Lord be
angry, and I will speak. God's favour must be sought with great
reverence, due sense of our distance, and a religious fear of his
wrath. 2. God's gracious grant of his request. See how tender
God is of true believers, though they be weak, and how ready to
condescend to their infirmities, that the bruised reed may not be
broken, nor the smoking flax quenched. Gideon would have the
fleece wet, and the dry; but then, lest should
e. Though he took the boldness to ask another sign, yet he 3. Now therefore go to, proclaim in the ears of the
dut it with such fear and trembling, as shewed that the familiarity people, saying, Whosoever is fearful and afraid, let
God had graciously admitted him to did not breed any contempt im return and depart early from mount Gilead.
And there returned of the people twenty and two
thousand; and there remained ten thousand.
4. And the LORD said unto Gideon, The people
are yet too many; bring them down unto the water,
and I will try them for thee there: and it shall
be, that of whom I say unto thee, This shall go
with thee, the same shall go with thee; and of
whomsoever I say unto thee, This shall not go
with thee, the same shall not go. 5. So he brought
down the people unto the water: and the LORD
said unto Gideon, Every one that lappeth of the
water with his tongue, as a dog lappeth, him shalt
thou set by himself; likewise every one that
boweth down upon his knees to drink. 6. And
to their mouth, were three hundred men: but all
the number of them that lapped, putting their hand
the rest of the people bowed down upon their
knees to drink water. 7. And the LORD said unto
Gideon, By the three hundred men that lapped
will I save you, and deliver the Midianites into
thine hand: and let all the other people go every
man unto his place. 8. So the people took victuals
in their hand, and their trumpets: and he sent
all the rest of Israel every man unto his tent, and
retained those three hundred men: and the host
of Midian was beneath him in the valley.
It is natural for wool, if ever so little moisture fall, to drink it
in, and retain it, and therefore there was nothing extraordinary
in that;" though the quantity wrung out was sufficient to obviate
that objection, yet he desires, that, next night, the ground might
be wet, and the fleece dry; and so willing is God to give to the
heirs of promise strong consolation, (Heb. 6. 17, 18.) even by two
immutable things, he suffers himself, not only to be prevailed with
by their importunities, but even to be prescribed to by their doubts
and dissatisfactions.

These signs were, (1.) Truly miraculous, and therefore abun-
dantly serving to confirm his commission. It is said of the dew,
that it is from the Lord, and tarrieth not for man, nor waiteth for
the sons of men, Mic. 5.7. And yet God here, in this matter,
hearkened to the voice of a man; as to Joshua, in the directing the
course of the sun, so to Gideon, in directing that of the dew; by
which it appears, that it falls not by chance, but by providence.
The latter sign inverted the former, and, to please Gideon, it was
wrought backward and forward; whence Dr. Fuller observes,
that heaven's real miracles will endure turning, being inside and
outside both alike. (2.) Very significant. He and his men were
going to engage the Midianites; could God distinguish between
a small fleece of Israel and the vast floor of Midian? Yes, by
this he is made to know that he can. Is Gideon desirous that the
dew of divine grace might descend upon himself in particular? He
sees the fleece wet with dew, to assure him of it. Does he desire
that God will be as the dew to all Israel? Behold, all the ground
is wet. Some make this fleece an emblem of the Jewish nation,
which, when time was, was wet with the dew of God's word and
ordinances, while the rest of the world was dry; but, since the
rejection of Christ, and his gospel, they are dry as the heath in the
wilderness, while the nations about are as a watered garden.)
CHAP. VII.
v. 1
..
This chapter presents us with Gideon in the field, commanding the army of Israel,
and routing the army of the Midianites, for which great exploit we found, in
the former chapter, how he was prepared, by his converse with God, and his
conquest of Baal. We are here told, I. What direction God gave to Gideon
for the modelling of his army, by which it was reduced to three hundred men,
8. 11. What encouragement God gave to Gideon to attack the enemy,
by sending him unknown into their camp, to hear a Midianite tell his dream,
v.9.. 15. III. How he formed his attack upon the enemy's camp, with his
three hundred men, not to fight them, but to frighten them, v. 16..20.
IV. The success of this attack; it put them to flight, and gave them a total
rout, the disbanded forces, and their other neighbours, then coming in to his
assistance, v. 21..25. It is a story that shines very bright in the book of
the ware of the Lord.
1.THEN Jerubbaal, who is Gideon, and all the
people that were with him, rose up early,
and pitched beside the well of Harod: so that the
host of the Midianites were on the north side of
them, by the hill of Moreh, in the valley. 2. And
the LORD said unto Gideon, The people that are
with thee are too many for me to give the Midian-
ites into their hands, lest Israel vaunt themselves
against me, saying Mine own hand hath saved me.
Here,
I. Gideon applies himself, with all possible care and industry,
to do the part of a good general, in leading on the hosts of Israel.
against the Midianites. He rose up early, (v.1.) as one whose
heart was upon his business, and who was afraid of losing time.
Now that he is sure God is with him, he is impatient of delay.
He pitched near a famous well, that his army might not be dis-
tressed for want of water, and gained the higher ground, which,
possibly, might be some advantage to him, for the Midianites
were beneath him in the valley. Note Faith in God's promises
must not slacken, but rather quicken, our endeavours. When
2 Sam. 5. 24.
we are sure God goes before us, then we must bestir ourselves,
II. od provides that the praise of the intended victory may be
reserved wholly to himself, by appointing three hundred men only
to be employed in this service. The army consisted of thirty-two
thousand men-a small army, in comparison with what Israel
might have raised upon so great an occasion, and a very smali one,
in comparison with what the Midianites had now brought into the
field; Gideon was ready to think them too few, but God comes to
him, and tells him they were too many; (v.2.) not but that they
did well who offered themselves willingly to this expedition, but
God saw fit not to make use of all that came. We often find
God bringing great things to pass by a few hands, but this was
the only time that he purposely made them fewer. Had Deborah
lately blamed those who came not to the help of the Lord, and yet,
Yes; 1. God would herely shew, that, when he employed likely
in the next great action, must they be turned off that do come?
instruments in his service, he did not need them, but could de
his work without them, so that he was not indebted to them for
their service, but they to him for employing them. 2. He would
submitted to the Midianites, and durst not make head against them,
hereby put them to shame for their cowardice, who had tamely
because of the disproportion of their numbers. They now saw
/
Before Christ 1249.
Gideon's three hundred Men.
JUDGES, VII.
·
if they had but made sure of the favour of God, one of them
ight have chased a thousand. 3. He would hereby silence and
xclude boasting: that is the reason here given by him who
knows the pride that is in men's hearts, lest Israel vaunt themselves
against me. Justly were they denied the honour of the service,
who would not give God the honour of the success. Mine own||
hand hath saved me, is a word that must never come out of the
mouth of such as shall be saved. He that glories must glory in
the Lord, and all flesh must be silent before him.
||
latter sort, that drank in haste, and by those God tells Gideon he
would rout the Midianites, v.7. By the former distinction, none
were retained but hearty men, that were resolved to do their
utmost for retrieving the liberties of Israel; but, by this further
distinction, it was provided that none should be made use of, but,
First, Men that were hardy, that could endure long fatigue,
without complaining of thirst or weariness, that had not in them
any dregs either of sloth or luxury. Secondly, Men that were
hasty, that thought it long until they were engaged with the
enemy, preferring the service of God and their country before their
necessary refreshments; such as these God chooses to employ,
that are not only well-affected, but zealously affected, in a good
thing. And also because these were the smaller number, and
therefore the least likely to effect what they were designed for,
God would by them save Israel. It was a great trial to the faith
and courage of Gideon, when God bid him let all the rest of the
people but these three hundred go every man to his place, that is,
go where they pleased out of his call, and from under his com-
mand; yet, we may suppose, those that were hearty in the cause,
though now set aside, did not go far out of hearing, but that they
were ready to follow the blow, when the three hundred men had
made the assault; though that does not appear.
Two ways God took to lessen their numbers.
(1.) He ordered all that would own themselves timorous and
faint-hearted to be dismissed, v. 3. He was now encamped on a
mountain close to the enemy, called mount Gilead, from Gilead,||
the common ancestor of these families of Manasseh, which were
seated on this side Jordan, Numb. 26.30. And from thence they
might see, perhaps, the vast numbers of the enemy; those, there-
fore, who were disheartened at the sight, were left to their liberty
to go back if they pleased. There was a law for making such a
proclamation as this, Deut. 20. 8. But Gideon, perhaps, thought
that concerned only those wars which were undertaken for the
enlarging of their coast, not, as this, for their necessary defence
against an invader; therefore Gideon had not proclaimed this, if
God had not commanded him, who knew how his forces would
hereby be diminished.
Cowards would be as likely as any, after
the victory, to take the honour of it from God, and therefore God
would not do them the honour to employ them in it. One would
have thought there had been scarcely one. Israelite to be found,
that, against such an enemy as the Midianites, and under such a
leader as Gideon, would have owned himself fearful; yet above
two parts of three took the advantage of this proclamation, and
filed off, when they saw the strength of the enemy and their own
weakness, not considering the assurances of the divine presence
which their general had received of the Lord, and, it is likely,
delivered unto them. Some think the oppression they had been
under so long had broken their spirits; others, more probably,
that consciousness of their own guilt had deprived them of their
courage. Sin stared them in the face and therefore they durst
not look death in the face! Note, Fearful faint-hearted people
are not fit to be employed for God; and, among those that are
listed under the banner of Christ, there are more such than we
think there are
||
Thus strangely was Gideon's army purged and modelled, and
reduced, instead of being recruited, as one would think, in so great
an action, it both needed and deserved to be. Now, let us see how
this little despicable regiment, on which the stress of the action
must lie, was accoutred and fitted out. Had these three hundred
been double-manned with servants and attendants, and double-
armed with swords and spears, we should have thought them the
more likely to bring something to pass. But, instead of making
them more serviceable by their equipment, they are made less so.
For, 1. Every soldier turns sutler, they took victuals in their hand,
v.8. left their baggage behind, and every man burthened himself
with his own provision, which was a trial of their faith, whether
they could trust God, when they had no more provisions with
them than they could carry, and a trial of their diligence, whether
they would carry as much as they had occasion for. This was
indeed living from hand to mouth. 2. Every soldier turns
trumpeter. The regiments that were cashiered left their trumpets
behind them for the use of those three hundred men, who were
furnished with those instead of weapons of war, as if they had
been going rather to a game than to a battle.
(2.) He directed the cashiering of all that remained, but three
hundred men, and he did it by a sign. The people are yet too
many for me to make use of, v. 4. See how much God's
thoughts and ways are above our's: Gideon himself, it is likely,
thought they were too few; though they were as many as Barak
encountered Sisera with, ch. 4. 14. and, had he not forced his way
through the discouragement by dint of faith, he himself would
have started back from so hazardous an enterprise, and have
made the best of his own way back: but God saith, They are too
many, and, when diminished to a third part, they are yet too
many, which may help us to understand those providences which
sometimes seem to weaken the church and its interests; its friends
are too many, too mighty, too wise, for God to work deliverance
by; God is taking a course to lessen them, that he may be exalted,
in his own strength.
Gideon is ordered to bring his soldiers to the watering, probably,
to the well of Harod, v.1. and the stream that ran from it; he,
or some appointed by him, must observe how they drank. We
must suppose they were all thirsty, and were inclined to drink;
is likely he told them they must prepare to enter upon action
immediately, and therefore must refresh themselves accordingly,
not expecting, after this, to drink any thing else but the blood of
their enemies. Now, [1.] Some, and no doubt the most, would
kneel down on their knees to drink, and put their mouths to
the water as horses do, and so they might get their full draught.
[2.] Others, it may be, would not make such a formal business of
it, but, as a dog laps with his tongue, so they would hastily take
up a little water in their hands, and cool their mouths with that,
and be gone. Three hundred, and no more, there were of this
9. And it came to pass the same night, that the
LORD said unto him, Arise, get thee down unto
the host; for I have delivered it into thine hand.
10. But if thou fear to go down, go thon with
Phurah thy servant down to the host: 11 And
thou shalt hear what they say; and afterward shall
thine hands be strengthened to go down unto the
host. Then went he down with Phurah his servant
unto the outside of the armed men that were in the
host. 12. And the Midianites and the Amalekites
and all the children of the east lay along in the
valley like grashoppers for multitude; and their
camels were without number, as the sand by the
sea-side for multitude. 13. And when Gideon was
come, behold, there was a man that told a drean
unto his fellow, and said, Behold, I dreamed a
dream, and, lo, a cake of barley-bread tumbled
into the host of Midian, and came unto a tent, and
smote it that it fell, and overturned it, that the tent
lay along. 14. And his fellow answered and said,
This is nothing else save the sword of Gideon the
efore Christ 1249.
Gideon's three hundred Mer
JUDGES, VII.
son of Joash, a man of Israel: for into his hand
bath God delivered Midian, and all the host.
15. And it was so, when Gideon heard the telling
of the dream, and the interpretation thereof, that
he worshipped, and returned into the host of
Israel, and said, Arise; for the LORD hath
delivered into your hand the host of Midian.
Out
This is nothing else save the sword of Gideon, v.14.
expositors now can tell us how apt the resemblance was; that
for his friend, ch. 6.11..19. was fitly represented by a cake;
Gideon, who had threshed corn for his family, and made cakes
that he and his army were as inconsiderable as a cake made of a
little flour, as contemptible as a barley-cake, hastily got together,
as a cake suddenly baked upon the coals, and as unlikely to
conquer this great army as a cake to overthrow a tent. But,
after all, do not interpretations belong to God? He put it into the
the sense of it; if Gideon had heard the dream only, and he and
head of the one to dream, and into the mouth of the other to give
his servant had been to interpret it themselves, it had so little
significancy in it, that it would have done him little service, but
having the interpretation from the mouth of an enemy, it not only
appeared to come from God, who has all men's hearts and
tongues in his hand, but it was likewise an evidence that the
enemy was quite dispirited, and that the name of Gideon was
become so formidable to them, that it disturbed their sleep.
The victory would easily be won, which was already so tamely
yielded; into his hand hath God delivered Midian. Those were
not likely to fight, who saw God fighting against them.
Gideon, observing the finger of God pointing him to that very
place, at that very time, to hear this dream, and the interpretation
of it, was exceedingly encouraged by it against the melancholy
apprehensions he had upon the reducing of his army. He was
very well pleased to hear himself compared to a barley-cake, when
it proved to effect such great things. Being hereby animated, we
are told, v. 15. First, How he gave God the glory of it, he
worshipped immediately, bowed his head, or, it may be, lifted up
his eyes and hands, and, in a short ejaculation, thanked God for
the victory he was now sure of, and for this encouragement to
expect it. Wherever we are, we may speak to God, and worship
him, and find a way open heavenward. God must have the praise
of that which is encouraging to our faith. And his providence
must be acknowledged in those events, which, though minute and
seemingly accidental, prove serviceable to us. Secondly, How he
gave his friends a share in the encouragements he had received.
Arise, prepare to march presently, the Lord has delivered Midian
into your hand.
Gideon?
Gideon's army being diminished, as we have found it was, he
must either fight by faith or not at all; God, therefore, here
provides recruits for his faith, instead of recruits for his forces.
I. He furnishes him with a good foundation to build his faith
upon; nothing but a word from God will be footing for faith.
He has that as full and express as he can desire, v. 9. A word
of command to warrant the action, which otherwise seemed rash
and indiscreet, and unbecoming a wise general; Arise, get thee
down with this handful of men unto the host; and a word of
promise to assure him of the success, which otherwise seemed
very improbable; I have delivered it into thine hand, it is all
thine own.
This word of the Lord came to him the same night,
when he was. (we may suppose) full of care, how he should come
off; in the multitude of his thoughts within him, these comforts
did delight his soul. Divine consolations are given in to believers,
not only strongly, but seasonably.
""
11. He furnishes him with a good prop to support his faith with.
1. He orders him to be his own spy, and now, in the dead of the
night, to go down privately into the host of Midian, and see what
intelligence he could gain. "If thou fear to go down to fight, go
first, only with thine own servant, v. 10. and hear what they say,
v. 11. and, it is intimated to him, he should hear that which would
greatly strengthen his faith. God knows the infirmities of his
people, and what great encouragement they may sometimes take
from a small matter; and, therefore, knowing beforehand what
would occur to Gideon, in that very part of the camp to which he
would go 'down, he orders him to go down and hearken to what
they said, that he might the more firmly believe what God said.
He must take with him Phurah his servant, one that he could
confide in, probably, one of the ten that bad helped him to break
down the altar of Baal; he must take him, and no one else, with
16. And he divided the three hundred men into
him, must take him with him to be a witness of what he should
bear the Midianites say, that out of the mouth of these two
witnesses, when the matter came to be reported to Israel, the word
might be established. He must take his servant with him, because
two are better than one, and a little help better than none. 2. Being
so, he orders him the sight of something that was discouraging.
(1.) It was enough to frighten him; to discern, perhaps by moon-
light, the vast numbers of the enemy, v. 12. the men, like gras-
hoppers for multitude, and they proved no better than grashoppers
for strength and courage; the camels, one could not count, any
more than the sand. But, (2.) He heard that which was to him
a very good omen; and which, when he had heard, he went back
again immediately, supposing he now had what he was sent thither
for. He overheard two soldiers of the enemy, that were comrades,
talking; probably, they were in bed together, waking in the
night. [1.] One of them tells his dream, and (as our dreams
generally are bad, and therefore not worthy telling again) it is a
very foolish one. He dreamed that saw a barley-cake come
rolling down the hill into the camp of the Midianites, and, "me-
thought," says he, (for so we use to tell our dreams,) this cake
struck one of our tents," (perhaps one of the chief of their tents,)
“and with such violence, thaí (would you think it?) it overturned
the tent, forced down the stakes, and broke the cords at one blow,
so that the tent lay along, and buried its inhabitants,” v.13. In
multitudes of dreams there are divers vanities, says Solomon,
Eccl. 5. 7. One would wonder what odd incoherent things are and cried, and fled. 22. And the three hundred
often put together by a ludicrous fancy in our dreams. [2.] The
other, it may be, between sleeping and waking, undertakes to blew the trumpets, and the LORD set every
terpret this dream, and the interpretation is very far fetched: man's sword against his fellow, even throughout
three companies, and he put a trumpet in every
man's hand, with empty pitchers, and lamps within
the pitchers. 17. And he said unto them. Look
on me, and do likewise: and, behold, when I come
to the outside of the camp, it shall be that, as I do,
so shall ye do. 18. When I blow with a trumpet,
I and all that are with me, then blow
ye the trum-
pets also on every side of all the camp, and say,
The sword of the LORD, and of Gideon.
19. So
Gideon, and the hundred men that were with him,
came unto the outside of the camp in the beginning
of the middle watch; and they had but newly set
the watch: and they blew the trumpets, and brake
the pitchers that were in their hands. 20. And the
three companies blew the trumpets, and brake the
pitchers, and held the lamps in their left hands, and
the trumpets in their right hands to blow withal:
and they cried, The sword of the LORD, and of
Gideon. 21. And they stood every man in his
place round about the camp: and all the host ran,
I
L
Before Christ 1249.
JUDGES, VII.
Gideon's three hundred Men
all the host and the host fled to Beth-shittah in | seem, he borrowed the word from the Midianite's dream, v. 14.
Zererath, and to the border of Abel-meholah, unto thus improves it against them; but prefixes the name of Jehovah
is the sword of Gideon: finding his name was a terror to them, he
Tabbath.
as the figure, without which, his own was but an insignificant
cypher. This would put life into his own men, who might well
take courage, when they had such a God as Jehovah, and such a
man as Gideon, both to fight for, and to fight for them: well
might they follow, who had such leaders. It would likewise put
their enemies into a fright, who had of old heard of Jehovah's
great name, and of late of Gideon's.
great name, and of late of Gideon's. The sword of the Lord is
all in all to the success of the sword of Gideon, yet the sword of
Gideon must be employed. Men the instruments, and God the
principal Agent, must both be considered in their places; but men,
the greatest and best, always in subserviency and subordination to
God. This army was to be defeated purely by terrors, and those
are especially the sword of the Lord. These soldiers, if they had
swords by their sides, that was all, they had none in their hands, but
they gained the victory by shouting, "The sword." So the church's
enemies are routed by a sword out of the mouth, Rev. 19. 21.
Now, this method, here taken, of defeating the Midianites, may
alluded to, [1.] As typifying the destruction of the devil's
kingdom in the world, by the preaching of the everlasting gospel,
the sounding of that trumpet, and the holding forth of that light
out of earthen vessels, for such the ministers of the gospel are, in
whom the treasure of that light is deposited, 2 Cor. 4. 6, 7. Thus
God chose the foolish things of the world to confound the wise, a
barley-cake to overthrow the tents of Midian, that the excellency
of the power might be of God only; the gospel is a sword, not in
the hand, but in the mouth, the sword of the Lord, and of Gideon;
of God and Jesus Christ, him that sits on the throne, and the
Lamb. [2.] As representing the terrors of the great day. So the
excellent Bishop Haii appiies ii; if these pitchers, trumpets, and
fire-brands, did so daunt and dismay the proud troops of Midian
and Amalek, who shall be able to stand before the last terror,
when the trumpet of the archangel shall sound, the elements shall
be on a flame, the heavens pass away with a great noise, and the
Lord himself shall descend with a shout?
be
II. The wonderful success of this alarm. The Midianites were
shouted out of their lives, as the walls of Jericho were shouted
down, that Gideon might see what he lately despaired of ever
seeing, the wonders that their fathers told them of. Gideon's
soldiers observed their orders, and stood every man in his place
round about the camp, v. 21. sounding his trumpet to excite them
to fight one another, and holding out his torch to light them to
their ruin. They did not rush into the host of Midian, as greedy.
either of blood or spoil, but patiently stood still to see the
salvation of the Lord, a salvation purely of his own working.
Observe how the design took effect.
1. They feared the Israelites, all the host immediately took the
alarm, it flew like lightning through all their lines, and they ran,
and cried, and fled, v. 21. There was something natural in this
fright; we may suppose they had not had intelligence of the great
diminution of Gideon's army, but rather concluded, that, since
their last advices, it had been growing greater and greater: and
therefore had reason to suspect, knowing how odious and grievous
they had made themselves, and what bold steps had been taken
toward the throwing of of their yoke, that it was a very great
army which was to be ushered in with all those trumpeters and
torch-bearers: but there was more of a supernatural power
impressing this terror upon them; God himself gave it the setting
on, to shew how that promise should have been fulfilled, if they
had not forfeited it, One of you shall chase a thousand. See the
power of imagination, and how much it may become a terror at
some times, as at other times it is a pleasure.
Here is,
I. The alarm which Gideon gave to the hosts of Midian in the
dead time of the night; for it was intended that they who had so
long been a terror to Israel, and had so often frightened them,
should themselves be routed and ruined, purely by terror. The
attack here made, was, in many circumstances, like that which
Abraham made upon the army that had taken Lot captive; the
that had taken Lot captive; the
number of men much the same, Abraham had three hundred and
eighteen, Gideon three hundred; they both divided their forces,
both made their attack by night, and were both victorious under
great disadvantages, Gen. 14. 14, 15. and Gideon is not only a
son of Abraham, (so were the Midianites by Keturah,) but an heir
of his faith. Gideon, 1. Divided his army, small as it was, into
three battalions, v. 16. one of which he himself commanded,
v. 19. because great armies (and such a one he would make a
shew of) were usually divided into the right wing, and left wing,
and the body of the army. 2. He ordered them all to do as he
did, v. 17. He told them now, it is very likely, what they must
do, else the thing was so strange, they would scarcely have done
it of a sudden, but he would, by doing it first, give notice to them
when to do it, as officers exercise their soldiers with the word of
command, or by beat of drum. Look on me, and do likewise:
Such is the word of command our Lord Jesus, the Captain of our
salvation, gives his soldiers, for he has left us an example, with a
charge to follow it, As I do, so shall ye do. 3. He made his
descent in the night, when they were secure, and least expected
it, which would put them into great consternation; and when the
smallness of his army would not be discovered; in the night, all
frights are most frightful; especially in the dead of the night, as
this was, a little after midnight, when the middle watch began,
and the alarm would wake them out of their sleep. We read of
terror by night, as very terrible, Ps. 21. 5. and fear in the night,||
Cant. 3. 8. 4. That which Gideon aimed at, was, to frighten this
huge host, to give them not only a fatal rout, but a very shameful
one. He accoutred his army with every man a trumpet in his
right hand, and an earthen pitcher, with a torch in it, in his left,
and he himself thought it no disparagement to him, to march
before them thus armed. He would make but a jest of con-
quering this army, and goes out against them, rather as against a
company of children, than of soldiers. The virgin, the daughter
of Zion, hath despised thee, and laughed thee to scorn, Isa. 37. 22.
The fewness of his men favoured his design, for, being so few,
they marched to the camp with the greater secrecy and expedition;
so that they were not discovered till they were close by the camp;
and he contrived to give the alarm when they had just mounted
the guards, v. 19. that the sentinels, being then wakeful, might
the sooner disperse the alarm through the camp, which was the
best service they could do him.
·
Three ways Gideon contrived to strike a terror upon this army,
and put them into confusion. (1.) With a great noise; every man
must blow his trumpet in the most terrible manner he could, and
clatter an earthen pitcher to pieces at the same time; probably, ||
each dashed his pitcher to his next man's, and so they were
broken both together, which would not only make a great crash,
but was a figure of what would be the effects of the fright, even
the Midianites' killing one another. (2.) With a great blaze; the
lighted torches were hid in the pitchers, like a candie under a
bushel, until they came to the camp, and then, being taken out all
together of a sudden, would make a glaring shew, and run through
the camp like a flash of lightning. Perhaps with these they set
some of the tents on the outside of the camp on fire, which would ||
very much increase the confusion. (3.) With a great shout; every
man must cry, For the Lord, and for Gideon, so some think it
should be read, v. 18. for there the sword is not in the original,
but it is, (v. 20.) The sword of the Lord, and of Gideon. It should
!
2. They fell foul upon one another, v. 22. The Lord set every
man's sword against his fellow. In this confusion, observing the
trumpeters and torch-bearers to stand still without their camp,
they concluded the body of the army had already entered, and
therefore every one ran to the next he met, though a friend,
supposing him an enemy, and one such mistake as that would
¡
fore Christ 1249.
Gideon's Victory
JUDGES, VII, VIII.
occasion many, for then he that slew him would certainly be taken
for an enemy, and would be dispatched immediately. It is our
interest to preserve such a command of our own spirits, as never
to be afraid with any amazement, for we cannot conceive what
mischiefs we thereby plunge ourselves in. See also how God often
makes the enemies of his church instruments to destroy one another;
it is pity the church's friends should ever be thus infatuated.
3. They fled for their lives. Perhaps, when day-light came,
they were sensible of their mistake in fighting with one another,
and concluded, that, by this fatal error, they had so weakened
themselves, that now it was impossible to make any head against
Israel, and therefore made the best of their way toward their own
country, though, for aught that appears, the three hundred men
kept their ground. The wicked flees when none pursues,
Prov. 28. 1. Terrors make him afraid on every side, and drive
him to his feet, Job, 18. 11.
We have here the prosecution of this glorious victory.
||
1. Gideon's soldiers that had been dismissed, and perhaps had
begun to disperse themselves, upon notice of the enemies' flight,
got together again, and vigorously pursued them whom they had
not courage to face. The men of Israel out of Naphtali and Asher,
who did this, v. 23. were not such as now came from those distant
countries, but the same that had enlisted themselves, ch. 6. 35.
but had been cashiered. They who were fearful and afraid to
fight, v.3. now took heart, when the worst was over, and were
ready enough to divide the spoil, though backward to make the
onset. They also that might not fight, though they had a mind
to it, and were disbanded by order from God, did not, as those,
2 Chron. 25. 10, 13. return in great anger, but waited for an
opportunity of doing service in pursuing the victory, though they
were denied the honour of helping to force the lines.
The Ephraimites, upon a summons from Gideon, came in
unanimously, and secured the passes over Jordan, by the several
fords, to cut off the enemies' retreat into their own country, that
they might be entirely destroyed, to prevent the like mischief
to Israel another time. Now, that they had begun to fall, they
resolved utterly to destroy them, Esth. 6. 13. They took the
waters, v. 24. that is, posted themselves along the river side, so
that the Midianites, who fled from those who pursued them, fell
into the hand of those that waited to intercept them. Here was
Here was
fear, and the pit, and the snare, Isa. 24. 17.
3. Two of the chief commanders of the host of Midian were
laken and slain by the Ephraimites on this side Jordan, v. 25.
Their names, perhaps, signified their nature, Oreb signifies a
raven, and Zeeb a wolf (Corvinus and Lupus). These in their
light had taken shelter, one in a rock, (Isa. 2. 21. Rev. 6: 15.)
the other by a wine-press, as Gideon, for fear of them, had lately
hid his corn by a wine-press, ch. 6. 11. But the places of their
shelter were made the places of their slaughter, and the memory
of it preserved to postery in the names of the places, to their
perpetual infamy; Here fell the princes of Midian.
·
}
:
1
CHAP. VIII.
This chapter gives us a further account of Gideon's victory over the Midianites.
with the residue of the story of his life and government. I. Gideon prudently
pacifies the offended Ephraimites, v.1..3. II. He bravely pursues the flying
Midianites, v. 4, 10..12. III. He justly chastises the insolence of the men
of Succoth and Penuel, who basely abused him, v. 5..9. and were reckoned
with for it, v. 13..17. IV. He honourably slays the two kings of Midian,
v. 18..21. V. After all this, he modestly declines the government of Israel,
v. 22, 23. VI. He foolishly gratified the superstitious humour of his people, by
setting up an ephod in his own city, which proves a great snare, v.24..27.
VII. He kept the country quiet forty years, v. 28. VIII. He died in honour,
and left a numerous family behind him, v. 29..32. IX. Both he and his God
were soon forgotten by ungrateful Israel, v. 33..35.
"
.
:
1.
ND the
A men of Ephraim said unto him,
Why hast thou served us thus, that thou
calledst us not, when thou wentest to fight with
the Midianites? And they did chide with him
sharply. 2. And he said unto them, What have
23. And the men of Israel gathered themselves
together out of Naphtali, and out of Asher, and out
of all Manasseh, and pursued after the Midianites.
24. And Gideon sent messengers throughout all
mount Ephraim, saying, Come down against the I done now in comparison of you? Is not the
Midianites, and take before them the waters unto gleaning of the grapes of Ephraim better than the
Beth-barah and Jordan. Then all the men of vintage of Abi-ezer? 3. God hath delivered into
Ephraim gathered themselves together, and took your hands the princes of Midian, Oreb and Zeeb:
the waters unto Beth-barah and Jordan. 25. And and what was I able to do in comparison of you?
they took two princes of the Midianites, Oreb and Then their anger was abated toward him, wher
Zeeb; and they slew Oreb upon the rock Oreb, and he had said that.
Zeeb they slew at the wine-press of Zeeb, and
pursued Midian, and brought the heads of Oreb
and Zeeb to Gideon on the other side Jordan.
4
No sooner were the Midianites, the common enemy, subdued,
than, through the violence of some hot spirits, the children of
Israel are ready to quarrel among themselves; an unhappy spark
was struck, which, if Gideon had not, with a great deal of wisdom
and grace, extinguished immediately, might have broken out
into a flame of fatal consequence. The Ephraimites, when they
brought the heads of Oreb and Zeeb to Gideon as general, instead
of congratulating his successes, and addressing him with thanks
for his great services, as they ought to have done, picked a quarrel
with him, and grew very hot upon it.
I. Their accusation was very peevish and unreasonable, Why
didst thou not call us, when thou wentest to fight with the Midian-
ites? v.1. Ephraim was brother to Manasseh, Gideon's tribe, and
had had the pre-eminence in Jacob's blessing, and in Moses's, and
therefore was very jealous of Manasseh, lest that tribe should at
any time eclipse the honour of their's. Hence we find Manasseh
against Ephraim, and Ephraim against Manasseh, Isa. 9. 21. A
brother offended is harder to be won than a strong city, and their
contentions are as the bars of a castle, Prov. 18. 19. But how
unjust was their quarrel with Gideon! They were angry he did
not send for them to begin the attack upon Midian, as well as to
follow the blow. Why were they not called to lead the van? The
post of honour, they thought, belonged to them. But, 1. Gideon
was called of God, and must act as he directed; he neither took
the honour to himself, nor did he dispose of honours himself, but
left it to God to do all. So that the Ephraimites, in this quarrel,
reflected upon the divine conduct; and what was Gideon, that they
murmured against him? 2. Why did not the Ephraimites offer
themselves willingly to the service? They knew the enemy was
in their country, and had heard of the forces that were raising to
oppose them, to which they ought to have joined themselves, in
zeal, for the common cause, though they had not a formal invita-
tion. Those seek themselves more than God, that stand upon a
point of honour to excuse themselves from doing real service to
God and their generation. In Deborah's time there was a root
of Ephraim, ch. 5. 14. Why did not that appear now? The case
itself called them, they needed not wait for a call from Gideon,
3. Gideon had saved their credit in not calling them; if he had
sent for them, no doubt, many of them would have gone back
Before Christ 1249.
JUDGES, VIII. The Men of Succoin anu Penuel punis
with the faint-hearted, or been dismissed with the lazy, slothful, || your flesh with the thorns of the wilderness and
and intemperate; so that, by not calling them, he prevented the with briers. 8. And he went up thence to Penuel,
putting of those slurs upon them. Cowards will seem valiant
when the danger is over, but those consult their reputation who
try their courage when danger is near.
Is not
II. Gideon's answer was very calm and peaceable, and was
intended not so much to justify himself, as to please and pacify
them, v. 2, 3. He answers them, 1. With a great deal of meek-
ness and temper; he did not resent the affront, nor answer anger
with anger, but mildly reasons the case with them, and he won as
true honour by this command which he had over his own passion,
as by his victory over the Midianites; He that is slow to anger is
better than the mighty. 2. With a great deal of modesty and
humility, magnifying their performances above his own.
the gleaning of the grapes of Ephraim, who picked up the strag-
glers of the enemy, and cut off those of them that escaped, better
than the vintage of Abiezer-a greater honour to them, and better
service to the country, than the first attack Gideon made upon
them? The destruction of the church's enemies is compared to a
vintage, Rev. 14. 18. In this he owns their gleanings better than
his gatherings. The improving of a victory is often more honour-
able, and of greater consequence, than the winning of it; in this
they had signalized themselves, and their own courage and
conduct: or, rather, God had dignified them; for though, to
magnify their achievements, he is willing to diminish his own
performances, yet he will not take any flowers from God's crown
to adorn their's with; God has delivered into your hands the
princes of Midian, and a great slaughter has been made of the
enemy by your numerous hosts, and what was I able to do with
three hundred men, in comparison of you and your brave ex-
ploits?" Gideon stands here a very great example of self-denial.
And this instance shews us, (1.) That (envy is best removed by
humility. It is true, even right works are often envied, Eccl. 4. 4.
Yet they are not so apt to be so, when those who do them appear
not to proud of them. They are malignant indeed, who seek
cast those down from their excellency, that humble and abase
themselves. (2.) It is likewise the surest method of ending strife,
for only by pride comes contention, Prov. 13. 10. (3.) Humility
is most amiable and admirable in the midst of great attainments
and spake unto them likewise: and the men of
Penuel answered him as the men of Succoth had
answered him. 9. And he spake also unto the men
of Penuel, saying, When I come again in peace,
I will break down this tower. 10. Now Zebah
and Zalmunna were in Karkor, and their hosts
with them, about fifteen thousand men, all that
were left of all the hosts of the children of the
east: for there fell an hundred and twenty thousand
11. And Gideon went up
men that drew sword.
by the way of them that dwelt in tents on the east
of Nobah and Jogbehah, and smote the host: for
the host was secure. 12. And when Zebah and
Zalmunna fled, he pursued after them, and took
the two kings of Midian, Zebah and Zalmunna,
and discomfited all the host. 13. And Gideon the
son of Joash returned from battle before the sun
was up,
14. And caught a young man of the
men of Succoth, and inquired of him: and he de-
scribed unto him the princes of Succoth, and the
elders thereof, even threescore and seventeen men.
15. And he came unto the men of Succoth, and
said, Behold Zebah and Zalmunna, with whom ye
did upbraid me, saying, Are the hands of Zebah
and Zalmunna now in thine hand, that we should
give bread unto thy men that are weary? 16. And
he took the elders of the city, and thorns of the
wilderness and briers, and with them he taught
the men of Succoth. 17. And he beat down the
tower of Penuel, and slew the men of the city.
and advancements. Gideon's conquests did greatly set off his
condescensions (4.) It is the proper act of humility to esteem
others better than ourselves, and in honour to prefer one another.
Now, what was the issue of this controversy? The Ephraimites
had chidden with him sharply, v.1. forgetting the respect owing
to their general, and one whom God had honoured, and giving
vent to their passion in a very indecent liberty of speech, a certain
sign of a weak and indefensible cause reason runs low when the
chiding flies high. But Gideon's soft answer turned away their
wrath, Prov. 15.1. Their anger was abated toward him, v. 3.
It is intimated, that they retained some resentment but he pru-
dently overlooked it, and let it cool by degrees. Very great and
good men must expect to have their patience tried, by the un-
kindnesses and follies even of those they serve, and must not
hink it strange.
F
In these verses, we have,
I. Gideon, as a valiant general, pursuing the remaining Midian-
ites, and bravely following his blow. A very great slaughter was
made of the enemy at first, one hundred and twenty thousand men
that drew the sword, v.10. Such a terrible execution did they
make among themselves, and so easy a prey were they to Israel:
but, it seems, the two kings of Midian, being better provided than
the rest for an escape, with fifteen thousand men, got over Jordan
before the passes could be secured by the Ephraimites, and made
toward their own country: Gideon thinks he does not fully exe-
cute his commission to save Israel, if he let them escape.
not content to chase them out of the country, but he will chase
them out of the world, Job, 18. 18. This resolution is here pushed
on with great firmness, and crowned with great success.
He is
4. And Gideon came to Jordan, and passed over, under the greatest disadvantages and discouragements that could
1. His firmness was very exemplary; he effected his purpose
ne, and the three hundred men that were with him, be. (1.) He took none with him, but his three hundred men,
faint, yet pursuing them. 5. And he said unto who now laid aside their trumpets and torches, and betook them-
the men of Succoth, Give, I pray you, loaves of selves to their swords and spears. God had said. By these three
bread unto the people that follow me; for they hundred men will I save you, ch. 7.7. And, confiding in that
De faint, and I am pursuing after Zebah and Zal- promise, Gideon kept to them only, v.4. He expected more
munna, kings of Midian. 6. And the princes of from so many thousands, supported only by their own valour.
from three hundred men, supported by a particular promise, than
Succoth said, Are the hands of Zebah and Zal-(2.) They were faint, and yet pursuing, much fatigued with what
munna now in thine hand, that we should give they had done, and yet eager to do more against the enemies of
bread unto thine army? 7. And Gideon said, their country. Our spiritual warfare must thus be prosecuted
Therefore when the LORD hath delivered Zebah many a time the true Christian's case, fainting, and yet pursuing
with what strength we have, though we have but little: it
and Zalmunna into mine hand. then I will tear (3.) Though he met with discouragement from those of his own
Before Christ 1249.
JUDGES, VIII. The Men of Succoth and Penuel punished
people, was jeered for what he was doing, as going
could never accomplish, yet he went on with it. If those that
should be our helpers, in the way of our duty, prove hinderances
to us, let not that drive us off from it. Those know not how to
value God's acceptance, that know not how to despise the re-
proaches and contempts of men. (4.) He made a very long march
by the way of them that dwelt in tents, v. 11. Either because he
hoped to find them kinder to him than the men of Succoth and
Penuel, that dwelt in walled towns. (Sometimes there is more
generosity and charity found in country-tents than in city-palaces.)
Dr, because that was a road in which he would be least expected,
and therefore that way it would be the greater surprise to them.
It is evident, he spared no pains to complete his victory. Now
he found it an advantage to have his three hundred men, such as
could bear hunger, and thirst, and toil. It should seem he set
upon them by night, as he had done before, for the host was
secure. The security of sinners often proves their ruin, and
dangers are most fatal when least feared.
about what he were flying from him, because he would not seem to do it in a heat
of passion, and because he should do it more to their shame and
confusion, when he had completed his undertaking, which they
thought impracticable. But, (2.) He told them how he would
punish it, v.7,9. to shew the confidence he had of success in
the strength of God, and that if they had the least grain of grace
and consideration left, they might, upon second thoughts, repent
of their folly, humble themselves, and contrive how to atone for
it, by sending after him succours and supplies, which if they had
done, no doubt, Gideon would have pardoned them. God gives
notice of danger, and space to repent, that sinners may flee from
the wrath to come.
||
3. The warning being slighted, the punishment, though very
severe, was really very just. (1.) The princes of Succoth were
first made examples; Gideon got intelligence of their number,
seventy-seven men, their names and places of abode, which were
described in writing to him, v. 14. And, to their great surprise,
when they thought he had scarce overtaken the Midianites, he
was returned a conqueror; his three hundred men were now the
ministers of his justice; they secured all these princes, and brought
them before Gideon, who shewed them his royal captives in chains.
"These are the men you thought me an unequal match for, and
would give me no assistance in the pursuit of," v. 15. And he
punished them with thorns and briers, but, it should seem, not
unto death. With these, [1.] He tormented their bodies, either
by scourging, or rolling them in the thorns and briers; some way
or other he tore their flesh, v.7. Those shall have judgment
without mercy, that have shewed no mercy. Perhaps he observed
them to be soft and delicate men, who despised him and his com-
1. Their crime was great. Gideon, with a handful of feeble pany for their roughness and hardiness, and therefore Gideon
folk, was pursuing the common enemy, to complete the deliver- thus mortified them for their effeminacy. [2.] He instructed
ance of Israel; his way leads him through the city of Succoth || their minds, with these he taught the men of Succoth, v. 16. The
first, and afterward of Penuel; he expects not that the magistrates correction he gave them, was intended, not for destruction, but
should meet him in their formalities, congratulate his victory, || wholesome discipline, to make them wiser and better for the
present him with the keys of their city, give him a treat, much future. He made them know, (so the word is,) made them know
||
less that they should send forces in to his assistance, though he themselves and their folly, God and their duty, made them know
was entitled to it all; but he only begs some necessary food for who Gideon was, since they would not know by the success
his soldiers that were ready to faint for want, and he does it very wherewith God had crowned him. Note, Many are taught with
humbly and importunately, Give, I pray you, loaves of bread unto the briers and thorns of affliction, that would not learn otherwise.
the people that follow me, v. 5. The request had been reasonable God gives wisdom by the rod and reproof, chastens and teaches,
if they had been but poor travellers in distress; but, considering that and, by correction, opens the ear to discipline.) Our blessed
they were soldiers, called, and chosen, and faithful, Rev. 17. 14. Saviour, though he were a Son, yet learned obedience by the
men whom God had greatly honoured, and whom Israel was things which he suffered, Heb. 5.8. Let every pricking brier,
highly obliged to, who had done great service to their country, and grieving thorn, especially when it becomes a thorn in the
and were now doing more; that they were conquerors, and had flesh, be thus interpreted, thus improved, "By this God designs to
power to put them under contribution; that they were fighting teach me; what good lesson shall I learn?" (2.) Penuel's doom
God's battles and Israel's; nothing could be more just than that comes next, and it should seem he used them more severely than
they should furnish them with the best provisions their city the other, for good reason, no doubt, v.17. [1.] He beat down
afforded. But the princes of Succoth neither feared God, nor their tower, of which they gloried, in which they trusted, perhaps
regarded man. For, (1.) In contempt of God, they refused to scornfully advising Gideon and his men rather to secure themselves
What men make their
answer the just demands of him whom God had raised up to save in that, than to pursue the Midianites.
them, affronted him, bantered him, despised the success he had pride, the ruin of it is justly made their shame. [2.] He slew
already been honoured with, despaired of the success of his the men of the city, not all, perhaps not the elders or princes,
present undertaking, did what they could to discourage him in but those that had affronted him, and those only. He slew some
prosecuting the war, and were very willing to believe that the of the men of the city that were most insolent and abusive, for
remaining forces of Midian, which they had now seen march terror to the rest, and so he taught the men of Penuel.
Are the
through their country, would be too hard for him.
lands of Zebah and Zalmunna now in thine hand? No, nor
ever will be," so they conclude, judging by the disproportion
of numbers. (2.) The bowels of their compassion were shut up
against their brethren, they were as destitute of love as they were
of faith, would not give morsels of bread (so some read it) to
them that were ready to perish. Were these princes? Were these
Israelites? Unworthy either title, base and degenerate men! Surely
they were worshippers of Baal, or in the interests of Midian. The
men of Penuel gave the same answer to the same request, defying
the sword of the Lord, and of Gideon, v. 8.
2. The warning he gave them of the punishment of their crime,
A very fair. (1.) He did not punish it immediately, because he
would not lose so much time from the pursuit of the enemy that
2. His success was very encouraging to resolution and industry
in a good cause. He routed the army, v. 11. and took the two
kings prisoners, v. 12. Note, The fear of the wicked shall come
upon him. They that think to run from the sword of the Lord
and of Gideon, do but run upon it. If he flee from the iron
weapon, yet the bow of steel shall strike him through; for evil
pursueth sinners.
||
11. Here is Gideon, as a righteous judge, chastising the inso-
lence of the disaffected Israelites, the men of Succoth, and the
men of Penuel, both in the tribe of Gad, on the other side
Jordan.
·
18. Then said he unto Zebah and Zalmunna,
What manner of men were they whom ye slew at
Tabor? And they answered As thou art, so were
they; each one resembled the children of a king.
19. And he said, They were my brethren, even the
sons of my mother: as the LORD liveth, if ye had
saved them alive, I would not slay you. 20. And
he said unto Jether his first-born, Up, and slay
them. But the youth drew not his sword: for be
feared, because he was yet a youth. 21. Then
Before Christ 1249.
Gideon's Ephod,
JUDGES, VIII.
!
}
Zebah and Zalmunna said, Rise thou, and fall as a precedent in prayer for the ruin of others of the church's
upon us for as the man is, so is his strength. enemies, Ps. 83.11. Make their nobles like Oreb and Zeeb, and
And Gideon arose, and slew Zebah and Za all their princes as Zebah and Zalmunna, let them all be cut off
munna, and took away the ornaments that were
on their camels' necks.
in like manner.
Judgment began at the house of God, in the just correction of
the men of Succoth and Penuel, who were Israelites, but it did
not end there. The kings of Midian, when they had served to
demonstrate Gideon's victories, and grace his triumphs, must
now be reckoned with.
1. They are indicted for the murder of Gideon's brethren some
time ago at mount Tabor. When the children of Israel, for fear
of the Midianites, made them dens in the mountains, ch. 6.2.
those young men, it is likely, took shelter in that mountain, where
they were found by these two kings, and most basely and bar-
barously slain in cold blood. When he asks them, What manner
of men they were? v. 18. it is not because he was uncertain of
the thing, or wanted proof of it; he was not so little concerned
for his brethren's blood, as not to inquire it out before now, nor
were these proud tyrants solicitous to conceal it. But he puts
that question to them, that, by their acknowledgment of the more
than ordinary comeliness of the persons they slew, their crimes
might appear the more heinous, and consequently their punish-
ment the more righteous. They could not but own, that though
they were found in a mean and abject condition, yet they had an
unusual greatness and majesty in their countenances, not unlike
Gideon himself at this time, they resembled the children of a king,
born for something great.
2. Being found guilty of this murder by their own confession,
Gideon, though he might have put them to death, as Israel's judge,
for the injuries done to that people in general, as Oreb and Zeeb,
ch. 7.25. yet he chooses rather to put on the character of an
avenger of blood, as next of kin to the persons slain. They were
Their other crimes might have been for-
my brethren, v.19.
given, at least Gideon would not have slain them himself, let them
have answered it to the people; but the voice of his brethren's blood
cries, cries to him, now it is in the power of his hand to avenge
it, and therefore there is no remedy, by him must their blood be
shed, though they were kings. Little did they think to have heard
of this so long after; but murder seldom goes unpunished in this
life.
A

3. The execution is done by Gideon himself with his own hand,
because he was the avenger of blood; he bade his son slay them,
for he was a near relation to the persons murdered, and fittest to
be his father's substitute and representative, and he would thus train
him up to the acts of justice and boldness, v. 20. But, (1.) The
young man himself desired to be excused, he feared, though they
were bound, and could make no resistance, because he was yet a
youth, and not used to such work courage does not always run in
the blood. (2.) The prisoners themselves desired that Gideon
would excuse it, v. 21. begged, if they must die, they might die
by his own hand, which would be somewhat more honourable to
them, and more easy, for by his great strength they would sooner
be dispatched and rid out of their pain. As the man is, so is his
strength. Either they mean it of themselves, they were men of
such strength as called for a better hand than that young man's to
overpower quickly; or of Gideon, "Thou art at thy full strength,
he is not yet come to it, therefore be thou the executioner."
From those that are grown up to maturity, it is expected, that
what they do, in any service, be done with so much the more
strength. Gideon dispatched them quickly, and seized the orna-
ments that were on their camels' necks, ornaments like the moon,
so it is in the margin, either badges of their royalty, or perhaps
of their idolatry, for Ashtaroth was represented by the moon, as
Baal by the sun. With these he took all their other ornaments,
as appears, v. 26. where we find he did not put them to so good
a use as one would have wished. The destruction of these two
kings, and that of the two princes, ch. 7.25. is long after pleaded
22. Then the men of Israel said unto Gideon,
Rule thou over us, both thou, and thy son, and
thy son's son also: for thou hast delivered us from
the hand of Midian. 23. And Gideon said unto
them, I will not rule over you, neither shall my
son rule over you: the LORD shall rule over you.
24. And Gideon said unto them, I would desire a
request of you, that ye would give me every man
the ear-rings of his prey. (For they had golden
ear-rings, because they were Ishmaelites.) 25. And
they answered, We will willingly give them. And
they spread a garment, and did cast therein every
man the ear-rings of his prey. 26. And the weight
of the golden ear-rings that he requested was a
thousand and seven hundred shekels of gold; beside
ornaments, and collars, and purple raiment that
was on the kings of Midian, and beside the chains
that were about their camel's necks. 27. And
Gideon made an ephod thereof, and put it in his
city, even in Ophrah: and all Israel went thither a
whoring after it: which thing became a snare unto
Gideon, and to his house. 28. Thus was Midian
subdued before the children of Israel, so that they
lifted their heads no more.
up
And the country
was in quietness forty years in the days of Gideon.
Here is,
I. Gideon's laudable modesty, after his great victory, in refusing
the government which the people offered him. 1. It was honest in
them to offer it, v. 22. Rule thou over us, for thou hast delivered
us. They thought it very reasonable that he, who had gone through
the toils and perils of their deliverance, should enjoy the honour
and power of commanding them ever after; and very desirable
that he, who in this great and critical juncture had had such mani-
fest tokens of God's presence with him, should ever after preside
in their affairs. Let us apply it to the Lord Jesus, he hath de-
livered us out of the hands of our enemies, our spiritual enemies,
the worst and most dangerous, and therefore it is fit he should rule
over us; for how can we be better ruled than by one that appears
to have so great an interest in heaven, and so great a kindness for
this earth? We are delivered, that we may serve him without
fear, Luke, 1.74, 75. 2. It was honourable in him to refuse it,
v. 23. I will not rule over you. What he did was with a design
to serve them, not to rule them; to make them safe, easy, and
happy, not to make himself great or honourable. And as he was
not ambitious of grandeur himself, so he did not covet to entail it
upon his family, "My son shall not rule over you, either while I
live, or when I am gone, but the Lord shall still rule over yɔu,
and constitute your judges by the special designation of his own
Spirit, as he has done. This intimates, (1.) His modesty, and
the mean opinion he had of himself and his own merits. He
thought the honour of doing good was recompence enough for all
his services, which needed not be rewarded with the honour of bear-
ing sway; he that is greatest, let him be your minister. (2.) His
piety, and the great opinion he had of God's government. Perhaps
he discerned in the people a dislike of the theocracy, or divine
government, a desire of a king like the nations, and his merits
might have supplied a colourable pretence to move for this change
Before Christ 1249.
Gideon's Ephod.
;
JUDGES, VIII.
of government. But Gideon would by no means admit it. No || Ezek. 4. 6.
After these, Eli ruled
good man can be pleased with any honour done to himself, which Samuel and Saul forty, Acts, 13. 21.
ought to be peculiar to God. Were'ye baptized in the name of forty. Forty years is about an age,
Paul? 1 Cor. 1. 13.
に
​II. Gideon's irregular zeal to perpetuate the remembrance of
this victory, by an ephod, made of the choicest of the spoils.
1. He asked the men of Israel to give him the ear-rings of their
prey; for such ornaments they stript the slain of in abundance.
These he demanded, either because they were the finest gold,
and therefore fittest for a religious use, or because they had had,
as ear-rings, some superstitious signification, which he thought too
well of. Aaron called for the ear-rings to make the golden calf
of, Exod. 32.2. These Gideon begged, v. 24. And he had reason
enough to think that they who offered him a crown, when he
declined it, would not deny him their ear-rings, when he begged
them, nor did they, v. 25. 2. He himself added the spoil he
took from the kings of Midian, which, it should seem, had fallen
to his share, v.26. The generals had that part of the prey
which was most splendid, the prey of divers colours, ch. 5. 30
3. Of this he made an ephod, v. 27. It was plausible enough,
and might be well-intended to preserve a memorial of so divine
a victory in the judge's own city. But it was a very unadvised
to make that memorial to be an ephod, a sacred
I would gladly put the best construction that can be put upon the
actions of good men, and such a one we are sure Gideon was.
But we have reason to suspect that this ephod had, as usual,
a teraphim annexed to it, Hos. 3. 4. and that, having an altar
already built by divine appointment, ch. 6. 26. which he erro-
neously imagined he might still use for sacrifice, he intended this
for an oracle, to be consulted in doubtful cases. So the learned
Dr. Spencer supposes.
Each tribe having now very much its
government within itself, they were too apt to covet their religion
among themselves. We read very little of Shiloh and the ark
there, in all the story of the judges. Sometimes by divine dis-
pensation, and much oftener by the transgression of men, that law
which obliged them to worship only at that one altar, seems not to
have been so religiously observed as one would have expected, no
more than afterward, when, in the reigns even of very good kings,
the high places were not taken away; from which we may infer,
that that law had a further reach as a type of Christ, by whose
mediation alone all our services are accepted. Gideon therefore,
through ignorance or inconsideration, sinned in making this ephod,
though he had a good intention in it. Shiloh, it is true, was not
far off, but it was in Ephraim, and that tribe had lately disobliged
him, v.1. which made him perhaps not care to go so often among
them as his occasions would lead him, to consult the oracle, and
therefore he would have one nearer home. However this might be
honestly intended, and at first did little hurt, yet, in process of time,
(1.) Israel went a whoring after it, that is, they deserted God's altar
and priesthood, being fond of change, and prone to idolatry, and
having some excuse for paying respect to this ephod, because so
good a man as Gideon had set it up, and by degrees their respects
to it grew more and more superstitious. Note, Many are led into
false ways, by one false step of a good man. The beginning of sin,
particularly of idolatry and will-worship, is as the letting forth of
water, so it has been found in the fatal corruptions of the church
of Rome, therefore leave it off before it be meddled with. (2.) It
became a snare to Gideon himself, abating his zeal for the house
of God in his old age, and much more to his house, who were
drawn by it into sin, and it proved the ruin of the family.
||
||
III. Gideon's happy agency for the repose of Israel, v. 28. The
Midianites, that had been so vexatious, gave them no more dis-
turbance; Gideon, though he would not assume the honour and
power of a king, governed as a judge, and did all the good offices
he could for his people; so that the country was in quietness forty||
gears. Hitherto the times of Israel had been reckoned by forties;
thniel judged forty years; Ehud eighty, just two forties; Barak
forty; and now Gideon forty. Providence so ordering it, to bring
in mind the forty years of their wandering in the wilderness;
forty year long was I grieved with this generation. And see
體
​!.
forty years, 1 Sam. 4.18.
David forty, and Solomon
29. And Jerubbaal the son of Joash went and
dwelt in his own house. 30. And Gideon had three
score and ten sons of his body begotten: for he had
many wives. 31. Aud his concubine that was in
Shechem, she also bare him a son, whose name
he called Abimelech. 32. And Gideon the son of
Joash died in a good old age, and was buried in
the sepulchre of Joash his father, in Ophrah of the
Abi-ezrites. 33. And it came to pass, as soon
as Gideon was dead, that the children of Israel
turned again, and went a whoring after Baalim,
and made Baal-berith their god. 34. And the
children of Israel remembered not the LORD their
God, who had delivered them out of the hands.
of all their enemies on every side: 35. Neither
shewed they kindness to the house of Jerubbaal,
namely, Gideon, according to all the goodness
which he had shewed unto Israel.
1
We have here the conclusion of the story of Gideon.
1. He lived privately, v. 29. he was not puffed up with his great
honours, did not covet a palace or castle to dwell in, but retired
to the house he had lived in before his elevation. Thus that brave
Roman who was called from the plough upon a sudden occasion
to command the army, when the action was over, returned to his
plough again.
recr
2. His family was multiplied. He had many wives, (therein he
transgressed the law,) by them he had seventy sons, v. 30. but
one by a concubine, whom he named Abimelech, which signifies,
my father a king; that proved the ruin of his family, v.31.
3. He died in honour, in a good old age, when he had lived as
long as he was capable of serving God and his country; and who
would desire to live any longer? And he was buried in the
sepulchre of his fathers.
4. After his death, the people corrupted themselves, and went all
to naught. As soon as ever Gideon was dead, who had kept them
close to the worship of the God of Israel, they found themselves
under no restraint, and then they went a whoring after Baalim,
v. 33. They went a whoring, first after another ephod, v. 27.
for which irregularity Gideon had himself given them too much
occasion, and now they went a whoring after another god. False
worships made way for false deities. They now choose a new
god, ch.5.8. a god of a new name, Baal-berith; a goddess, say
some. Berith, some think, was Berytus, the place where the
Phoenicians worshipped this idol. The Lord of a covenant, so it
signifies, perhaps because his worshippers joined themselves by
covenant to him, in imitation of Israel's covenanting with God,
for the Devil is God's ape In this revolt of Israel to idolatry,
they shewed, 1. Great ingratitude to God, v. 34. They remembered
not the Lord, not only who had delivered them into the hands of
their enemies, to punish them for their idolatry, but who had also
delivered them out of the hands of their enemies, to invite thew
back again into his service: both the judgments and the merciet
were forgotten, and the impressions of them lost. 2. Great ingrati
tude to Gideon, v. 35. A great deal of goodness he had shewes
unto Israel, as a father to his country, for which they ought tɩ
have been kind to his family when he was gone, for that is one
way by which we ought to shew ourselves grateful to our friends
and benefactors, and may be returning their kindnesses when
they are in their graves. But Israel shewed not this kindness to
Gideon's family, as we shall find in the next chapter. No wonder.
if those who forget their God, forget their friends.
1
i
Before Christ 1209.
JUDGES, IX.
The Cruelty of Abimelech,
ļ
but the motion came first from himself. None would have dreamed
of making such a one king, if he had not dreamed of it himself.
And see here, 1. How he wheedled them into the choice, v. 2, 3.
He basely suggested, that Gideon having left seventy sons that made
a good figure and had a good interest, they were designing to keep
the power which their father had, in their hands, and by a joint
influence to reign over Israel; "Now," says he, "you had better
influence to reign over Israel;
have one king than more, than many, than so many. Affairs of
state are best managed by a single person," v. 2. We have no
reason to think that all or any of Gideon's sons had the least
intention to reign over Israel, (they were of their father's mind,
that the Lord should reign over them, and they were not called of
him,) yet this he insinuates, to pave the way to his own pretensions.
Note, Those who design ill themselves, are commonly most apt to
suspect that others design ill. As for himself, he only puts them
mind of his relation to Verbum word to the
wise is sufficient; remember that I am your bone and your flesh.
The plot took wonderfully. The magistrates of Shechem were
pleased to think of their city being a royal city, and the metropolis
1. ND Abimelech the son of Jerubbaal went of Israel, and therefore they inclined to follow him, for they said,
to Shechem unto his mother's brethren, and" He is our brother, and his advancement will be our advantage."
to Shechem unto his mother's brethren, and 2. How he got money from them to bear the charges of his
communed with them, and with all the family of the pretensions, v. 4. They gave him seventy pieces of silver; it is not
house of his mother's father, saying, 2. Speak, I said what the value of these pieces was; so many shekels was less,
pray you, in the ears of all the men of Shechem, and so many talents more, than we can well imagine; therefore it
Whether is better for you, either that all the sons of the house of Baal-berith, that is, out of the public treasury,
supposed they were each a pound weight: but they gave it out
of Jerubbaal, which are threescore and ten per- which, out of respect to their idol, they deposited in his temple, to
sons, reign over you, or that one reign over you? be protected by him; or, out of the offerings that had been made
Remember also that I am your bone and your flesh. to that idol, which they hoped would prosper the better in his
3. And his mother's brethren spake of him in the hands for its having been consecrated to their god. How unfit was
ears of all the men of Shechem all these words: instead of restraining and punishing idolatry, thus early made him-
he to reign over Israel, because unlikely to defend them, who,
and their hearts inclined to fellow Abimelech; for self a pensioner to an idol! 3. What soldiers he enlisted; he hired
they said. He is our brother. 4. And they gave into his service vain and light persons, the scum and scoundrels of
him threescore and ten pieces of silver out of the the country, men of broken fortunes, giddy heads, and profligate
house of Baal-berith, wherewith Abimelech hired his purpose. Like leader, like followers.
lives; none but such would own him, and they were fittest to serve
vain and light persons, which followed him. 5. And
he went unto his father's house at Ophrab, and slew
his brethren the sons of Jerubbaal, being threescore
and ten persons, upon one stone: notwithstanding
yet Jotham the youngest son of Jerubbaal was left;
for he hid himself. 6. And all the men of Shechem
gathered together, and all the house of Millo, and
went, and made Abimelech king, by the plain of
the pillar that was in Shechem.
II. How cruelly he got his father's sons out of the way. The
first thing he did with the rabble he headed, was, to kill all his
brethren at once, publicly, and in cold blood, threescore and ten
bloody tragedy, 1. The power of ambition, what beasts it will turn
men, one only escaping, all slain upon one stone. See in this
men into, how it will break through all the ties of natural affection
and natural conscience, and sacrifice that which is most sacred,
dear, and valuable, to its designs. Strange that ever it should
peril of honour and high birth. Their being the sons of so great
enter into the heart of a man to be so very barbarous! 2. The
a man as Gideon, exposed them thus, and made Abimelech jealous
of them.
together at Samaria, 2 Kings, 10.1, 7.
We find just the same number of Ahab's sons slain
together at Samaria, 2 Kings, 10.1,7. The Grand Seigniors have
seldom thought themselves safe while any of their brethren have
been unstrangled. Let none envy those of high extraction,
or complain of their own meanness and obscurity. The lower,
the safer.
CHAP. IX
The apostacy of Israel, after the death of Gideon, is punished, not as the former
apostacies, by a foreign invasion, or the oppressions of any neighbouring power,
but by intestine broils among themselves, which in this chapter we have the story
of; and it is hard to say, whether their sin, or their misery, appears most in it.
It is an account of the usurpation and tyranny of Abimelech, who was base son
to Gideon; so we must call him, and not, more modishly, his natural son, he
was so unlike him.
We are here told, I. How he thrust himself into the
government at Shechem, his own city, by subtlety and cruelty, particularly by
the murder of all his brethren, How his doom was read
6. II. in
a parable by Jotham, Gideon's youngest son, v.7..21. III. What strifes
there were between Abimelech and his friends the Shechemites, v. 22..41.
IV. How this ended in the ruin of the Shechemites, (v.42..49.) and of
Abimelech himself, v. 50..57. Of this meteor, this ignis fatuus of a prince,
that was not protector, but a plague to his country, we may say, as once was
said of a great tyrant, that he came in like a fox, ruled like a lion, and die
like a dog. For the transgression of a land, such are the princes thereof.
.
v.
• •
1
·
We are here told by what arts Abimelech got into authority,
and made himself great. His mother perhaps had instilled into
his mind some towering ambitious thoughts, and the name his
father gave him, carrying royalty in it, might help to blow up
these sparks; and now that he has buried his father, nothing will
serve his proud spirit but he will succeed him in the government
of Israel, directly contrary to his father's will, for he had declared
no son of his should rule over them. He had no call from God to
this honour, as his father had, nor was there any present occasion
for a judge to deliver Israel, as there was when his father was
advanced, but his own ambition must be gratified, and that is all
ȧe aims at. Now observe here,
Way being thus made for Abimelech's election, the men of
Shechem proceeded to choose him king, v.6. God was not con-
sulted whether they should have any king at all, much less who
it should be; here is no advising with the priest, or with their
brethren of any other city or tribe, though it was designed he
should reign over Israel, v. 22. But, (1.) The Shechemites, as
if they were the people, and wisdom must die with them, do all;
I. How craftily he got his mother's relations into his interests.they aided and abetted him in the murder of his brethren, (v. 24.)
Shechem was a city in the tribe of Ephraim, of great note, Joshua and then they made him king. The men of Shechem, that is, the
had held his last assembly there; if that city would but appear for great men, the chief magistrates of the city, and the house .oi
him, and set him up, he thought it would go far in his favour. Millo, that is, the common-council, the full-house, or house
There he had an interest in the family of which his mother was,fulness, as the word signifies, those that met in the Guild-hall,
g
and by them he made an interest in the leading men of the city.(we read often of the house of Millo, or state-house, in Jerusalem
It does not appear that any of them had an eye to him as a man of
merit, who had any thing to recommend him to such a choice, together, not to prosecute and punish Abimelech for this
or the city of David, 2Sam.5.9. 2 Kings, 12. 20.) these gathered
·
VOL. I.
64
Before Christ 1209.
A
IX.
Jotham's Parable
barbarous murder, as they ought to have done, he being one of || 21. And Jotham ran away, and fled, and went to
their citizens, but to make him king. Pretium sceleris tulit hic Beer, and dwelt there, for fear of Abimelech bis
brother.
diadema-His wickedness was rewarded with a diadem. What
could they promise themselves from a king that laid the foundation
of his kingdom in blood? (2.) The rest of the Israelites were so
very sottish as to sit by unconcerned; they took no care to give
check to this usurpation, to protect the sons of Gideon, or to
avenge their death, but tamely submitted to the bloody tyrant, as
men who, with their religion, had lost their reason, and all sense of
honour and liberty, justice and gratitude. How vigorously had
their fathers appeared to avenge the death of the Levite's
concubine, and yet so wretchedly degenerate are they now, as not
to attempt the avenging of the death of Gideon's sons! it is for this
that they are charged with ingratitude; (ch. 8.35.) Neither shewed
they kindness to the house of Jerubbaal.
||
We have here the only testimony that appears to have been
borne against the wicked confederacy of Abimelech, and the men
of Shechem. It was a sign they had provoked God to depart from
them, that neither any prophet was sent, nor any remarkable
judgment, to awaken this stupid people, and to stop the progress
of this threatening mischief. Only Jotham, the youngest son of
Gideon, who by a special providence escaped the common ruin of
his family, (v. 5.) dealt plainly with the Shechemites; and his
speech, which is here recorded, shews him to be a man of such
great ingenuity and wisdom, and really such an accomplished
gentleman, that we cannot but the more lament the fall of Gideon's
sons. Jotham did not go about to raise an army out of the other
cities of Israel, (in which, one would think, he might have made a
good interest, for his father's sake,) to avenge his brethren's death,
much less to set up himself in competition with Abimelech, so
groundless was the usurper's suggestion, that the sons of Gideon
aimed at dominion; (v. 2.) but he contents himself with giving a
faithful reproof to the Shechemites, and fair warning of the fatal
consequences. He got an opportunity of speaking to them from
the top of mount Gerizzim, the mount of blessings, at the foot of
which, probably, the Shechemites were, upon some occasion or
other, gathered together, Josephus says, solemnizing a festival,
and it seems they were willing to hear what he had to say.
I. His preface is very serious; (v.7.) “ Hearken unto me, ye men
of Shechem, that God may hearken unto you. As ever you hope
to obtain God's favour, and to be accepted of him, give me a
patient and impartial hearing." Note,(Those who expect God to
hear their prayers, must be willing to hear reason, to hear a
faithful reproof, and to hear the complaints and appeals of wronged
innocency. If we turn away our ear from hearing the law, our
prayer will be an abomination, Prov. 28. 9.
7. And when they told it to Jotham, he went
and stood in the top of mount Gerizzim, and lifted
up his voice, and cried, and said unto them,
Hearken unto me, ye men of. Shechem, that God
may hearken unto you. 8. The trees went forth
on a time to anoint a king over them; and they
said unto the olive-tree, Reign thou over us.
9. But the olive-tree said unto them, Should
I leave my fatness, wherewith by me they honour
God and man, and go to be promoted over the
trees? 10. And the trees said to the fig-tree, Come
thou, and reign over us. 11. But the fig-tree said
unto them, Should I forsake my sweetness, and my
good fruit, and go to be promoted over the trees?
12. Then said the trees unto the vine, Come thou,
and reign over us.
13. And the vine said unto
II. His parable is very ingenious-that when the trees were
them, Should I leave my wine, which cheereth disposed to choose a king, the government was offered to those.
God and man, and go to be promoted over the valuable trees, the olive, the fig-tree, and the vine; but they
trees? 14. Then said all the trees unto the bram-efused it, choosing rather to serve than rule, to do good than
ble, Come thou, and reign over us. 15. And the bear sway. But the same tender being made to the bramble, he
it with vain-glorious exultation. The way of instruction
bramble said unto the trees, If in truth ye anoint by parables is an ancient way, and very useful, especially to give
me king over you, then come and put your trust reproofs by. ·
in my shadow: and if not, let fire come out of the
bramble, and devour the cedars of Lebanon.
16. Now therefore, if ye have done truly and
sincerely, in that ye have made Abimelech king,
and if ye have dealt well with Jerubbaal and his
house, and have done unto him according to the
deserving of his hands; 17. (For my father fought
for you, and adventured his life far, and delivered
you out of the hand of Midian: 18. And ye are
risen up against my father's house this day, and
have slain his sons, threescore and ten persons,
upon one stone, and have made Abimelech, the son
of his maid-servant, king over the men of Shechem,
because he is your brother;) 19. If ye then have
dealt truly and sincerely with Jerubbaal and with
his house this day, then rejoice ye in Abimelech,
and let him also rejoice in you: 20. But if not,
let fire come out from Abimelech, and devour the
men of Shechem, and the house of Millo; and let
fire come out from the men of Shechem, and from
the house of Millo, and devour Abimelech.
1. He hereby applauds the generous modesty of Gideon, and the
other judges who were before him, and perhaps of the sons
kings when they might have had it. And likewise shews that it is
of who had declined
the state and power of
in general the temper of all wise and good men to decline prefer-
ment, and to choose rather to be useful than to be great.
(1.) There was no occasion at all for the trees to choose
(Ps. 104. 16.) and which therefore he will protect. Nor was there
a king; they are all the trees of the Lord which he has planted,
any occasion for Israel to talk of setting a king over them, for the
Lord was their king.
(2.) When they had it in their thoughts to choose a king, they
did not offer the government to the stately cedar, or the lofty pine,
which are only for shew and shade, and not otherwise useful til
they are cut down, but to the fruit-trees, the vine and the olive.
Those that bear fruit for the public good are justly respected and
honoured by all that are wise, more than they that affect to
make a figure. For a good useful man some would even dare
to die.

(3.) The reason which all these fruit-trees gave for their refusal
was much the same. The olive pleads, (v.9.) Should I leave my
fatness? And the vine, (v. 13.) Should I leave my wine, wherewith
both God and man are served and honoured? For oil and wine
leave my sweetness, saith the fig-tree, and my good fruit, (v.11,
and go to be promoted over the trees? Or, as the margin reads it,
were used both at God's altars and at men's tables; and shall
Before Christ 1206.
JUDG
Jotham s Parable.
#
be a plague and ruin one to another. Let none expect to do ill,
and fare well.
•
→
go up and down for the trees? It is intimated, [1.] That govern-
ment involves a man in a great deal both of toil and care; he that
is promoted over the trees, must go up and down for them, and Jotham, having given them this admonition, made a shift to
make himself a perfect drudge to business. [2.] That those who escape with his life; (v. 21.) either they could not reach him, or
ure preferred to places of public trust and power must resolve to they were so far convinced, that they would not add the guilt of
forego all their private interests and advantages, and sacrifice them his blood to all the rest: but, for fear of Abimelech, he lived in
to the good of the community. The fig-tree must lose its sweet-exile, in some remote obscure place. Those whose extraction
ness, its sweet retirement, sweet repose, and sweet conversation and education are ever so high, know not to what difficulties and
and contemplation, if it go to be promoted over the trees, and must straits they may be reduced.
undergo a constant fatigue. [3.] That those who are advanced
to honour and dignity are in great danger of losing their fatness
and fruitfulness. Preferment is apt to make men proud and
slothful; and that spoils their usefulness, with which, in a lower;
il
sphere, they honoured God and man. For which reason, they over Israel, 23. Then God sent an evil spirit
that desire to do good are afraid of being too great.
between Abimelech and the men of Shechem :
and the men of Shechem dealt treacherously with
Abimelech 24. That the cruelty done to the
threescore and ten sons of Jerubbaal might come,
and their blood be laid upon Abimelech their
brother, which slew them; and upon the men of
Shechem, which aided him in the killing of Iris
22. When Abimelech had reigned three years
He sup-
2. He hereby exposes the ridiculous ambition of Abimelech,
whom he compares to the bramble or thistle, v. 14.
poses the trees to make their court to him, Come thou, and reign
over us; perhaps, because he knew not that the first motion of
Abimelech's preferment came from himself, as we found, (v. 2.)
but thought the Shechemites had proposed it to him; however,
supposing it so, his folly in accepting it deserved to be chastised.
The bramble, a plant, not to be numbered among the
trees, useless and fruitless, nay, hurtful and vexatious, scratching brethren. 25. And the men of Shechem set liers
and tearing, and doing mischief, it began with the curse, and its in wait for him in the top of the mountains, and
end is to be burned. Such a one was Abimelech, and yet chosen they robbed all that came along that way by them:
to the government by the trees, by all the trees: this election'
seems to have been more unanimous than any of the others. Let and it was told Abimelech. 26. And Gaal the son
us not think it strange, if we see folly set in great dignity, of Ebed came with his brethren, and went over
(Eccl. 10. 6.) and the vilest men exalted, (Ps. 12.8.) and men to Shechem: and the men of Shechem put their
blind to their own interest in the choice of their guides. The confidence in him. 27. And they went out into
bramble being chosen to the government, he takes no time to the fields, and gathered their vineyards, and trode
consider whether he should accept it or no, but immediately, as
if he had been born and bred to dominion, hectors, and assures
them they should find him as he found them. See what great
swelling words of vanity he speaks, (v.15.) what promises he
makes to his faithful subjects-Let them come and trust in his
shadow: a goodly shadow to trust in! How unlike to the shadow
of a great rock in a weary land, which a good magistrate is com-
pared to, Isa. 32.2. Trust in his shadow! More likely to be
injured by him than benefited. Thus men boast of a false gift.
Yet he threatens with as much confidence as he bromises; If ye
be not faithful, let fire come out of the bramble; a very unlikely
thing to emit fire, and devour the cedars of Lebanon; more likely
to catch fire, and be itself devoured.
the grapes, and made merry, and went into the
house of their god, and did eat and drink, and
cursed Abimelech. 28. And Gaal the son of Ebed
said, Who is Abimelech, and who is Shechem,
that we should serve him? Is not he the son of
Jerubbaal? and Zebul his officer? serve the men
of Hamor the father of Shechem: for why should
we serve him? 29. And would to God this people
were under my hand! then would I remove
Abimelech. And he said to Abimelech, Increase
III. His application is very close and plain. In it, 1. Hethine army, and come out
reminds them of the many good services his father had done for the ruler of the city heard the words of Gaal the
30. And when Zebul
them, v.17. He fought their battles, at the hazard of his own
life, and to their unspeakable advantage. It was a shame that son of Ebed, his anger was kindled. 31. And he
they needed to be put in mind of this. 2. He aggravates their sent messengers unto Abimelech privily, saying,
unkindness to his father's family; they had not done to him Behold, Gaal the son of Ebed and his brethren be
according to the deserving of his hands, v. 16. Great merits
often meet with very ill returns, especially to posterity, when the Come to Shechem; and, behold, they fortify the
benefactor is forgotten, as Joseph was among the Egyptians. city against thee. 32. Now therefore up by night,
Gideon had left many sons that were an honour to his name and thou and the people that is with thee, and lie in
family, and those they had barbarously murdered; one son he had wait in the field: 33. And it shall be, that in the
left, that was the blemish of his name and family, for he was the morning, as soon as the sun is up, thou shalt rise
son of his maid-servant, whom all that had any respect to Gideon's
honour would endeavour to conceal, yet him they made their king. early, and set upon the city: and, behold, wher
In both, they put the utmost contempt imaginable upon Gideon. he and the people that is with him, come ou
3. He leaves it to the event to determine whether they had done against thee, then mayest thou do to them as thou
well, whereby he lodges the appeal with the divine providence: shalt find occasion.
(1.) If they prospered long in this villany, he would give them
34. And Abimelech rose up,
leave to say they had done well, v. 19. "If your conduct toward and all the people that were with him, by night,
the house of Gideon be such as can be justified at any bar of and they laid wait against Shechem in four com-
justice, honour, or conscience, much good may it do you with panies. 35. And Gaal the son of Ebed went out,
your new king." But, (2.) If they had, as he was sure they had, and stood in the entering of the gate of the city:
dealt basely and wickedly in this matter, let them never expect to
prosper, v.20. Abimelech, and the Shechemites, that had and Abimelech rose up, and the people that were
strengthened one another's hands in this villany, would certamly with him, from lying in wait. 36. And when Gaal
L
NON
Before Christ 1206.
Gaal's Insurrection.
JUDGES, IX.
as the years of a hireling, all this gory shall be contemned, and
laid in the dust, Isa. 16. 14. The ruin of these confederates in
wickedness, was from the righteous hand of the God to whom
vengeance belongs. He sent an evil spirit between Abimelech and
the Shechemites; (v. 23.) that is, they grew jealous one of another,
and ill-affected one to another. He slighted them that set him up,
and countenanced, perhaps more than their's, other cities, which
now began to come into his interests; and then they grew uneasy
at his government, blamed and at his
impositions. This was from God. He permitted the devil, that
He permitted the devil, that
great mischief-maker, to sow discord between them, and he is an
evil spirit, whom God not only keeps under his check, but some-
times serves his own purposes by. Their own lusts were evil
spirits, they are devils in men's own hearts, from them come wars
and fightings. These God gave them up to, and so might be said
to send the evil spirits between them.
their punishment, though God is not the Author of the sin, yet
the punishment is from him. The quarrel God had with Abime-
lech and the Shechemites, was for the murder of the sons of
When men's sin is made
saw the people, he said to Zebul, Behold, there
come people down from the top of the mountains.
And Zebul said unto him, Thou seest the shadow
of the mountains as if they were men. 37. And
Gaal spake again, and said, See, there come people
down by the middle of the land, and another
company come along by the plain of Meonenim.
38. Then said Zebul unto him, Where is now thy
mouth, wherewith thou saidst, Who is Abimelech,
that we should serve him? is not this the people
that thou hast despised? Go out, I pray now, and
fight with them. 39. And Gaal went out before
the men of Shechem, and fought with Abimelech.
40. And Abimelech chased him, and he fled before
him, and many were overthrown and wounded,
even unto the entering of the gate. 41. And Abi-Gideon; (v. 24.) That the cruelty done to them might come, and
melech dwelt at Arumah: and Zebul thrust out blood be laid as a burthen upon Abimelech that slew them,
Gaal and his brethren, that they should not dwell and the men of Shechem that helped him. Note, 1. Sooner or
later, God will make inquisition for blood, innocent blood, and
in Shechem. 42. And it came to pass on the will return it on the heads of those that shed it, who shall have
morrow, that the people went out into the field; blood given them to drink, for they are worthy. 2. Accessaries
and they told Abimelech. 43. And he took the shall be reckoned with, as well as principals, in that and other
people, and divided them into three companies, aided and abetted him in his bloody projects, and avowed the fact
sins. The Shechemites, that countenanced Abimelech's pretensions,
and laid wait in the field, and looked, and behold, by making him king after he had done it, must fall with him, fall
the people were come forth out of the city; and he by him, and fall first. 3 Those that combine together, to do
rose up against them, and smote them. 44. And wickedly, are justly dashed in pieces one against another. Blood
Abimelech, and the company that was with him, cannot be a lasting cement to any interest.
rushed forward, and stood in the entering of the
gate of the city: and the two other companies ran
upon all the people that were in the fields, and
slew them. 45. And Abimelech fought against
the city all that day; and he took the city, and
slew the people that was therein, and beat down
the city, and sowed it with salt. 46. And when
all the men of the tower of Shechem heard that,
they entered into an hold of the house of the god
Berith. 47. And, it was told Abimelech, that all
the men of the tower of Shechem were gathered
together. 48. And Abimelech gat him up to
mount Zalmon, he and all the people that were
with him; and Abimelech took an axe in his hand,
and cut down a bough from the trees, and took it,
and laid it on his shoulder, and said unto the
people that were with him, What ye have seen me
do, make haste, and do as I have done. 49. And
all the people likewise cut down every man his
bough, and followed Abimelech, and put them to
the hold, and set the hold on fire upon them; so
that all the men of the tower of Shechem died
also, about a thousand men and women.
I. The Shechemites began to affront Abimelech; perhaps they
scarcely knew why, or wherefore, but they were given to change.
1. They dealt treacherously with him, v.23. It is not said, They
repented of their sin in owning him; had they done so, it had been
laudable to disown him; but they did it only upon some particular
conceived him or that
set him up were the first that deserted him, and endeavoured to
dethrone him. It is not strange that those who were ungrateful to
Gideon were unfaithful to Abimelech; for what will hold those
that will not be held by the obligation of such merits as Gideon's?
Note It is just with God, that those who tempt others to be once
perfidious, should afterward be themselves betrayed by those whom
they have taught to be perfidious. 2. They aimed to seize him when
he was at Arumah, (v.41.) his country-seat; expecting him to come
to town, they set liers in wait for him, (v.25.) who should make him
their prisoner, whom they had lately made their prince. Those who
were thus posted, he not coming, took the opportunity of robbing
travellers, which would help to make the people more and more
uneasy under Abimelech, when they saw he could not, or would
not, protect them from highwaymen. 3. They entertained one
Gaal, and set him up as their head in opposition to Abimelech,
v. 26. This Gaal is said to be the son of Ebed, which signifies a
servant, perhaps denoting the meanness of his extraction; as Abi-
melech was by the mother's side, so he by the father's, the son of
servant; here was one bramble contesting with another. We have
reason to suspect that this Gaal was a native Canaanite, because
he courts the Shechemites into subjection to the men of Hamor,
who was the ancient lord of this city in Jacob's time. He was a
bold ambitious man, served their purpose admirably well, when they
were disposed to quarrel with Abimelech, and they also served his
purpose; so he went over to them to blow the coals, and they
put their confidence in him. 4. They did all the despite they could
to Abimelech's name, v. 27. They made themselves very merry
in his absence, as those who were glad he was out of the way,
and who, now that they had another to head them, were in hopes
to get clear of him: nay, they went into the house of their god, to
solemnize their feast of in-gathering, and there they did eat, and
a
•
Three years Abimelech reigned, after a sort, without any
disturbance; it is not said, He judged Israel, or did any service
at all to his country, but, So long, he enjoyed the title and
dignity of a king; and not only the Shechemites, but many other
places, paid him respect. They must have been fond of a king,
that could please themselves with such a one as this.
But the triumphing of the wicked is short. Within three years, | drink, and cursed Abimelech; not only said all the ill they could of
Before Christ 1206.
JUDGES, IX.
Gaal's Defeat

+
him in their table-talk and the song of their drunkards, but wished the mountains, (perhaps the mountains of Ebal and Gerizzim,
all the ill they could to him over their sacrifices, praying to their || which lay close by the city,) was undeceived by the discovery of twa
idol to destroy him. They drank healths to his confusion, and other companies that marched apace toward the city, then Zebul
with as loud huzzas as ever they had drunk them to his prosperity. took another way to banter him, upbraiding him with what he had
That very temple whence they had fetched money to set him up said but a day or two before, in contempt of Abimelech; (v.38.)
with, did they now meet in to curse him, and contrive his ruin. "Where is now thy mouth, that foul mouth of thine, wherewith thou
Had they deserted their idol-god with their image-king, they might saidst, Who is Abimelech?" Note, Proud and haughty people are
have hoped to prosper; but while they still cleave to the former, often made, in a little time, to change their note, and to dread those
the latter shall cleave to them to their ruin. How should Satan whom they had most despised. Gaal had, in a bravado, challenged
cast out Satan? 5. They pleased themselves with Gaal's defying Abimelech to increase his army, and come out; but now Zebul, in
of Abimelech, v. 28, 29. They loved to hear that impudent up- Abimelech's name, challenges him: "Go out, and fight with them,
start speak scornfully, (1.) Of Abimelech; though, calling him in if thou darest." Justly are the insolent thus insulted over.
disdain Shechem, or a Shechemite, he reflected upon their own
city. (2.) Of his good father likewise, Gideon; Is not he the son
of Jerubbaal? So he calls him, perhaps in an impious indignation
at his name and memory, for throwing down the altar of Baal;
turning that to his reproach which was his praise. (3.) Of his
prime minister of state, Zebul his officer, and ruler of the city.
"We may well be ashamed to serve them, and need not be afraid
to oppose them." Men of turbulent ambitious spirits thus despise
dominion, and speak evil of dignities. Gaal aimed not to recover
Shechem's liberty, only to change their tyrant, "Oh that this
people were under my hand, what I would do! I would challenge
Abimelech to try titles for the crown; and it should seem he
desired his friends to send him word that he was ready to dispute
it with him whenever he pleased; "Increase thine army, and come
Do thy worst; let the point be determined by the sword."
This pleased the Shechemites, who were now as sick of Abimelech
as ever they had been fond of him. Men of no conscience will be
men of no constancy.
II. Abimelech turned all his force upon them, and, in a little
time, quite ruined them. Observe the steps of it.
out.
3. Abimelech routed Gaal's forces that sallied out of the town,
v. 39, 40. Gaal, disheartened, no doubt, by Zebul's hectoring
him, and perceiving his interest weaker than he thought it was,
though he marched out against Abimelech with what little force
he had, was soon put to the worst, and obliged to retire into the
city with great precipitation. In this action the Shechemites' loss
was considerable, many were overthrown and wounded; the
common effect of popular tumults, in which the inconsiderate
multitude are often drawn into fatal snares by those that promise
them glorious success.
4. Zebul, that night, expelled Gaal, and the party he had brought
with him into Shechem, out of the city, (v. 41.) sending him to the
place whence he came. For though the generality of the city
continued still averse to Abimelech, as appears by the sequel of the
story, yet they were willing to part with Gaal, and did not oppose
his expulsion, because, though he had talked big, both his conduct
and courage had failed him when there was occasion for them.
Most people judge of men's fitness for business by their success,
and he that does not speed well is concluded not to do well.
Well, Gaal's interest in Shechem is soon at an end, and he that
had talked of removing Abimelech is himself removed, nor do we
ever hear of him any more. Exit Gaal-Gaal retires.
1. The Shechemites' counsels were betrayed to Abimelech by
Zebul his confidant, the ruler of the city, who continued hearty for
him. His anger was kindled, (v.30.) and the more, because Gaal had 5. Abimelech, the next day, set upon the city, and quite c'estroye l
poken slightly of him; (v.28.) for perhaps if he had complimented it, for their treacherous dealings with him. Perhaps Abimelech had
and caressed him, now that things were in this ferment, he might notice of their expelling Gaal, who had headed the faction, with
have gained him to his interest; but he, being disobliged, sends which they thought he would have been satisfied; but the crime
notice to Abimelech of all that was said and done in Shechem against was too deep to be thus atoned for, and his resentments too keen
him, v.31. Betrayers are often betrayed by some among them- to be pacified by so small an instance of submission, besides that it
selves, and the cursing of the king is sometimes strangely carried was more Zebul's act than their's; by it their hands were weakened,
by a bird of the air. He prudently advises him to come against and therefore he resolved to follow his blow, and effectually to
the city immediately, and lose no time, v. 32, 33. He thinks it chastise their treachery. (1.) He had intelligence brought him
best that he should march his forces by night into the neighbour- that the people of Shechem were come out into the field; (v.42.)
hood, surprise the city in the morning, and then make the best of some think, into the field of business, to plough and sow, (having
his advantages. How could the Shechemites hope to speed in lately gathered in their harvest,) or to perfect their harvest, for it
their attempt, when the ruler of their city was in the interests of was only their vintage that they had made an end of, (v. 27.) and
their enemy? They knew it, and yet took no care to secure him. then it intimates that they were secure. And because Abimelech
2. Gaal, that headed their faction, having been betrayed by Zebul, was retired, (v.41.) they thought themselves in no danger from him,
Abimelech's confidant, was most wretchedly bantered by him. and then the issue of it is an instance of sudden destruction coming
Abimelech, according to Zebul's advice, drew all his forces down upon those that cry, Peace and safety. Others think they went
upon Shechem by night, v. 34. Gaal, in the morning, went out to out into the field of battle; though Gaal was driven out, they
the gate, (v.35.) to see what posture things were in, and to inquire, would not lay down their arms, but put themselves into a posture
What news? Zebul, as a ruler of the city, met him there as a for another engagement with Abimelech, in which they hoped to
friend. Abimelech and his forces beginning to move toward the retrieve what they had lost the day before. (2.) He himself, with
tity, Gaal discovers them; (v. 36.) takes notice of their approach to a strong detachment, cut off the communication between them and
Zebul that was standing with him, little thinking that he had sent the city; stood in the entering of the gate, (v.44.) that they might
for them, and was now expecting them. "Look," says he, "do neither make their retreat into the city, nor receive any succours
not. I see a body of men coming down from the mountain towards from the city, and then sent two companies of his men, who were
us? Yonder they are," pointing to the place; "No, no," says too strong for them, and they put them all to the sword, ran upon
Zebul, "thine eye-sight deceives thee, it is but the shadow of the them that were in the fields, and slew them.
When we go out
mountains, which thou takest to be an army." By this he intended, about our business, we are not sure that we shall come home again
¡1.) To ridicule him, as a man of no sense or spirit, and therefore there are deaths both in the city and in the field. (3.) He then fell
ery unfit for what he pretended to; as a man that might easily be upon the city itself, and, with a rage reaching up to heaven, though
imposed upon, and made to believe any thing, and that was so it was the place of his nativity, laid it in ruins, slew all the people,
ally and so cowardly, that he apprehended danger where there was beat down all the buildings, and, in token of his desire that it
tone, and was ready to fight with a shadow. (2.) To detain him, might be a perpetual desolation, sowed it with salt, that it might
and hold him in talk, while the forces of Abimelech were coming remain a lasting monument of the punishment of perfidiousness,
up, that thereby they might gain advantage. But when Gaal, Yet Abimelech prevailed not to make its desolations perpetual,
being content to believe those he now saw to be but the shadow of || for it was afterward rebuilt, and hecame so considerable a place,
#
t
Before Christ 1206.
The Death of Abimelech
JUDGES, IX.

that all Israel came thither to make Rehoboam king, 1 Kings, 12.1.
And the place proved an ill omen. Abimelech intended hereby
to punish the Shechemites for their slighting him now, but God
intended to punish them for their serving of him formerly in the
murder of Gideon's sons. Thus, when God makes use of men as
instruments in his hand to do his work, he means one thing, and
they another, Isa. 10.6,7. They design to maintain their honour,
but God to maintain his.
IN THE
him. And his young man thrust him through,
and he died. 55. And when the men of Israel saw
that Abimelech was dead, they departed every man
unto his place. 56. Thus God rendered the wick-
edness of Abimelech, which he did unto his father,
in slaying his seventy brethren: 57. And all the evil
of the men of Shechem did God render upon their
heads: and upon them came the curse of Jotham
the son of Jerubbaal.
We have seen the ruin of the Shechemites completed by the
hand of Abimelech; and now it comes to his turn to be reckoned
with, who was their leader in villany. Thebez was a small city,
probably not far from Shechem, dependent upon it, and in con-
federacy with it. Now,
v.51.
6. Those that retired into a strong hold of their idol-temple,
were all destroyed there. These are called the men of the tower
of Shechem, (v. 46, 47.) some castle that belonged to that city, but
lay at some distance from it; they, hearing of the destruction of
the city, withdrew into a hold of the temple, trusting, it is likely,
not so much to its strength as to its sanctity; they put themselves
under the protection of their idol; for thus all people will walk
in the name of their god; and shall not we then choose to dwell
in the house of the Lord all the days of our life? for in the time
of trouble he shall hide us in his pavilion, Ps. 27.5. The name
of the Lord is a strong tower, Prov. 18. 10. But that which they
hoped would have been for their welfare, proved to them a snare
and a trap, as those will certainly find, that run to idols for
shelter; it will prove a refuge of lies. When Abimelech had
them all together penned up in that hold, he desired no more.
That barbarous project immediately came into his head, of setting
fire to the strong hold, and, so to speak, burning all the birds
together in the nest. He kept the design to himself, but set all
his men on work to expedite the execution of it, v. 48, 49. He
ordered them all to follow him, and do as he did: as his father
had said to his men, (ch. 7. 17.) Look on me, and do likewise; so
said he to his, as becomes a general that will not be wanting to
give both the plainest direction, and the highest encouragement. II. In the attempt, he was himself destroyed, having his brains
that can be, to his soldiers, What ye have seen me do, make haste knocked out with a piece of a millstone, v. 57. No doubt this man
to do as I have done.—Not Ite illuc—Go thither, but Venite huc was a murderer, whom, though he had escaped the dangers of the
Come hither. The officers in Christ's army should thus teach
war with Shechem, yet vengeance suffered not to live, Acts, 28. 4.
by their example, Phil. 4. 9. He and they fetched each of themEvil pursues sinners, and sometimes overtakes them then when
they are not only secure, but triumphant. Thebez, we may sup-
pose, was a weak inconsiderable place, conquered with Shechem.
Abimelech, having conquered the bigger, makes no doubt of being
master of the less without any difficulty, especially when he had
taken the city, and had only the tower to deal with; yet he lays
his bones with that, and there is all his honour buried. Thus are
the mighty things of the world often confounded by the weakest,
and those things that are most made light of. See here what
rebukes those are justly put under many times by the divine
providence, that are unreasonable in their demands of satisfaction
for injuries received. Abimelech had some reason to chastise the
Shechemites, and he had done it with a witness; but when he
will carry his revenges further, and nothing will serve but that
Thebez also must be sacrificed to his rage, he is not only dis-
appointed there, but destroyed, for verily there is a God that
judges in the earth.
I. Abimelech attempted the destruction of this city, (v.50.)
drove all the inhabitants of the town into the castle, or citadel,
When he had them there, he did not doubt but he should
do the same execution here that he had lately done at the strong
hold of the temple of Baal-berith, not considering that the tower
of an idol-temple lay more exposed to divine vengeance than any
other tower. He attempted to set fire to this tower, at least, to
burn down the door, and so force an entrance, v. 52. Those who
have escaped, and succeeded well in one desperate attempt, are
apt to think the like attempt another time not desperate. This
instance was long after quoted, to shew how dangerous it is to
come near the wall of a besieged city, 2 Sam. 11.20, &c. But
God infatuates those whom he will ruin.
a bough from a wood, not far off, laid all their boughs together
under the wall of this tower, which, it is probable, was of wood,
set fire to their boughs, and so burnt down their hold, and all
that were in it, who were either burnt or stifled with the smoke.
What inventions men have to destroy one another! Whence
come these cruel wars and fightings, but from their lusts? Some
think that the men of the tower of Shechem were the same with
the house of Millo, and then Jotham's just imprecation was
answered in the letter, Let fire come out from Abimelech, and
devour not only in general the men of Shechem, but in particular
the house of Millo, v. 20. About one thousand men and women
perished in these flames, many of whom, it is probable, were no
way concerned in the quarrel between Abimelech and the She-
chemites, nor meddled with either side, yet, in this civil war, came
to this miserable end; for men of factious turbulent spirits perish
not alone in their iniquity, but involve many more, that follow
them in their simplicity, in the same calamity with them.
Three circumstances are observed in the death of Abimelech.
1. That he was slain with a stone, as he had slain his brethren all
upon one stone. 2. That he had his skull broken: vengeance aimed
at that guilty head which had worn the usurped crown. 3. That the
stone was cast upon him by a woman, v. 53. He saw the stone come,
it was therefore strange he did not avoid it; but, no doubt, it made
it so much the greater mortification to him, to see from what hand
it came. Sisera died by a woman's hand, and knew it not; but
Abimelech knew it, and when he found himself ready to breathe
his last, nothing troubled him so much as this, that it should be
said, A woman slew him. See, (1.) His foolish pride, in laying
so much to heart this little circumstance of his disgrace. Here
was no care taken about his precious sol, no concern what would
become of that, no prayer to God for his mercy; but very solicite
ous he is to patch up his shattered credit, when there is no patch-
ing of his shattered skull. Ob let it never be said that such a mighty
man as Abimelech was killed by a woman! The man was dying,
but his pride was alive and strong, and the same vain-glorious hu-
mour that had governed him all along, appears now at last. Qua.
50. Then went Abimelech to Thebez, and en-
camped against Thebez, and took it. 51. But there
was a strong tower within the city, and thither fled
ll the men and women, and all they of the city,
and shut it to them, and gat them up to the top of
the tower. 52. And Abimelech came unto the
tower, and fought against it, and went hard unto the
door of the tower to burn it with fire. 53. And
a certain woman cast a piece of a millstone upon
Abimelech's head, and all to break his skull.
54. Then he called hastily unto the young man his
armour-bearer, and said unto him, Draw thy sword,
and slay me, that men say not of me A woman slew
-
-
Before Christ 1183.
JUDGES, IX, X. Israel oppressed by the Ammonites
||
lis vita, finis ita—As was his life, such was his death. As God | state by Abimelech's usurpation.
As God | state by Abimelech's usurpation. Thus he saved them from
punished his cruelty by the manner of his death, so he punished themselves, and guarded them against their enemies. He was of
his pride by the instrument of it. (2.) His foolish project to avoid the tribe of Issachar, a tribe disposed to serve, for he bowed his
this disgrace; nothing could be more ridiculous; his own servant shoulder to bear; (Gen. 49.14, 15.) yet one of that tribe is here
must run him through, not to rid him the sooner out of his pain, raised up to rule: for those that humble themselves shall be
but that men say not, A woman slew him. Could he think that this exalted. He bore the name of him that was ancestor to the first
would conceal what the woman had done, and not rather proclaim family of that tribe; of the sons of Issachar, Tola was the first,
it the more? Nay, it added to the infamy of his death, for hereby Gen. 46. 13. Numb. 26.23. It signifies a worm, yet, being the
he becomes a self-murderer. Better have it said, A woman slew name of his ancestor, he was not ashamed of it. Though he was
kim, than that it should be said, His servant slew him by his own of Issachar, yet, when he was raised up to the government, he came
order; yet now both will be said of him, to his everlasting reproach. and dwelt in mount Ephraim, which was more in the heart of the
And it is observable, that this very thing, which Abimelech was country, that the people might the more conveniently resort to
in such care to conceal, appears to have been more particularly him for judgment. He judged Israel twenty-three years; (v.2.)
remembered by posterity, than most passages of this history; for kept things in good order, but did not any thing very memorable.
Joab speaks of it, as that which he expected David would reproach 2. Jair was a Gileadite, so was his next successor Jephthah,
him with, for coming so nigh the wall, 2 Sam. 11.21. The both of that half tribe of the tribe of Manasseh which lay on
ignominy we seek to avoid by sin, we do but perpetuate the re- the other side Jordan; though they seemed separated from their
membrance of.
brethren, yet God took care, while the honour of the government
was shifted from tribe to tribe, and before it settled in Judah, that
they who lay remote should sometimes share in it, putting more
abundant honour on that part which lacked. Jair bore the name
of a very famous man of the same tribe, who, in Moses's time, was
very active in reducing this country, Numb. 32.41. Josh. 13. 30.
That which is chiefly remarkable concerning this Jair, is, the
increase and honour of his family, he had thirty sons, v.4. And,
(1.) They had good preferments, for they rode on thirty ass colts;
that is, they were judges itinerant, who, as deputies to their father,
trode from place to place, in their several circuits, to administer
justice. We find afterward that Samuel made his sons judges,
though he could not make them good ones, 1 Sam. 8.1..3.
(2.) They had good possessions; every one a city, out of those
that were called, from their ancestor, of the same name with their
father, Havoth-jair; the villages of Jair; yet they are called
cities, either because those young gentlemen, to whom they were
assigned, enlarged and fortified them, and so improved them into
cities; or because they were as well pleased with their lot, in those
country towns, as if they had been cities compact together, and
fenced with gates and bars. (Villages are cities to a con
Luke
mind.
L
Now the issue of ali is, that, Abimelech being slain, [1.] Israel's
peace was restored, and an end was put to this civil war, for they
that followed him departed every man unto his place, v. 55.
2.] God's justice was glorified, v. 56, 57. Thus God punished
the wickedness of Abimelech, and of the men of Shechem, and
performed Jotham's curse, for it was not a curse causeless. Thus
he preserved the honour of his government, and gave warning to
all ages to expect blood for blood. The Lord is known by these
judgments which he executes, when the wicked is snared in the
work of his own hands. (Though wickedness may prosper a while,
it will not prosper always.
CHAP. X.
In this chapter we have, I. The peaceable times Israel enjoyed under the
government of two judges, Tola and Jair, v. 1..5. II. The troublesome times
that ensued. 1. Israel's sin that brought them into trouble, v.6. 2. The
trouble itself they were in, v.7..9. III. Their repentance and humiliation
for sin, their prayers and reformation; and the mercy they found with God
thereupon, v. 10..16. IV. Preparation made for their deliverance out of the
hand of their oppressors, v. 17, 18.
ND after Abimelech there arose to defend 6. And the children of Israel did evil again in
Israel Tola the son of Puah, the son of the sight of the LORD, and served Baalim and
Dodo, a man of Issachar; and he dwelt in Shamir in Ashtaroth, and the gods of Syria, and the gods of
mount Ephraim. 2. And he judged Israel twenty Zidon, and the gods of Moab, and the gods of the
and three years, and died, and was buried in Sha-children of Ammon, and the gods of the Philis-
mir. 3. And after him arose Jair a Gileadite, and tines, and forsook the LORD, and served not him.
judged Israel twenty and two years. 4. And he 7. And the anger of the LORD was hot against
had thirty sons that rode on thirty ass colts, and Israel, and he sold them into the hands of the
they had thirty cities, which are called Havoth- Philistines, and into the hands of the children of
jair unto this day, which are in the land of Gilead. Ammon. 8. And that year they vexed and
5. And Jair died, and was buried in Camon. oppressed the children of Israel eighteen years,
all the children of Israel that were on the other
side Jordan in the land of the Amorites, which is
in Gilead. 9.. Moreover the children of Ammon
passed over Jordan to fight also against Judah,
and against Benjamin, and against the house of
Ephraim; so that Israel was sore distressed.
I.
A
Quiet and peaceable reigns, though the best to live in, are the
worst to write of, as yielding least variety of matter for the historian
to entertain his reader with; such were the reigns of these two
judges, Tola and Jair, who make but a small figure, and take up
but a very little room in this history. But, no doubt, they were
both raised up of God to serve their country in the quality of
judges, not pretending, as Abimelech had done, to the grandeur
of kings, nor, like him, taking the honour they had to themselves;
they were called of God to it.
1. Concerning Tola, it is said, that he arose after Abimelech
to defend Israel, v.1. After Abimelech had debauched Israel by
his wickedness, disquieted and disturbed them by his restless
umbition, and, by the mischiefs he brought on them, exposed them
to enemies from abroad, God animated this good man to appear
for the reforming of abuses, the putting down of idolatry, the
appeasing of tumults, and the healing of the wounds given to the
While those two judges, Tola and Jair, presided in the affairs
of Israel, things went well, but afterward,
I. Israel returned to their idolatry, that sin which did most
easily beset them; (v. 6.) they did evil again in the sight of the
Lord, from whom they were unaccountably bent to backslide, as a
foolish people and unwise. 1. They worshipped many gods; not
only their old demons Baalim and Ashtaroth, which the Canaanites
had worshipped, but, as if they would proclaim their folly to all
their neighbours, they served the gods of Syria, Zidon, Moa
Before Christ 1161.
JUDGES, X.
The Sufferings of Israel,
<<
Ammon, and the Philistines. It looks as if the chief trade of 10. And the children of Israel cried unto the
Israel were to import deities from all countries. It is hard to say LORD, saying, We have sinned against thee, both
whether it was more impious or impolitic to do this. By intro-
ducing these foreign deities, they rendered themselves mean and because we have forsaken our God, and also served
despicable, for no nation, that had any sense of honour, changed Baalim. 11. And the LORD said unto the children
their gods. Much of the wealth of Israel, we may suppose, was of Israel, Did not I deliver you from the Egyptians,
carried out, in offerings to the temples of the deities in the several and from the Amorites, from the children of Am-
countries whence they came, on which, as their mother-churches,
their temples in Israel were expected to own their dependence; mon, and from the Philistines? 12. The Zidonians
the priests and devotees of those sorry deities would follow their also, and the Amalekites, and the Maonites, did
gods, no doubt, in crowds into the land of Israel, and, if they could oppress you; and ye cried to me, and I delivered
not live in their own country, would take root there, and so
you out of their hand. 13.
13. Yet ye have forsaken
strangers would devour their strength." If they did it in com-
pliment to the neighbouring nations, and to ingratiate themselves me, and served other gods: wherefore I will deliver
with them, justly were they disappointed; for those nations which you no more. 14. Go and cry unto the gods which
by their wicked arts they sought to make their friends, by the ye have chosen; let them deliver you in the time
righteous judgments of God became their enemies and oppressors. of your tribulation. 15. And the children of Israel
In in eo
Wherein a
therein he shall be punished. 2. They did not so much as admit said unto the LORD, We have sinned: do thou
the God of Israel to be one of those many deities they worshipped, unto us whatsoever seemeth good unto thee;
but quite cast him off; they forsook the Lord, and served not him deliver us only, we pray thee, this day. 16. And
at all. Those that think to serve both God and mammon, will they put away the strange gods from among them,
soon come entirely to forsake God, and to serve mammon only. and served the LORD: and his soul was grieved
If God have not all the heart, he will soon have none of it.
II. God renewed his judgments upon them, bringing them for the misery of Israel. 17. Then the children of
under the power of oppressing enemies. Had they fallen into Ammon were gathered together, and encamped
the hands of the Lord immediately, they might have found that his in Gilead. And the children of Israel assembled
mercies were great; but God let them fall into the hands of man, themselves together, and encamped in Mizpeh.
whose tender mercies are cruel; he sold them into the hands of the
Philistines that lay south-west of Canaan, and of the Ammonites 18. And the people and princes of Gilead said one
that lay north-east, both at the same time; so that between those to another, What man is he that will begin to fight
two millstones they were miserably crushed, as the original word against the children of Ammon? he shall be head
is, (v. 8.) for oppressed. God had appointed, that if any of the over all the inhabitants of Gilead.
cities of Israel should revolt to idolatry, the rest should make war
upon them, and cut them off, Deut. 13. 12, &c. They had been
jealous enough in this matter, almost to an extreme, in the case of
the altar set up by the two tribes and a half; (Josh. 22.) but now I. An humble confession which Israel make to God in their
they were grown so very bad, that when one city was infected with distress, v. 10. Now they own themselves guilty, like a male-
idolatry, the next took the infection, and, instead of punishing it, factor upon the rack, and promise reformation, like a child under
imitated, and out-did it; and therefore, since they, that should have the rod. They did not only complain of the distress, but acknow-
been revengers to execute wrath on them that did this evil, were ledged it was their own sin that had brought them into the distress;
themselves guilty, or bore the sword in vain, God brought the neigh-therefore God was righteous, and they had no reason to repine.
bouring nations upon them, to chastise them for their apostacy. They confess their omissions, for in them their sin began, "We
have forsaken our God;" and their commissions, "We have
served Baalim, and herein have done foolishly, treacherously, and
very wickedly.”
Here is,
""
The oppression of Israel by the Ammonites, the posterity of Lot,
was, 1. Very long; it continued eighteen years. Some make those
years to be part of the judgeship of Jair, who could not prevail to
to reform and deliver Israel as he would. Others make them to
commence at the death of Jair, which seems the more probable,
because that part of Israel which was most infested by the
Ammonites was Gilead, Jair's own country, which we cannot
suppose to have suffered so much while he was living, but that
part at least would be reformed and protected. 2. Very grievous;
they vexed them and oppressed them. It was a great vexation
to be oppressed by such a despicable people as the children of
Ammon were. They began with those tribes that lay next them
on the other side Jordan, here called the land of the Amorites,
fo. 8.) because the Israelites were so wretchedly degenerated, and
gad made themselves so like the heathen, that they were become,
ma manner, perfect Amorites, Ezek. 16.3. Or, because by their
sin they forfeited their title to this land, so that it might justly be
looked upon as the land of the Amorites again, from whom they
took it. But by degrees they pushed forward, came over Jordan,
and invaded Judah, and Benjamin, and Ephraim, (v. 9.) three of
the most famous tribes of Israel; yet thus insulted by them, when
they had forsaken God, and unable to make head against the
invader. Now the threatening was fulfilled, that they should be
dain before their enemies, and should have no power to stand
before them, Lev. 26. 17, 37. Their ways and their doings procure |
this to themselves; they are sadly degenerated, and so they come
to be sorely distressed.
+0
*
II. An humbling message which God thereupon sends to Israel;
whether by an angel, (as ch. 2. 1.) or by a prophet, (as ch. 6.8.) is
not certain. It was kind that God took notice of their cry, and did
not turn a deaf ear to it, and send them no answer at all; it was
kind likewise, that, when they began to repent, he sent them such
a message as was proper to further and promote their repentance,
that they might be qualified and prepared for deliverance. Now
in this message, 1. He upbraids them with their great ingratitude,
reminds them of the great things he had done for them, deliver-
ing them from such and such enemies; the Egyptians first, out of
whose land they were rescued; the Amorites whom they conquered,
and into whose land they entered; and since their settlement
there, when the Ammonites had joined with the Moabites to
oppress them, (ch.3.13.) when the Philistines were vexatious in
the days of Shamgar, and afterward other enemies had given them
trouble; upon their petition, God had wrought many a great
salvation for them, v. 11, 12. Of their being oppressed by the
Zidonians and the Maonites we read not elsewhere: God had in
justice corrected them, and in mercy delivered them, and there-
fore might have expected that either through fear or through love
they would have adhered to him and his service; well therefore
might the word cut them to the heart, (v. 13.) yet ye have forsaken
me that have brought you out of your troubles, and served other
gods that brought you into your troubles. Thus did they forsake
Before Christ 1143.
Repentance of Israel
<<
||
their own mercies for their own delusions. 2. He shews them how
justly he might now abandon them to ruin, by abandoning them
to the gods that they had served. To awaken them to a thorough
repentance and reformation, he lets them see, (1.) Their folly in
rving Baalim; they had been at a vast expence to obtain the
tavour of such gods as could not help them, then when they had
vost need of their help. Go, and cry unto the gods which ye
bave chosen, (v. 14.) try what they can do for you now: you have
orshipped them as gods, try if they have now either a divine
power, or a divine goodness, to be employed for you; you paid
your homage to them as your kings and lords, try if they will now
protect you; you brought your sacrifices of praise to their altars as
our benefactors, imagining that they gave you your corn, and
Dine, and oil; but a friend indeed will be a friend in need; what
stead will their favour stand you in now?" Note, It is necessary,
in true repentance, that there be a full conviction of the utter
insufficiency of all those things to help us and do us any kindness,
which we have idolized and set upon the throne in our hearts in
competition with God. We must be convinced that the pleasures
of sense, on which we have doted, cannot be our satisfaction, nor
the wealth of the world, which we have coveted, be our portion;
that we cannot be happy or easy any where but in God. (2.) Their
misery and danger in forsaking God. "See what a pass you have
brought yourselves to; now you can expect no other than that I
should say, I will deliver you no more; and what will become of
you then?" v. 13. This he tells them, not only as what he might
do, but as what he would do, if they rested in a confession of what
they had done amiss, and did not put away their idols, and amend
for the future.
•
he is pleased to represent his goodness to them, by the compassions
of a father toward his children; for as he is the Father of lights,
so he is the Father of mercies; as the disobedience and misery
of a child are a grief to a tender father, and make him feel very
sensibly from his natural affection, so the provocations of God's
people are a grief to him; (Ps. 95. 10.) he is broken with their
whorish heart; (Ezek. 6.9.) their troubles also are a grief to him;
so he is pleased to speak when he is pleased to appear for the
deliverance of his people; changing his way and method of pro-
ceeding, as tender parents, when they begin to relent toward theit
children with whom they have been displeased. Such are the
tender mercies of our God, and so far is he from having any
pleasure in the death of sinners.
་
·
·
;
III. An humble submission which Israel hereupon made to
God's justice, with an humble application to his mercy; (v. 15.)
The children of Israel met together, it is probable, in a solemn
assembly at the door of the tabernacle; received the impressions of
the message God had sent them; were not driven by it to despair,
though it was very threatening; but resolve to lie at God's feet,
and, if they perish, they will perish there. They not only repeat
their confession, We have sinned; but, 1. They surrender them-
selves to God's justice, Do thou unto us whatsoever seemeth good||
unto thee. Hereby they own that they deserved the severest tokens
of God's displeasure, and were sure he could do them no wrong,
whatever he laid upon them; they humbled themselves under his
mighty and heavy hand, and accepted of the punishment of their
iniquity, which Moses had made the condition of God's return
in mercy to them, Lev. 26. 41. Note, True penitents dare, and
will, refer themselves to God, to correct them as he thinks fit,
knowing that their six is highly malignant in its deserts, and that
God is not rigorous or extreme in his demands. 2. They supplicate
for God's mercy, and implore that; "Detiver us only, we pray ||
thee, this day, from this enemy." They acknowledge what they
deserved, yet pray to God not to deal with them according to their
deserts. Note, We must submit to God's justice, with a hope in
his mercy
CHAP. XI.
v. 1..3.
IV. A blessed reformation set on foot hereupon. They brought
forth fruits meet for repentance; (v. 16.) they put away the gods
of strangers, (as the word is,) strange gods, and worshipped by
those nations that were strangers to the commonwealth of Israel,
and to the covenants of promise, and they served the Lord. Need
drove them to him. They knew it was to no purpose to go to the
gods whom they had served, and therefore returned to the God
whom they had slighted. This is true repentance, not only for
sin, but from sin.
This chapter gives us the history of Jephthah, another of Israel's judges, and
numbered among the worthies of the Old Testament, that by faith did great
things, (Heb. 11. 32.) though he had not such an extraordinary call as the rest
there mentioned had, Here is, I. The disadvantages of his rise and origin,
II. The Gileadites choice of him to be commander in chief against
the Ammonites, and the terms he made with them, r.4..11. III. His treaty
with the king of Ammon, about the rights of the two nations, that the matter
might be determined, if possible, without bloodshed, v. 12..28. IV. His war
with the Ammonites, which he enters upon with a solemn vow, (v. 29. 31.) pro-
secutes with bravery, (v. 32.) and ends with a glorious victory, v. 33.
V. The
straits he was brought into at his return to his own house, by the vow he had
made, v. 34..40.
1.
Now
OW Jephthah the Gileadite was a mighty
man of valour, and he was the son of
V. God's gracious return in mercy to them, which is expressed Gilead's wife bare him sons; and his wife's sons
an harlot: and Gilead begat Jephthah. 2. And
here very tenderly; (v. 16.) His soul was grieved for the misery of
Israel. Not that there is any grief in God, he has infinite joy and grew up, and they thrust out Jephthah, and said
happiness in himself, which cannot be broken in upon by either unto him, Thou shalt not inherit in our father's
the sins or the miseries of his creatures; not that there is any house; for thou art the son of a strange woman.
change in God, he is in one mind, and who can turn him? But his 3. Then Jephthah fled from his brethren, and dwelt
goodness is his glory; by it he proclaims his name, and magnifies
above all names;, and as he is pleased to put himself into the in the land of Tob: and there were gathered vain
elation of a father to his people that are in ovenant with him, so men to Jephthah, and went out with him.
VI. Things are now working toward their deliverance from the
Ammonites' oppression, v.17, 18. God had said, "I will deliver
you no more" but now they are not what they were, they are
other men, they are new men, and now he will deliver them.
That threatening was denounced to convince and humble them;
and now that it had taken its desired effect, it is revoked, in order
to their deliverance. 1. The Ammonites are hardened to their
own ruin; they gathered together in one body, that they might be
destroyed at one blow, Rev. 16. 16. 2. The Israelites are animated
to their own rescue. They assembled likewise, v. 17. During
their eighteen years' oppression, as in their former servitudes,
they were run down by their enemies, because they would not
incorporate; each family, city, or tribe, would stand by itself, and
act independently, and so they all became an easy prey to the
oppressors, for want of a due sense of common interest to cement
them; but whenever they got together, they did well; so they
did here. When God's Israel become as one man to advance a
common good, and oppose a common enemy, what difficulty can
stand before them? The people and princes of Gilead, being met,
consult first about a general that should command in chief against
the Ammonites. Hitherto most of the deliverers of Israel had an
extraordinary call to the office, as Ehud, Barak, Gideon; but
the next is to be called in a more common way, by a convention
of the states, who inquired out a fit man to command their army,
found out one admirably well qualified for the purpose, and God
owned their choice by putting his Spirit upon him, ch. 11. 29. So
that this instance is of use for direction and encouragement in
after-ages, when extraordinary calls are no longer to be expected,
Let such be impartially chosen to public trust and power, whom
God has qualified, and then God will graciously own those who
are thus chosen.

+
Before Christ 1143.
Jephthah's Promotior
JUDGES, XI.

:
The princes and people of Gilead we left, in the close of the
foregoing chapter, consulting about the choice of a general, being
come to this resolve, that whoever would undertake to lead their
forces against the children of Ammon should, by common consent,
be head over all the inhabitants of Gilead. The enterprise was
difficult, and it was fit that so great an encouragement as this
should be proposed to him that would undertake it. Now all
agreed that Jephthah, the Gileadite, was a mighty man of valour,
and very fit for that purpose: none so fit as he; but he lay under
three disadvantages:
1. He was the son of a harlot, (v.1.) of a strange woman, (v.2.)
one that was neither a wife nor a concubine; some think his
mother was a Gentile; so Josephus, who calls him a stranger by
the mother's side. An Ishmaelite, say the Jews. If his mother
was a harlot, that was not his fault, however it was his disgrace.
Men ought not to be reproached with any of the infelicities of
their parentage or extraction, so long as they are endeavouring
by their personal merits to roll away the reproach. The son of a
harlot, if born again, born from above, shall be accepted of God,
and be as welcome as any other to the glorious liberties of his
children. Jephthah could not read in the law the brand there put
on the Ammonites, the enemies he was to grapple with, that they
should not enter into the congregation of the Lord, but in the
same paragraph he met with that which looked back upon himself,
that a bastard should be in like manner excluded, Deut. 23. 2, 3.
But if that law means, as most probably it does, only those
that are born of incest, not of fornication, he was not within the
reach of it.
:
2. He had been driven from his country by his brethren. His
father's legitimate children, insisting upon the rigour of the law,
thrust him out of having any inheritance with them, without
any consideration had of his extraordinary qualifications, which
merited a dispensation, and would have made him a mighty
strength and ornament of their family, if they had overlooked
is being illegitimate, and admitted him to a child's part, v. 2.
One would not have thought this abandoned youth was intended
to be Israel's deliverer and judge, but God often humbles those
whom he designs to exalt, and makes that stone the head of
the corner, which the builders refused; so Joseph, Moses, and
David, the three most eminent of the shepherds of Israel, were
all thrust out by men, before they were called of God to their
great offices.
||
3. He had, in his exile, headed a rabble, v. 3. Being driven
out by his brethren, his great soul would not suffer him either to
dig, or beg, but by his sword he must live; and, being soon noted
for his bravery, those that were reduced to such straits, and
animated by such a spirit, enlisted themselves under him. Vain
men they are here called, that is, men that had run through their
estates, and were to seek for a livelihood, those that went out with
him, not to rob or plunder, but to hunt wild beasts, and, perhaps,
to make incursions upon those countries which Israel was entitled
to, but were not as yet come to the pessession of, or were some
way or other injured by.
This is the man that must save Israel. That people had by
their idolatry made themselves children of whoredoms, and aliens
Trom God and his covenant, and therefore, though God upon
their repentance will deliver them, yet, to mortify them and
remind them of their sin, he chooses to do it by a bastard and
an exile.
•
7. And Jephthah said unto the children of Gilead,
Did not ye hate me, and expel me out of my
father's house? and why are ye come unto me now
when ye are in distress? 8. And the elders of
Gilead said unto Jephthah, Therefore we turn again
to thee now, that thou mayest go with us, and fight
against the children of Ammon, and be our head
over all the inhabitants of Gilead. 9. And Jeph-
thah said unto the elders of Gilead, If ye bring me
home again to fight against the children of Ammon,
and the LORD deliver them before me, shall I be
your head? 10. And the elders of Gilead said
unto Jephthah, The LORD be witness between us,
if we do not so according to thy words. 11. Then
Jephthah went with the elders of Gilead, and the
people made him head and captain over them:
and Jephthah uttered all his words before the
LORD in Mizpeh.
4. And it came to pass in process of time, that
the children of Ammon made war against Israel.
5. And it was so, that when the children of Ammon
made war against Israel, the elders of Gilead went
to fetch Jephthah out of the land of Tob: 6. And
they said unto Jephthah, Come, and be our captain,
that we may fight with the children of Ammon.
Here is,
I. The distress which the children of Israel were in upon the
Ammonites' invasion of their country, v. 4. Probably, this was
the same invasion with that mentioned ch.10. 17. when the
children of Ammon were gathered together, and encamped in or
against Gilead. And those words, in process of time, refer to
what goes immediately before the expulsion of Jephthah: many
days after he had been thus thrust out in disgrace, was he fetched
back again with honour.
II. The court which the elders made to Jephthah hereupon to
come and help them. They did not write or send a messenger
him, but went themselves to fetch him, resolving to have no denial,
and the exigence of the case was such as would admit not delay.
Their errand to him was, (v. 6.) Come, and be our captain. They
knew none among themselves that was able to undertake that
great trust, but do in effect confess themselves unfit for it; they
know him to be a stout man, and inured to the sword, and there-
fore he must be the man. See how God prepares men for the
service he designs them for, and makes their troubles work for
their advancement. If Jephthah had not been put to his shifts,
by his brethren's unkindness, he had not had such an occasion as
that gave him, to exercise and improve his martial genius, and so
to signalize himself and become fanious; Out of the eater comes
forth meat. The children of Israel were assembled and encamped.
ch. 10. 17. But an army without a general is like a body without
a head, therefore, Come, say they, and be our captain, that we
may fight. See the necessity of government; though they were
hearty enough in the cause, yet they owned they could not fight.
it to ali
without a captain to command them. So necessary
societies, that there be a pars imperans, and a pars subdita, some
to rule, and others to obey, and that a community should humbly
beg the favour of being commanded, rather than that every may
should be his own master. Blessed be God for government, for
a good government
III. The objections Jephthah makes against accepting their
offer; (v.7.) Did ye not hate me, and expel me? It should seem
that his brethren were some of these elders; or these elders, by
suffering his brethren to abuse him, and not righting him as they
ought to have done, (for their business is to defend the poor and
fatherless, Ps. 82.3, 4.) had made themselves guilty of this expul-
sion, and he might justly charge them with it. Magistrates that
have power to protect those that are injured, if they do not do them
right, really do them wrong "You hated me, and expelled me,
and therefore how can I believe that you are sincere in this pro-
And how can you that I should do you any service?"
Not but that Jephthah was very willing to serve his country, but he
thought fit to give them a hint of their former unkindness to hum,
Before Christ 1143.
JUDGES, XI.
Jephthah's Promotion.
*
life for them (ch. 12.3.) and shall we be discouraged in our
Christian warfare by any of the difficulties we may meet with in
it, when Christ himself has promised a crown of life to him that
overcometh?
that they might repent of their sin in using him so ill, and might for
the future be the more sensible of their obligations. Thus Joseph
humbled his brethren before he made himself known to them.
The particular case between the Gileadites and Jephthah was, a
resemblance of the general state of the case between Israel and
God at this time: they had thrust God out by their idolatries, yet
in their distress begged his help; he told them how justly he
might have rejected them, and yet graciously delivered them. So
did Jephthah. Many slight God and good men, till they come to
be in distress, and then they are desirous of God's mercy, and
good men's prayers
IV. Their urgency with him to accept the government they offer
him, v.8. "Therefore because we formerly did thee that wrong,
and to shew thee that we repent of it, and would gladly atone
for it, we turn again to thee now, to put such an honour upon
thee as shall balance that indignity." Let this instance be, 1. A
caution to us not to despise or trample upon any because they are
mean, or to be injurious to any that we have advantage against,
because, whatever we think of them now, the time may come
when we may have need of them, and would be glad to be be-
It is our wisdom to make no man our enemy,
because we know not how soon our distresses may be such as
that we may be highly concerned to make him our friend 2. An
encouragement to men of worth that are slighted and ill-treated;
let them bear it with meekness and cheerfulness, and leave it to
God to make their light shine out of obscurity. Fuller's remark
on this story in his Pisgah-Sight, is this; Virtue once in an age
will work her own advancement, and when such as hate it chance
to need it, they will be forced to prefer it, and then the honour
will appear the brighter)
holden to them.
more.
"C If he save you,
V. The bargain he makes with them. He had mentioned the
injuries they had formerly done him, but, perceiving their repent-
ance, his spirit was too great and generous to mention them any
God had forgiven Israel the affronts they had done him,
ch. 10. 16.) and therefore Jephthah will forgive. Only he thinks
it prudent to make his bargain wisely for the future, since he deals
with men that he had reason to distrust. 1. He puts to them a
fair question, v. 9. He speaks not with too much confidence of
his success, knowing how justly God might suffer the Ammonites
to prevail for the further punishment of Israel; but puts an if
upon it. Nor does he speak with any confidence at all in himself;
he do succeed, it is the Lord that delivers them into his hand,
intending thereby to remind his countrymen to look up to God
as Arbitrator of the controversy, and the Giver of victory, for so
he did. "Now if, by the blessing of God, I come home a con-
queror, tell me plainly, shall I be your head? If I deliver you,
under God, shall I, under him, reform you?" The same question
is put to those who desire salvation by Christ.
will ye be willing that he shall rule you? For on no other terms through the wilderness unto the Red sea, and
will he save you; if he make you happy, shall he make you holy? came to Kadesh; 17. Then Israel sent messengers
If he be your helper, shall he be your head?" 2. Theyimmed iately unto the king of Edom, saying, Let me, I pray
give him a positive answer; (v. 10.) "We will do according to thee, pass through thy land: but the king of Edom
thy words; command us in war, and thou shalt command us in
peace." They do not take time to consider of it; the case was would not hearken thereto. And in like manner
too plain to need a debate, and the necessity too pressing to admit they sent unto the king of Moab: but he would
a delay; they knew they had power to conclude a treaty for those not consent: and Israel abode in Kadesh. 18. Then
whom they represented, and therefore bound it with an oath, The they went along through the wilderness and com
passed the land of Edom, and the land of Moab,
and came by the east side of the land of Moab, and
pitched on the other side of Arnon, but came not
within the border of Moab: for Arnon was the
border of Moab. 19. And Israel sent messengers
unto Sihon king of the Amorites, the king of
Heshbon; and Israel said unto him, Let us pass,
we pray thee, through thy land unto my place.
20. But Sihon trusted not Israel to pass through
his coast: but Sihon gathered all his people toge
Lord be witness between us. They appeal to God's omniscience
as the judge of their present sincerity, and to his justice as an
avenger, if afterward they should prove false. The Lord be a
hearer, so the word is. Whatever we speak, it concerns us to
remember that God is a hearer, and to speak accordingly. Thus
was the original contract ratified between Jephthah and the
fiileadites, which all Israel, it should seem, agreed to afterward, for
it is said, (ch. 12.7.) he judged Israel. He hereupon went with
them (v.11.) to the place where they were all assembled, (ch.10.17.)
End there, by common consent, they made him head and captain,
and so ratified the bargain their representatives had made with
him, that he should be not only captain now, but head for life.
Jephthah, to obtain this little honour, was willing to expose his
VI. Jephthah's pious acknowledgment of God in this great affair,
(v. 11.) he uttered all his words before the Lord in Mizpeh. That
is, upon his elevation, he immediately retired to his devotions,
and, in prayer, spread the whole matter before God, both his
choice to the office, and his execution of the office, as one that
had his eye ever toward the Lord, and would do nothing without
him, that leaned not to his own understanding or courage, but
depended on God and his favour. He utters before God all his
thoughts and cares in this matter, for he gives us leave to be free
with him. 1. "Lord, the people have made me their head; wilt
thou confirm the choice, and own me as thy people's head under
thee, and for thee?" God justly complains of Israel, (Hos. 8. 4.)
they have set up hings, but not by me; "Lord," said Jehpthah,
"I will be no head of their making, without thee. I will not accept
the government, unless thou give me leave." Had Abimelech -
done this, he might have prospered. 2. "Lord, they have made me
their captain, to go before them in this war with the Ammonites;
shall I have thy presence? Wilt thou go before me? If not carry
me not up hence. Lord, satisfy me in the justice of the cause.
Assure me of success in the enterprise." This is a rare example,
to be imitated by all, particularly by great ones; in all our ways, let
us acknowledge God, seek his favour, ask counsel at his mouth,
and take him along with us; so shall we make our way prosperous.
Thus Jephthah opened the campaign with prayer.
likely to end gloriously which began piously.
•
That was
of the children of Ammon, saying, What hast thou
12. And Jephthah sent messengers unto the king
to do with me, that thou art come against me to
fight in my land? 13. And the king of the children
of Ammon answered unto the messengers of Jeph-
thah, Because Israel took away my land, when
they came up out of Egypt, from Arnon even unto
Jabbok, and unto Jordan: now therefore restore
those lands again peaceably. 14. And Jephthah
sent messengers again unto the king of the children
of Ammon: 15. And said unto him, Thus saith
Jephthah, Israel took not away the land of Moab,
nor the land of the children of Ammon: 16. But
when Israel came up from Egpyt, and walked
Before Christ 1143.
JUDGES, XI.
The War with the Ammonites.
when they made this descent upon Israel, meant no other than to
spoil and plunder the country, and enrich themselves with the
prey, as they had done formerly under Eglon, (ch. 3.13.) when na
such demand as this was made, though the matter was then fresh:
but when Jephthah demanded the cause of their quarrel, and
they could not for shame own what was their true intent and
ancient traditions inquired into, and from them this reason drawn
meaning, some old forgotten records were searched, or sóme
to serve the present turn, for a colourable pretence of equity in
the invasion. Even those that do the greatest wrong, yet have
such a conviction in their consciences of justice, that they would
seem to do right. Restore those lands. See upon what uncertain
terms we hold our worldly possessions; what we think we have the
surest hold of may be challenged from us, and wrested out of our
hands. Those that are got to the heavenly Canaan, need not fear
having their titles questioned.
demand, shewing it to be altogether unjust and unreasonable, and
III. Jephthah gives in a very full and satisfactory answer to this
that the Ammonites had no title to this country that lay between
the rivers Arnon and Jabbok, now in the possession of the tribes
of Reuben and Gad. As one very well versed in the history of
his country, he shews,
1
!
1. That Israel never took any land away, either from the
Moabites or Ammonites; he puts them together, because they
were brethren, the children of Lot, near neighbours, and of united
interests, having the same god, Chemosh, and perhaps sometimes
the same king. The lands in question Israel took away, not from
the Moabites or Ammonites, they had particular orders from God
not to meddle with them, or any thing they had, (Deut. 2. 9, 19.)
and religiously observed their orders; but they found them in the
possession of Šihon king of the Amorites, and out of his hand they
took them justly and honourably, as he will shew afterward. If
the Amorites, before Israel came into that country, had taken
these lands from the Moabites or Ammonites, as it should seem
they had, (Numb. 21.26. Josh.13.25.) Israel was not concerned
to inquire into that, or answer for it. If the Ammonites had lost
these lands and their title to them, the children of Israel were
Their
under no obligation to recover the possession for them.
business was to conquer for themselves, not for other people.
This is his first plea, "Not guilty of the trespass."
2. That they were so far from invading the property of any
other nations than those of the devoted posterity cf cursed Canaan,
(one of the branches of which the Amorites were, Gen. 10. 16.)
that they would not so much as force a passage through the country
either of the Edomites, the seed of Esau, or of the Moabites, the
seed of Lot, but, even after a very tedious march through the wilder-
ness, with which they were sadly tired, (v. 16.) when the king of
Edom first, and afterward the king of Moab, denied them the
courtesy of a way through their country, (v. 17.) rather than give
them any offence or annoyance, weary as they were, they put
themselves to the further fatigue of compassing both the land of
Edom, and that of Meab, and came not within the border of
either, v. 18. Note Those that conduct themselves inoffensively
may take the comfort of it, and plead it against those that charge
them with injustice and wrong-doing. Our righteousness will
answer for us in time to come, (Gen. 30.33.) and will put to
silence the ignorance of foolish men, 1 Pet. 2. 15.
3. That in that war in which they took this land out of the
and
hands of Sihon king of the Amorites, he was the aggressor,
not they, v. 19, 20. They sent a humble petition to him for leave
to go through his land, willing to give him any security for their
good behaviour in their march; "Let us pass (say they) unto my
place, that is, to the land of Canaan; that is the only place we call
our's, and to which we are pressing forward, not designing a
settlement here." But Sihon not only denied them this courtesy, as
Edom and Moab had done, (had he only done so, who knows but
|| Israel might have gone about some other way?) but he mustered
all his forces, and fought against Israel; (v. 20.) not only shut them
out of his own land, but would have cut them off from the face of
the earth; (Numb. 21. 23, 24.) aimed at nothing less than their

}}
ther, and pitched in Jahaz, and fought against
Israel. 21. And the LORD God of Israel delivered
Sihon and all his people into the hand of Israel,
and they smote them: so Israel possessed all
the land of the Amorites, the inhabitants of that
22. And they possessed all the coasts
country.
of the Amorites, from Arnon even unto Jabbok,
and from the wilderness even unto Jordan. 23. So
now the LORD God of Israel hath dispossessed
the Amorites from before his people Israel, and
shouldest thou possess it? 24. Wilt not thou
possess that which Chemosh thy god giveth thee
to possess? So whomsoever the LORD our God
shall drive out from before us, them will we
possess. 25. And now art thou any thing better
than Balak the son of Zipper king of Moab? did
he ever strive against Israel, or did he ever fight
against them, 26. While Israel dwelt in Heshbon
and her towns, and in Aroer and her towns,
and in all the cities that be along by the coasts of
Arnon, three hundred years? why therefore did
ye not recover them within that time? 27. Where-
fore I have not sinned against thee, but thou doest
me wrong to war against me:(the LORD the Judge
be Judge this day between the children of Israel
and the children of Ammon. 28. Howbeit the
king of the children of Ammon hearkened not
unto the words of Jephthah which he sent him.
We have here the treaty between Jephthah, now judge of Israel,
and the king of the Ammonites, who is not named; that the
controversy between the two nations might, if possible, be accom-
modated without the effusion of blood.
>
•
▾
I. Jephthah, as one having authority, sent to the king of Ammon,
who this war was the aggressor, to demand his reasons for
in
invading the land of Israel; (v. 12.) "Why art thou come to fight
against me in my land? Had I come first into thy land to disturb
thee in thy possession, that had been reason enough for fighting
against me, for how must force be repelled but by force? But
what hast thou to do, to come thus in a hostile manner into my
land?" So he calls it, in the name both of God and Israel. Now
this fair demand shews, 1. That Jephthah did not delight in war,
though he was a mighty man of valour, but was willing to prevent
it by a peaceable accommodation. If he could by reason persuade
the invaders to retire, he would not compel them to do it by the
sword. War should be the last remedy, not to be used till all
other methods of ending matters in variance have been tried in
vain. Ratio ultima regum―The last resource of kings. This rule
should be observed in going to law. The sword of justice, as well
as the sword of war, must not be appealed to, till the contending
parties have first endeavoured by gentler means to understand one
another, and to accommodate matters in variance, 1 Cor. 6. 1.
2. That Jephthah did delight in equity, and designed no other than
to do justice. If the children of Ammon could convince him that
Israel had done them wrong, he was ready to restore the rights of
the Ammonites. If not, it was plain by their invasion, that they
did Israel wrong, and he was ready to maintain the rights of the
Israelites. A'sense of justice should guide and govern us in all
our undertakings.
II. The king of the Ammonites now gives in his demand, which
he should have published before he had invaded Israel, v. 13. His
pretence is, “Israel took away my land long since, now therefore
restore these lands." We have reason to think the Ammonites,
·
1
•
1
•
+
Before Christ 1143.
The War with the Ammonites,
JUDGES, XI.
?
ruin, v. 20. Israel therefore, in their war with him, stood in keeping what I have no right to; if I had, I would instantly make
their own just and necessary defence, and therefore, having routed || restitution; and condemns the Ammonites, "Thou doest me wrong
his army, might justly, in further revenge of the injury, seize to war against me, and must expect to speed accordingly."
his country, as forfeited; so Israel came to the possession of this seems to me an evidence that the children of Israel, in the days of
country, and doubted not to make good their title to it; and it is their prosperity and power, (for some such days they had in the
very unreasonable for the Ammonites to question their title, for the times of the judges,) had conducted themselves very inoffensively
Amorites were the inhabitants of that country, and it was purely to all their neighbours, and had not been vexatious or oppressing
their land and their coasts that the Israelites then made themselves to them, (either by way of reprisal, or under colour of propagating
masters of, v. 21.
their religion,) that the king of the Ammonites, when he would
seek an occasion of quarrelling with them, was forced to look three
hundred years back for a pretence. It becomes the people of
God thus to be blameless and harmless, and without rebuke.
4. He pleads a grant from the crown, and claims under that,
v. 23, 24. It was not Israel, they were fatigued with their long
march, and were not fit for action so soon.; but it was the Lord
God of Israel, who is King of nations, whose the earth is, and
the fulness thereof, he it was that dispossessed the Amorites, and
planted Israel in their room. God gave it them by an express
and particular conveyance, such as vested the title in them, which
they might make good against all the world; (Deut. 2. 24.) I have
given into thy hand Sihon and his land; he gave it them by
giving them a complete victory over the present occupants, not-
withstanding the great disadvantages they were under: "Can
you think that God gave it us, in such an extraordinary manner,
with design that we should return it to the Moabites or Ammonites
again? No; we put a higher value upon God's favours, than to
part with them so easily.' To corroborate this plea, he urges
him with an argument ad hominem-directed to the man, Wilt
thou possess that which Chemosh thy god giveth thee? He not
only appears to the common resolutions of men, to hold their own
against all the world, but to the common religion of the nations,
which, they, thought, obliged them to make much of that which
their gods gave them; not that Jephthah thought Chemosh a god,
only he is thy god; and the worshippers even of those dunghill-king of the children of Ammon; they had found the sweets of the
deities, that could do neither good nor evil, yet thought themselves spoil of Israel, in the eighteen years wherein they had oppressed
beholden to them for all they had, (Hos. 2.12. These are my them, (ch. 10.8.) and hoped now to make themselves masters of
rewards which my lovers have given me: and see Judg. 16.24.) the tree which they had so often enriched themselves with the
and make this a reason why they would hold it fast, that their fruit of. He hearkened not to the words of Jephthah, his heart
gods gave it them. "This thou thinkest a good title, and shall being hardened to his destruction.
not we?" The Ammonites had dispossessed those that dwelt in
their land before them; they thought they did it by the help of
Chemosh their god, but really it was Jehovah the God of Israel
that did it for them, as is expressly said, Deut. 2. 19, 21. "Now,"
says Jephthah,"we have as good a title to our country as you
have to your's." Note One instance of the honour and respect
we owe to God, as our God, is, rightly to possess that which he
gives us to possess, receive it from him, use it for him, keep it for
his sake, and part with it when he calls for it. He has given us
to possess, not to enjoy. He himself only must be enjoyed.
7. For the deciding of the controversy, he puts himself upon
God and his sword, and the king of Ammon joined issue with
him; (v. 27, 28.) The Lord the Judge be Judge this day. With
this solemn reference of the matter to the Judge of heaven and
earth, he designs either to deter the Ammonites from proceeding,
and oblige them to retire, when they saw the right of the cause
was against them, or to justify himself in subduing them, if they
should go on. Note, War is an appeal to heaven, to God the
Judge of all, to whom the issues of it belong. If doubtful rights
be disputed, he is thereby requested to determine them; if mani-
fest rights be invaded or denied, he is thereby applied to for the
vindicating of what is just, and the punishing of wrong. As the
sword of justice was made for lawless and disobedient persons,
(1 Tim. 1.9.) so was the sword of war made for lawless and dis-
obedient princes and nations. In war, therefore, the eye must be
ever up to God, and it must always be thought a dangerous thing
to desire or expect that God should patronise unrighteousness.
Neither Jephthah's apology nor his appeal wrought upon the
<<
Barak, who was
5. He pleads prescription. (1.) Their title had not been dis-
puted, when they first entered upon it, v. 25.
then king of Moab, from whom the greatest part of these lands
had been taken by the Amorites, and who was most concerned
and best able to oppose us, if he had had any thing to object
against our settlement there, yet sat still, and never offered to
strive against Israel." He that, for his own part,
fairly lost it to the Amorites, and was not able to recover it, and
could not but acknowledge that Israel had fairly won it of the
Amorites, and therefore all his care was to secure what was left; ||
he never pretended a title to what was lost. See Numb. 21.2, 3.
"He then acquiesced in God's way of disposing kingdoms, and
wilt not thou now?" (2.) Their possession had never yet been dis-
turbed, v.26. He pleads that they had kept this country, as their
own, now about three hundred years, and the Ammonites, in all
that time, had never attempted to take it from them, no not when
they had it in their power to oppress them, ch. 3. 12, 13. So that,
supposing their title had not been clear at the first, (which yet he
nad proved it was,) yet, no continual claim being made by so
many descents, the entry of the children of Ammon, without
doubt, was barred for ever. A title so long unquestioned shall
be presumed unquestionable.
6. By these arguments, Jephthah justifies himself and his own
cause; (v.27.) “I have not sinned against thee in taking or
4
1
+
29. Then the Spirit of the LORD came upon
Jephthah, and he passed over Gilead, and Ma-
nasseh, and passed over Mizpeh of Gilead, and
from Mizpeh of Gilead he passed over unto the
children of Ammon. 30. And Jephthah vowed a
Vow unto the LORD, and said, If thou shalt with-
out fail deliver the children of Ammon into mine
cometh forth of the doors of my house to meet
hands, 31. Then it shall be, that whatsoever
me, when I return in peace from the children of
Ammon, shall surely be the LORD's, and I will
offer it up for a burnt-offering. 32. So Jephthah
passed over unto the children of Ammon to fight
against them; and the LORD delivered them into
his hands. 33. And he smote them from Aroer,
even
cities, and unto the plain of the vineyards, with
till thou come to Minnith, even twenty
a very great slaughter. Thus the children of
Ammon were subdued before the children of
Israel. 34. And Jephthah came to Mizpeh unto
his house, and, behold, his daughter came out to
meet him with timbrels and with dances: and she
was his only child, beside her he had neither son
nor daughter. 35. And it came to pass, when he
saw her, that he rent his clothes, and said, Alas,
my daughter! thou hast brought me very low,
and thou art one of them that trouble me; for
Before Christ 1146.
JUDGES, XI.
Jephthah's Vow.
"
I have opened my mouth unto the LORD, and I God would graciously bring him back a conqueror, whosoever, or
Cannot go back. 36. And she said unto him, My whatsoever, should first come out of his house to meet him, it
father, if thou hast opened thy mouth unto the at his return, tidings of his victory coming home before him, his
to God, and offered up for a burnt-offering;
LORD, do to me according to that which hath own and only daughter meets him, with the seasonable expressions
proceeded out of thy mouth; forasmuch as the of joy; this puts him into a great confusion, but there was no re-
LORD hath taken vengeance for thee of thine medy; after she had taken some time to lament her own infelicity.
enemies, even of the children of Ammon. 37. And she cheerfully submitted to the performance of his vow.
she said unto her father, Let this thing be done
for me: Let me alone two months, that I may go
up and down upon the mountains, and bewail my
virginity, I and my fellows. 38. And he said, Go.
And he sent her away for two months: and she
went with her companions, and bewailed her
virginity upon the mountains. 39. And it came to
pass at the end of two months, that she returned
unto her father, who did with her according to his
vow which he had vowed: and she knew no man.
And it was a custom in Israel, 40. That the daugh-
ters of Israel went yearly to lament the daughter
of Jephthah the Gileadite four days in a year.
it
||
v. 29.
this story. (1.) That there may be remainders of distrust and
Now, 1. There are several good lessons to be learned out of
doubting, even in the hearts of true and great believers. Jephthah
found the Spirit of the Lord come upon him; and yet, now that
had reason enough to be confident of success, especially when he
comes to the settling, he seems to hesitate; (v. 30.) “If thou
shalt without fail deliver them into my hand, then I will do so and
so." And perhaps the snare into which his vow brought him was
designed to correct the weakness of his faith; and a fond conceit he
something considerable to be given to God in lieu of it. (2.) That
had, that he could not promise himself a victory, unless he proffered
yet it is very good, when we are in the pursuit or expectation of
any mercy, to make vows to God of some instance of acceptable
service to him, not as a purchase of the favour we desire, but as
of our obligations to render according to the benefit done to us.
an expression of our gratitude to him, and the deep sense we have
The matter of such a singular vow (Lev. 27.2.) must be something
that has a plain and direct tendency, either to the advancement
of God's glory, and the interests of his kingdom among men, or
to the furtherance of ourselves in his service, and in that which is
antecedently our duty. (3.) That we have great need to be very
cautious, and well advised, in the making of such vows, lest, by
indulging a present emotion, even of pious zeal, we entangle our
own consciences, involve ourselves in perplexities, and are forced,
1. God gave him an excellent spirit, and he used it bravely, at last, to say before the angel, that it was an error, Eccl. 5. 2..6.
Then when it appeared, by the people's unanimous choice It is a snare to a man hastily to devour that which is holy, with-
of him for their leader, that he had so clear a call to engage, and, out due consideration, (quid valeant humeri, quid ferre recusent
by the obstinate deafness of the king of Ammon to the proposals what we are able or unable to effect,) and without inserting
of accommodation, that he had so just a cause to engage in, then the needful provisos and limitations, which might prevent the
the Spirit of the Lord came upon him, and very much advanced entanglement, and then, after vows, to make the inquiry which
his natural faculties, enduing him with power from on high, and should have been made before, Prov. 20. 25. Let Jephthah's
making him more bold and more wise than ever he had been, || harm be our warning in this matter. See Deut. 23. 22.
(4.) That
and more fired with a holy zeal against the enemies of his people.what we have solemnly vowed to God we must conscientiously
Hereby God confirmed him in his office, and assured him of suc-perform, if it be possible and lawful, though it be ever so difficult
cess in his undertaking. Thus animated, he loses no time, but, and grievous to us. Jephthah's sense of the powerful obligation
with an undaunted resolution, takes the field. Particular notice of his vow must always be our's, (v. 35.) I have opened my mouth
is taken of the way by which he advanced toward the enemy's unto the Lord in a solemn vow, and I cannot go back; that
camp, probably because the choice of it was an instance of that is, "I cannot recall the vow myself, it is too late, nor can any
extraordinary direction with which the Spirit of the Lord had power on earth dispense with it, or give me up my bond. The
furnished him: for those who sincerely walk after the Spirit shall thing was mine own, and in mine own power, (Ácts, 5.4.) but
be led forth the right way.
now it is not." Vow and pay, Ps. 76.11. We deceive ourselves,
2. God gave him eminent success, and he bravely improved if we think to mock God. If we apply this to the consent we
that too; (v.32.) The Lord delivered the Ammonites into his have solemnly given in our sacramental vows to the covenant
hand, and so gave judgment upon the appeal in favour of the of grace, made with poor sinners in Christ, what a powerful
righteous cause, and made those feel the force of war that would argument will it be against the sins we have, by those vows,
not yield to the force of reason, for he sits in the throne, judging bound ourselves out from, and what a strong inducement to the
right. Jephthah lost not the advantages given him, but pursued, duties we have thereby bound ourselves up to, and what a ready
and completed his victory; having routed their forces in the field, answer to every temptation, "I have opened my mouth to the
he pursued them to their cities, where he put to the sword all Lord, and I cannot go back; I must therefore go forward; I
he found in arms, so as utterly to disable them to give Israel have sworn, and I must, I will, perform it. Let me not dare
any molestation, v. 33. But it does not appear that he utterly to play fast and loose with God."
"(5.) That it well becomes
destroyed the people, as Joshua had done those of the devoted children, obediently and cheerfully to submit to their parents in
rations, or that he offered to make hunselt master of the country, the Lord, and particularly to comply with their pious resolutions
though their pretensions to the land of Israel might have given for the honour of God, and the keeping up of religion in their
him colour to do so, only he took care that they should be effec-families, though they be harsh and severe, as the Rechabites,
tually subdued.
Though others' attempting wrong to us will who, for many generations, religiously observed the commands of
justify us in the defence of our own right, yet it will not authorise Jonadab their father in forbearing wine, and Jephthah's daughter
us to do them wrong.
here, who, for the satisfying of her father's conscience, and for
II. Jephthah's vow is dark, and much in the clouds. When he the honour of God and her country, yielded herself as on
was going out from his own house upon this hazardous under-devoted; (v. 36.) Do to me according to that which hat
taking, in prayer to God for his presence with him, he makes a proceeded out of thy mouth; I know I am dear to thee, bu
secret, but solemn, vow, or religious promise, to God, that, if am well content that God should be dearer." The father mis
We have here Jephthah triumphing in a glorious victory, but,
as an allay to his joy, troubled and distressed by an unadvised
VOW.
I. Jephthah's victory was clear, and shines very bright, both to
his honour, and to the honour of God; his in pleading, and God's
in owning, a righteous cause.
||
▼
▼
efore Christ 1143.
Jephthah's Vow.
JUDGES, XI, XII.
disallow any vow made by the daughter, (Numb. 30.5.) but the
daughter could not disallow or disannul, no not such a vow as
this, made by the father. This magnifies the law of the fifth
commandment. (6.) That our friends' grievances should be our
griefs. Where she went to bewail her hard fate, the virgins, her
companions, joined with her in her lamentations, v.38. With
those of her own sex and age she used to associate, who, no doubt,
now that her father was, of a sudden, grown so great, expected,
shortly after his return, to dance at her wedding, but were heavily
disappointed, when they were called to retire to the mountains
with her, and share in her griefs. (Those are unworthy of the
name of friends that will only rejoice with us, and not weep with
us. (7.) That heroic zeal for the honour of God and Israel, though
allayed with infirmity and indiscretion, is worthy to be had in
perpetual remembrance. It well became the daughters of Israel,||
by an annual solemnity, to preserve the honourable memory of
Jephthah's daughter, who made light even of her own life, like a
noble heroine, when God had taken vengeance of Israel's enemies,
v.36. Such a rare instance of one that preferred the public
interest before life itself, was never to be forgotten. Her sex
forbade her to follow to the war, and so to expose her life in
battle, in lieu of which she hazards it much more (and perhaps
apprehended that she did so, having some intimation of his vow,
and did it designedly, for he tells her, (v.35.) Thou hast brought
me very low) to grace his triumphs. So transported was she
with the victory, as a common benefit, that she was willing to be
herself offered up as a thank-offering for it, and would think her
life well bestowed, when laid down on so great an occasion. She
thinks it an honour to die, not as a sacrifice of atonement for the
people's sins, (that honour was reserved for Christ only,) but as a
sacrifice of acknowledgment for the people's mercies. (8.) From
Jephthah's concern on this occasion, we must learn, not to think
it strange if the day of our triumphs in this world proves, upon
some account or other, the day of our griefs, and therefore must
rejoice with trembling! we hope for a day of triumph hereafter
which will have no allay.
·
opinion, understand what is said, v. 40.) of their coming to talk
with her, as our margin reads it, four days in the year. Therefore,
[2.] It seems more probable that he offered her up for a sacrifice,
according to the letter of his vow, misunderstanding that law which
spoke of persons devoted by the curse of God, as if it were to be
applied to such as were devoted by men's vows; (Lev. 27.29.
None devoted shall be redeemed, but shall surely be put to death;
and wanting to be better informed of the power the law gave
him in this case to redeem her. Abraham's attempt to offer up
Isaac perhaps encouraged him, and made him think, if God would
not accept this sacrifice, which he had vowed, he would send an
angel to stay his hand, as he did Abraham's; if she came out
designedly to be made a sacrifice, as who knows but she might,
perhaps he thought that would make the case the plainer; Volenti
non sit injuria-An injury cannot be done to a person when he
himself consents to it. He imagined, it may be, that, where there
was neither anger nor malice, there was no murder, and that his
good intention would sanctify this bad action; and, since he had
made such a vow, he thought better to kill his daughter than
break his vow, and let Providence bear the blame, that brought
her forth to meet him.
2. Yet there are some difficult questions, that do arise upon this
story, which have very much employed the pens of learned men ; ||
I will say but little to them, because Mr. Poole has discussed them
very fully in his English annotations.
(2.) But, supposing that Jephthah did sacrifice his daughter, the
question is, whether he did well? [1.] Some justify him in it, and
think he did well, and as became one that preferred the honour of
God before that which was dearest to him in this world. He is
mentioned among the eminent believers, who, by faith, did great
things, Heb. 11.32. And this was one of the great things he did;
it was done deliberately, and upon two months' consideration and
consultation. He is never blamed for it by any inspired writer.
Though it highly exalts the paternal authority, yet it cannot
justify any in doing the like; he was an extraordinary person,
the Spirit of the Lord came upon him; many circumstances, now
unknown to us, might make this altogether extraordinary, and
justify it, yet not so as that it might justify the like. Some learned
men have made this sacrifice a figure of Christ, the great Sacrifice;
he was of unspotted purity and innocency, as she a chaste virgin;
he was devoted to death by his father, and so made a curse, or an
anathema, for us; he submitted himself, as she did, to his Father's
will-Not as I will, but as thou wilt. But, [2.] Most condemn
Jephthah; he did ill to make so rash a vow, and worse to perform
it. He could not be bound, by his vow, to that which God had
forbidden, by the letter of the sixth commandment, Thou shalt
not kill. God had forbidden human sacrifices, so that it was,
(says Dr. Lightfoot,) in effect, a sacrifice to Moloch. And, pro-
bably, the reason why it is left dubious by the inspired penman,
whether he sacrificed her or no, was, that they who did afterward
offer their children might not take any encouragement from this
instance. Concerning this, and some other such passages in the
sacred story, which learned men are in the dark, divided, and in
doubt about, we need not much amuse ourselves; what is necessary
to our salvation, thanks be to God, is plain enough.
CHAP. XII.
(1.) It is hard to say what Jephthah did to his daughter, in
performance of his vow. [1.] Some think he only shut her up for
a nun, and that, it being unlawful, according to one part of his vow,
(for they make it disjunctive,) to offer her up for a burnt-offering,
he thus, according to the other part, engaged her to be the Lord's,
that is, totally to sequester herself from all the affairs of this life,
and consequently from marriage, and to employ herself wholly in the
acts of devotion all her days. That which countenances this opinion,
is, that she is said to bewail her virginity, (v. 37, 38.) and that she
knew no man, v. 39. But, if he sacrificed her, it was proper enough
for her to bewail, not her death, because that was intended to be
for the honour of God, and she would undergo it cheerfully, but
that unhappy circumstance of it, which made it more grievous to
her than any other, because she was her father's only child, in
whom he hoped his name and family would have been built up; In this chapter, we have, I. Jephthah's rencounter with the Ephraimites, and th
that she was unmarried, and so left no issue to inherit her father's
honour and estate; therefore that is it that is particularly taken
notice of, (v. 34.) that beside her he had neither son nor daughter.
But that which makes me think Jephthah did not go about thus
to satisfy his vow, or evade it rather, is, that we do not find any
law, usage, or custom, in all the Old Testament, which does in
the least intimate that a single life was any branch or article of
religion, or that any person, man or woman, was looked upon as
the more holy, more the Lord's, or devoted to him, for living un-
married; it was no part of the law, either of the priests or of the
Nazarites; Deborah and Huldah, both prophetesses, are both of
them particularly taken notice of to be married women. Besides,
had she only been confined to a single life, she needed not to have
desired these two months to bewail it in, she had her whole life
bloodshed on that unhappy occasion, (v.1..6.) and the conclusion of Jephthah's
life and government, v.7. II. A short account of three other of the judges of
Israel; Ibzan, (v. 8..10.) Elon, (v. 11, 12.) and Abdon, v. 13..15.
1.
before her to do that, if she saw cause. Nor needed she to take
such a sad leave of her companions; for they that are of that
ND the men of Ephraim gathered them-
selves together, and went northward, and
said unto Jephthah, Wherefore passedst thou wer
to fight against the children of Ammon, and didst
not call us to go with thee? we will burn thine
house upon thee with fire. 2. And Jephthah said
unto them, I and my people were at great strife
with the children of Ammon; and when I called
you, ye delivered me not out of their hands.
3. And when I saw that ye delivered me not, I put
Before Christ 1143.
JUDGES, XII. Jephthah's Dispute with the Ephraimites.

•
my life in my hands, and passed over against the
children of Ammon, and the LORD delivered them
into my hand: wherefore then are ye come up
unto me this day, to fight against me? .4. Then
Jephthah gathered together all the men of Gilead,
and fought with Ephraim: and the men of Gilead
smote Ephraim, because they said, Ye Gileadites
are fugitives of Ephraim among the Ephraimites,
and among the Manassites 5. And the Gileadites
took the passages of Jordan before the Ephraimites:
and it was so, that when those Ephraimites which
were escaped said, Let me go over; that the men
of Gilead said unto him, Art thou an Ephraimite?
If he said, Nay; 6. Then said they unto him, Say
6. Then said they unto him, Say
now Shibboleth: and he said, Sibboleth; for he
could not frame to pronounce it right. Then they
took him, and slew him at the passages of Jordan:
and there fell at that time of the Ephraimites forty
and two thousand. 7. And Jephthah judged Israel
six years. Then died Jephthah the Gileadite, and
was buried in one of the cities of Gilead.
end of one trouble often proves the beginning of another; uor
must we ever boast as though we had put off the harness.
畜
​II. Jephthah's warm vindication of himself. He did not en-
deavour to pacify them, as Gideon had done in the like case; the
Ephraimites were now more outrageous than they were then, and
Jephthah had not so much of a meek and quiet spirit as Gideon
had. Whether they would be pacified or no, Jephthah takes
care,
1
·
Here is,
I. The unreasonable displeasure of the men of Ephraim against
Jephthah, because he had not called them in to his assistance
against the Ammonites, that they might have shared in the triumphs
and spoils, v.1. Pride was at the bottom of the quarrel; only
by that comes contention. Proud men think all the honours lost
that go beside themselves, and then who can stand before envy?
The Ephraimites had the same quarrel with Gideon, (ch. 8. 1.)
who was of Manasseh on their side Jordan, as Jephthah was of
Manasseh on the other side Jordan. Ephraim and Manasseh
were nearer akin than any other of the tribes, being both the
sons of Joseph, and yet they were more jealous one of another
than any other of the tribes. Jacob having crossed hands, and
given Ephraim the preference, looking as far forward as the
kingdom of the ten tribes, which Ephraim was the head of, after
the revolt from the house of David, that tribe, not content with
that honour in the promise, was displeased if Manasseh had any
honour done it in the mean time. It is pity that kindred and
relation, which should be an inducement to love and peace, should
be ever an occasion (as it often proves) of strife and discord.
brother offended is harder to be wor than a strong city, and
their contentions are as the bars of a castle. The anger of the
Ephraimites at Jephthah was, 1. Causeless, and unjust. Why
didst thou not call us to go with thee? For a good reason,
because they were the men of Gilead, that had made him their
captain, not the men of Ephraim, so that he had no authority to
call them. Had his attempt miscarried, for want of their help,
they might justly have blamed him for not desiring it; but, when
the work was done, and done effectually, the Ammonites subdued,
and Israel delivered, there was no harm done, though their hands
were not employed in it. 2. It was cruel and outrageous. They
got together in a tumultuous manner, went over Jordan as far as
Mizpeh in Gilead, where Jephthah lived, and no less will satisfy
their fury, but they will burn his house, and him in it. Cursed
be their anger, for it was fierce. Those resentments that have
the least reason for them have commonly the most rage in them.
Jephthah was now a conqueror over the common enemies of Israel,
and they should have come to congratulate him, and return him
the thanks of their tribe, for the good services he had done; but
we must not think it strange if we receive ill from those from whom
we deserve well. Jephthah was now a mourner for the calamity
of his family, upon his daughter's account, and they should have
come to condole and comfort him; but barbarous men take a
pleasure in adding affliction to the afflicted. In this world, the
•
}
1. To justify himself, v. 2, 3. He makes it out that they had no
cause to quarrel with him, for, (1.) It was not in pursuit of glory
that he had engaged in this war, but for the necessary defence of
his country, with which the children of Ammon greatly strove.
though he neither needed them, nor was under any obligation to
(2.) He had invited the Ephraimites to come and join with him,
pay that respect to them; but they had declined the service; A
called you, and ye delivered me not out of their hands. Had that
been true which they charged him with, yet it had not been a just
ground of quarrel, but, it seems, it was false; and, as the matter
of fact now appears, he had more cause to quarrel with them for
deserting the common interests of Israel in a time of need. It is
no new thing for those who are themselves most culpable to be
most clamorous in accusing the innocent. (3.) The enterprise
to be angry with him; I put my life in my hands; that is,
was very hazardous, and they had more reason to pity him than
"exposed myself to the utmost peril in what I did, having so
small an army." The honour they envied was bought dear
enough, they needed not to grudge it him; few of them would
have ventured so far for it. (4.) He does not take the glory of
the success to himself, (that had been invidious,) but gives it all
to God. "The Lord delivered them into mine hand. If God
was pleased so far to make use of me, for his glory, why should
you be offended at that? Have you any reason to fight against
me? Is not that, in effect, to fight against God, in whose hand
I have been only an unworthy instrument ?"
1
2. When this just answer (though not so soft an answer as
Gideon's) did not prevail to turn away their wrath, he took care,
both to defend himself from their fury, and to chastise their inso-
lence with the sword, by virtue of his authority as Israel's judge.
(1.) The Ephraimites had not only quarrelled with Jephthah,
but, when his neighbours and friends appeared to take his part,
they had abused them, and given them foul language; for I adhere
to our translation, and so take it, v. 4. They said, in scorn,
"Ye Gileadites, that dwell here on the other side Jordan, are but
fugitives of Ephraim, the scum and dregs of the tribes of Joseph,
of which Ephraim is the chief, the refuse of the family, and are
so accounted among the Ephraimites, and among the Manassites.
Who cares for you? All your neighbours know what you are, no
better than fugitives and vagabonds, separated from your brethren,
The Gileadites were as true
and driven hither into a corner.
Israelites as any other, and at this time had signalized themselves,
both in the choice of Jephthah, and in the war with Ammon, above
all the families of Israel, and yet are most basely and unjustly
called fugitives. It is an ill thing to fasten names or characters of
reproach upon persons or countries, as is common, especially upon
those that lie under outward disadvantages; it often occasions
quarrels that prove of ill consequence, as it did here. See likewise
what a mischievous thing an abusive tongue is, that calls ill names,
and gives scurrilous language; it sets on fire the course of nature,
and is set on fire of hell, (Jam.3.6.) and many a time cuts the
throat of him that uses it, as it did here, Ps. 64.8. If these
Ephraimites could have denied themselves the poor satisfaction
of calling the Gileadites fugitives, they might have prevented a
great deal of bloodshed, for grievous words stir up anger; and
who knows how great a matter a little of that fire may kindle?
(2.) This affront raises the Gileadites' blood, and the indignity
done to themselves, as well as to their captain, must be revenged.
[1.] They routed them in the field, v. 4. They fought with Ephraim,
and, Ephraim being but a rude unheaded rabble, smote Ephraim,
and put them to flight. [2.] They cut off their retreat, and so com-
pleted their revenge, v. 5, 6. The Gileadites, who perhaps were
better acquainted with the passages of Jordan than the Ephraimites
I
""
C
1
>
Before Christ 1112.
JUDGES, XII.
Jephthah's Successors.
were, secured them with strong guards, who were ordered to slay | 15. And Abdon the son of Hillel the Pirathonite
every Ephraimite that offered to pass the river. Here was, First, died, and was buried in Pirathon in the land of
Cruelty enough in the destruction of them. Sufficient surely was
the punishment which was inflicted by many; when they were routed Ephraim, in the mount of the Amalekites.
un the field, there needed not this severity to cut off all that escaped.
Shall the sword devour for ever? Whether Jephthah is to be
praised for this, I know not, perhaps he saw it to be a piece of
necessary justice. Secondly, Cunning enough in the discovery of
them. It seems the Ephraimites, though they spoke the same
language with other Israelites, yet had got a custom, in the dialect
of their country, to pronounce the Hebrew letter Shin like Samech,
and they had so strangely used themselves to it, that they could not
do otherwise, no, not to save their lives. We learn to speak by
imitation; they that first used s for sh, did it either because it was
shorter, or because it was finer, and their childsen liked to speak
like them, so that you might know an Ephraimite by it; as in
England we know a west-country man, or a north-country man,
nay, perhaps a Shropshire man, and a Cheshire man, by his pro-
nunciation. Thou art a Galilean, and thy speech betrays thee.
By this the Ephraimites were discovered. If they took a man
that they suspected to be an Ephraimite, but he denied it, they
bade him say Shibboleth; but either he could not, as our translation
reads it, or he did not heed, or frame, or direct himself, as some
read, to pronounce it right, but said Sibboleth, and so was known
to be an Ephraimite, and was slain immediately. Shibboleth
signifies a river or stream; “Aşk leave to go over Shibboleth, the
river." Those that were thus cut off, made up the whole number
of slaughtered Ephraimites forty-two thousand, v. 6. Thus
another mutiny of that angry tribe was prevented.
Now let us observe the righteousness of God in the punishment
of these proud and passionate Ephraimites, which in several
instances answered to their sin. 1. They were proud of the
honour of their tribe, gloried in this, that they were Ephraimites:
but how soon are they brought to be ashamed or afraid to own
their country! Art thou an Ephraimite? No, now rather of any
tribe than that. 2. They had gone in a rage over Jordan to burn
Jephthah's house with fire, but now they come back to Jordan as
sneakingly as they had passed it furiously, and were cut off from
ever returning to their own houses. 3. They had upbraided the
Gileadites with the infelicity of their country, lying at such a
distance; and now they suffer by an infirmity peculiar to their own
country, in not being able to pronounce Shibboleth. 4. They had
called the Gileadites, unjustly, fugitives, and now they are really
and in good earnest become fugitives themselves; and, in the
Hebrew, the same word (v.5.) is used of the Ephraimites that
escaped, or that fled, which they had used in scorn of the
tiileadites, calling them fugitives he that rolls the stone of
reproach unjustly upon another, let him expect that it will justly
return upon himself
Lastly, Here is the end of Jephthah's government. He judged
Israel but six years, and then died, v. 7. Perhaps the death of
his daughter sunk him so, that he never looked up after, but it
shortened his days, and he went to his grave mourning.
:
8. And after him Ibzan of Beth-lehem judged
Israel. 9. And he had thirty sons, and thirty
daughters, whom he sent abroad, and took in thirty
daughters from abroad for his sons. And he judged
Israel seven years. 10. Then died Ibzan, and was
buried at Beth-lehem. 11. And after him Elon,
a Zebulunite, judged Israel; and he judged Israel
ten years. 12. And Elon the Zebulunite died, and
was buried in Aijalon in the country of Zebulun.
13. And after him Abdon the son of Hillel, a
Pirathonite, judged Israel. 14. And he had forty
sons and thir y nephews, that rode on threescore
and ten assos: and he judged Israel eight years.
VOL. I.
65
J
We have here a short account of the short reigns of three
more of the judges of Israel; the first of which governed but seven
years, the second ten, and the third eight. For the transgression
of a land, many are the princes thereof, many in a short time,
Good
successively, Prov. 28.2.
men being removed in the
beginning of their usefulness, and by the time they had applied
themselves to their business.
I. Ibzan of Bethlehem; most probably, Bethlehem of Judah,
David's city, not that in Zebulun, which is only mentioned once,
Josh. 19. 15. He ruled but seven years, but, by the number of his
children, and his disposing of them all in marriage himself, it
appears that he lived long; and, probably, the great increase of his
family, and the numerous alliances he made, added to his personal
merits, made him the more fit to be either chosen by the people,
as Jephthah was, or called of God immediately, as Gideon was, to
be Israel's judge, to keep up and carry on the work of God among
them. That which is remarkable concerning him, is, his children.
1. That he had many children, sixty in all, a quiver full of these
arrows. Thus was Bethlehem of old famous for increase, the very
city where he was to be born, whose spiritual seed should be as the
stars of heaven. 2. That he had an equal number of each sex,
thirty sons and thirty daughters, a thing which does not often
happen in the same family, yet, in the great family of mankind, he
that first made two, inale and female, by his wise providence,
preserves a succession of both in some sort of equality, as far as is
requisite to the keeping up of the generations of men upon earth.
3. That he took care to marry them all; his daughters he sent
abroad, et maritis dedit-(so the vulgar Latin adds)-he provided
husbands for them; and, as it were in exchange, and both ways
strengthening his interest, he took in thirty daughters from abroad
for his sons. The Jews say, Every father owes three things to his
son-to teach him to read the law, give him a trade, and get him
a wife. What a difference was there between Ibzan's family and
that of his immediate predecessor, Jephthah! Ibzan has sixty
children, and all married, Jephthah but one, a daughter, that dies
or lives unmarried. Some are increased, others are diminished;
both are the Lord's doing.
R
II. Elon of Zebulun, in the north of Canaan, was next raised up
to preside in public affairs, to administer justice, and to reform
abuses; ten years he continued a blessing to Israel, and then died,
v. 11, 12. Dr. Lightfoot computes, that, in the beginning of his
time, the forty years' oppression by the Philistines began, (spoker
of, ch. 13.1.) and about that time Samson was born. Probably,
his residence being in the north, the Philistines, who bordered upon
the southern parts of Canaan, took the opportunity of making
incursions upon them.
III. Abdon, of the tribe of Ephraim, succeeded, and in him that
illustrious tribe begins to recover in reputation, having not afforded
any person of note since Joshua; for Abimelech the Shechemite
was rather a scandal to it. This Abdon was famous for the
multitude of his offspring; (v.14.) he had forty sons and thirty
grandsons, all which he lived to see grown up; and they rode on
seventy ass-colts, either as judges and officers, or as gentlemen
and persons of distinction. It was a satisfaction to him thus to
see his children's children, but it is feared he did not see peace
upon Israel, for by this time the Philistines had begun to break in
upon them.
Concerning this, and the rest of these judges that have ever so
short an account given of them, yet notice is taken where they were
buried; (v. 7, 10, 12, 15.) perhaps, because the inscriptions upon
their monuments (for such were anciently used, 2 Kings, 23. 17.)
would serve for the confirmation and enlargement of their story,
and might be consulted by such as desired further information
concerning them. St. Peter, ha ring occasion to speak of David
says, His sepulchre is with us unto this day, Acts, 2. 21.
•
JI
Before Christ 1161.
An Angel appears to Manoah's Wife.
JUDGES, XII, XII.

& is intended for the honour of the places where they laid their any unclean thing: for the child shall be a Nazarite
bones; but may be improved for the lessening of our esteem of all to God from the womb to the day of his death.
worldly glory, which death and the grave will stain the pride of.
These judges, that were as gods to Israel, died like men, and al!
their honour was laid in the dust.
It is very strange, that, in the history of all these judges, some
of whose actions are very particularly related, there is not so much
as once mention made of the high priest, or any other priest, or
Levite, appearing either for counsel or action in any public affair,
from Phinehas (ch. 20. 28.) to Eli, which may well be computed
two hundred and fifty years; only the names of the high priests at
that time are preserved, 1 Chron. 6.4..7. and Ezra, 7. 3..5.
How can this strange obscurity of that priesthood for so long
a time, now in the beginning of its days, agree with that mighty
splendour with which it was introduced, and the figure which the
institution of it makes in the law of Moses? Surely it intimates,
that the institution was chiefly intended to be typical, and that the
great benefits that seemed to be promised by it were to be chiefly
looked for in its antitype, the everlasting priesthood of our Lord
Jesus, in comparison of the excelling glory of which, that priesthood
had r glory, 2 Cor. 3. 10.
CHAP. XIII.
At this chapter begins the story of Samson, the last of the judges of Israel, whose
story is recorded in this book, and next before Eli. The passages related
concerning him, are, from first to last, very surprising and uncommon.
figure he makes in this history is really great, and yet rastly different from
that of his predecessors. We never find him at the head, either of a court or
of an army, never upon the throne of judgment, or in the field of battle, yet, in
his own proper person, a great patriot of his country, and a terrible scourge and
check to its enemies and oppressors; he was an eminent believer, (Heb. 11.32.)
and a glorious type of Him who with his own arm wrought salvation. The
history of the rest of the judges commences from their advancement to that
station, but Samson's begins with his birth, nay with his conception, and no less
than an angel from heaven ushers him into the world, as a pattern of what should
be afterward done to John Baptist, and Christ. This is related in this chapter.
I. The occasion of raising up this deliverer was the oppression of Israel by the
Philistines, v. 1. II. His birth is foretold by an angel to his mother, v. 2..5.
III. She relates it to his father, v. 6,7. IV. They both together have it again
from the angel, (v. 8..14.) whom they treat with respect, (v. 15..18.) and who,
to their great amazement, discovers what he was, at parting, v. 19..23.
VI. Samson is born, v. 24, 25.
A
*
ND the children of Israel did evil again in
the sight of the LORD; and the LORD
delivered them into the hand of the Philistines
forty years.
2. And there was a certain man of
Zorah, of the family of the Danites, whose name
was Manoah; and his wife was barren, and bare not.
3. And the angel of the LORD appeared unto the
woman, and said unto her, Behold now, thou art
barren, and bearest not: but thou shalt conceive,
and bear a son. 4. Now therefore beware, I pray
thee, and drink not wine nor strong drink, and eat
not any unclean thing: 5. For, lo, thou shalt
conceive, and bear a son; and no razor shall come
on his head: for the child shall be a Nazarite unto
God from the womb: and he shall begin to deliver
Israel out of the hand of the Philistines. 6. Then
the woman came and told her husband, saying, A
man of God came unto me, and his countenance
was like the countenance of an angel of God, very
terrible but I asked him not whence he was, neither
told he me his name: 7. But he said unto me,
7. But he said unto me,
Behold, thou shalt conceive, and bear a son; and
now drink no wine nor strong drink, neither eat
1.
The first verse gives us a short account, such as we have too
often met with already, of the great distress that Israel was in,
which gave occasion for the raising up of a deliverer. They did
evil, as they had done, in the sight of the Lord, and then God
delivered them, as he had done, into the hands of their enemies.
If there had been no sin, there had needed no Saviour; but sin was
suffered to abound, that grace might much more abound. The
enemies God now sold them to, were the Philistines, their next
neighbours, that lay within them, the first and chief of the nations
which were devoted to destruction; but which God left to prove
them, (ch.3.1, 3.) the five lords of the Philistines, an incon-
siderable people, in comparison with Israel, (they had but five
cities of any note,) and yet, when God made use of them as the
staff in his hand, they were very oppressive and vexatious.
this trouble lasted longer than any yet, it continued forty years,
though, probably, not always alike violent.
And
When Israel was in this distress, Samson was born; and here
we have his birth foretold by an angel. Observe,
Dan
I. His extraction. He was of the tribe of Dan, v. 2.
signifies a judge or judgment, Gen. 30.6. And, probably, it was
with an eye to Samson, that dying Jacob foretold, Dan shall judge
his people, that is, "he shall produce a judge for his people,
though one of the sons of the handmaids, as one, as well as any
one, of the tribes of Israel," Gen. 49. 16. The lot of the tribe of
Dan lay next to the country of the Philistines, and therefore one of
His
that tribe was most fit to be made a bridle upon them.
parents had been long childless. Many eminent persons were
born of mothers that had been kept a great while in the want of the
blessing of children; as Isaac, Joseph, Samuel, and John Baptist
that the mercy might be the more acceptable when it did come.
Sing, O barren, thou that didst not bear, Isa. 54. 1. Note,
Mercies long waited for often prove signal mercies, and it is made
to appear that they were worth waiting for, and by them others may
be encouraged to continue their hope in God's mercy
II. The glad tidings brought to his mother, that she should have
a son. The messenger was an angel of the Lord, (v. 3.) yet
appearing as a man, with the aspect and garb of a prophet, or
man of God. And this angel (as the learned Bishop Patrick
supposes, on v. 18.) was the Lord himself, that is, the Word of the
Lord, who was to be the Messiah, for his name is called
Wonderful, (v. 18.) and Jehovah, v. 19. The great Redeemer did
in a particular manner concern himself about this typical redeemer.
It was not so much for the sake of Manoah and his wife, obscure
>
Danites, that this extraordinary message was sent, but for Israel's
sake, whose deliverer he was to be; and not only so, his services to
Israel not seeming to answer to the grandeur of his entry, but for
the Messiah's sake, whose type he was to be, and whose birth must
be foretold by an angel, as his was.
The angel, in the message he delivers, 1. Takes notice of her
affliction, Behold now, thou art barren, and bearest not. From
hence she might gather he was a prophet, that, though a stranger to
her, and one she had never seen before, yet he knew this to be her
grievance. He tells her of it, not to upbraid her with it, but because
perhaps at this time she was actually thinking of this affliction,
bemoaning herself as one God often
sends in comfort to his people very seasonably, when they feel most
from their troubles. "Now thou art barren, but thou shalt not
be always so," as she feared, nor long so." 2. He assures het
that she should conceive and bear a son, (v. 3.) and repeats it, v.5.
To shew the power of a divine word, the strongest man that ever
was was a child of promise, as Isaac, born by force and virtue of
a promise, and faith in that promise, Heb. 11. 11. Gal. 4.23.
Many a woman, after having been long barren, has born a son by
providence, but Samson was by promise, because a figure of the
Promised Seed, so long expected by the faith of the Old Testament
saints. 3. He appoints hat the child should be a Nuance iron
64
I
Before Christ 1161.
JUDGES, XIII.
111. The Angel's Appearance to Manoah.

the idea she had of an angel, he had the very countenance of one.
But his name she can give no account of, nor to what tribe or city
of Israel he belonged, for he did not think fit to tell her, and, for
her part, the very sight of him struck such an awe upon her, that
she durst not ask him. She was abundantly satisfied that he was
a servant of God, his person and message she thought carried their
own evidence along with them, and she inquired no further.
2. Of the message. She gives him a particular account both of
the promise and of the precept, (v.7.) that he also might believe
the promise, and might on all occasions be a monitor to her to
observe the precept. Thus should yoke-fellows communicate to
each other their experiences of communion with God, and their
improvements in acquaintance with him, that they may be helpful
to each other in the way that is called holy.
1
his birth, and therefore that the mother should be subject to the
law of the Nazarites, (though not under the vow of a Nazarite,)
and should drink no wine or strong drink, so long as this child was
I have his nourishment from her, either in the womb or at the
breast, v.4,5. Observe, This deliverer of Israel must be in the
etrictest manner devoted to God, and an example of holiness. It
is spoken of as a kindness to the people, that God raised up of their
young men for Nazarites, Amos, 2.11. Other judges had corrected
their apostacies from God, but Samson must appear as one, more
than any of them, consecrated to God; and, notwithstanding what
we read of his faults, we have reason to think, that, being a
Nazarite of God's making, he did, in the course of his conversation,
exemplify, not only the ceremony, but the substance, of that sepa-
ution to the Lord, in which the Nazariteship did consist, Numb.6.2.
Those that would save others, must by singular piety distinguish
in
themselves. Samuel, who carried on Israel's deliverance from the
Philistines, was a Nazarite by his mother's vow, (1 Sam. 1. 11.) as
Samson by the divine appointment. The mother of this deliverer
must therefore deny herself, and not eat any unclean thing; whaf
was lawful at another time, was now to be forborne. As the
promise tried her faith, so this precept tried her obedience; for
God requires both from those on whom he will bestow his favours.
Women with child ought conscientiously to avoid whatever they
have reason to think will be any way prejudicial to the health or
good constitution of the fruit of their body. And perhaps Samson's
mother was to refrain from wine and strong drink, not only because
he was designed for a Nazarite, but because he was designed for
a man of great strength, which his mother's temperance would
contribute to. 4. He foretells the service which this child should
do to his country, He shall begin to deliver Israel. Note, It is
very desirable that our children may be not only devoted entirely
to God themselves, but instrumental for the good of others, and
the service of their generation; not recluses, candles under a
brishel, but on a candlestick Observe, He shall begin to deliver
Israel. This intimated that the oppression of the Philistines should
Last long, for Israel's deliverance from it should not so much as
begin, not one step be taken towards it, till this child, which was
now unborn, should be grown up to a capacity of beginning it.
And yet he must not complete the deliverance neither, he shall only
begin to deliver Israel, which intimates that the trouble should
still be prolonged God chooses to carry on his work gradually,
and by several hands. One lays the foundation of a good work,
another builds, and perhaps a third brings forth the top-stone.
1
8. Then Manoah entreated the LORD, and said,
O my LORD, let the man of God which thou didst
send come again unto us, and teach us what we
shall do unto the child that shall be born. 9. And
God hearkened to the voice of Manoah; and the
angel of God came again unto the woman as she
sat in the field: but Manoah her husband was not
with her. 10. And the woman made haste, and
ran, and shewed her husband, and said unto him,
Behold, the man hath appeared unto me, that came
unto me the other day. 11. And Manoah arose,
and went after his wife, and came to the man, and
said unto him, Art thou the man that spakest unto
the woman? And he said, I am. 12. And Manoah
said, Now let thy words come to pass. How shall
we order the child, and how shall we do unto him?
13. And the angel of the LORD said unto Manoah,
Of all that I said unto the woman let her beware.
14. She may not eat of any thing that cometh of
the vine, neither let her drink wine or strong drink,
nor eat any unclean thing: all that I commanded
her let her observe.
Now herein Samson was a type of Christ. (1.) As a Nazarite
to God, a Nazarite from the womb. For though our Lord Jesus
was not a Nazarite himself, yet he was typified by the Nazarites, I. Manoah earnestly prayed for it, v. 8. He was not incredulous
as being perfectly pure from all sin, not so much as conceived in of the story his wife told him; he knew she was a virtuous woman,
it, and entirely devoted to his Father's honour. Of the Jewish and therefore the heart of her husband doth safely trust in her; he
church, as concerning the flesh, Christ came, because to them knew she would not go about to impose upon him, much less was
pertained the promise of him, Rom. 9.4.5. By virtue of that pro-he, as Josephus unworthily represents him, jealous of his wife's
mise, he long lay as it were in the womb of that church, which for conversation with this stranger; but, 1. He takes it for granted
many ages was pregnant of him, and therefore, like Samson's that this child of promise should in due time be given them, and
mother, during that pregnancy, was made a holy nation and a speaks without hesitation of the child that shall be born. There
peculiar people, and strictly forbidden to touch any unclean thing, was not found so great faith, uo not in Zechariah, a priest, then
for his sake, who in the fulness of time was to come from them. in waiting at the altar of the Lord, and to whom the angel himself
(2.) As a deliverer of Israel; for he is Jesus a Saviour, who saves appeared, as was in this honest Danite. (Things hidden from the
his people from their sins. But with this difference: Samson did wise and prudent, who value themselves upon the niceness of their
only begin to deliver Israel, David was afterward raised up to com- inquiries, are often revealed unto babes, who know how to prize
plete the destruction of the Philistines; but our Lord Jesus is both God's gifts, and to take God's word.) Blessed are they that have
Sanison and David too; both the Author and Finisher of our faith. not seen, and yet, as Manoah here, have believed. 2. All his care
III. The report which Manoah's wife, in a transport of joy, is What they should do to the child that should be born. Note,
brings in all haste to her husband, of this surprising message, Good men are more solicitous and desirous to know the duty that
v. 6, 7. The glad tidings were brought her when she was alone, is to be done by them, than to know the events that shall be con-
perhaps religiously employed in meditation or prayer;, but she cerning them; for duty is our's, events are God's Solomon
could not, she would not, conceal it from her husband, but gives inquires concerning what the good men should do, not the good
him an account,
they should have, Eccl. 2. 3. 3. He therefore prays to God to send
the same blessed messenger again, to'give them further instructions
concerning the management of this Nazarite, fearing lest his wife's
joy for the promise might have made her forget some part of the
precept, in which he was desirous to be fully informed, and a
1. Of the messenger. It was a man of God, v.6. His counte-
nance she could describe; it was very awful, he had such a
majesty in his looks, such a sparkling eye, such a shining face, so
powerfully commanding reverence and respect, that, according to
We have here an account of a second visit, which the angel of
God made to Manoah and his wife.
Before Christ 1161.
JUDGES, XII. The Angel's Appearance to Manoah.

under no mistake. “Lord, let the man of God come again unto || commanded her let her observe. Note, There is need of a great deal
us, for we desire to be better acquainted with him." Note, Those both of caution and observation, for the right ordering both of our-
that have heard from heaven, cannot but wish to hear more from selves and of our children. Beware, and observe; take heed not
thence, again and again to meet with the name of God. Observe, only of drinking wine or strong drink, but of eating any thing that
He does not go, or send his servants abroad, to find out this man cometh of the vine. Those that would preserve themselves pure
of God, but seeks him upon his knees, prays to God to send him, must keep at a distance from that which borders upon sin, or
and, thus seeking, finds him. Would we have God's messengers, leads to it. When she was with child of a Nazarite, she must not
the ministers of his gospel, to bring a word proper for us, and for eat any unclean thing; so those in whom Christ is formed must
ur instruction? Entreat the Lord to send them to us to teach us, carefully cleanse themselves from all filthiness of flesh and spirit,
om. 15.30, 32.
and do nothing to the prejudice of that new man.
II. God graciously granted it; (v. 9.) God hearkened to the voice
of Manoah. Note God will not fail, some way or other, to guide
those by his counsel that are sincerely desirous to know their duty,
and apply themselves to him to teach them, Ps. 25. 8, 9.
(C
1. The angel appears the second time also to the wife, when she
was sitting alone, probably tending the flocks, or otherwise well
employed in the field where she was retired; solitude is often a good
opportunity of communion with God; good people have thought
themselves never less alone than when alone, if God be with them.
2. She goes in all haste to call her husband, doubtless, humbly
beseeching the stay of this blessed messenger, till she return, and
her husband with her, v. 10,11. She did not desire him to go
with her to her husband, but will fetch her husband to him. Those
that would meet with God, must attend there where he is pleased
to manifest himself. "Oh," says she, overjoyed, my dear love,
thy prayers are answered, yonder is the man of God come to make
us another visit; he that came the other day;" or, as some read
it, this day, for other is not in the original, and it is probable
enough that both these visits were the same day, and at the same
place, and that the second time she sat expecting him. The man
of God is very willing she should call her husband, John, 4.16.
Those that have got acquaintance with the things of God them-
selves, should invite others to the same acquaintance, John, 1.45,46.
Manoah is not disgusted that the angel did not this second time
appear to him, but very willingly goes after his wife to the man of
God. To atone (as it were) for the first fatal miscarriage, when
Eve earnestly pressed Adam to that which was evil, and he too
easily yielded to her, let yoke-fellows excite one another to love
and follow good works; and if the wife will lead, let not the
husband think it any disparagement to him to follow her in that
which is virtuous and praiseworthy.
We have here an account,
3. Manoah being come to the angel, and satisfied by him that
he was the same that had appeared to his wife, does, with all
humility, (1.) Welcome the promise; (v. 12.) Now let thy words
come to pass; this was the language, not only of his desire, but
his faith, that of
38.) Be
according to thy word. Lord, I lay hold on what thou hast said,
and depend upon it; let it come to pass." (2.) Beg that the pre-
scriptions given might be repeated: How shall we order the child?
The directions were given to his wife, but he looks upon himself as
concerned to assist her in the careful management of this promised
seed, according to order; for the utmost care of both the parents,
and their constant joint endeavour, are little enough to be engaged
for the good ordering of children that are devoted to God, and to
be brought up for him. Let not one devolve it on the other, but
both do their best. Observe from Manoah's inquiry, [1.] In
general, that when God is pleased to bestow any mercy upon us, our
great care must be how to use it well, and as we ought, because it is
then only a mercy indeed, when it is rightly managed. God has
given us bodies, souls, estates; how shall we order them, that we
may answer the intent of the Donor, and give a good account of
them? [2.] In particular, those to whom God has given children
must be very careful how they order them, and what they do unto
Now, 1. The angel declined to accept his treat, and appointed
them, that they may drive out the foolishness that is bound up in their
hearts, form their minds and manners well betimes, and train them him to turn it into a sacrifice. Manoah, being desirous to shew
in the way wherein they shall go. Herein pious parents will beg some token of respect and gratitude to this venerable stranger who
divine assistance. "Lord, teach us how we may order our chil-had brought them these glad tidings, begged he would take some
refreshment with him; (v.15.) "We will soon make ready a kid for
dren, that they may be Nazarites, and living sacrifices to thee."
thee." They that welcome the message will be kind to the mes-
sengers, for his sake that sends them, I Thess. 5. 13. But the an
I. Of what further passed between Manoah and the angel at
this interview. It was in kindness to him, that, while the angel
was with him, it was concealed from him that it was an angel;
for, had he known it, it would have been such a terror to him,
that he durst not have conversed with him as he did; (v.16.) He
knew not that he was an angel. So Christ was in the world, and
the world knew him not. Verily, thou art a God that hidest thy-
self. We could not bear the sight of the divine glory unvailed.
God having determined to speak to us by men like ourselves,
prophets and ministers, even when he spake by his angels, or by
his Son, they appeared in the likeness of men, and were taken but
for men of God.
4. The angel repeats the directions he had before given;
'v.13, 14.) Of all that I forbade let her beware. And all that I
16. And
15. And Manoah said unto the angel of the
LORD, I pray thee, let us detain thee, until we
shall have made ready a kid for thee.
the angel of the LORD said unto Manoah, Though
thou detain me, I will not eat of thy bread and
if thou wilt offer a burnt-offering, thou must offer
it unto the LORD. For Manoah knew not that he
17. And Manoah said
was an angel of the LORD.
unto the angel of the LORD, What is thy name,
that when thy sayings come to pass, we may do
thee honour? 18. And the angel of the LORD
said unto him, Why askest thou thus after my
name, seeing it is secret? 19. So Manoah took a
kid with a meat-offering, and offered it upon a
rock unto the LORD: and the angel did wondrously;
20. For
and Manoah and his wife looked on.
it came to pass, when the flame went up toward
heaven from off the altar, that the angel of the.
LORD ascended in the flame of the altar. And
Manoah and his wife looked on it, and fell on
their faces to the ground. 21. But the angel of
the LORD did no more appear to Manoah and to
his wife. Then Manoah knew that he was an
angel of the LORD. 22. And Manoah said unto
his wife, We shall surely die, because we have
seen God. 23. But his wife said unto him, If the
LORD were pleased to kill us, he would not have
ofreceived a burnt-offering and a meat-offering at
our hands, neither would he have shewed us all
these things, nor would as at this time have told
us such things as these.
Before Christ 1161.
Manoah's Alarm
JUDGES, XIII.

gel told him (v. 16.) he would not eat of his bread, any more than
he would of Gideon's but, as there, directed him to offer it to
God, ch. 6. 20, 21. Angels need not meat or drink; but the
glorifying of God is their meat and drink, and it was Christ's,
John, 4, 34. And we in some measure do the will of God as they
do it, if, though we cannot live without meat and drink, yet we
eat and drink to the glory of God, and so turn even our common
meals into sacrifices.
•
of the soul to God. But it is Christ in the heart, by faith, thai
makes it an offering of a sweet-smelling savour; without him, our
services are offensive smoke, but in him, acceptable flame W:
may apply it to Christ's sacrifice of himself for us; he ascended
in the flame of his own offering, for by his own blood he entered
in once into the holy place, Heb. 9. 12. While the angel did this,
it is twice said, (v. 19, 20.) that Manoah and his wife looked on.
This is a proof of the miracle, the matter of fact was true, for out
of the mouth of these two eye-witnesses the report of it is esta-
||blished. The angel did all that was done in the sacrifice, they
did but look on; yet doubtless, when the angel ascended toward
heaven, their hearts ascended with him in thanksgiving for the
promise which came from thence, and in expectation of the per-
formance to come from thence too. Yet, when the angel is
ascended, they dare not, as those that were the witnesses of
Christ's ascension, stand gazing up into heaven, but, in holy fear
and reverence, they fell on their faces to the ground. And now,
[1.] They knew that it was an angel, v. 21. It was plain it was
not the body of a man they saw, since it was not chained to the
earth, nor prejudiced by fire; but ascended, and ascended in flame;
and therefore with good reason they conclude it was an augel,
for he maketh his angels spirits, and his ministers a flame of fire.
[2.] But he did not any more appear to them; it was for a par-
ticular occasion, now over, that he was sent, not to settle a constant
correspondence, as with prophets. They must remember and
observe what the angel had said, and not expect to hear more.
II. We have an account of the impressions which this vision
made upon Manoah and his wife. While the angel did won-
drously, they looked on, and said nothing; (so it becomes us
carefully to observe the wondrous works of God, and to be silent
before him;) but when he was gone, having finished his work,
they had time to make their reflections.
22.
1. In Manoah's reflections upon it there is great fear, v.
He had spoken with great assurance of the son they should shortly
be the joyful parents of, (v. 8, 12.) and yet it is now put into such a
confusion by that very thing which should have strengthened and
encouraged his faith, that he counts upon nothing but their being
both cut off immediately, We shall surely die. It was a vulgar
opinion, generally received among the ancient Jews, that it was
present death to see God, or an angel; and this notion quite over-
came his faith for the present, as it did Gideon, ch. 6. 22.
2. In his wife's reflection upon it there is great faith, v. 23.
Here the weaker vessel was the stronger believer, which perhaps
was the reason why the angel chose once and again to appear to
her. Manoah's heart began to fail him, but his wife, as a help
meet for him, encouraged him. Two are better than one, for if
one fall into dejections and despondencies, the other will help to
raise him up. Yoke-fellows should piously assist each other's faith
and joy, as there is occasion. None could argue better than
Manoah's wife does here; We shall surely die, said her husband;
Nay," said she, "we need not fear that; let us never turn that
against us which is really for us. We shall not die unless Go
be pleased to kill us, our death must come from his hand and his
pleasure; now, the tokens of his pleasure which we have received
forbid us to think that he designs our destruction. Had he though
fit to kill us," (1.) "He would not have accepted our sacrifice, and
signified to us his acceptance of it by turning it to ashes, Ps. 30.3.
margin. The sacrifice was the ransom of our lives, and the fire,
fastening upon that, was a plain indication of the turning away of
his wrath from us. The sacrifice of the wicked is an abomination,
but you see our's is not so." (2.) "He would not have shewed us
all these things, these strange sights, now at a time when there is
little or no open vision, (1 Sam. 3. 1.) nor would he have given
these exceeding great and precious promises of a son, that shall
be a Nazarite, and a deliverer of Israel; he would not have told
us such things as these, if he had been pleased to kill us. We
need not fear the withering of those roots, out of which such a
branch is yet to spring." Note, Hereby it appears God designs
not the death of sinners, that he has accepted the great sacrifice
which Christ offered up for their salvation, and has put them in a
;
||
2. The angel declined telling him his name, and would not so
far gratify his curiosity. Manoah desired to know his name, (v.17.)
and of what tribe he was, not as if he doubted the truth of his
message, but that they might return his visit, and be better
acquainted with him. It is good to increase and improve our
acquaintance with good men and good ministers: and he has a
further design, “That when thy sayings come to pass, we may do
thee honour, celebrate thee as a true prophet, and recommend
others to thee for divine instruction; that we may call the child
that shall be born after thy name, and so do the honour; or that
we may send thee a present, honouring one whom God has
honoured." But the angel denies his request, with something of a
check to his curiosity, (v. 18.) Why askest thou thus after my name? ||
Jacob himself could not prevail for this favour, Gen. 32. 29. ||
Note, We have not what we ask, when we ask we know not what.
Manoah's request was honestly meant, and yet was denied. God
told Moses his name, (Exod. 3. 13, 14.) because there was a
particular occasion for his knowing it; but here there was no
occasion. What Manoah asked, for instruction in his duty, he was
readily told; (v. 12, 13.) but what he asked, to gratify his curiosity,
was denied. God has in his word given us full directions con-
cerning our duty, but never designed to answer all the inquiries of
a speculative head. He gives him a reason for his refusal, "It is
secret." The names of angels were not as yet revealed, to prevent
the idolizing of them after the captivity, when the church was
cured of idolatry, angels made themselves known to Daniel by
their names, Michael, and Gabriel; and to Zacharias, the angel
told his name unasked, (Luke, 1. 19.) I am Gabriel. But here it
is secret, or it is wonderful, too wonderful for us. One of Christ's
names is Wonderful, Isa. 9.6. His name was long a secret, but
by the gospel it is brought to light, Jesus a Saviour. Manoah
Manoah
must not ask, because he must not know. Note, (1.) There are
secret things which belong not to us, and which we must content
ourselves to be in the dark about, while we are here in this world.
(2.) We must therefore never indulge a vain curiosity in our
inquiries concerning these things, Col. 2. 18. Nescire velle que
Magister maximus docere non vult, erudita inscitia est To be
willingly ignorant of those things which our great Master refuses
to teach us, is to be at once ignorant and wise.
||
||
CC
||
3. The angel assisted, and owned their sacrifice, and, at parting,
gave them to understand whọ he was. He had directed them to
offer their burnt-offering to the Lord, v. 16. Praises offered up
to God are the most acceptable entertainment of the angels; see
Rev. 22.9. Worship God. And Manoah, having so good a warrant,
though he was no priest, and had no altar, turned his meat into
a meat-offering, and offered it upon a rock to the Lord; (v. 19.)
that is, he brought and laid it to be offered; Lord, here it is,
do what thou pleasest with it." Thus we must bring our hearts
to God as living sacrifices, and submit them to the operation of
his Spirit.
All things being now ready, (1.) The angel did
wondrously, for his name was Wonderful. Probably, the wonder
he did was the same with what he had done for Gideon, he made
fire to come either down from heaven, or up out of the rock, to
consume the sacrifice. (2.) He ascended up toward heaven in the
flame of the sacrifice, v. 20. By this it appeared, that he was
not, as they thought, a mere man, but a messenger immediately
from heaven; thence certainly he descended, for thither he
ascended, John, 3. 13.-6. 62. This signified God's acceptance
of the offering, and intimates to what we owe the acceptance of all
our offerings, even to the mediation of the Angel of the covenant,
that other Angel, who puts much incense to the prayers of saints,
and so offers them before the throne, Rev. 8.3. Prayer is the ascent
(6
Before Christ 1141.
The Birth of Samson.
JUDGES, XIII, XIV.
way of obtaining his favour, and assured them of it upon their
repentance. Had he been pleased to kill them, he would not
have done so. And let those good Christians, who have had
communion with God in the word and prayer, to whom he has
graciously manifested himself, and who have had reason to think
God has accepted their works, take encouragement from thence
in a cloudy and dark day; “God would not have done what he
has done for my soul, if he had designed to forsake me, and leave
me to perish at last; for his work is perfect, nor will he mock
his people with his favours." Learn to reason as Manoah's wife
did, If God had designed me to perish under his wrath, he
would not have given me such distinguishing tokens of his 1.
favours." O woman, great is thy faith.
24. And the woman bare a son, and called his
name Samson; and the child grew, and the LORD
blessed him. 25. And the Spirit of the LORD
began to move him at times in the camp of Dan,
between Zorah and Eshtaol.
A¹
Here is,
1. Samson's birth. The woman that had been long barren bare
a son, according to the promise; for no word of God shall fall to
a son, according to the promise; for no word of God shall fall to
the ground. Hath he and shall he not make it good?
His name, Samson, has been derived, by some, from Shemesh, the
sun, turned into a diminutive, sol exiguus-the sun in miniature;
perhaps because, being born, like Moses, to be a deliverer, he
was, like him, exceeding fair, his face shone like a little sun: or,
in remembrance of the shining countenance of that man of God,
who brought them the notice of him; though they knew not his
name, yet thus, now that his sayings were come to pass, they did
him honour. A little sun, because a Nazarite born, for the
Nazarites were as rubies and sapphires, Lam. 4.7. And because
of his great strength; the sun is compared to a strong man;
(Ps. 19.5.) why should not a strong man then be compared to
the sun when he goes forth in his strength? A little sun, because
the glory of, and light to, his people Israel. A type of Christ,
the Sun of righteousness.
ND Samson went down to Timnath, and
saw a woman in Timnath of the daughters
of the Philistines. 2. And he came up, and told
his father and his mother, and said, I have seen
Philistines: now therefore get her to me to wife.
a woman in Timnath of the daughters of the
3. Then his father and his mother said unto him,
Is there never a woman among the daughters of
thy brethren, or among all my people, that thou
tines? And Samson said unto his father, Get her
goest to take a wife of the uncircumcised Philis-
for me; for she pleaseth me well. 4. But his
father and his mother knew not that it was of the
LORD, that he sought an occasion against the
Philistines: for at that time the Philistines had
dominion over Israel. 5. Then went Samson
down, and his father and his mother, to Timnath,
and came to the vineyards of Timnath and,.
behold, a young lion roared against him. 6. And
the Spirit of the LORD came mightily upon him,
and he rent him as he would have rent a kid, and
he had nothing in his hand: but he told not his
2. His childhood. He grew more than ordinary in strength father or his mother what he had done. 7. And
and stature, far out-grew other children of his age, and not in he went down, and talked with the woman; and
that only, but in other instances, it appeared that the Lord blessed she pleased Samson well. 8. And after a time he
him, qualified him, both in body and mind, for something great returned to take her, and he turned aside to see
and extraordinary. Children of promise shall have the bless-the carcase of the lion: and, behold, there was a
ing.
•
3. His youth. When he grew up a little, the Spirit of the Lord swarm of bees, and honey, in the carcase of the
began to move him, v. 25. This was an evidence that the Lord lion. 9. And he took thereof in his hands, and
blessed him. Where God gives his blessing, he gives his Spirit went on eating, and came to his father and mother,
to for the blessing. Those are blessed in whom
qualify
indeed,
the Spirit of grace begins to work betimes, in the days of their and he gave them, and they did eat: but he told
childhood. If the Spirit be poured out upon our offspring, they not them that he had taken the honey out of the
will spring up as willows by the water-courses, Isa. 44. 3, 4. The carcase of the lion.
Spirit of God moved Samson in the camp of Dan, that is, in the
general muster of the trained bands of that tribe, who, probably,
had formed a camp between Zorah and Eshtaol, near the place
where he lived, to oppose the incursions of the Philistines; there
Samson, when a child, appeared among them, and signalized
himself by some very brave actions, excelling them all in manly
exercises and trials of strength, and, probably, he shewed himself
more than ordinarily zealous against the enemies of his country,
and discovered more of a public spirit than could be expected in a
child. The Spirit moved him at times, not at all times, but, as
the wind blows, when he listed, to shew that what he did was not
from himself, then he could have done it at any time. Strong
men think themselves greatly animated by wine; (Ps. 78. 65.) but
Samson drank no wine, and yet excelled in strength and courage,
and every thing that was bold and brave, for he had the Spirit of
God moving him: therefore be not drunk with wine, but be filled
with the Spirit, who will come to those that are sober and tem-
perate.
A
CHAP. XIV.
The idea which this chapter gives us of Samson, is not what one might havs
expected concerning one, who, by the special designation of heaven, was a
Nazarite to God, and a deliverer of Israel; and yet really he was both. Here
is, I. Samson's courtship of a daughter of the Philistines, and his marriage
to her, v.1..5.7, 8. II. His conquest of a lion, and the prize he found in
the carcase of it, v. 5, 6, 8, 9. III. “Samson's riddle proposed to his companions,
(v. 10..14.) and unriddled by the treachery of his wife, v. 15..18. IV. The
occasion this gave him to kill thirty of the Philistines, (v. 19.) and to break off
his new alliance, v. 20
Here,
4
I. Samson, under the extraordinary guidance of Providence,
seeks an occasion of quarrelling with the Philistines, by joining in
affinity with them. A strange method, but the truth is, Sanison
was himself a riddle, a paradox of a man, did that which was
really great and good, by that which was seemingly weak and evii,
because he was designed not to be a pattern to us, (who must
walk by rule, not by example,) but a type of him who, though
he knew no sin, was made sin for us, and appeared in the likeness
of sinful flesh, that he might condemn and destroy sin in the flesh,
Rom. 8. 3.
1. As the negociation of Samson's marriage was a common
case, we may observe, (1.) That it was weakly and foolishly done
of him, to set his affections upon a daughter of the Philistines;
the thing appeared very improper. Shall one, that is not only an
Israelite, but a Nazarite, devoted to the Lord, covet to become one
with a worshipper of Dagon? Shall one, marked for a patriot of
?
Before Christ 1141.
JUDGES, XIV.
A Lion slain by Samson
his.country, match among those that were its sworn enemies? He || oppressed Israel, was, not by great armies, but by the clandestine
aw this woman, (v. 1.) and she pleased him well, v. 3. It does not incursions of their giants, and small parties of their plunderers;
appear that he had any reason to think her either wise or virtuous, in the same way, therefore, Samson must deal with them; let him
or any way likely to be a help meet for him, but he saw some-but by this marriage get among them, and he would be a thorn in
thing in her face that was very agreeable to his fancy, and there- their sides. Jesus Christ, being to deliver us from the present evil
fore nothing will serve, but she must be his wife. He that, in the world, and to cast out the prince of it, did himself visit it, though
choice of a wife, is guided only by his eye, and governed by his full of pollution and enmity, and, by assuming a body, did in
fancy, must afterward thank himself, if he find a Philistine in his some sense join in affinity with it, that he might destroy our
arms. (2.) Yet it was wisely and well done, not to proceed so spiritual enemies, and his own arm might work the salvation.
much as to make his addresses to her, till he had first made his II. Samson, by a special providence, is animated and encou-
parents acquainted with the matter. He told them, and desired||raged to attack the Philistines. That being the service for which
them to get her for him to wife, v. 2. Herein he is an example to he was designed, God, when he called him to it, prepared him
all children, conformable to the law of the fifth commandment. for it by two occurrences.
Children ought not to marry, nor to move towards it, without the
advice and consent of their parents; they that do, (as Bishop Hall
here expresses it,) wilfully unchild themselves, and exchange
natural affections for violent. Parents have a property in their
children as parts of themselves. In marriage this property is trans-
ferred, for such is the law of the relation, that a man shall leave
his father and his mother, and cleave to his wife: it is therefore
not only unkind and ungrateful, but very unjust, to alienate this
property without their concurrence; whoso thus robbeth his father
mother, stealing himself from them, who is nearer and dearer
to them than their goods, and yet saith, It is no transgression,
the same is the companion of a destroyer, Prov. 28. 24. (3.) His
parents did well to dissuade him from yoking himself thus unequally
with unbelievers. Let those who profess religion, but are courting
an affinity with the profane and irreligious, matching into families
where they have reason to think the fear of God is not, nor the
worship of God, let them hear their reasoning, and apply it to
themselves. “Is there never a woman among the daughters of thy
brethren, or, if none of our own tribe, never a one among my
people, never an Israelite, that pleases thee, or that thou canst
think worthy of thine affection, that thou shouldest marry a
Philistine?" In the old world, the sons of God corrupted and
ruined themselves, their families, and that truly primitive church,
by marrying with the daughters of men, Gen. 6. 2. God had
forbidden the people of Israel to marry with the devoted nations,
one of which the Philistines were, Deut. 7. 3. (4.) If there had
not been a special reason for it, it had certainly been improper in
him to insist upon his choice, and in them to agree to it at last.
Yet their tender compliance with his affections may be observed
as an example to parents, not to be unreasonable in crossing their
children's choices, not to deny their consent, especially to those
that have seasonably and dutifully asked it, without some very
good cause. As children must obey their parents in the Lord, so
parents must not provoke their children to wrath, lest they be
discouraged. This Nazarite, in his subjection to his parents,
asking their consent, and not proceeding till he had it, was not
only an example to all children, but a type of the holy child
Jesus, who went down with his parents to Nazareth, (thence
called a Nazarene,) and was subject to them, Luke, 2. 51.
||
J. 4.
2. But this treaty of marriage is expressly said to be of the Lord,
Not only that God afterwards over-ruled it to serve his
designs against the Philistines, but that he put it into Samson's
heart to make his choice, that he might have occasion against the
Philistines. It was not a thing evil in itself for him to marry a
Philistine. It was forbidden, because of the danger of receiving
hurt by idolaters; where there was not only no danger of that
kind, but an opportunity hoped for of doing that hurt to them
which would be good service to Israel, the law might well be dis-
pensed with. It was said, (ch. 13. 25.) that the Spirit of the Lord
began to move him at times, and, we have reason to think, he
himself perceived that Spirit to move him at this time, when he
made this choice; and that, otherwise, he would have yielded to
his parents' dissuasives, nor would they have consented at last, if he
had not satisfied them it was of the Lord. This would bring him
into acquaintance and converse with the Philistines, by which he
might have such opportunities of galling them, as otherwise he
could not have. It should seem, the way in which the Philistines
1. By enabling him, in one journey to Timnath, to kill a lion,
v. 5, 6. Many decline doing the service they might do, because
they know not their own strength. God let Samson know what he
could do in the strength of the Spirit of the Lord, that he might
never be afraid to look the greatest difficulties in the face. David,
that was to complete the destruction of the Philistines, must try
his hand first upon a lion and a bear, that from thence he might
infer, as we might suppose Samson did, that the uncircumcised
Philistines should be as one of them, 1 Sam. 17. 36. (1.) Samson's
encounter with the lion was hazardous. It was a young lion, one
of the fiercest sort, that set upon him, roaring for his prey, and
setting his eye particularly upon him; he roared in meeting him,
so the word is. He was all alone, in the vineyards, whither he had
rambled from his father and mother, (who kept the high road,)
probably, to eat grapes. Children consider not how they expose
themselves to the roaring lion that seeks to devour, when, out of
a foolish fondness for liberty, they wander from under the eye
and wing of their prudent pious parents. Nor do young people
consider what lions lurk in the vineyards, the vineyards of rad
wines, as dangerous as snakes under the green grass. Had Samson
met with this lion in the way, he might have had more reason to
expect help both from God and man, than here in the solitary
vineyards out of his road. But there was a special providence in
it, and the more hazardous the encounter was, (2.) The victory
was so much the more illustrious. It was obtained without any
difficulty; he strangled the lion, and tore his throat as easily as
he would have strangled a kid, yet without any instrument, not
only no sword or bow, but not so much as a staff or knife; he had
nothing in his hand. Christ engaged the roaring lion, and con-
quered him in the beginning of his public work, (Matth. 4. 1, &c.)
and afterward spoiled principalities and powers, triumphing over
them in himself, as some read it, not by any instrument. He was
exalted in his own strength. That which added much to the glory
of Samson's triumph over the lion, was, that, when he had done
this great exploit, he did not boast of it, did not so much as tell
his father or mother that which many a one would soon have
published through the whole country. Modesty and humility
make up the brightest crown of great performances
2. By providing him, the next journey, with honey in the car-
case of this lion, v. 8, 9. When he came down the next time, to
solemnize his nuptials, and his parents with him, he had the
curiosity to turn aside into the vineyard where he had killed the
lion, perhaps, that with the sight of the place he might affect
himself with the mercy of that great deliverance, and might there
solemnly give thanks to God for it. It is good thus to remind
ourselves of God's former favours to us. There he found the
carcase of the lion; the birds or beasts of prey, it is likely, had
eaten the flesh, and in the skeleton a swarm of bees had knit,
and made a hive of it, and had not been idle, but had there laid
up a good stock of honey, which was one of the staple commo-
dities of Canaan; such plenty was there of it, that it was said to
flow with milk and honey. Samson, having a better title than
any man to the hive, seizes the honey with his hands. This sup-
poses an encounter with the bees; but he that dreaded not the
lion's paws, had no reason to fear their stings. As by his victory
over the lion, he was imboldened to encounter the Philistine
giants, if there should be occasion, notwithstanding their strength
Before Christ 1141,"
Samson's Riddle,
JUDGES, XIV.
and fierceness, so, by dislodging the bees, he was taught not to fear of the LORD came upon him, and he went down
the multitude of the Philistines; though they compassed about to Ashkelon, and slew thirty men of them, and
him like bees, yet in the name of the Lord he should destroy them, took their spoil, and gave change of garments
Ps. 118.12. Of the honey he here found, (1.) He ate himself,
asking no questions, for conscience-sake; for the dead bones of an unto them which expounded the riddle. And his
unclean beast had not that ceremonial pollution in them that the anger was kindled, and he went up to his father's
bones of a man had. John Baptist, that Nazarite of the New house.
Testament, lived upon wild honey. (2.) He gave to his parents,
20. But Samson's wife was given to his
and they did eat; he did not eat all himself; Hast thou found honey, companion, whom he had used as his friend.
eat so much as is sufficient for thee, and no more, Prov. 25. 16.
He let his parents share with him. Children should be grateful
to their parents with the fruits of their own industry, and so shew
piety at home, 1 Tim. 5. 4. Let those that, by the grace of God,
have found sweetness in religion themselves, communicate their
experience to their friends and relations, and invite them to come
and share with them. He told not his whence he had
He told not his parents whence he had it,
lest they should have scrupled eating it. Bishop Hall observes
here, that those are less wise and more scrupulous than Samson,
that decline the use of God's gifts, because they find them in ill
vessels. Honey is honey still, though in a dead lion. Our Lord
Jesus having conquered Satan, that roaring lion, believers find
honey in the carcase, abundant strength and satisfaction, enough
for themselves, and for all their friends, from that victory.
We have here an account of Samson's wedding feast, and the.
occasion it gave him to fall foul of the Philistines.
I. Samson conformed to the custom of the country in making
a festival on his nuptial solemnities, which continued seven days,
of this nature, to be singular, but did as the young men used to do
v.10. Though he was a Nazarite, he did not affect, in a thing
upon such occasions. It is no part of religion to go contrary to
the innocent usages of the places where we live: nay, it is a
reproach to religion, when those who profess it give just occasion
to others to call them covetous, sneaking, and morose.
A good
man should strive to make himself, in the best sense, a good
companion
II. His wife's relations paid him the accustomed respect of the
place on that occasion, and brought him thirty young men to
keep him company during the solemnity, and to attend him as
he was, and what an ingenious graceful look he had, they brought
his grooms-men. When they saw him, (v. 11.) what a comely man
him these to do him honour, and to improve by his conversation,
while he stayed among them. Or, rather, when they saw him,
what a strong stout man he was, they brought these, seemingly,
to observe him. Jealous enough they were of him, but would
to be his companions, but really to be a guard upon him, or spies
have been more so, had they known of his victory over the lion,
which therefore he had industriously concealed. The favours of
Philistines have often some mischief or other designed in them.
them, and lays a wager with them, that they cannot find it out in
III. Samson, to entertain the company, propounds a riddle to
seven days, v.12..14. The usage, it seems, was very ancient
upon such occasions, when friends were together, to be innocently
merry, not to spend all the time in dull eating and drinking,
sense, as music, dancing, or shows, but to propose questions by
as Bishop Patrick expresses it, or in the other gratifications of
which their learning and ingenuity might be tried and improved.
This becomes men, wise men, that value themselves by their
brutish entertainments of this degenerate age, which send nothing
reason; but very unlike to it are the infamous and worse than
round but the glass and the health, till reason is drowned,
and wisdom sunk. Now, 1. Samson's riddle was his own
invention, for it was his own achievement that gave occasion for
it; Out of the eater came forth meat, and out of the strong came
do not yield meat for man, yet food came from the devourer; and
forth sweetness. Read my riddle, what is this? Beasts of prey
those creatures that are strong when they are alive, commonly
smell strong, and are every way offensive, when they are dead, as
horses, and yet out of the strong, or out of the bitter, so the
much sense as to consider what eater is most strong, and what
Syriac and Arabic read it, came sweetness. If they had but so
meat is most sweet, they would have found out the riddle; and
neither lions nor honey were such strangers to their country, that
of the riddle, would have given him occasion to tell them the
the thoughts of them needed to be out of the way: the solving
entertaining story on which it was founded. This riddle is
applicable to many of the methods of divine providence and
grace. When God, by an over-ruling providence, brings good
out of evil to his church and people; when that which threatened
made serviceable to them, and the wrath of men turns to God's
their ruin turns to their advantage; when their enemies are
praise, then comes meat out of the eater, and sweetness out of the
strong. See Phil. 1. 12. 2. His wager was more considerabls
to him than to them, because he was one against thirty part
"
10. So his father went down unto the woman:
and Samson made there a feast; for so used the
young men to do.
11. And it came to pass, when
they saw him, that they brought thirty companions
to be with him. 12. And Samson said unto them,
I will now put forth a riddle unto you: if ye can
certainly declare it me within the seven days of the
feast, and find it out, then I will give you thirty
sheets and thirty change of garments: 13. But if
ye cannot declare it me, then shall ye give me
thirty sheets and thirty change of garments. And
they said unto him, Put forth thy riddle, that we
may hear it.
14. And he said unto them, (Out of
the eater came forth meat, and out of the strong
came forth sweetness. And they could not in three
days expound the riddle.
15. And it came to pass
on the seventh day, that they said unto Samson's
wife, Entice thy husband, that he may declare
unto us the riddle, lest we burn thee and thy
father's house with fire: have ye called us to take
that we have? Is it not so? 16. And Samson's
wife wept before him, and said, Thou dost but hate
me, and lovest me not: thou hast put forth a riddle
unto the children of my people, and hast not told
it me.
And he said unto her, Behold, I have not
told it my father nor my mother, and shall I tell
it thee? 17. And she wept before him the seven
days, while their feast lasted and it came to pass
on the seventh day, that he told her, because she
lay sore upon him: and she told the riddle to the
children of her people. 18. And the men of the grace.
18. And the men of the
city said unto him on the seventh day before the
sun went down, What is sweeter than honey? and
what is stronger than a lion? And he said unto
them, If ye had not ploughed with my heifer, ye
had not found out my riddle. 19. And the Spirit
•
Before Christ 1140.
Samson's Riddle
JUDGES,
XIV, XV.
ners. It was not a wager laid upon God's providence, or upon the
chance of a die or a card, but upon their ingenuity, and amounted
to no more than an honorary recompence of wit, and a disgrace
upon stupidity.
since the body is more than raiment. The Spirit of the Lord came
upon him, both to authorize and to enable him to do this.
Lastly, This proves a good occasion of weaning Samson from
his new relations. He found how his companions had abused him,
and how his wife had betrayed him, and therefore his anger was
kindled, v. 19. Better be angry with Philistines, than in love with
them, because, when we join ourselves to them, we are most in
danger of being insnared by them. And, meeting with this ill
usage among them, he went up to his father's house. It were well
for us, if the unkindness we meet with from the world, and our
disappointments in it, had but this good effect upon us, to oblige
us by faith and prayer to return to our heavenly Father's house,
and rest there. The inconveniencies that occur in our way should
make us love home, and long to be there. No sooner was he
gone, than his wife was disposed of to another, v.20. Instead of
begging his pardon for the wrong she had done him, when he
justly signified his resentment of it, only by withdrawing in dis-
pleasure for a time, she immediately marries him that was the
chief of the guests, the friend of the bridegroom, whom perhaps
she loved too well, and was too willing to oblige, when she got her
husband to tell her the riddle. See how little confidence is to be
put in man, when those may prove our enemies whom we have
used as our friends.
IV. His companions, when they could not expound the riddle
themselves, obliged his wife to get from him the exposition of
it, v. 15. Whether they were really of a dull capacity, or whether
under a particular infatuation at this time, it was strange that
none of the thirty could in all this time stumble upon so plain a
thing as that, What is sweeter than honey, and what stronger than
a tion? It should seem, that in wit, as well as manners, they were
barbarous; barbarous indeed, to threaten the bride, that, if she
would not use means with the bridegroom to let them into the
meaning of it, they would burn her and her father's house with fire.
Could any thing be more brutish? It was base enough to turn a
It was base enough to turn a
jest into earnest, and they were unworthy of conversation, that
would grow so outrageous rather than confess their ignorance and
lose so small a wager; nor would it save their credit at all, to tell
the riddle when they were told it. It was yet more villanous to
engage Samson's wife to be a traitor to her own husband, and to
pretend a greater interest in her than he had. Now that she was
married, she must forget her own people. Yet most inhuman of
all was it, to threaten, if she could not prevail, to burn her and all
her relations with fire, and all, for fear of losing each of them
the value of a shirt and a coat: Have ye called us to take what we
have? Those must never lay wagers that cannot lose more tamely
and easily than thus.
V. His wife, by unreasonable importunity, obtains from him a
key to his riddle. It was on the seventh day, that is, the seventh
day of the week, (as Dr. Lightfoot conjectures,) but the fourth day
of the feast, that they solicited her to entice her husband; (v. 15.)
and she did it, 1. With great art and management, (v. 16.)
resolving not to believe he loved her, unless he would gratify
her in this thing. She knew he could not bear to have his love
questioned, and therefore, if any thing would work upon him, that
would, "Thou dost but hate me, and lovest me not, if thou deniest
me;" whereas he had much more reason to say, "Thou dost but
hate me, and lovest me not, if thou insistest on it." And, that
1.
she might not make this the test of his affection, he assures her
he had not told his own parents, notwithstanding the confidence
he reposed in them. If this prevail not, she will try the powerful
eloquence of tears, she wept before him the rest of the days of the
feast, choosing rather to mar the mirth, as the bride's tears must
needs do, than not gain her point, and oblige her countrymen, v. 17.
2. With great success. At last,, being quite wearied with her
importunity, he told her what was the meaning of his riddle, and,
though we may suppose she promised secrecy, and that, if he would
but let her know, she would tell nobody, she immediately told it
to the children of her people; nor could he expect better from a
Philistine, especially when the interests of her country were ever
so little concerned. See Mic. 7.5, 8. The riddle is at length un-
riddled; (v.18.) What is sweeter than honey, or a better meat?
Prov. 24.13. What is stronger than a lion, or a greater devourer?
Samson generously owns they had won the wager, though he had
good reason to dispute it, because they had not declared the
riddle, as the bargain was, (v. 12.) but it had been declared to
them. But he only thought fit to tell them of it, If ye had not
ploughed with my heifer, made use of our interest with my wife,
you had not found out my riddle. Satan, in his temptations,
ould not do us the mischief he does, if he did not plough with
the heifer of our own corrupt nature.)
VI. Samson pays his wager to these Philistines with the spoils
of others of their countrymen, v. 19. He took this occasion to
I
quarrel with the Philistines, went down to Ashkelon, one of their
cities, where, probably, he knew there was some great festival
observed at this time, to which many flocked, out of whom he
picked out thirty, slew them, and took their clothes, and gave
them to those that expounded the riddle: so that, in balancing the
account, it appeared that the Philistines were the losers, for one
of the lives they lost was worth all the suits of clothes they won; || cease.
卓
​CHAP. XV.
Samson, when he had courted an alliance with the Philistines, but seek an
occasion against them, ch. 14. 4. Now here we have a further account of tha
occasions he took to weaken them, and to avenge, not his own, but Israel's quarrels,
upon them. Every thing here is surprising: if any thing be thought incredible,
because impossible, it must be remembered that with God nothing is impossible,
and it was by the Spirit of the Lord coming upon him, that he was botk
directed to, and strengthened for, those unusual ways of making war. I. From
the perfidiousness of his wife and her father, he took occasion to burn their
corn, v. 1..5. II. From the Philistines' barbarous cruelty to his wife and her
father, he took occasion to smite them with a great slaughter, v.6..8. III. From
the treachery of his countrymen, who delivered him bound to the Philistines, ha
took occasion to kill one thousand of them with the jaw-bone of an ass, v. 9..17.
IV. From the distress he was then in for want of water, God took occasion te
shew him favour in a seasonable supply, v. 18..20.
DUT it came to pass within a while after, in
the time of wheat-harvest, that Samson
visited his wife with a kid; and he said, I will go
in to my wife into the chamber. But her father
Would not suffer him to go in. 2. And her father
said, I verily thought that thou hadst utterly hated
her; therefore I gave her to thy companion: is not
her younger sister fairer than she? take her, I pray
thee, instead of her. 3. And Samson said con-
cerning them, Now shall I be more blameless than
the Philistines, though I do them a displeasure.
4. And Samson went and caught three hundred
foxes, and took fire-brands, and turned tail to tail,
and put a fire-brand in the midst between two
tails. 5. And when he had set the brands on fire,
he let them go in to the standing corn of the Phi-
listines, and burnt up both the shocks, and also
the standing corn, with the vineyards and olives.
6.. Then the Philistines said, Who hath done this?
And they answered, Samson, the son-in-law of the
Timnite, because he had taken his wife, and given
her to his companion. And the Philistines came
up and burnt her and her father with fire. 7. And
Samson said unto them, Though ye have done this,
yet will I be avenged of you, and after that I will
cease. 8. And he smote them hip and thigh with
Before Christ 1140.
Samson's Fire-brands.
JUDGES, XV.

a great slaughter; and he went down and dwelt malice, and now Samson returns the injury by subtle foxes and
in the top of the rock Etam.
mischievous fire-brands. By the meanness and weakness of the
animals he employed, he designed to put contempt upon the
enemies he fought against.This stratagem is often alluded to, to
shew how the church's adversaries, that are of different interests
and designs among themselves, that look and draw contrary ways
in other things, yet have often united in a fire-brand, some cursed
project or other, to waste the church of God, and particularly to
kindle the fire of division in it. 2. The mischief he hereby did
to the Philistines was very great. It was in the time of wheat
harvest, (v. 1.) so that the straw being dry, it soon burnt both
the shocks of corn that were cut, and the standing corn, and the
vineyards and olives. This was a waste of the good creatures, but,
where other acts of hostility are lawful, destroying the forage is
justly reckoned to be so. If he might take away their lives, he
might take away their livelihood: and God was righteous in it;
the corn, and the wine, and the oil, which they had prepared for
Dagon to be a meat-offering to him, were thus, in the season thereof,
made a burnt-offering to God's justice.
Here is,
I. Samson's return to his wife, whom he had left in displeasure;
not hearing, perhaps, that she was given to another; when time
had a little cooled his resentments, he came back to her, visited
her with a kid, v.1. The value of the present was inconsiderable,
but it was intended as a token of reconciliation, and perhaps was
then so used, when those that had been at variance were brought
together again; he sent this, that he might sup with her in her
apartments, and she with him, on his provision, and so they might
be friends again. It was generously done of Samson, though he
was the party offended, and the superior relation, to whom there
fore she was bound in duty to sue for peace, and to make the first
motion of reconciliation. When differences happen between near
relations, let those be ever reckoned among the wisest and the best
that are most forward to forgive and forget injuries, and most
willing to stoop and yield for peace-sake.
II. The repulse he met with; her father forbade him to come
near her, for, truly, he had married her to another, v. 2. He
endeavours, 1. To justify himself in this wrong. I verily thought
that thou hadst utterly hated her.- A very ill opinion he had of
Samson, measuring that Nazarite by the common temper of the
Philistines; could he think worse of him, than to suspect, that,
because he was justly angry with his wife, he utterly hated her,
and, because he had seen cause to return to his father's house for a
while, therefore he had abandoned her for ever? Yet this is all be
had to say, in excuse of this injury. Thus he made the worst of
jealousies to patronise the worst of robberies. But it will never
hear us out in doing ill, to say, "We thought others designed ill."
2. He endeavours to pacify Samson, by offering him his younger
daughter, whom, because the handsomer, he thought Samson might
accept, in full recompence for the wrong. See what confusions
those did admit, and bring their families to, that were not governed
by the fear and law of God; marrying a daughter this week to
one, and next week to another; giving a man one daughter first,
and then another. Samson scorned his proposal, he knew better
things than to take a wife to her sister, Lev. 18,18:
IV. The Philistines' outrage against Samson's treacherous wife
and her father; understanding that they had provoked Samson to
do this mischief to the country, the rabble set upon them, and
burnt them with fire, perhaps in their own houses, v. 6. Samson
himself they durst not attack, and therefore, with more justice
than perhaps they themselves designed in it, they wreak their
vengeance upon those who, they could not but own, had given
him cause to be angry. Instead of taking vengeance upon Samson,
they took vengeance for him, when he, out of respect to the
relation he had stood in to them, was not willing to do it for him-
self. See His hand in it to whom vengeance belongs; those that
deal treacherously shall be spoiled and dealt treacherously with,
and the Lord is known by these judgments which he executes ;
especially when, as here, he makes use of his people's enemies as
instruments for revenging his people's quarrels one upon another.
When a barbarous Philistine sets fire to a treacherous one, the
righteous may rejoice to see the vengeance, Ps. 58. 10, 11. Thus
shall the wrath of man praise thee, Ps. 76. 10. The Philistines
had threatened Samson's wife, that, if she would not get the
riddle out of him, they would burn her and her father's house with
III. The revenge Samson took upon the Philistines for this fire, ch. 14.15. She, to save herself, and oblige her countrymen,
abuse. Had he designed herein only to plead his own cause, he betrayed her husband. And what came of it? The very thing that
would have challenged his rival, and would have chastised him she feared, and sought by sin to avoid, came upon her; she and
and his father-in-law only. But he looks upon himself as a public her father's house were burnt with fire, and her countrymen, whom
person, and the affront as done to the whole nation of Israel; for, she sought to oblige by the wrong she did to her husband, brought
probably, they put this slight upon him, because he was of that it upon her. The mischief we seek to escape by any unlawful
uation, and pleased themselves with it, that they had put such an practices, we often pull upon our own heads. He that will thus
abuse upon an Israelite; and therefore he resolves to do the Phi-save his life, shall lose it.
listines a displeasure, and does not doubt but this treatment which
he had met with among them, would justify him in it; (v.3.) Now
shall I be more blameless than the Philistines. He had done what
|
became him, in offering to be reconciled to his wife, but she having
rendered it impracticable, now they could not blame him if he
shewed his just resentments. Note, When differences arise, we
ought to do our duty in order to the ending of them, and then,
whatever the ill consequences of them may be, we shall be blameless
Now the way Samson took to be revenged on them, was, by setting
their corn-fields on fire, which would be a great weakening and
impoverishing to the country, v. 4,5. 1. The method he took to
do it was very strange; he sent one hundred and fifty couple of
foxes, tied tail to tail, into the corn-fields; each couple had a stick
of fire between their tails, with which being terrified, they ran into
the corn for shelter, and so set fire to it; thus the fire would
break out in many places at the same time, and therefore could
not be conquered, especially if it was done, as it is probable it was,
in the night. He might have employed men to do it, but perhaps
he could not find Israelites enough that had courage to do it, and
himself could do it but in one place at a time, which would not
effect his purpose. We never find Samson, in any of his exploits,
make use of any person whatsoever, either servant or soldier, ||
Therefore, in this project, he chose to make use of foxes as his
Acendiuries. They had injured Samson by their subtlety and
+40
<<
V. The occasión Samson took from hence to do them yet a
greater mischief, which touched their bone and their flesh ; (v.7,8.)
Though ye have done this to them, and thereby shewed what ye
would do to me if ye could, yet that shall not deter me from being
further vexatious to you." Or, "Though ye think, by doing this,
ye have made me satisfaction for the affront I received among
you, yet I have Israel's cause to plead as a public-person; and,
for the wrongs done to them, I will be avenged on you; and if
ye will then forbear your insults, I will cease, aiming at no more
than the deliverance of Israel." So he smote them hip and thigh,
with a great stroke; so the word is. We suppose the wounds he
gave them to have been mortal, as wounds in the hip or thigh
often prove, and therefore translate it with a great slaughter.
Some think he only lamed them, disabled them for service, as
horses were houghed or ham-strung. It seems to be a phras
used to express a desperate attack; he killed them pell-mell, or
routed them, horse and foot. He smote them with his hip upon
thigh, that is, with the strength he had, not in his arms and hands,
but in his hips and thighs, for he kicked and spurned at them,
and so mortified then, trod them in his anger, and trampled them
in his fury, Isa. 63.3. And, when he had done, he retired to
natural fortress in the top of the rock Etam, where he waited to
see whether the Philistines would be tamed by the correction taf
had given them.
Before Christ 1140. ✓
JUDGES, XV.
Samson bound by the Men of Judah
9. Then the Philistines went up, and pitched
in Judah, and spread themselves in Lehi. 10. And
the men of Judah said, Why are ye come up
against us? And they answered) To bind Samson
Are we come up, to do to him as he hath done to
us. 11. Then three thousand men of Judah went
to the top of the rock Etam, and said to Samson,
Knowest thou not that the Philistines are rulers
over us? What is this that thou hast done unto
us? And he said unto them, As they did unto
me, so have I done unto them 12. And they said
unto him, We are come down to bind thee, that we
may deliver thee into the hand of the Philistines.
And Samson said unto them, Swear unto me, that
ye will not fall upon me yourselves. 13. And they
spake unto him, saying, No; but we will bind
thee fast, and deliver thee into their hand: but
surely we will not kill thee. And they bound him
with two new cor and brought him up from
the rock. 14. And when he came unto Lehi, the
Philistines shouted against him: and the Spirit of
the LORD came mightily upon him, and the cords
that were upon his arms became as flax that was
burnt with fire, and his bands loosed from off his
hands. 15. And he found a new jaw-bone of an
ass, and put forth his hand, and took it, and slew
a thousand men therewith. 16. And Samson said,
With the jaw-bone of an ass, heaps upon heaps,
with the jaw of an ass have I slain a thousand
men. 17. And it came to pass, when he had
made an end of speaking, that he cast away the
jaw-bone out of his hand, and called that place
Ramath-lebi.
¡
their spirits had not been perfectly cowed and broken by then
sins and troubles, and they had not been given up to a spirit of
slumber, they would have taken this fair opportunity to shake of
the Philistines' yoke. If they had had the least spark of ingenuous.
ness and courage remaining in them, having so brave a man as
Samson was to head them, they would now have made one bold
struggle for the recovery of their liberty; but no marvel if they that
had debased themselves to hell in the worship of their dunghill-
gods, (Isa. 57. 9.) thus debased themselves to the dust, in submission
to their insulting oppressors. Sin dispirits men, nay, it infatuates
them, and hides from their eyes the things that belong to their
peace. Probably, Samson went into the border of that country
stood how that God by his hand would deliver them, as Moses
to offer his service, supposing his brethren would have under-
did, Acts, 7.20. But they thrust him from them, and very
disingenuously, 1. Blamed him for what he had done against the
Philistines, as if he had done them a great injury.
ungrateful returns have those often received that have done
the best service imaginable to their country. Thus our Lord
Jesus did many good works, and for those they were ready to
stone him. 2. They begged of him that he would suffer them to
bind him, and deliver him up to the Philistines. Cowardly,
unthankful wretches! Fond of their fetters, and in love with
servitude! Thus the Jews delivered up our Saviour, under pretence
of a fear lest the Romans should come, and take away their place
and nation. With what a sordid servile spirit do they argue;
Knowest thou not that the Philistines rule over us? And whose
fault was that? They knew they had no right to rule over them,
themselves to work wickedness.
nor had they been sold into their hands, if they had not first sold
Such
III. Samson tamely yielded to be bound by his countrymen,
and delivered into the hands of his enraged enemies, v. 12, 13.
How easily could he have beaten them off, and kept the top of his
rock against these three thousand men, and none of them all
could, or durst, have laid hands on him; but he patiently sub-
mitted, 1. That he might give an example of great meekness,
mixed with great strength and courage; as one that had rule over
his own spirit, he knew how to yield, as well as how to conquer.
an opportunity of making a slaughter among them. 3. That he
2. That, by being delivered up to the Philistines, he might have
might be a type of Christ, who, when he had shewed what he
could do in striking those down that came to seize him, yielded
to be bound and led as a lamb to the slaughter. Samson justified
did to me, so did I to them; it was a piece of necessary justice,
himself in what he had done against the Philistines; "As they
and they ought not to retaliate it upon me, for they began." He
covenants with the men of Judah, that, if he put himself into their
hands, they should not fall upon him themselves, because then he
should be tempted to fall upon them, which he was very loath to
do. This they promised him, (v. 13.) and then he surrendered.
The men of Judah, being his betrayers, were in effect his
murderers; they would not kill him themselves, but they did
that which was worse, they delivered him into the hands of the
uncircumcised Philistines, who, they knew, would do worse than
kill him, would abuse and torment him to death. Perhaps they
thought, as some think Judas did, when he betrayed Christ, that
he would, by his strength, deliver himself out of their hands;
but if he did, that was no thanks to them, and if they thought he
would, they might of themselves have thought this again, that he
could and would have delivered them too, if they would have
adhered to him, and made him their head. Justly is their misery
prolonged, who, to oblige their worst enemies, thus abuse their
best friend. Never were men so infatuated, except those who
thus treated our blessed Saviour.
Here is,
I. Samson violently pursued by the Philistines. They went up
in a body, a more formidable force than they had together when
Samson smote them hip and thigh, and they pitched in Judah, and
spread themselves up and down the country to find out Samson,
who, they heard, was come this way, v.9. When the men of
Judah, who had tamely submitted to their yoke, pleaded that they
had paid their tribute, and that none of their tribe had given them
any offence, they freely own they designed nothing in this invasion
but to seize Samson; they would fight neither against small nor
great, but only that Judge of Israel, (v. 10.) to do to him as he has
done to us; that is, to smite hip and thigh, as he did our's; an eye
for an eye.
Here was an army come against one man, for indeed
he was himself an army. Thus a whole band of men was sent to
seize our Lord Jesus, that blessed Samson, though a tenth part
would have served, now that his hour was come, and ten times as
many would have done nothing, if he had not yielded.
II. Samson basely betrayed and delivered up by the men of
Judah, v.11. Of Judah were they? Degenerate branches of that
valiant tribe! Utterly unworthy to carry in their standard the lion
of the tribe of Judah. Perhaps they were disaffected to Samson
because he was not of their tribe; out of a foolish fondness for their
forfeited precedency, they would rather be oppressed by Philistines,
than rescued by a Danite. Often has the church's deliverance been
obstructed by such jealousies, and pretended points of honour.
Rather it was, because they stood in awe of the Philistines, and
were willing, at any rate, to get them out of their country. If
-
then when he was delivered into their hands, fast pinioned with
IV. Samson making his part good against the Philistines, even
two new cords. The Philistines, when they had him among them,
shouted against him, v. 14. So, triumphing in their success, and
insulting over him; if God had not tied their hands faster than
the men of Judah had tied his, they would have shot at him, (a
Before Christ 1120.
JUDGES, XV.
The Slaughter of the Philistines.
their archers did at Saul,) to despatch him immediately, rather
than have shouted at him, and given him time to help himself. Bat
their security and joy were a presage of their ruin.
When they
shouted against him as a man run down, confident that all was
their own, then the Spirit of the Lord came upon him, came
mightily upon him, inspired him with more than ordinary strength
and resolution. Thus fired, 1. He presently got clear of his bonds;
the two new cords, upon the first struggle he gave, broke and
were melted (as the original word is) from off his hands, no doubt,
to the great amazement and terror of those that shouted against
him, whose shouts were hereby turned into shrieks. When the
Spirit of the Lord came upon him, his cords were loosed; where
the Spirit of the Lord is, there is liberty, and those are free
indeed, who are thus freed. This typified the resurrection of
Christ by the power of the Spirit of holiness; in it he loosed the
bands of death; and its cords, the grave-clothes, fell from his
hands without being locsed, as Lazarus's were, because it was
impossible that the mighty Saviour should be holden of them; and
thus he triumphed over the powers of darkness that shouted
against him, as if they had him sure. 2. He made a great
destruction among the Philistines, who all gathered about him to
make sport with him, v. 15. See how poorly he was armed, he
had no better weapon than the jaw-bone of an ass, and yet what
execution he did with it; he never laid it out of his hand, till he
had with it laid a thousand Philistines dead upon the spot; and
thus that promise was more than accomplished, One of you shall
chase a thousand, Josh. 23.10. A jaw-bone was an inconvenient
thing to grasp, and, one would think, might easily be wrested
out of his hand, and a few such blows as he gave with it might
have crushed and broken it, and yet it held good to the last.
Had it been the jaw-bone of a lion, especially that which he him-
self had slain, it might have helped to heighten his fancy, and to
make him think himself the more formidable; but to take the
bone of that despicable animal, was to do wonders by the foolish
things of the world, that the excellency of the power might be of
God, and not of man. Oue of David's worthies slew three hundred
Philistines at once, but it was with a spear, 1 Chron. 11. 11.
Another slew of them till his hand was weary, and stuck to bis
sword, 2 Sam. 23. 10. But they all came short of Samson. What
could be thought too hard, too much, for him to do, on whom the
Spirit of the Lord came mightily? Through God we shall do
valiantly. It was strange the men of Judah did not now come in
to his aid; cowards can strike a falling enemy: but he was to be
a type of him that trod the wine-press alone.
||
V. Samson celebrating his own victory, since the men of Judah
would not do even that for him he composed a short song, which
he sang to himself, for the daughters of Israel did not meet him,
as afterwards they did Saul, to sing, with more reason, Samson
hath slain his thousands. The burthen of this song was, With
the jaw-bone of an ass, heaps upon heaps, have I slain a thousand
The same word in Hebrew (Chamor) signifies both
an ass and a heap, which make this an elegant paronomasia,
and represents the Philistines falling as tamely as asses. He
also gave a name to the place, to perpetuate the Philistines'
disgrace, (v. 17.) Ramath-Lehi, the lifting up of the jaw-bone.
Yet he did not vain-gloriously carry the bone about with him as a
shew, but threw it away when he had done with it. So little were
men, v. 16.
relics valued then.
this day. 20. And he judged Israel in the days of
the Philistines twenty years.
Here is,
·
I. The distress Samson was in, after this great performance, v. 18.
He was sore athirst. It was a natural effect of the great heat he
had been in, and the great pains he had taken: his zeal consumed
him, ate him up, and made him forget himself, till, when he had
time to pause a little, he found himself reduced to the last
extremity for want of water, and ready to faint. Perhaps there
was a special hand of God in it, as there was in the whole trans-
action; and God would hereby keep him from being proud of
his great strength and great achievements, and let him know that
he was but a man, and liable to the calamities that are common
to men. And Josephus says, It was designed to chastise him
for not making mention of God and his hand, in his memorial
of the victory he had obtained, but taking all the praise to
himself; I have slain a thousand men; now that he is ready to
die for thirst, he is under a sensible conviction that his own arm
could not have saved him, without God's right-hand and arm.
Samson had drunk largely of the blood of the Philistines, but
blood will never quench any man's thirst. Providence so ordered
it, that there was no water near him, and he was so fatigued that
he could not go far to seek it: the men of Judah, one would
think, should have met him, now that he was come off a conqueror,
with bread and wine, as Melchizedek did Abram, to atone for
the injury they had done him; but so little notice did they take
of their deliverer, that he was ready to perish for want of a draught
of water. Thus are the greatest slights often put upon those that
do the greatest services. Christ, on the cross, said, I thirst.
II. His prayer to God in this distress. Those that forget to
attend God with their praises, may perhaps be compelled to
attend him with their prayers. Afflictions are often sent to bring
unthankful people to God. Two things he pleads with God in
this prayer; 1. His having experienced the power and goodness
of God in his late success; Thou hast given this great deliverance
into the hand of thy servant. He owns himself God's servant in
what he had been doing, “Lord, wilt thou not own a poor servant
of thine, that has spent himself in thy service? I am thine, sacs
me." He calls this victory a deliverance, a great deliverance;
for if God had not helped him, he had not only not conquered
the Philistines, but had been swallowed up by them. He owns it
to come from God, and now corrects his former error, in assuming
it too much to himself; and this he pleads in his present strait.
Note, Past experiences of God's power and goodness are excellent
pleas in prayer for further mercy Lord, thou hast delivered
often, wilt thou not deliver still? Cor. 1. 10. Thou hast begun,
wilt thou not finish? Thou hast done the greater, wilt thou not do
the lesser?" Ps. 56. 13. 2. His being now exposed to his enemies,
Lest I fall into the hands of the uncircumcised, and then they
will triumph, will tell it in Gath, and in the streets of Askelon;
and will it not redound to God's dishonour if his champion become
so easy a prey to the uncircumcised?"The best pleas are those
taken from God's glory.
||
III. The seasonable relief God sent him. God heard his prayer,
and sent him water, either out of the bone, or out of the earth
through the bone, v. 19. That bone which he had made an
instrument of God's service, God to recompense him, made au
instrument of his supply. But I rather incline to our margina,
18. And he was sore athirst, and called on the reading, God clave a hollow place that was in Lehi: the place of
LORD, and said, Thou hast given this great this action was, from the jaw-bone, called Lehi; even before the
deliverance into the hand of thy servant: and now action we find it so called, v. 9, 14. And there, in that field, or
shall I die for thirst, and fall into the hand of the fountain suddenly and seasonably to open just by him, and water
hill, or plain, or whatever it was, that was so called, God causec
uncircumcised? 19. But God clave an hollow to spring up out of it in abundance, which continued a well ever
place that was in the jaw, and there came water after. Of this fair water he drank, and his spirits revived. We
thereout; and when he had drunk, his spirit came how ill we can spare it. And this instance of Samson's relief
should be more thankful for the mercy of water, did we consider
again, and he revived: wherefore he called the should encourage us to trust in God, and seek to him, for, wher
name thereof En-hakkore, which is in Lehi unto he pleases, he can open rivers in high places. See Isa. 41. 17, 18
a
46
Before Christ 1120.
Samson's Escape from Gaza
JUDGES, XV, XVI.
ho
IV. The memorial of this, in the name Samson, gave this up-began in his eye, with which he should have made a covenant;
Hart fountain, En-hakkore, the well of him that cried, thereby saw there one in the attire of a hurlot, and the lust which con-
teeping in remembrance, both his own distress, which occasioned ceived, brought forth, sin; he went in unto her.
him to cry, and God's favour to him, in answer to his cry. Many
a spring of comfort God opens to his people, which may fitly be
called by his name, it is the well of him that cried. Samson had
given a name to that place, which denoted him great and triumph-
ant, Ramath-lehi, the lifting up of the jaw-bone; but here he gives
it another name, which denotes him wanting and dependent.
2. Samson's danger. Notice was sent to the magistrates of
Gaza, perhaps by the treacherous harlot herself, that Samson was
in the town, v.2. Probably he came in a disguise, or, in the
dusk of the evening, went into an inu, or public-house, which
happened to be kept by this harlot. The gates of the city were
hereupon shut, guards set, all kept quiet, that Samson might
suspect no danger; now they thought they had him in a prison,
and doubted not but to be the death of him the next morning. Oh
that all those who indulge their sensual appetites in drunkenness,
uncleanness, or any fleshly lusts, would see themselves thus sur-
rounded, way-laid, and marked for ruin, by their spiritual enemies!
The faster they sleep, and the more secure they are, the greater is
their danger.
Lastly, The continuance of Samson's government after these
achievements, v. 20. At length Israel submitted to him whom
they had betrayed. Now it was past dispute that God was with
him, so that henceforward they all owned him, and were directed
by him as their judge; the stone which the builders refused
became the head-stone. It intimates the low condition of Israel,
that the government was dated by the days of the Philistines;
yet it was a mercy to Israel, that though they were oppressed by
a foreign enemy, yet they had a judge that preserved order, and
kept them from ruining one another. Twenty years his govern-
ment continued, according to the usage of the judges' adminis-
tration; but of the particulars we have no account, save of the
beginning of his government in this chapter, and the end of it in
||
the next.
CHAP. XVI.
Samson's name (we have observed before) signifies a little sun; (sol parvus ;)
we have seen this sun rising very very bright, and his morning ray strong and
clear; and, nothing appearing to the contrary, we take it for granted, that the
middle of the day was proportionably illustrious, while he judged Israel twenty
years; but the melancholy story of this chapter gives us such an account of his
evening, as did not commence his day. This little sun set under a cloud, and
yet, just in the setting, darted forth one such strong and glorious beam, as made
him even then a type of Christ, conquering by death. Here is, I. Samson
greatly endangered by his familiarity with one harlot, and hardly escaping,
v.1..3. II. Samson quite ruined by his familiarity with another harlot,
Delilah. Observe, 1. How he was betrayed by her to his sworn enemies, the
Philistines, who, (1.) By her means, got it out of him at last where his great
strength lay, 5..17. (2.) Then robbed him of his strength, by taking from
his head the crown of his separation, v. 18..20. (3.) Then seized him, blinded
him, imprisoned him, abused him, and, at a solemn festival, made a show of
him, v. 21..25. 2. How he avenged himself of them, by pulling down the
theatre upon their heads, and so dying with them, v. 26..31.
1. THE
HEN went Samson to Gaza, and saw there
an harlot, and went in unto her. 2. And
it was told the Gazites, saying, Samson is come
hither. And they compassed him in, and laid wait
for him all night in the gate of the city, and were
quiet all the night, saying, In the morning, when
it is day, we shall kill him. 3. And Samson lay till
midnight, and arose at midnight, and took the
doors of the gate of the city, and the two posts,
and went away with them, bar and all, and put
them upon his shoulders, and carried them up to
the top of an hill that is before Hebron.
"
3. Samson's escape, v.3. He rose at midnight, perhaps roused
by a dream, in slumberings upon the bed, (Job, 33.15.) by his
guardian angel, or rather by the checks of his own conscience;
he rose with a penitent abhorrence (we hope) of the sin he was
now committing, and of himself because of it, and with a pious
resolution not to return to it; rose under an apprehension of the
danger he was in, that he was as one that slept upon the top of a -
mast; rose with such thoughts as these; "Is this a bed fit for a
Nazarite to sleep in? Shall a temple of the living God be thus
polluted? Can I be safe under this guilt?" It was bad that he
lay down without such checks; but it would have been worse, if
he had lain still under them. He makes immediately toward the
gate of the city, probably finds the guards asleep, else he had
made them sleep their last; stays not to break open the gates, but
plucks up the posts, takes them, gates and bar and all, all very
large and strong, and a vast weight; yet he carries them on his
back several miles, up to the top of a hill, in disdain of their
attempt to secure him with gates and bars, designing thus to
render himself more formidable to the Philistines, and more
acceptable to his people; thus to give a proof of the great strength
God had given him, and a type of Christ's victory over death and
the grave. He not only rolled away the stone from the door of the
sepulchre, and so came forth himself, but carried away the gates of
the grave, bar and all, and so left it, ever after, an open prison to all
that are his; it shall not, it cannot, always detain them. O death,
where is thy sting? Where are thy gates? Thanks be to him that
not only gained a victory for himself, but giveth us the victory!
4. And it came to pass afterward, that he loved
a woman in the valley of Sorek, whose name was
Delilah. 5. And the lords of the Philistines came
up unto her, and said unto her, Entice him, and
see wherein his great strength lieth, and by what
means we may prevail against him, that we may
bind him to afflict him: and we will give thee every
one of us eleven hundred pieces of silver. 6. And
Delilah said to Samson, Tell me, I pray thee,
wherein thy great strength lieth, and wherewith
thou mightest be bound to afflict thee. 7. And
Samson said unto her, If they bind me with seven
green withs that were never dried, then shall I be
weak, and be as another man. 8. Then the lords of
the Philistines brought up to her seven green withs
which had not been dried, and she bound him with
9. Now there were men lying in wait,
them.
abiding with her in the chamber. And she said
unto him, The Philistines be upon thee, Samson.
And he brake the withs, as a thread of tow is
broken when it toucheth the fire.
broken when it toucheth the fire. So his strength
Here is,
1. Samson's sin, v. 1. His a Philistine to in the
taking wife,
beginning of his time, was, in some degree, excusable; but to join
himself to an harlot, that he accidentally saw among them, was
such a profanation of his honour, as an Israelite, as a Nazarite,
that we cannot but blush to read it, Tell it not in Gath. This vile
impurity makes the graceful visage of this Nazarite blacker than a
coal, Lam. 4.7,8. We find not that Samson had any business
at Gaza; if he went thither in quest of a harlot, it would make
one willing to hope, that,, as bad as things were otherwise, there
were no prostitutes among the daughters of Israel. Some think
he went thither to observe what posture the Philistines were in,
that he might get some advantages against them; if so, he forgot
his business, neglected that, and so fell into this snare. His sin
His sin
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Before Christ 1120.
Delilah's Treachery,
JUDGES, XVI.
was not known. 10. And Delilah said unto || and more easily have cut his throat. 2. That which they desired,
Samson, Behold, thou hast mocked me, and told in order hereunto, was, to know where his great strength lay, and
by what means he might be bound. Perhaps they imagined be
me lies: now tell me, I pray thee, wherewith thou had some spell or charin which he carried about with him, by the
mightest be bound. 11. And he said unto her, If force of which he did these great things, and doubted not, but is
they bind me fast with new ropes that never were they could get that from him, he would be manageable; and
occupied, then shall I be weak, and be as another therefore, having had reason enough formerly to know which was
to find out his a second time; by
man. 12. Delilah therefore took new ropes, and ploughing with his heifer, they engaged Delilah to get it out of
bound him therewith, and said unto him, The him, telling her what a kindness it would be to them, and, perhaps,
Philistines be upon thee, Samson. And there were assuring her it should not be improved to any real mischief, either
liers in wait abiding in the chamber. And he brake to him or her. 3. For this they bid high, promised to give her
each of them eleven hundred pieces of silver, fifty-five hundred in
them from off his arms like a thread. 13. And in all. So many shekels reckoned to above one thousand pounds
Delilah said unto Samson, Hitherto thou hast sterling; with this she was hired to betray one she pretended to
mocked me, and told me lies: tell me wherewith love; see what horrid wickedness the love of money is the root of.
thou mightest be bound. And he said unto her, friend, and with a kiss too, for filthy lucre. No marvel if those
Our blessed Saviour was thus betrayed by one whom he called
If thou weavest the seven locks of my head with who are unchaste, as Delilah, be unjust; such as lose their honesty
the web. 14. And she fastened it with the pin, in one instance, will in another.
and said unto him, The Philistines be upon thee,his own counsel a great while. She asked him where his great
III. The arts by which he put her off from time to time, and kept
Samson. And he awaked out of his sleep, and went strength lay, and whether it were possible for him to be bound
away with the pin of the beam, and with the web. and afflicted, (v. 6.) pretending that she desired only he would
15. And she said unto him, How canst thou say, I satisfy her curiosity in that one thing, and that she thought it was
love thee, when thine heart is not with me? thou impossible he should be bound, otherwise than by her charms.
hast mocked me these three times, and hast not bound with seven green withs, v.7. The experiment was tried,
When she urged him very much, he told her, 1. That he might be
told me wherein thy great strength lieth. 16. And (v. 8.) but it would not do; he broke the withs as easily as a thread
it came to pass, when she pressed him daily with of tow is broken when it toucheth the fire, v.9. 2. When she still
her words, and urged him, so that his soul was continued her importunity, (v. 10.) he told her that with two new
vexed unto death; 17. That he told her all his ropes he might be so cramped and bampered, that he might be as
easily dealt with as any other man, v.11. This experiment was
heart, and said unto her, There hath not come a tried too, but it failed; the new ropes broke from off his arm like a
razor upon mine head; for I have been a Nazarite thread, v. 12. 3. When she still pressed him to communicate the
unto God from my mother's womb: if I be shaven, secret, and upbraided him with it as an unkindness, that he had
then my strength will go from me, and I shall bantered her so long, he then told her that the weaving of the
become weak, and be like any other man.
seven locks of his head would make a great alteration in him, v. 13.
This came nearer the matter than any thing he had yet said, but
it would not do; his strength appeared to be very much in his
hair, when, upon the trial of this, purely by the strength of his
hair, he carried away the pin of the beam, and the web.
Now, in the making of all these experiments, it is hard to say
whether there appears more of Samson's weakness, or Delilah's
wickedness. (1.) Could any thing be more wicked than her rest-
less and unreasonable importunity with him, to discover a secret,
which she knew would endanger his life, if ever it were lodged
any where but in his own breast? What could be more base and
disingenuous, more false and treacherous, than to lay his head in
her lap, as one whom she loved, and at the same time to design
the betraying of him to those by whom he was mortally hated?
(2.) Could any thing be more weak than for him to continue a parley
with one who, he so plainly saw, was aiming to do him a mischief,
that he should lend an ear so long to such an impudent request,
that she might know how to do him a mischief; that when he
perceived liers in wait for him in the chamber, and that they were
ready to apprehend him if they had been able, he did not immedi-
ately quite the chamber, with a resolution never to come into it any
more; nay, that he should again lay his head in that lap, out of
which he had been so often roused with that alarm, The Philistines
are upon thee, Samson? One can hardly imagine a man so perfectly
besotted, and void of all consideration, as Samson now was; bu
whoredom is one of those things that take away the heart. It is
hard to say what Samson meant, in suffering her to try so often
whether she could weaken and afflict him: some think he did not
t
certainly know where his strength lay; but that, it should seem,
did; for, when he told her that which would disable him indeed
it is said, He told her all his heart. It seems, he designed to banis
her, and to try if he could turn it off with a jest, and to baffle thy
liers in wait, and make fools of them; but it was very unwise
The burnt child dreads the fire; yet Samson, that has more
than the strength of a man, in this comes short of the wisdom of
a child; for though he had been more than once brought into the
highest degree of mischief and danger by the love of women, and
lusting after them, yet he would not take warning, but is here again
taken in the same snare, and this third time pays for all. Solomon
seems to refer especially to this story of Samson, when, in his
caution against uncleanness, he gives this account of a whorish
woman, Prov. 7.26. That she hath cast down many wounded, yea
buny strong men have been slain by her. And, ch. 6. 26. That
the adulteress will hunt for the precious life. This bad woman,
that brought Samson to ruin, is here named Delilah, an infamous
name, and fitly used to express the person, or thing, that, by
flattery or falsehood, brings mischief and destruction on those to
whom kindness is pretended. See here,
I. The affection Samson had for Delilah; he loved her, v.4.
Some think she was his wife, but then he would have had her
home to his own house; others, that he courted her to make her
is wife; but there is too much reason to suspect that it was a
inful affection he had for her, and that he lived in uncleanness
with her: whether she was an Israelite or a Philistine, is not
certain. If an Israelite, which is scarcely probable, yet she had
the heart of a Philistine.
II. The interest which the lords of the Philistines made with her
to betray Samson, v. 5. 1. That which they told her they designed,
was, to humble him, or afflict him; they would promise not to do
hin any hurt, only they would disable him to do them any. And
so much conscience it should seem they made of this promise, that
even then, when he lay ever so much at their mercy, they would
uot kill him, no, not when the razor that cut his hair might sooner
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Before Christ 1120.
Samson betrayed.
JUDGES, XVI.
nim, that he did not quit the field, as soon as ever he perceived || fetters of brass; and he did grind in the prison-
that he was not able to keep the ground.
house.
1. What care Delilah took to make sure of the money for herself.
She now perceived, by the manner of his speaking, that he had
told her all his heart, and the lords of the Philistines, that hired
her to do this base thing, are sent for; but they must be sure to
bring the money in their hands, v. 18. The wages of unrighteous-
ness are accordingly produced, unknown to Samson; it would
grieve one's heart, to see one of the bravest men then in the world
sold and bought, as a sheep for the slaughter; how does this
instance sully all the glory of man, and forbid the strong man
ever to boast of his strength!
||
IV. The discovery he at last made of this great secret; and if
the discovery prove fatal to him, he must thank himself, who had
not power to keep his own counsel from one that manifestly sought
his ruin. Surely in vain is the net spread in the sight of any bird,
but in Samson's sight is the net spread, and yet he is taken in it.
If he had not been blind before the Philistines put out his eyes, he
might have seen himself betrayed. Delilah signifies a consumer,
she was so to him. Observe, 1. How she teased him, telling him
she will not believe he loved her, unless he will gratify her in this
matter; (v.15.) How canst thou say, I love thee, when thine heart
is not with me? That is, "when thou canst not trust me with the
counsels of thy heart?" Passionate lovers cannot bear to have
their love called in question, they would do any thing rather than
their sincerity should be suspected; here therefore Delilah had
this fond fool (excuse me that I call him so) at an advantage.
This expostulation is indeed grounded upon a great truth, That
hose only have our love, not that have our good words, or our 2. What course she took to deliver him up to them, according
good wishes, but that have our hearts. That is love without dis- to the bargain. Many in the world would, for the hundredth part
simulation; but it is falsehood and flattery, in the highest degree, of what was here given Delilah, sell those that they pretend the
to say, We love those with whom our hearts are not. How can greatest respect for. Trust not in a friend, then, put not confidence
we say, We love either our brother, whom we have seen, or God, in a guide. See what a treacherous method she took, (v. 19.) she
whom we have not seen, if our hearts be not with them? She made him sleep upon her knees. Josephus says, She gave him
continued many days vexatious to him with her importunity, so some intoxicating liquor, which laid him to sleep; what opiates
that he had no pleasure of his life with her; (v.16.) Why then did she might steal into his cup, we know not, but we cannot suppose
he not leave her? It was because he was captivated to her by the that he knowingly drank wine or strong drink, for that would
power of love, falsely so called, but, truly, lust. This bewitched have been a forfeiture of his Nazariteship, as much as the cutting
and perfectly intoxicated him, and, by the force of it, see, 2. How off his hair. She pretended the greatest kindness then when she
she conquered him; (v.17.) he told her all his heart. God left|| designed the greatest mischief; which yet she could not have
him to himself to do this foolish thing, to punish him for indulging compassed, if she had not made him sleep. See the fatal conse-
himself in the lusts of uncleanness. The angel that foretold his quences of security. Satan ruins men by rocking them asleep,
birth, said nothing of his great strength, but only that he should flattering them into a good opinion of their own safety, and so
be a Nazarite, and particularly that no razor should come upon his bringing them to mind nothing, and fear nothing, and then he
head, ch. 13.5. His consecration to God was to be his strength, robs them of their strength and honour, and leads them captive
for he was to be strengthened according to the glorious power of at his will When we sleep, our spiritual enemies do not. When
that Spirit which wrought in him mightily, that his strength, by he was asleep, she had a person ready to cut off his hair, which
promise, not by nature, might be a type and figure of the spiritual he did so silently and so quickly, that it did not awake him, but
strength of believers, Col. 1.11, 29. Therefore the badge of his plainly afflicted him; even in his sleep, his spirit manifestly sunk
consecration was the pledge of his strength; if he lose the former, upon it. I think we may suppose, that if this ill turn had been
he knows he forfeits the latter. "If I be shaven, I am no longer done him in his sleep by some spiteful body, without his being
a Nazarite, and then my strength is gone." The making of Lis himself accessary to it, as he was here, it would not have had this
||
bodily strength to depend so much on his hair, which could have strange effect upon him; but it was his own wickedness that
nó natural influence upon it, either one way or other, teaches us corrected him. It was his iniquity, else it had not been so much
to magnify divine institutions, and to expect God's grace, and the his infelicity.
continuance of it, only in the use of those means of grace wherein
he has appointed us to attend upon him—the word, sacraments,
and prayer.
In these earthen vessels is this treasure.
W
3. What little concern he himself was in at it, v. 20. He could
not but miss his hair as soon as he awoke, and yet said,
" I will
shake myself as at other times, after sleep;" or, "as at other
times, when the Philistines are pon me, to make my part good
against them." Perhaps he thought to shake himself the more
easily, and that his head would feel the lighter, now that his hair
was cut; little thinking how much heavier the burthen of guilt
was, than that of hair. He soon found in himself some change,
we have reason to think so, and yet wist not that the Lord was
departed from him. He did not consider that that was the reason
of the change. Note, Many have lost the favourable presence of
draw from them, but are not sensible of their loss, nor ever
God, and are not aware of it; they have provoked God to with-
complain of it. Their souls languish and are grown weak, their
gifts aither, every thing goes cross with them; and yet they
impute not this to the right cause, they are not aware that God is
departed from them, nor are they in any care to reconcile them-
selves to him, or to recover his favour. When God is departed,
we cannot do as at other times.
18. And when Delilah saw that he had told her
all his heart, she sent and called for the lords of the
Philistines, saying, Come up this once, for he hath
shewed me all his heart. Then the lords of the
Philistines came up unto her, and brought money
in their hand. 19. And she made him sleep upon
her knees; and she called for a man, and she
caused him to shave off the seven locks of his
head; and she began to afflict him, and his strength
went from him. 20. And she said, The Philistines
be upon thee, Samson. And he awoke out of
his sleep, and said, I will go out as at other times
before, and shake myself. And he wist not that
he LORD was departed from him 21. But the
Philistines took him, and put out his eyes, and
brought him down to Gaza, and ound him with
We have here the fatal consequences of Samson's folly in be
traying his own strength; he soon paid dear for it. A whore is
a deep ditch; he that is abhorred of the Lord shall fall therein.
In that pit Samson sinks. Observe,
4. What improvement the Philistines soon made of their advan-
tages against him, v.21. The Philistines took him when God was
departed from him; those that have thrown themselves out of
sleep in the lap of our lusts, we shall certainly wake in the hands
become an easy prey to their enemies. we
of the Philistines. It is probable they had promised Delilah no
Before Christ 1120.
The Death of Samson.
JUDGES, XVI.
than they which he slew in his life. 31. Then his
brethren and all the house of his father came down,
and took him, and brought him up, and buried him.
between Zorah and Eshtaol, in the burying place
of Manoah his father. And he judged Israel
twenty years.
to'kill him, but they took an effectual course to disable him; the So the dead which he slew at his death were more
first thing they did, when they had him in their hands, and
they could manage him, was, to put out his eyes, by applying fire
to them, says the Arabic version. They considered that his eyes
would never come again, as perhaps his hair might, and that the
strongest arms could do little without eyes to guide them, and
therefore, if now they blind him, they for ever blind him. His
eyes were the inlets of his sin, he saw the harlot at Gaza, and went
in unto her, (v. 1.) and now his punishment began there. Now
that the Philistines had blinded him, he had time to remember
how his own lust had blinded him. The best preservative of the
eyes, is, to turn them away from beholding vanity. They brought
him down to Gaza, that there he might appear in weakness, where
he had lately given such proofs of his strength, (v.3.) and be a
jest to those to whom he had been a terror. They bound him with
fetters of brass, who had before been held in the cords of his own
iniquity, and he did grind in the prison, work in their Bridewell,
either for their profit, or his punishment, or both. The Devil
does thus by sinners, blinds the minds of them which believe not,
and so enslaves them, and secures them in his interests. Poor
Samson, how art thou fallen! How is thine honour laid in the
dust! How are the glory and defence of Israel become the drudge
and triumph of the Philistines! The crown is fallen from his head;
woe unto him, for he hath sinned. Let all take warning by his
fall, carefully to preserve their purity, and to watch against all
fleshly lusts; for all our glory is gone, and our defence departed
from us, when the covenant of our separation to God, as spiritual
Nzarites, is profaned.
Though the last stage of Samson's life was inglorious, and one
could wish there were a veil drawn over it, yet this account here
given of his death may be allowed to lessen, though it do not quite
roll away, the reproach of it, for there was honour in his death.
No doubt, he greatly repented of his sin, the dishonour he had
by it done to God, and his forfeiture of the honcur God had put
upon him; for that God was reconciled to him appears, 1. By
the return of the sign of his Nazariteship; (v. 22.) his hair began
to grow again, as when he was shaven; that is, to be as thick and
as long as when it was cut off. It is probable that their general
thanksgiving to Dagon was not long deferred, before which Sam-
son's hair was thus grown, by which, and the particular notice
taken of it, it seems to have been extraordinary, and designed
for a special indication of the return of God's favour to him
upon his repentance. For the growth of his hair was neither the
cause nor the sign of the return of his strength, further than as it
was the badge of his consecration, and a token that God accepted
him as a Nazarite again, after the interruption, without those
ceremonies which were appointed for the restoration of a lapsed
Nazarite, which he had not now the opportunity of performing,
Numb. 6.9. It is strange that the Philistines, in whose hands he
was, were not jealous of the growth of his hair again, and did not
cut it; but perhaps they were willing his great strength should
return to him, that they might have so much the more work out
of him, and, now that he was blind, they were in no fear of any
hurt from him. 2. By the use God made of him for the de-
struction of the enemies of his people, and that at a time when
that, and not immediately for the defence and deliverance of
Israel. Observe,
:
it would be most for the honour of God, and the vindication of
22. Howbeit the hair of his head began to grow
again aner he was shaven. 23. Then the lords of
the Philistines gathered them together for to offer
a great sacrifice unto Dagon their god, and to
rejoice: for they said, Our god hath delivered
Samson our enemy into our hand. 24. And when
the people saw him, they praised their god: for
they said, Our god hath delivered into our hands
our enemy, and the destroyer of our country, which
slew many of us. 25. And it came to pass, when I. How insolently the Philistines affronted the God of Israel.
their hearts were merry, that they said, Call for 1. By the sacrifices they offered to Dagon, his rival. This Dagon
Samson, that he may make us sport. And they image, the upper part of which was in the shape of a man, the
they call their god, a god of their own making, represented by an
called for Samson out of the prison-house; and he lower part, of a fish, purely the creature of fancy; yet it served
made them sport: and they set him between the them to set up in opposition to the true and living God. To this
pillars. 26. And Samson said unto the lad that pretended deity they ascribe their success; (v. 23, 24.) Our God
has delivered Samson our enemy, and the destroyer of our country,
held him by the hand, Suffer me that I may feel into our hands. So they dreamed, though he could do neither
the pillars whereupon the house standeth, that I good nor evil. They knew Delilah had betrayed him, and they
may lean upon them. 27. Now the house was had paid her for doing it, yet they attribute it to their god, and
full of men and women; and all the lords of the are confirmed by it in their belief of his power to protect them;
all people will thus walk in the name of their gods, they will give
Philistines were there: and there were upon the them the praise of their achievements; and shall we not pay this
roof about three thousand men and women, that tribute to our God, whose kingdom ruleth over all? Yet, consider-
beheld while Samson made sport. 28. And Sam-ing what wicked arts they used to get Samson into their hands, it
son called unto the LORD, and said, O LORD God, must be confessed, it was only such a dunghill deity as Dagon that
was fit to be made a patron of their villanies. Sacrifices were
remember me, I pray thee, and strengthen me, I offered, and songs of praise sung, on the general thanksgiving-day,
pray thee, only this once, O God, that I may be for this victory obtained over one man; there were great expres-
at once avenged of the Philistines for my two eyes. sions of joy, and all to the honour of Dagon. Much more reason
29. And Samson took hold of the two middle pillars be to him who causes us to triumph in Christ Jesus! 2. By the spor
we to the praise of all our successes to our God ; Thank
upon which the house stood, and on which it was they made with Samson, God's champion, they reflected on God
Sorne up, of the one with his right hand, and of himself. When they were merry with wine, to make them mon
the other with his left. 30. And Samson said, merry, Samson must be fetched to make them sport; (v. 25, 27.
Let me die with the Philistines. And he bowed that is, for them to make sport with. Having sacrificed to ther
god, and eaten and drunk upon the sacrifice, they rose up to play
himself with all his might; and the house fell upon according to the usage of idolaters, (1 Cor. 10.7.) and Samsor
the lords, and upon all the people that were the rein.must be the fool in the ploy. They made themselves, and on
#
Before Curist 1120.
JUDGES, XVI.
Samson's Triumph in Death.
||
another, laugh, to see how, being blind, he stumbled and blun- || Nehemiah did of his, yet God not only accepted it in heaven, but,
dered. It is likely they smote this Judge of Israel upon the cheek, by revealing it to the inspired penman, provided for the register
(Mic. 5.1.) and said, Prophesy who smote thee. It was an in- ing of it in his church. He prayed to God to remember him, and
stance of their barbarity to trample thus upon a man in misery, strengthen him this once, thereby owning that his strength, for
at the sight of whom, a while ago, they would have trembled. It what he had already done, he had from God, and begged it might
put Samson in the depth of misery, and as a sword in his bones be afforded to him once more, to give them a parting blow. That
were their reproaches, when they said, Where is now thy God? it was not from a principle of passion or personal revenge, but
Nothing could be more grievous to so great a spirit; yet, being a from a holy zeal for the glory of God and Israel, that he desired
penitent, that makes him patient, and he accepts it as a punish-to do this, appears from God's accepting and answering the prayer
ment of his iniquity. How unrighteous soever the Philistines Samson died praying, so did our blessed Saviour; but Samson
were, he could not but own that God was righteous. He had prayed for vengeance, Christ for forgiveness. (2.) He gained
sported himself in his own deceivings, and with his own deceivers, opportunity to do it, by leaning on the two pillars, which were the
and justly are the Philistines let loose upon him, to make sport chief supports of the building, and were, it seems, so near together,
with him. Uncleanness is a sin that makes men vile, and exposes that he could take hold of them both at one time, v. 26, 29. Having
them to contempt; a wound and dishonour shall he get whose hold of them, he bore them down with all his might, crying aloud,
heart is deceived by a woman, and his reproach shall not be wiped|| Let me die with the Philistines, v.30. Animamque in vulnere
away. Everlasting shame and contempt will be the portion of ponit-While inflicting the wound, he dies.
those that are blinded and bound by their own lusts; the Devil, of people that was upon the roof, looking down through it to see
that deceived them, will insult over them.
the sport, we may suppose contributed to the fall of it. A weight
so much greater than ever it was designed to carry, might, perhaps,
have sunk of itself, at least it made the fall more fatal to those
within; and, indeed, few of either could escape being either stifled
or crushed to death. This was done, not by any natural strength
of Samson, but by the almighty power of God, and is not only
marvellous, but miraculous, in our eyes.
||
The vast concourse
||
+
Now in this, [1.] The Philistines were greatly mortified. Alì
1. Who were destroyed; all the lords of the Philistines, (v. 27.) their lords and great men were killed, and abundance of their
who had, by bribes, corrupted Delilah to betray Samson to them. people, and this in the midst of their triumph; the temple of Dagon
Evil pursued those sinners. Many of the people, likewise, to the (as many think the house was) was pulled down, and Dagon buried
number of three thousand, and among them a great many women, || in it. This would give a great check to the insolence of the sur-
one of whom, it is likely, was that harlot of Gaza, mentioned v.1.vivors; and, if Israel had had but so much sense and spirit left
Samson had been drawn into sin by the Philistine women, and a them as to improve the advantages of this juncture, they might
great slaughter is made among them, as was, by Moses's order, now have thrown off the Philistines' yoke. [2.] Samson may very
among the women of Midian, because it was they that caused the well be justified, and brought in not guilty of any sinful murder,
children of Israel to trespass against the Lord in the matter of either of himself or the Philistines. He was a public person, &
Peor, Numb. 31. 16.
declared enemy to the Philistines, against whom he might therefore
take all advantages; they were now, in the most barbarous manner,
making war upon him, all present were aiding and abetting, and
justly die with him. Nor was he a felo de se, or a self-murderer,
in it, for it was not his own life that he aimed at, though he had
too much reason to be weary of it, but the lives of Israel's enemies,
for the reaching of which he bravely resigned his own, not count-
ing it dear to him, so he might finish his course with honour.
[3.] God was very much glorified in pardoning Samson's great
transgressions, of which this was an evidence. It has been said
that the prince's giving of a commission to one convicted amounts
to a pardon. Yet, though he was a God that forgave him, he
ook vengeance of his inventions; (Ps. 99.8.) and, by suffering
his champion to die in fetters, warned all to take heed of those
lusts which war against the soul. However, we have good reason
to hope, that, though Samson died with the Philistines, he had
not his everlasting portion with them. The Lord knows them that
are his. [4.] Christ was plainly typified. He pulled down the
Devil's kingdom, as Samson did Dagon's temple; and, when he
died, obtained the most glorious victory over the powers of dark-
ness. Then, when his arms were stretched out upon the cross, as
Samson's to the two pillars, he gave a fatal shake to the gates of
hell, and, through death, destroyed him that had the power of
death, that is, the Devil; (Heb.2.14,15.) and herein exceeded
Samson, that he not only died with the Philistines, but rose again
to triumph over them.
2. When they were destroyed; (1.) When they were merry,
secure, and jovial, and far from apprehending themselves in any
danger. When they saw Samson lay hold on the pillars, we may
But pose it served them for a jest, and they made sport with, that
too; What will this feeble Jew do? How are sinners brought to
desolation in a moment! They are lifted up in pride and mirth,
that their fall may be the more dreadful. Let us never enjoy the
mirth of wicked people, but infer, from this instance, that their
triumphing is short, and their joy but for a moment (2.) It
was when they were praising Dagon their god, and giving that
honour to him which is due to God only, which is no less than
treason against the King of kings, his crown and dignity; justly,
therefore, is the blood of these traitors mingled with their sacri-
fices. Belshazzar was cut off when he was praising his made
gods, Dan.5.4. (3.) It was when they were making sport with
an Israelite, a Nazarite, and insulting over him, persecuting him,
whom God had smitten. Nothing fills the measure of the iniquity
of any person or people faster than mocking and mis-using the
servants of God, yea, though it is by their own folly that they
are brought low. Those know not what they do, nor whom they
affront, that make sport with a good man
;
3. How they were destroyed; Samson pulled the house down
upon them; Ġod, no doubt, putting it into his heart, as a public
person, thus to avenge God's quarrel with them, Israel's, and his
own. (1.) He gained strength to do it by prayer, v. 28. That ||
strength which he had lost by sin he recovers, like a true penitent, Lastly, The story of Samson concludes, 1. With account of
by prayer, as David, who, when he had provoked the Spirit of his burial; his own relations, animated by the glories that attended
grace to withdraw, prayed, (Ps. 51.12.) Restore unto me the joy his death, came and found out his body among the slain, brought
of thy salvation, and uphold me with thy free Spirit. We may it honourably to his own country, and buried it in the place of his
suppose that this was only a mental prayer, and that his voice fathers' sepulchres, the Philistines being in such a consternation
was not heard, (for it was made in a noisy clamorous crowd of that they durst not oppose it. 2. With the repetition of the ac-
Philistines;) but, though his voice was not heard of men, yet his count we had before of the continuance of his government, he
prayer was heard of God, and graciously answered; and, though|judged Israel twenty years; and, if they had not been as mean
he lived not to give an account himself of this his prayer, as and sneaking as he was brave and daring, he had left them clear
VOL. 1.
66
↓
II. How justly the God of Israel brought sudden destruction
upon them, by the hands of Samson. Thousands of the Philistines
were got together, to attend their lords in the sacrifices and joys
of this day, and to be the spectators of this comedy; but it proved
to them a fatal tragedy, for they were all slain, and buried in the
rums of the house; whether it was a temple, or a theatre, or some
slight building run up for the purpose, is uncertain. Observe,
:
L
•
→
"
·
a
Before Christ 1406.
JUDGES, XVI, XVII.
Micah and his Gods.
to make them so.
or the Philistines' yoke. They might have been easy, safe, and || unkind, and void of natural affection, to her son, as to curse him,
happy, if they would but have given God and their judges leave if he had it, and concealed it. Outward losses drive good people
to their prayers, but bad people to their curses. This woman's
silver was her god, before it was made either into a graven or a
molten image, else the loss of it would not have put her into suck
a passion, as quite to forget and break through all the laws of
decency and piety. It is a very foolish thing for those that are
provoked, to throw their curses about, as a madman that casieth
fire-brands, arrows, and death, since they know not but they may
light upon those that are most dear to them
II. Micah and his mother reconciled 1. The son was so
terrified with the mother's curses, that he restored the money.
Though he had so little grace as to take it, he had so much left as
not to dare to keep it, when his mother had sent a curse after it.
He cannot believe his mother's money would do him any good,
without his mother's blessing; nor dares he deny the theft when
he is charged with it nor retain the money when it is demanded
by the right owner. It is best not to-do evil, but it is next best,
when it is done, to undo it again, by repentance, confession, and
restitution. Let children be afraid of having the prayers of their
parents against them; for though the curse, causeless, shall not
come, yet that which is justly deserved may be justly feared;
even though it was passionately and indecently uttered. 2. The
mother was so pleased with her son's repentance, that she recalled
her curses, and turned them into prayers for her son's welfare;
Blessed be thou of the Lord, my son. When those that have been
guilty of a fault, appear to be free and ingenuous in owning it,
they ought to be commended for their repentance, rather than
still be condemned and upbraided for their fault.
III. Micah and his mother agreeing to turn their money into a
god, and set up idolatry in their family; and this seems to have
been the first instance of the revolt of any Israelite from God, and
his instituted worship, after the death of Joshua, and the elders
that out-lived him, and is therefore thus particularly related.
And, though this was only the worship of the true God by an
image, against the second commandment, yet this opened the
door to the worship of other gods, Baalim and the groves, against
the first and great commandment. Observe,
1. The mother's contrivance of this matter. When the silver
was restored, she pretends she had dedicated it to the Lord; (v. 3.)
either before it was stolen, and then she would have that thought
to be the reason why she was so much grieved at the loss of it, and
imprecated evil on him that had taken it, because it was a dedi-
had made a vow, that, if she could retrieve it, she would dedicate
cated, and therefore an accursed, thing; or, after it was stolen, she
it to God, and then she would have the providence that had so far
favoured her as to bring it back to her hands, to be an owning
of her vow. <<
'Come," said she to her son, "the money is mine,
but thou hast a mind to it; let it be neither mine nor thine, but
let us both agree to make it into an image for a religious use."
Had she put it to a use that had been indeed for the service and
honour of God, it had been a good way of accommodating the
matter between them; but, as it was, the project was wicked.
Probably this old woman was one of those that came out of Egypt,
and would have such images made as she had seen there; now
that she began to dote, she called to remembrance the follies of
her youth, and perhaps told her son that this way of worshipping
God by images was, to her knowledge, the old religion.
2. The son's compliance with her. It should seem, when she
first proposed the, thing, he stumbled at it, knowing what the
second commandment was; for when she said (v.3.) she designed
it for her son, to make an image of, yet he restored it to his mother,
(being loath to have a hand in making the image,) and she gave
it the founder, and had the thing done, blaming him perhaps for
scrupling it, v. 4. But, when the images were made, Micah, by
his mother's persuasion, was not only well reconciled to them, but
exceedingly pleased and in love with them: so strangely bewitching
was idolatry, and so much supported by traditions received from
their parents, 1 Pet. 1. 18. Jer. 44. 17. But, observe how the old
woman's covetousness prevailed, in part, above her superstition; shø
CHAP. XVII.
was none.
All agree, that what is related in this, and the rest of the chapters to the end of
this book, was not done, as the narrative occurs, after Samson, but long before,
even soon after the death of Joshua, in the days of Phinehas the son of Eleazar,
ch.20..28. But it is cast here into the latter part of the book, that it might
not interrupt the history of the judges. That it might appear how happy the
nation was in the judges, here is shewed how unhappy they were when there
I. Then idolatry began in the family of Micah, ch. 17. II. Then
it spread itself into the tribe of Dan, ch. 18. III. Then villany was committed
in Gibeah of Benjamin, ch. 19. IV. Then that whole tribe was destroyed, for
countenancing it, ch. 20. V. Then strange expedients were adopted to keep
up that tribe, ch. 21. Therefore, blessed be God for the government we are
under! In this chapter, we are told how Micah, an Ephraimite, furnished
himself, 1. With an image for his god, v. 1..6. 2. With a Levite, such a one
as he vas, for his priest, v.7..13.
1.
ND there was a man of mount Ephraim,
whose name was Micah. 2. And he said
unto his mother, The eleven hundred shekels of
silver that were taken from thee, about which
thou cursedst, and spakest of also in mine ears,
behold, the silver is with me; I took it. And his
mother said, Blessed be thou of the LORD, my son.
3. And when he had restored the eleven hundred
shekels of silver to his mother, his mother said, I
hud wholly dedicated the silver unto the LORD
from my hand for my son, to make a graven image
and a molten image: now therefore I will restore
it unto thee. 4. Yet he restored the money unto
his mother; and his mother took two hundred
shekels of silver, and gave them to the founder,
who made thereof a graven image and a molten
image: and they were in the house of Micah.
5. And the man Micah had an house of gods, and
made an ephod, and teraphim, and consecrated
one of his sons, who became his priest. 6. In
those days there was no king in Israel, but every
man did that which was right in his own eyes.
Here we have,
1. Micah and his mother quarrelling. 1. The son robs the
mother. The old woman had hoarded, with long scraping and
saving, a great sum of money-eleven hundred pieces of silver.
It is likely she intended, when she died, to leave it to her son; in
the mean time, it did her good to look upon it, and to count it over.
The young man has a family of children grown up, for he had one
of age to be a priest; (v.5.) he knows where to find his mother's
cash, thinks he has more need of it than she has, cannot stay till
she dies, and so takes it away privately, for his own use. Though
it is a fault in parents to withhold from their children that which is
meet, and lead them into temptation to wish them in their graves,
yet even that will by no means excuse the wickedness of those
children that steal from their parents, and think all their own
which they can get from them, though by the most indirect
methods. 2. The mother curses the son, or whoever had taken
her money. It should seem she suspected her son; for, when
she cursed, she spoke in his ears so loud, and with so much passion
and vel emence, as made both his ears to tingle. See what mis-
chief the love of money makes, how it destroys the duty and
comfort of every relation. It was the love of money that made
Micah so undutiful to his mother as to rob her. and made her so
..
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Pefore Christ 1046.
Micah and his Gods
JUD
had wholly dedicated the silver to make the graven and molten to sojourn where he could find a place: and he
images, all the eleven hundred pieces; but, when it
be done, she made less than a fifth part serve, even two hundred came to mount Ephraim to the house of Micah,
shekels, v.4. She thought that enough, and indeed it was too as he journeyed. 9. And Micah said unto him,
much, to give for an image that is a teacher of lies. Had it been Whence comest thou? And he said unto him, Í
devoted truly to the honour of God, he would not thus have been am a Levite of Beth-lehem-judah, and I go to
put off with part of the price, but would have signified his resent- sojourn where I may find a place. 10. And Micah
nient of the affront, as he did in the case of Ananias and Sapphira.said unto him, Dwell with me, and be unto me a
Now observe, (1) What was the corruption here introduced,
v.5. The man Micah had a house of gods, (a house of God, so father and a priest, and I will give thee ten shekels
the LXX,) for so he thought it, as good as that at Shiloh, and of silver by the year, and a suit of apparel, and
better, because his own, of his own inventing, and at his own thy victuals. So the Levite went in. 11. And the
disposal; for people love to have their religion under their girdle, Levite was content to dwell with the man; and
to manage it as they please A house of error, so the Chaldee;
for really it was so a deviation from the way of truth, and an the young man was unto him as one of his sons.
inlet to all deceit. Idolatry is a great cheat, and one of the worst 12. And Micah consecrated the Levite; and the
of errors. That which he aimed at, in the progress of his idolatry, young man became his priest, and was in the
whether he designed it at first or no, was, to mimic and rival both
house of Micah.
God's oracles and his ordinances. [1.] His oracles; for he made
13. Then said Micah, Now
know I that the LORD will do me good, seeing I
have a Levite to my priest.
Teraphim, little images, which he might advise with as there was
occasion, and receive informations, directions, and predictions
from. What the Urim and Thummim were to the prince and
people, these Teraphim should be to his family; yet he could
not think that the true God should own them, or give answers by
them, and therefore depended upon such demons as the heather
worshipped, to inspire them, and make them serviceable to him.
I. What brought this Levite to Micah. By his mother's side,
Thus, while the honour of Jehovah was pretended, (v.3.) yet, his he was of the family of Judah, and lived at Bethlehem, among his
institution being relinquished, they unavoidably lapsed into down-mother's relations, (for that was not a Levites' city,) or, upon some
right idolatry and demon-worship. [2.] His ordinances. Some other account, as a stranger or inmate, sojourned there, v.7.
room or apartment in the house of Micah was appointed for the Thence he went to sojourn where he could find a place, and, in
temple or house of God; an ephod, or holy garment, was provided his travels, came to the house of Micah, in mount Ephraim, v. 8.
for his priest, to officiate in, in imitation of those used at the Now, 1. Some think it was his unhappiness that he was under a
tabernacle of God; and one of his sons he consecrated, probably necessity of removing, either because he was persecuted and
the eldest, to be his priest. And, when he had set up a graven abused, or rather neglected and starved, at Bethlehem. God
or molten image, to represent the object of his worship, no marvel had made plentiful provision for the Levites, but the people with-
If a priest of his own getting, and his own making, served to be held their dues, and did not help them into the possession of the
the manager of it. Here is no mention of any altar, sacrifice, or cities assigned them, so that they were reduced to straits, and no
Leense, in honour of these silver gods; but, having a priest, it is
care was taken for their relief. Israel's forsaking of God began
probable he had all these, unless we suppose that, at first, his with forsaking the Levites, which therefore they are warned
gods were intended only to be advised with, not to be adored, against, Deut. 12. 19. (It is a sign religion is going to decay, when
like Laban's Teraphim:but the beginning of idolatry, as of other good ministers are neglected, and at a loss for a livelihood But,
sins, is like the letting forth of water; break the dam, and you 2. It seems rather to have been his fault and folly, that he loved
bring a deluge. Here idolatry began, and it spread like a fretting o wander, threw himself out where he was, and forfeited the
leprosy Dr. Lightfoot would have us observe, that, as eleven respect of his friends, and, having a roving head, would go seek
hundred pieces of silver were here devoted to the making of an his fortune, as we say. We cannot conceive that things were yet
idol, which ruined religion, especially in the tribe of Dan, (as we
shall find after,) which was Samson's tribe, so eleven hundred unless it was his own fault. As those are fit to be pitied that
come to that bad pass among them, that a Levite should be poor,
pieces of silver were given by each Philistine lord for the ruin of would fix, but may not, so those are fit to be punished that night
fix, but will not Unsettledness being, one would think, a con-
staut uneasiness, it is strange that any Israelite, especially any
Levite, should affect it.
Samson.
(2.) What was the cause of this corruption; (v. 6.) There was no
king in Israel, no judge or sovereign prince to take cognizance
of the setting up of these images, (which, doubtless, the country
about soon resorted to,) and to give orders for the destroying of
them; none to convince Micah of his error, and to restrain and
punish him; to take this disease in time, by which the spreading
of the infection might have been happily prevented. Every man
did that which was right in his own eyes, and then they soon did
that which was evil in the sight of the Lord. When they were
without a king, to keep good order among them, God's house
was forsaken, his priests neglected, and all went to ruin amor
them. See what a mercy government is, and what reason there
is that not only prayers and intercessions, but giving of thanks,
hould be made for kings, and all in authority, 1 Tim. 2.12
Nothing contributes more, under God, to the support of religion
in the world, than the due administration of those two great ordi-
nances, magistracy and ministry
We have here an account of Micah's furnishing himself with
a Levite for his chaplain, either thinking his son, because the
heir of his estate, too good to officiate, or rather, because not of
God's tribe, not good enough. Observe,
-1
well enough content with his son for a priest, he would have gone
II. What bargain Micah made with him. Had he not been
of one that drops into his hands, which shewed that he had no
or sent abroad to inquire out a Levite; but now he only takes hold
It is probable that this rambling Levite
great zeal in the matter.
molten image, which, if he had had any thing of the spirit of a
heard, in the country, of Micah's house of gods, his graven and
Levite in him, would have brought him thither, to reprove Micah
for his idolatry, to tell how directly contrary it was to the law of
God, and how it would bring the judgments of God upon him;
but, instead of that, like a base and degenerate branch of the
sacred tribe, thither he goes, to offer his service, with, “Hav
you any work for a Levite? for I am out of business, and go
sojourn where I may find a place;" all he aimed at was, to g
bread, not to do good, v.9. Micah courts him into his family
Beth-(v.10.) and promises him, 1. Good preferment; Be unto me
7. And there was a young man out of
lehem-judah, of the family of Judah, who was a father and a priest. Though a young man, and taken up at the
Levite, and he sojourned there. S. And the man father, so far is he from setting him mong his servants. He asks
door, yet, if he take him for a priest, he will respect him as a
departed out of the city from Beth-lehem-judah, not for his credentials, takes no time to inquire how he behaved
Before Christ 1406
Micah and his Gods,
JUDGES, XVII, X
in the place of his last settlement, considers not whether, though
he was a Levite, yet he might not be of such a bad character, as to
be a plague and scandal to his family, but thinks, though he were
ever so great a rake, he might serve for a priest to a graven image,
like Jeroboam's priests of the lowest of the people, 1 Kings 12. 31.
No marvel if they who can make any thing serve for a god, make
any thing serve for a priest. 2. A tolerable maintenance. He will
allow him meat, and drink, and clothes, a double suit, so the word
is in the margin, a better and a worse, one for every day's wear, and
one for holy days, and ten shekels, about twenty-five shillings a year,
for spending money; a poor salary, is comparison of what God
provided for the Levites that behaved well; but those that forsake
God's service, will never mend themselves, nor find a better mas-
ter. The ministry is the best calling, but the worst trade, in the
world.
1.
1
N those days there was no king in Israel and
them an inheritance to dwell in; for unto that day
in those days the tribe of the Danites sought
all their inheritance had not fallen unto them
among the tribes of Israel. 2. And the children of
Dan sent of their family five men from their coasts,
men of valour, from Zorah, and from Eshtaol, to
spy out the land, and to search it; and they said
unto them, Go, search the land: who, when they
came to mount Ephraim, to the house of Micah,
they lodged there. 3. When they were by the house
of Micah, they knew the voice of the young man,
the Levite; and they turned in thither, and said
unto him, Who brought thee hither? And what
makest thou in this place? And what hast thou
here? 4. And he said unto them, Thus and thus
dealeth Micah with me, and hath hired me, nd
I am his priest. 5. And they said unto him, Ask
counsel, we pray thee, of God, that we may know
whether our way which we go shall be prosperous.
6. And the priest said unto them, Go in peace: be-
fore the LORD is your way wherein ye go.
:
III The Levite's settlement with him, v. 11. He was content
to dwell with the man; though his work was superstitious, and
his wages scandalous, he objected against neither, but thought
himself happy that he had lighted on so good a house. Micah,
thinking himself holier than any of his neighbours, presumes to
consecrate this Levite; (v. 12.) as if his building, furnishing, and
this chapel, authorized him, not to the
person that should officiate there, but to confer those orders upon
him, which he had no right to give, nor the other to receive.
And now he shows him respect as a father, and tenderness as a
son, and, with that, is willing to make up the deficiency of the
coin he gave him.
IV. Micah's satisfaction in this; (v. 13.) Now know I that the
Lord will do me good; that is, he hoped that his new establish
ment would gain reputation among his neighbours, and that would
turn to his advantage, for he would share in the profits of his altar;
or rather, that God would countenance and bless him in all he
put his hand unto, because I have a Levite to be my priest. 1. He
thought it was a sign of God's favour to him and his images, that
he had so opportunely sent a Levite to his door. Thus they who
please themselves with their own delusions, if Providence unex-
pectedly bring any thing to their hands, that furthers them in their
evil way, are too apt from thence to infer that God is pleased with.
them. 2. He thought now that the error of his priesthood was
amended, all was well, though he still retained his graven and
molten image. Note Many deceive themselves into a good opi-
nion of their state, by a partial reformation. They think they are
as good as they should be, because, in some one particular instance,
they are not so bad as they have been; as if the correcting of one
fault would atone for persisting in all the rest. 3. He thought the
making of a Levite into a priest, was a very meritorious act,
which rally was a presumptuous usurpation, and very provoking
to God. Men's pride, and ignorance, and self-flattery, will un-
dertake, not only to justify, but magnify and sanctify, the most
daring impieties and invasions upon the divine prerogatives.
With much reason might Micah have said, "Now may I fear
that God will curse me, because I have debauched one of his
own tribe, and drawn him into the worship of a graven image;
yet, for this, he hopes God will do him good. 4. He thought that
having a Levite in the house with him, would of course entitle
him to the divine favour. Carnal hearts are apt to build too
much upon their external privileges, and to conclude that God
will certainly do them good, because they are born of godly pa-
rents, dwell in praying families, are linked in society with those
that are very good, and sit under a lively ministry; whereas all
this is but like having a Levite to be their priest, which amounts
to no security at all that God will do them good, unless they be
good themselves, and make a good use of those advantages.
99%
CHAP. XVIII.
How idolatry crept into the family of Micah we read in the chapter before, how
it was translated from thence into the tribe of Dan we have an account in this
chapter, and how it gained a settlement in a city of note; for how great a
matter doth a little fire kindle! The tribe of Dan had their lot assigned them
løst of all the tribes, and, it happening to le too strait for them, a consider
able nty in the utmost corner of Canaan northward was added to it, "Let
them get it, and take it ;" it was called Laish or Leshem, Josh. 19. 47.
Now here we are told, 1. How they sent spies to bring them an account of the
place, who, by the way, got acquainted with Micah's priest, v.1..6. II.
What an encouraging report these spies brought back, v. 7..10. III. What
forces were sent to conquer Laish, v. 11..13. IV. How they, by the way,
plundered Micah of his gods, v. 14 .. 25. V. How easily they conquered Laish
(v. 27..29.) and, when they had it, set up the graven image in it, v. 30, 31.
Here is,
1. The eye which these Danites had upon Laish, not the whole
tribe of Dan, but one family of them, to whose lot, in the subdivi-
sion of Canaan, that city fel!. Hitherto this family had sojourned
with their brethren, who had taken possession of their lot, which
lay between Judah and the Philistines, and had declined going
to their own city, because there was no king in Israel to rule over
them, v. 1. It lay a great way off, separate from the rest of their
tribe; it was entirely in the enemy's hand, and therefore they
would spunge upon their brethren, rather than go far to provide
for themselves. But, at length, necessity forced them, to it, and
they began to think of an inheritance to dwell in. It is better
to have a little of one's own, than always to hang upon others.
2. The inquiry which this family of the Danites made con-
they might know the character of the country, whether it was an
cerning Laish. They sent five men to search the land, (v. 2.) that
inheritance worth going so far for; and the posture of the people,
whether the making of themselves masters of it was a thing prac-
ticable, what force was necessary in order thereunto, and which
was the best way of making an attack upon it. The men they
sent, were men of valour, who, if they fell into their enemies'
hands, knew how to look danger in the face. It is prudent to
look before we leap; Dan had the subtilty of a serpent bị the
way, (Gen. 49. 17.) as well as the courage of a lion's whelp, leap-
ing from Bashan, Deut. 33. 22.
3. The acquaintance which their spies got with Micah's priest,
and the improvement they made of that acquaintance. It seems,
they had known this Levite formerly, he having, in his rambles,
been sometimes in their country; and though his countenance
might be altered, they knew him again by his voice, v. 3. They
were surprised to find him so far off, inquired what brought him
thither, and he told them (v. 4.) what business he had there, and
what encouragement. They, understanding that he had an oracle
in his custody, desired he would tell them whether they should
•
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Before Christ 1406.
The Expedition of the Daniles
JUDGES, XVIII.
•
presper in their present undertaking, v. 5. See their carelessness || mutual mischiefs, weakened and consumed one another. Set
and regardlessness of God and his providence; they would not here, (1.) What the office of magistrates is, they are to be heirs of
pave inquired of the Lord at all, if this Levite's mentioning of the restraint, that is, to preserve a constant entail of power, as heirs
Teraphim he had with him had not put it into their heads. Many to an inheritance, in the places where they are, for the restraining
zever think of religion but just when it falls in their way, and they of that which is evil. They are possessors of restraint, intrusted
cannot avoid it, like chance-customers. See their ignorance of the with their authority for this end, that they may check and suppress
divine law, that they thought God, who had forbidden the religious every thing that is vicious, and be a terror to evil doers. It is only
use of graven images, would yet own them in consulting an image, God's grace that can renew men's depraved minds, and turn their
and give them an answer of peace. Should he be inquired of by hearts; but the magistrate's power may restrain their bad practices,
them? Ezek. 14. 3. They seem to have had a greater opinion of and tie their hands, so that the wickedness of the wicked may not
Micah's Teraphim, than of God's Urim; for they had passed by be either so injurious, or so infectious, as otherwise it would be.
Shiloh, and, for aught that appears, had not inquired there of Though the sword of justice cannot cut up the root of bitterness,
God's high priest, but Micah's shabby Levite shall be an oracle to it may cut off its branches, and hinder its growth and spreading,
them. He betakes himself to his usual method of consulting his that vice may not go without a check, for then it becomes daring
Teraphim; and, whether he himself believed it or no, he humoured and dangerous, and the community shares in the guilt. (2.) See
the thing so well, that he made them believe he had an answer what method must be used for the restraint of wickedness. Sinners
from God, encouraging them to go on, and assuring them of good must be put to shame, that they who will not be restrained by the
success, v. 6. “Go in peace, you shall be safe, and may be easy, shamefulness of the sin before God and their own consciences, may
for before the Lord is your way," that is, "he approves it," (as be restrained by the shamefulness of the punishment before men.
the Lord is said to know the way of the righteous with acceptation,)|| All ways must be tried to dash sin out of countenance, and cover
"and therefore he will make it prosperous; his eye will be upon it with contempt, to make people ashamed of their idleness,
you for good, he will direct your way, and preserve your going drunkenness, cheating, lying, and other sins, by making reputa-
out, and coming in." Note, Our great care should be that our tion always appear on virtue's side. (3.) See how miserable,
way be such as God approves, and if it be so, we may go in peace. and how near to ruin, those places are, that either have no
If God care for us, on him let us cast our care, and be satisfied magistrates, or none that bear the sword to any purpose; the
that we cannot miss our way, if he go before us.
wicked then walk on every side, Ps. 12. 8, And how happy we
are in good laws, and a good government.
*G
2. It was ill guarded. The people of Laish dwelt careless, quiet,
and secure, their gates left open, their walls out of repair, because
under no apprehension of danger any way; though their wicked-
ness was so great, that they had reason to fear divine vengeance
and cowardice, were not now such a terror to the Canaanites, as
every day. It was a sign that the Israelites, through their sloth
they had been, when they first came among them, else the city of
Laish, which, probably, knew itself to be assigned to them, would
not have been so very secure. Though they were an open and
rounded with the sea, and were well fortified both by art and
inland town, they lived secure, like the Zidonians, who were sur-
nature; but were far from the Zidonians, who therefore could not
come in to their assistance, nor help to defend them from the
danger, which, by debauching their manners, they had helped to
which bespeaks either the idleness they affected, they followed no
bring them into. And, lastly, They had no business with any man,
trade, and so grew laży and luxurious, and utterly unable to
defend themselves, or the independency they affected, they
scorned to be either in subjection to, or alliance with, any of their
neighbours, and so they had none to protect them, or bring in
any aid to them. They cared for nobody, and therefore nobody
cared for them. Such as these were the men of Laish
II. The encouragement which from hence they gave to their
countrymen that sent them to prosecute their design upon this
city, v.8..10. Probably, the Danites had formed notions of the
insuperable difficulties of the enterprise, thought it impossible
ever to make themselves masters of Laish, and therefore had kept
themselves so long out of the possession of it; perhaps, suggesting
likewise to one another, in their unbelief, that it was not a country
the spies (and they were not, in this, evil spies) had an eye to in
worth going so far and running such a risk for. Which jealousies
their report. 1. They represent the place as desirable. If you
will trust our judgments, we have seen the land, and we are agreed
in our verdict upon the view, that, behold, it is very good, (v. 9.)
better than this mountainous country, into which we are here
crowded by the Philistines. You need not doubt of living com.
fortably in it, for it is a place where there is no want of any thing,"
See what a good land Canaan was, that this city, which
lay furthest of all northward, in the utmost corner of the country,
stood on such a fruitful spot. 2. They represent it as attainable;
they do not at all question, but, with God's blessing, they may
soon get possession of it; for the people are secure, v. 10. And the
more secure, always the less safe; "God has given it into you
v.10.

7. Then the five men departed, and came to
Laish, and saw the people that were therein,
how they dwelt careless, after the manner of the
Zidonians, quiet and secure,
and secure, and there was no
and there was no
magistrate in the land, that might put them to
shame in any thing; and they were far from the
Zidonians, and had no business with any man.
8. And they came unto their brethren to Zorah and
Eshtaol: and their brethren said unto them, What
say ye? 9. And they said, Arise, that we may go
up against them: for we have seen the land, and,
behold, it is very good: and are ye still? be not
slothful to go, and to enter to possess the land
10. When ye go, ye shall come unto a people
secure, and to a large land: for God hath given
it into your hands; a place where there is no want
of any thing that is in the earth. 11. And there
went from thence of the family of the Danites,
out of Zorah and out of Eshtaol, six hundred men,
appointed with weapons of war. 12. And they
went up, and pitched in Kirjath-jearim, in Judah:
wherefore they called that place Mahaneh-dan
unto this day: behold, it is behind Kirjath-jearim.
13. And they passed thence unto mount Ephraim,
and came unto the house of Micah.
Here is,
I. The observation which the spies made upon the city of Laiah.
and the posture of its inhabitants, v. 7. Never was place so ill
governed, and so il guarded, which would make it a very easy ||
prey to the invader.
1. It was ill governed, for every man might be as bad as he
would, and there was no magistrate, no heir of restraint, as the
word is, that might so much as put them to shame in any thing,
uch less put them to death; so that, by the most impudent
moralities, they provoked God's wrath, and, by all manner of
Before Christ 1406.
Micah's Loss.
JUDGES, XVIII.

hands, and you may have it for the taking." They stir them up the cattle and the carriage before them. 22. And
to the undertaking; "Arise, that we may go up against them, let when they were a good way from the house of
us go about it speedily and resolutely." They expostulate with Micah, the men that were in the houses near to
them for their delays, and chide them out of their sluggishness;
Are ye still? Be not slothful to go. Men need to be thus stirred Micah's house were gathered together, and over-
up to mind even their interest. Heaven is a very good land, where took the children of Dan. 23. And they cried unto
there is no want of any thing; our God has, by the promise, given the children of Dan. And they turned their faces
it into our hands, let us not be slothful then in making it sure, and and said unto Micah, What aileth thee, that thou
laying hold on eternal life, but strive to enter.
comest with such a company? 24. And he said,
Ye have taken away my gods which I made, and
the priest, and ye are gone away:(and what have
more? and what is this that ye say unto me,
III. The Danites' expedition against Laish. This particular
family of them, to whose lot that city fell, now at length make
towards it, v.11..13. The military men were but six hundred
in all, not a hundredth part of that tribe, for, when they
entered Canaan, the Danites were above sixty-four thousand,
Numb. 26. 43. It was strange that none of their brethren of theirWhat aileth thee? 25. And the children of Dan
said unto him, Let not thy voice be heard among
us, lest angry fellows run upon thee, and thou lose
thy life, with the lives of thy household. 26. And
the children of Dan went their way: and when
Micah saw that they were too strong for him, he
turned and went back unto his house.
It
own tribe, much less of any other, came in to their assistance;
but it was long after Israel came to Canaan, before there appeared
among them any thing of a public spirit, or concern for a com-
mon interest, which was the reason why they seldom united in a
common head, and that kept them low and inconsiderable.
appears, by v. 21. that these six hundred were the whole number
that went to settle there, for they had their families and effects
with them, their little ones and cattle, so confident were they of
success. The other tribes gave them a free passage through their
country; their first day's march brought them to Kirjath-jearim;
(v.12.) and such rare things were military encampments now
become in Israel, that the place where they rested that night, was,
from thence, called Mahaneh-dan, the camp of Dan; and, pro-
bably, the place whence they began their march, between Zorah
and Eshtaol, was called by the same name, and is meant, ch. 13. 25.
The second day's march brought them unto mount Ephraim, near
Micah's house, (v. 13.) and there we must pause a while.
Som
"C
~
The Danites had sent out their spies to find out a country for
them, and they sped well in their search; but here, now that they
came to the place, (for, till that brought it to their mind, it does
not appear that they had mentioned it to their brethren,) they
oblige them with a further discovery, they can tell them where
there are gods; Here, in these houses, there are an ephod, and
teraphim, and a great many fine things, for devotion, such as we
have not the like in our country, now, therefore, consider what ye
have to do, v.14. We consulted them, and had a good answet
from them; they are worth having, nay, they are worth stealing,
14. Then answered the five men that went to (that is, having, upon the worst terms,) and if we can but make
spy out the country of Laish, and said unto their ourselves masters of these gods, we may the better hope to prosper,
brethren, Do ye know that there is in these houses and make ourselves masters of Laish." So far they were in the
right, that it was desirable to have God's presence with them, but
an ephod, and teraphim, and a graven image, and wretchedly mistaken, when they took these images for tokens of
a molten image? now therefore consider what ye God's presence, which were fitter to be used in a puppet-play,
have to do. 15. And they turned thitherward, and than in acts of devotion. They thought an oracle would be pretty
came to the house of the young man the Levite, corapany for them in their enterprise, and, instead of a council of
even unto the house of Micah, and saluted him.going to settle in, being so far from Shiloh, they thought they had
advise and the were
16. And the six hundred men, appointed with more need of a house of gods among themselves, than Micah had
their weapons of war, which were of the children that lived so near it. They might have made as good an ephod
of Dan, stood by the entering of the gate. 17. And and teraphim themselves as this was, and which would have served
the five men that went to spy out the land went found this in the possession of, (though it had that reputation
purpose every whit as well, but the reputation which they
up, and came in thither, and took the graven image, but a while,) amused them into a strange veneration for it, which
and the ephod, and the teraphim, and the molten they would som have dropped, if they had had so much sense au
image: and the priest stood in the entering of the to inquire into its original, and whether there was any thing divine
gate with the six hundred men that were appointed
with weapons of war. 18. And these went into
Micah's house, and fetched the carved image, the
ephod, and the teraphim, and the molten image,
Then said the priest unto them, What do ye?
19. And they said unto him, Hold thy peace, lay
thine hand upon thy mouth, and go with us, and be
to us a father and a priest: is it better for thee to
be a priest unto the house of one man, or that thou
be a priest unto a tribe and a family in Israel?
20. And the priest's heart was glad, and he took the
ephod, and the teraphim, and the graven image,
and went in the midst of the people 21. So they
rued and departed, and put the little ones and
their
}
in its institution.
*£*£#*}
Being determined to take these gods along with them, we
are here told how they stole the images, cajoled the priest, and
frightened Micah from attempting to rescue them.
particularly the chapel, went in and fetched out the images, with
I. The five men that knew the house, and the avenues to it, ane
the ephod, and teraphim, and all the appertenances, while the six
the chapel, went in and fetched out the with
hundred men kept the priest in talk at the gate, v. 16..18.
what little care this sorry priest took of his gods; while he was
sauntering at the gate, and gazing at the strangers, his treasure
(such as it was) was gone. See how impotent these sorry gods were,
that could not keep themselves from being stolen; it is mentioned
as the reproach of idols, that themselves are gone into captivity,
Isa. 46. 2. Oh the sottishness of these Danites! How could they
imagine those gods should protect them, that could not keep
Before Christ 1406.
Micah's Lo
JUDGES, XVIII.
bernacle, where there were even visible tokens of his presence,
nothing will serve them but they must have gods to go before them,
not of their own making, indeed, but, which was as bad, of their
own stealing. Their idolatry began in theft, a proper prologue
for such an opera. In order to the breaking of the second com-
mandinent, they begin with the eighth, and take their neighbour's
goods to make them their gods. The holy God hates robbery for
burnt-offerings, but the Devil loves it. Had these Danites seized
the images, to deface and abolish them, and the priest, to punish
him, they had done like Israelites indeed, and had appeared
jealous for their God, as their fathers had done; (Josh. 22. 16.)
but, to take them for their own use was such a complicated
crime, as shewed they neither feared God nor regarded man,
but were perfectly lost both to godliness and honesty.
|
but they, in answer, plead their might, which, it proved, did
prevail; for it is common that might overcomes right.
1. He insists upon the wrong they had certainly done him ; (v. 24.)
"Ye have taken away my gods, my images of God, which I have
such an incontestable title to, for I made them myself, and which
I have such an affection for, that I am undone if I lose them, for
what have I more that will do me any good, if these be gone?"
Now, (1.) This discovers to us the folly of idolaters, and the power
that Satan has over them. What a folly was it for him to call
those his gods, which he had made, when he only is to be wor-
shipped by us, as a God, that made us! Folly, indeed, to set his
heart upon such silly idle things, and to look upon himself as
undone, when he had lost them! (2.) This may discover to us our
spiritual idolatry; that creature which we place our happiness in,
which we set our affections inordinately upon, and which we can
by no means find in our hearts to part with, of which we say,
What have we more?" That we make an idol of. That is put
in God's place, and is an usurper, which we are concerned about,
as if our life and comfort, our hope and happiness, and all, were
bound up in it. But, (3.) If all people will thus walk in the name
of their god, shall we not be, in like manner, affected towards our
God, the true God? Let us reckon the having of an interest in
God, and communion with him, incomparably the richest portion,
and the loss of God the sorest loss; woe unto us if we depart,
for what have we more? Deserted souls, that are lamenting after
the Lord, may well wonder, as Micah did, that you should ask
what ails them. For the tokens of God's favour are suspended,
his comforts are withdrawn; and what have they more?
<<
*
II. They set upon the priest, and flattered him into a good
humour, not only to let the gods go, but to go himself along with
them; for, without him, they knew not well how to make use of
the gods. Observe, 1. How they tempted him, v. 19. They
assured him of better preferment with them than what he now
had. It would be more honour and profit to be chaplain to a
regiment, (for they were no more, though they call themselves a
tribe,) than to be only a domestic chaplain to a private gentleman.
Let him go with them, and he shall have more dependents on him,
more sacrifices brought to his altar, and more fees for consulting
his teraphim, than he had here. 2. How they won him. A little
persuasion served, his heart was glad, v.20. The proposal took
well enough with his rambling fancy, which would never let him
stay long at a place, and gratified his covetousness and ambition.
He had no reason to say, but that he was well off, where he was,
Micah had not deceived him, or changed his wages, he was not
moved with any remorse of conscience for attending on a graven
image; had he gone away to Shiloh to minister to the Lord's
priests, according to the duty of a Levite, he might have been
welcome there, (Deut. 18. 6.) and his removal had been com-
endable; but, instead of that, he takes the images with him,
and carries the infection of the idolatry into the whole city. It
had been very unjust and ungrateful to Micah, if he had only gone
nway himself, but much more so, to take the images along with
him, which, he knew, the heart of Micah was set upon. Yet
better could not be expected from a treacherous Levite; what
house can be sure of him who has forsaken the house of the Lord?
Or what friend will he be true to, that has been false to his God?
He could not pretend that he was under compulsive force, for he
was glad in his heart to go. If ten shekels won him, (as Bishop
Hall expresses it,) eleven would lose him; for what can hold
those that have made shipwreck of a good conscience? The
hireling flees, because he is a hireling. The priest and his gods
went in the midst of the people, there they placed him, that they
might secure him, either from going back himself, if his mind
should change, or from being fetched back by Micah; or, perhaps,
in imitation of the order of Israel's march through the wilderness,
in which the ark and the priests went in the midst of their
camp.
2. They insist upon the mischief they would certainly do him,
if he prosecuted his demand. They would not hear reason, nor
do justice, nor would so much as offer to pay him the prime cost
he had been at upon those images, nor promise to make restitution
of what they had taken, when they had served their present
pupose with them in this expedition, and had time to copy them,
and make others like them for themselves: much less had they
any compassion for a loss he so bitterly lamented; they would not
so much as accost him kindly, or give him good words, but resolve
to justify their robbery with murder, if he did not immediately let
fall his claims; (v. 25.) “Take heed, lest angry fellows run upon
thee, and thou lose thy life; and that is worse than losing thy
gods." Wicked and unreasonable men reckon it a great provoca-
tion to be asked to do justice, and support themselves by their
power against right and reason. Micah's crime is asking his
own, yet, for this, he is in danger to lose his life, and the lives of
his household. Micah has not courage enough to venture his life
for the rescue of his gods, so little opinion had he of their being
able to protect him and bear him out, and therefore tamely gives
them up; (v. 26.) He turned, and went back to his house; and if
the loss of his idols did but convince him (as, one would think,
it should) of their vanity and impotency, and of his own folly in
setting his heart upon them, and send him back to the true God
from whom he had revolted, he that lost them had a much better
bargain than they that by force of arms carried them off. If the
loss of our idols cure us of the love of them, and make us say,
What have we to do any more with idols? the loss will be
unspeakable gain. See Isa. 2. 20.--30. 22.
}
III. They frightened Micah back, when he pursued them to
recover his gods. As soon as ever he perceived that his chapel
was plundered, and his chaplain had run away from him, he
mustered all the forces he could, and pursued the robbers, v. 22.
His neighbours, and perhaps tenants, that used to join with him
in his devotions, were forward to help him on this occasion; they
got together, and pursued the robbers, who, having their children
and cattle before them, (v. 21.) could make no great haste, so
that they soon overtook them; hoping, by strength of reason, to
recover what was stolen, for the disproportion of their numbers
was such, that they could not hope to do it by strength of arm.
The pursuers called after them, desiring to speak a word with
them; they, in the rear, (where, it is probable, they posted the
fiercest and strongest of their company, expecting there to be
attacked,) turned about, and asked Micah what ailed him to be
so much concerned, and what he would have, v. 23. He argues
with them, and pleads his right, which he thought should prevail;
27. And they took the things which Micah had
made, and the priest which he had, and came
unto Laish, unto a people that were at quiet and
secure and they smote them with the edge of the
sword, and burnt the city with fire. 28 And there
was no deliverer, because it was far from Zidon,
and they had no business with any man: and it
was in the valley that lieth by Beth-rehob. And
they built a city, and dwelt therein. 29. And they
called the name of the city Dan, after the name of
Before Christ 1410.
JUDGES, XVIII, XIX. The Expedition of the Danites
Dan their father, who was born unto Israel: how- act as priests to this family of Dan, that was seated at Laish, and
beit the name of the city was Laish at the first.in the country about, till the captivity, v. 30. After Micah'
30. And the children of Dan set up the graven and had respect paid them as such by that city, and it is very
image was removed, that family retained the character of priests,
image: and Jonathan, the son of Gershom, the probable that Jeroboam had an eye to them, when he set up one
son of Manasseh, he and his sons were priests to of his calves there, (which they would welcome at Dan, and put
the tribe of Dan until the day of the captivity of some reputation upon, when the priests of the Lord would have
the land. 31. And they set them up Micah's of his priests. 2. That these images continued till Samuel's time,
nothing to do with them,) and that his family officiated as some
graven image, which he made, all the time that for so long the ark of God was at Shiloh; and, it is probable, in
the house of God was in Shiloh.
his time effectual care was taken to suppress and abolish this
idolatry. See how dangerous it is to admit an infection, for
spiritual distempers are not so soon cured as caught.
Here is,
I.- Laish conquered by the Danites. They proceeded on their
march, and, because they met with no disaster, perhaps concluded
they had not done amiss in robbing Micah; many justify themselves.
in their impiety by their prosperity. Observe, 1. What posture
they found the people of Laish in, both those of the city, and those
of the country about; they were quiet and secure, not jealous of
the five spies that had been among them to search out the land,
nor had they any intelligence of the approach of this enemy, which
made them a very easy prey to this little handful of men that
came upon them, v. 27. Note Many are brought to destruction
by their security. Satan gets advantage against us when we are
careless and off our watch; happy, therefore, is the man that
feareth always. 2. What a complete victory they obtained over
them; they put all the people to the sword, and burnt down so
much of the city as they thought fit to rebuild, (v. 27, 28.) and,
for aught that appears herein, they met with no resistance; for
the measure of the iniquity of the Canaanites was full, that of the
Danites was but beginning to fill.
themselves in their room, v. 28, 29. They built the city, or much
of it, anew, (the old buildings being gone to decay,) and called
the name of it Dan, to be a witness for them that they were
Danites by birth, though separated so far off from their brethren,
which might, hereafter, by reason of their distance, be called in
question. We should feel concerned not to lose the privilege
of our relation to God's Israel, and therefore should take all
occasions to own it, and preserve the remembrance of it to our's
after us.
Their
II. Idolatry immediately set up there. God had graciously
performed his promise, in putting them in possession of that which
fell to their lot, obliging them thereby to be faithful to him who
had been so to them; they inherited the labour of the people, that
they might observe his statutes, Ps. 105. 44, 55. But the first
thing they do after they are settled, is, to break his statutes; as
soon as they began to settle themselves, they set up the graven
image, (v. 30.) perversely attributing their success to that idol,
which, if God had not been infinitely patient, would have been
their ruin. Thus a prosperous idolater goes on to offend,
imputing this his power unto his god, Hab. 1. 11.
Levite, who officiated as priest, is at length named here.
Jonathan, the son of Gershom, the son of Manasseh. The word
Manasseh, in the original, has the letter Nun set over the head,
which, some of the Jewish rabbins say, is an intimation that it
should be left out, and then Manasseh will be Moses, and this
Levite, they say, was grandson to the famous Moses, who,
indeed, had a son, nan:ed Gershom; but, say they, the historian,
in honour of Moses, by a half interposition of that letter, turned
the name into Manassen. The vulgar Latin reads it Moses.
And if, indeed, Moses had a grandson that was rakish, and was
picked up as a fit tool to be made use of in the setting up of
idolatry, it is not the only instance (would to God it were!) of
the unhappy degenerating of the posterity of great and good
Children's children are not always the crown of old men.
But the learned Bishop Patrick takes this to be an idle conceit of
the rabbins, and supposes this Jonathan to be of some other family
of the Levites. these corruptions continued, we are
How long told
in the close. That the posterity of this Jonathan continued to
men.
CHAP. XIX.
The three remaining chapters of this book contain a most tragical story of the
wickedness of the men of Gibeah, patronised by the tribe of Benjamin, for
which that tribe was severely chastised, and almost entirely cut off, by the rest
of the tribes. This seems to have been done, not long after the death of Joshua,
for it was when there was no king, no judge, in Israel; (v. 1. and ch. 21. 25.)
and Phinehas was then high priest, ch. 20. 28. These particular iniquities,
the Danites' idolatry, and the Benjamites' immorality, let in that general
apostacy, ch. 3.7. The abuse of the Levite's concubine is here very parti
cularly related. I. Her adulterous clopement from him, v. 1, 2. II. His
reconciliation to her, and the journey he took to fetch her home, v. 3. III. Her
father's kind entertainment of him, v. 4..9. IV. The abuse he met with at
Gibeah, where, being benighted, he was forced to take up. 1. He was neglected
by the men of Gibeah, (v. 10..15.) and entertained by an Ephraimite that
sojourned among them, v. 16..21. 2. They set upon him in his quarters, as
the Sodomites did on Lot's guests, v. 22..24. 3. They villanously forced
this concubine to czuth, v.25..28. V. The course he took, to send notice of
this to all the tribes of Israel, v. 29, 30.
3. How the conquerors settled
·
1.
ND it came to pass in those days, when
there was no king in Israel, that there was
a certain Levite sojourning on the side of mount
Ephraim, who took to him a concubine out of
Beth-lehem-judah. 2. And his concubine played
the whore against him, and went away from him
unto her father's house to Beth-lehem-judah, and
was there four whole months. 3. And her husband
arose, and went after her, to speak friendly unto
her, and to bring her again, having his servant
with him, and a couple of asses: and she brought
him into her father's house: and when the father
of the damsel saw him, he rejoiced to meet
him. 4. And his father-in-law, the damsel's father,
retained him; and he abode with him three days;
So they did eat and drink, and lodged there. 5. And
it came to pass on the fourth day, when they arose
early in the morning, that he rose up to depart:
and the damsel's father said unto his son-in-law,
Comfort thine heart with a morsel of bread, and
afterward go your way. 6. And they sat down,
and did eat and drink both of them together:
for the damsel's father had said unto the man, Be
content, I pray thee, and tarry all night, and
let thine heart be merry. 7. And when the man
let thine heart be merry.
rose up to depart, his father-in-law arged him:
therefore he lodged there again. 8. And he arose
early in the morning on the fifth day to depart: and
the damsel's father said, Comfort thine heart, 1
pray thee. And they tarried until afternoon, and
so
:
A
CAREERS
Before Christ 1410.
The Levite and his Concubine.
JUDGES, KIX.
¦
they did eat both of them. 9. And when the man
rose up to depart, he, and his concubine, and his
servant, his father-in-law, the damsel's father, said
unto him, Behold, now the day draweth toward
evening, I pray you tarry all night: behold, the
day groweth to an end, lodge here, that thine
heart may be merry; and to-morrow get you early
on your way, that thou mayest go home. 10. But
the man would not tarry that night, but he arose
up and departed, and came over against Jebus,
which is Jerusalem; and there were with him two
asses saddled, his concubine also was with him.wilderness, and speak comfortably unto her.
11. And when they were by Jebus, the day was far
spent; and the servant said unto his master,
Come, I pray thee, and let us turn in unto this
city of the Jebusites, and lodge in it. 12. And
his master said unto him, We will not turn aside
hither into the city of a stranger, that is not of
the children of Israel; we will pass over to Gibeah.
13. And he said unto his servant, Come, and let
us draw near to one of these places to lodge all
night, in Gibeah, or in Ramah. 14. And they
passed on and went their way; and the sun went
down upon them when they were by Gibeah, which
belongeth to Benjamin. 15. And they turned aside
thither, to go in and to lodge in Gibeah: and when
he went in, he sat him down in a street of the
city for there was no man that took them into his
house to lodging.
The domestic affairs of this Levite would not have been related
thus largely, but to make way for the following story of the injuries
done him, in which the whole nation interested themselves. Bishop
Hall's first remark upon this story is, That there is no complaint
of a public ordered state, but there is a Levite at one end of it,
either as an agent, or as a patient. In Micah's idolatry, a Levite
was active; in the wickedness of Gibeah, a Levite was passive;
no tribe shall sooner feel the want of government than that of Levi;
and, in all the book of Judges, no mention is made of any of that
tribe, but of these two. This Levite was of mount Ephraim, v. 1.
fle married a wife of Bethlehem-Judah; she is called his concubine,
because she was not endowed, for perhaps he had nothing to
endow her with, being himself a sojourner, and not settled; but
it does not appear that he had any other wife, and the margin
calls her a wife, a concubine, v.1. She came from the same city
that Micah's Levite came from, as if Bethlehem-Judah owed a ||
double ill turn to mount Ephraim, for she was as bad for a Levite's
wife, as that other for a Levite.
||
I. This Levite's concubine played the whore, and eloped from
her husband, v. 2. The Chaldee reads it, only that she carried it
insolently to him, or despised him, and he being displeased at it,
the went away from him, and (which was not fair) was received
and entertained at her father's house. Had her husband turned
her out of doors unjustly, her father ought to have pitied her
affliction; but when she treacherously departed from her husband
to embrace the bosom of a stranger, her father ought not to have
countenanced her sin. Perhaps she would not have violated her
duty to her husband, if she had not known too well where she
should be kindly received. Children's ruin is often owing very
much to parents' indulgence.)
II. The Levite went himself to court her return. It was a sign
there was no king, no judge, in Israel, else she had been prosecuted
and put to death, as an adulteress; but, instead of that, she is
applied to in the most respectful manner by her injured husban,
who takes a long journey on purpose to beseech her to be recon-
ciled, v. 3. If put her away, it had been a crime in him
to return to her again, Jer. 3.1. But, she having gone away, it
was a virtue in him to forgive the offence, and, though the party
wronged, to make the first motion to her to be friends again
It is part of the character of the wisdom from above, that it is
gentle and easy to be entreated. He spake friendly to her, or
comfortably, for so the Hebrew phrase of speaking to the heart
commonly signifies; which intimates that she was in sorrow,
penitent for what she had done amiss, which, probably, he heard
of when he came to fetch her back. Thus God promises con-
cerning adulterous Israel, (Hos. 2.14.) I will bring her into the
("
III. Her father bid him very welcome, and, by his extraordinary
kindness to him, endeavoured to atone for the countenance he had
in his disposition to be reconciled to her. 1. He entertains him
his in from and to confirm him
kindly, rejoices to see him, (v.3.) treats him generously for three
days, e. 4. And the Levite, to shew that he was perfectly recon-
ciled, accepted his kindness, and we do not find that he upbraided
and as pleasant as at his first wedding-feast. It becomes all, but
him or his daughter with what had been amiss, but was as easy
especially Levites, to forgive, as God does. Every thing among
them gave a hopeful prospect of their living comfortably together
within one day or two, how would all their mirth have been imbit-
for the future; but, could they have foreseen what befell them
tered and turned into mourning! When the affairs of our families
are in the best posture, we ought to rejoice with trembling, because
we know not what troubles one day may bring forth. We cannot
foresee what evil is near us, but we ought to consider what may be.
day, and much more abundant, Isa. 56. 12. 2. He is very earnest
that we not be as if to-morrow must needs be as this
for his stay, as a further demonstration of his hearty welcome;
the affection he had for him, and the pleasure he took in Eis
company, proceeded, (1.) From a civil regard to him as his son-
in-law and an ingrafted branch of his own house. Note, Love and
duty are owing to those whom we are by marriage related to, a
well as to those who are bone of our bone: and they that shew
kindness, as this Levite did, may expect, as he did, to receive
kindness. And, (2.) From a pious respect to him as a Levite,
servant of God's house; if he were such a Levite as he should be,
(and nothing appears to the contrary,) he is to be commended for
courting his stay, finding his conversation profitable, and having
opportunity to learn from him the good knowledge of the Lord,
hoping also that the Lord will do him good, because he has a Levite
to be his son-in-law, and will bless him for his sake. [1.] He
forces him to stay the fourth day, and that was kind; not knowing
when they might be together again, he engages him to stay as
long as he possibly could The Levite, though nobly treated, was
very urgent to be gone a good man's heart is where his business
is, for as a bird that wanders from her nest, so is the mon that
wanders from his place. It is a sign a man has either little to do
at home, or little heart to do what he has to do, that can take
pleasure in being long abroad, where he has nothing to do. It is
especially good to see a Levite willing to go home to his few sheep
in the wilderness. Yet this Levite was overcome, by importunity
and kind management, to stay longer than he intended, v. 5..7.
We ought to avoid the extreme of an over-easy yielding, to the
neglect of our duty on the one hand, and that of moroseness and
wilfulness, to the neglect of our friends and their kindness on the
other hand. Our Saviour, after his resurrection, was prevailed
upon to stay with his friends longer than he at first intimated to
be his purpose, Luke, 24. 28, 29. [2.] He forces him to stay till
the afternoon of the fifth day, and that, as it proved, was unkind,
.8, 9. He would by no means let him go before dinner, promises
him he shall have dinner early, designing thereby, as he had done
the day before, to detain him another night; but the Levite was
intent on the house of the Lord at Shiloh, (v. 18.) and being
Before Christ 1410
XIX.
The Levite and his Concubina
impatient to get thither, would stay no longer. Had they set cutlehem-judam, but I am now going to the house of
early, they might have reached some better lodging-place than the LORD; and there is no man that receiveth me
that which they were now constrained to take up with, nay, they
might have got to Shiloh. Note, Our friends' designed kindnesses
often prove, in the event, real injuries; what is meant for our
welfare becomes a trap. Who knows what is good for a man in
this life? The Levite was unwise in setting out so late; he might
have got home better, if he had staid a night longer, and taken
have got home better, if he had staid a night
the day before him.
to house.
19. Yet there is both straw and pro-
vender for our asses; and there is bread and wine
also for me and for thy handmaid, and for the
young man which is with thy servants: there is no
want of any thing. 20. And the old man said,
Peace be with thee; howsoever, let all thy wants
lie upon me: only lodge not in the street. 21. So
he brought him into his house, and gave provender
unto the asses: and they washed their feet, and
did eat and drink.
IV. In the return home, he was forced to lodge at Gibeah, a
city in the tribe of Benjamin, afterward called Gibeah of Saul,
which lay on his road toward Shiloh and mount Ephraim. When
it drew toward night, and the shadows of the evening were
stretched out, they began to think (as it behoves us to do when we
observe the day of our life hastening towards a period) where they
must lodge. When night came, they could not pursue their journey;
he that walketh in darkness, knoweth not whither he goes: they
could not but desire rest, for which the night was intended, as the
day for labour. 1. The servant proposed that they should lodge
in Jebus, afterward Jerusalem, but as yet in the possession of
Jebusites, "Come," (said the servant,) "let us lodge in this city
of the Jebusites," v. 11. And, if they had done so, it is probable
they had had much better usage than they met with in Gibeah of
Benjamin. Debauched and profligate Israelites are worse, and
much more dangerous, than Canaanites themselves. 2. But the
master, as became one of God's tribe, would by no means quarter,
no, not one night, in a city of strangers, (v. 12.) not because he
questioned his safety among them, but he was not willing, if he
could possibly avoid it, to have so much intimacy and familiarity
with them as a night's lodging came to, nor to be so much beholden
to them. By shunning this place, he would witness against the
wickedness of those that contracted friendship and familiarity with
thøse devoted nations. Let Israelites, Levites especially, associate
with Israelites, and not with the sons of the stranger. 3. Having
passed by Jebus, which was about five or six miles from Beth-
fehem, (the place whence they came,) and not having day-light to
bring them to Ramah, they stopped at Gibeah; (v. 13.. 15.) there
they sat down in the street, nobody offering them a lodging. In
these countries, at that time, there were no inns, or public-houses,
in which, as with us, travellers might have entertainment for their
money; but they carried entertainment along with them, as this
Levite did here, (v. 19.) and depended upon the courtesy and
hospitality of the inhabitants for a lodging. Let us take occasion
from hence, when we are in journeys, to thank God for this,
among other conveniencies of travelling, that there are inns to
entertain strangers, and in which they may be welcome, and well
accommodated, for their money. Surely there is no country in
the world, wherein one may stay at home with more satisfaction, or
go abroad with more comfort, than in our own nation. This
traveller, though a Levite, (and to those of that tribe God had
particularly commanded his people to be kind upon all occasions,)
met with very cold entertainment at Gibeah, no man took them
into his house; if they had any reason to think he was a Levite,
perhaps that made those ill-disposed people the more shy of him.
There are those who will have this laid to their charge at the
great day, I was a stranger, and ye took me not in.
J
16. And, behold, there came an old man from
his work out of the field at even, which was also of
mount Ephraim; and he sojourned in Gibeah: but
the men of the place were Benjamites. 17. And
when he had lifted up his eyes, he saw a way-
faring man in the street of the city: and the old
man said, Whither goest thou? and whence comest
thou? 18. And he said unto him, We are passing
from Beth-lehem-judah toward the side of mount
Ephraim; from thence am 1: and I went to Beth-
Though there was not one of Gibeah, yet it proved there was
one in Gibeah, that shewed some civility to this distressed Levite,
who was glad that any one took notice of him. It was strange that
some of those wicked people, who, when it was dark, designed so
ill to him and his concubine, did not, under pretence of kindness,
invite them in, that they might have a fairer opportunity of perpe-
trating their villany; but either they had not wit enough to be so
designing, or not wickedness enough to be so deceiving. Or,
perhaps, none of them separately thought of such a wickedness,
till in the black and dark night they got together to contrive what
mischief they should do. Bad people in confederacy make one
another much worse than any of them would be by themselves.
When the Levite, and his wife, and servant, were beginning to
fear that they must lie in the street all night, (and as good have
lain in a den of lions,) they were at length invited into a house.
And we are here told,
He was a man
Of all
I. Who that kind man was that invited them.
of mount Ephraim, and only sojourned in Gibeah, v.16.
the tribes of Israel, the Benjamites had most reason to be kind
to poor travellers, for their ancestor, Benjamin, was born upon
the road, his mother then upon a journey, and very near to this
place, Gen. 35. 16, 17. Yet they were hard-hearted to a traveller
in distress, while an honest Ephraimite had compassion on him,
and, no doubt, was the more kind to him, when, upon inquiry, he
found that he was his countryman, of mount Ephraim likewise.
He, that was himself but a sojourner in Gibeah, was the more
compassionate to a wayfaring man, for he knew the heart of a
stranger, Exod. 23.9. Deut. 10. 19. Good people, that look upon
themselves but as strangers and sojourners in this world, should,
for this reason, be tender to one another, because they all belong
to the same better country, and are not at home here.2. He was
an old man, one that retained some of the expiring virtue of an
Israelite; the rising generation was entirely corrupted; if there
was any good remaining among them, it was only with those that
were old and going off. 3. He was coming home from his work
The evening calls home labourers,
out of the field at even
Ps. 104.23. But, it should seem, this was the only labourer that
this evening brought home to Gibeah. The rest had given up
themselves to sloth and luxury, and no marvel there was among
them, as in Sodom, abundance of uncleanness, when there was
among them, as in Sodom, abundance of idleness, Ezek. 16. 49.
But he that was honestly diligent in his business, all day, was
disposed to be generously hospitable to these poor strangers, at
night. Let men labour, that they may have to give, Eph. 4.28.
It appears, from v. 21. that he was a man of some substance, and
yet had been himself at work in the field. No man's estate will
privilege him in idleness.
II. How free and generous he was in his invitation; he did not
stay till they applied themselves to him to beg for a night's lodging,
but, when he saw them, (v. 17.) inquired into their circumstances,
and prevented them with his kindness: thus our good God answers
before we call. Note, A charitable disposition expects only oppor
tunity, not importunity, to do good, and will succour, upon sight,
unsought unto Hence we read of a bountiful eye, Prov. 22.8
Before Christ 1410.
JUDGES, X
The Wickedness of Giboa
✪
coasts of Israel.
30. And it was so, that all that
saw it said, There was no such deed done nor seen
from the day that the children of Israel came up
out of the land of Egypt unto this day consider of
it, take advice, and speak your minds
If Gibeah was like Sodom, this old man was like Lot in Sodom,
who sat in the gate to invite strangers, Gen. 19.1. Thus Job
pened his doors to the traveller, and would not suffer him to lodge
in the street. Job, 31. 32. Observe, 1. How ready he was to give
credit to the Levite's account of himself, when he saw no reason at
all to question the truth of it. Charity is not apt to distrust, but
hopeth all things, (1 Cor. 13.7.) and will not make use of Nabal's
excuse for his churlishness to David, Many servants now-a-days
break from their master, 1 Sam. 25. 10. The Levite, in his
account of himself, professes that he was now going to the house of
the Lord, (v. 18.) for there he designed to attend, either with a
trespass-offering for the sins of his family, or with a peace-offering
for the mercies of his family, or both, before he went to his own
house. And if the men of Gibeah had any intimation of his being
bound that way, probably, they would therefore be disinclined to
entertain him; the Samaritans would not receive Christ, because
his face was toward Jerusalem, Luke, 9.53. But for that reason,
because he was a Levite, and was now going to the house of the
Lord, this good old man was the more kind to him. Thus he
received a disciple in the name of a disciple, a servant of God for
his Master's sake. 2. How free he was to give him entertainment. ||
The Levite was himself provided with all necessaries, (v. 19.)
wanted nothing but a lodging, but his generous host would be
himself at the charge of his entertainment, (v. 20.) Let all thyment.
wants be
upon me; so he brought him into his house, v.21. Thus
God will, some way or other, raise up friends for his people and
ministers, even when they seem forlorn.
||
22. Now as they were making their hearts merry,
behold, the men of the city, certain sons of Belial,
beset the house round about, and beat at the door,
and spake to the master of the house, the old man,
saying, Bring forth the man that came into thine
house, that we may know him.. 23. And the man,
the master of the house, went out unto them, and
said unto them, Nay, my brethren, nay, I pray you,
do not so wickedly; seeing that this man is come
into mine house, do not this folly. 24. Behold,
here is my daughter a maiden, and his concubine;
them I will bring out now, and humble ye them,
and do with them what seemeth good unto you:
but unto this man do not so vile a thing. 25. But
the men would not hearken to him: so the man
took his concubine, and brought her forth unto
them; and they knew her, and abused her all the
night until the morning: and when the day began
to spring, they let her go. 26. Then came the
woman in the dawning of the day, and fell down
at the door of the man's house where her lord was,
till it was light. 27. And her lord rose up in the
morning, and opened the doors of the house, and
went out to go his way: and, behold, the woman
his concubine was fallen down at the door of the
house, and her hands were upon the threshold.
28. And he said unto her, Up, and let us be going
But none answered. Then the man took her
upon an ass, and the man rose up, and gat him unto
his place. 29. And when he was come into his
house, he took a knife, and laid hold on his
concubine, and divided her, together with her
bones, into twelve pieces, and sent her into all the
Here is,
"
I. The great wickedness of the men of Gibeah. One could not
imagine that ever it should enter into the heart of men that had
the use of human reason, of Israelites that had the benefit of divine
revelation, to be so very wicked. "Lord, what is man!" said
David, "what a mean creature is he!" "Lord, what is man,"
may we say, upon the reading of this story, "what a vile creature
is he, when he is given up to his own heart's lusts! 1. The
sinners are here called the sons of Belial, that is, ungovernable
men, men that would endure no yoke. Children of the devil, for
he is Belial, resembling him, and joining with him in rebellion
against God and his government. Sons of Benjamin, of whom
Moses had said, The beloved of the Lord shall dwell in safety by
him, (Deut. 33. 12.) are become such sons of Belial, that an honest
man cannot lodge in safety among them. 2. The sufferers were a
Levite and his wife, and that kind man that gave them entertain-
We are strangers upon earth, and must expect strange
usage. It is said they were making their hearts merry when this
trouble came upon them, v.22. If the mirth was innocent, it
teaches us of what uncertain continuance all our creature-comforts
and enjoyments are; when we are ever so well pleased with our
friends, we know not how near our enemies are; nor, if it be well
with us this hour, can we be sure it will be so the next. If the
mirth was sinful and excessive, let it be a warning to us to keep a
strict guard upon ourselves, that we grow not intemperate in the
use of lawful things, nor be transported into indecencies by our
cheerfulness, for the end of that mirth is heaviness. God can
soon change the note of those that are making their hearts merry,
and turn their laughter into mourning, and their joy into
beaviness.
Let us see what the wickedness of these Benjamites was.
(1.) They made a rude and insolent assault, in the night, upon
the habitation of an honest man, that not only lived peaceably
among them, but kept a good house, and was a blessing and
ornament to their city. They beset the house round, and, to the
great terror of those within, beat as hard as they could at the
door, v. 22. A man's house
A man's house is his castle, in which he ought to be
both safe and quiet, and, where there is law, it is taken under the
special protection of it; but there was no king in Israel to keep
the peace, and secure honest men from the sons of violence.
(2.) They had a particular spite at the strangers that were
within their gates, that only desired a night's lodging among them,
contrary to the laws of hospitality, which all civilized nations
have accounted sacred, and which the master of the house pleaded
They are base and abject spirits indeed, that will trample upon the
with them; (v.23.) Seeing that this man is come into my house.
helpless, and use a man the worse for his being a stranger, whom
they know no ill of.
(3.) They designed, in the most filthy and abominable manner,
(not to be thought of without horror and detestation,) to abuse the
Levite, whom perhaps they had observed to be young and comely.
Bring him forth, that we may know him. We should certainly
have concluded they meant only to inquire whence he came, and
to know his character, but that the good man of the house, who
they designed the gratification of that most unnatural and worse
understood their meaning too well, by his answer lets us know that
than brutish lust, which was expressly forbidden by the law of
Moses, and called an abomination, Lev. 18.22. They that are
guilty of it are ranked in the New Testament aniong the worst and
vilest of sinners, (1 Tim. 1. 10.) and such as shall not inherit the
kingdom of God, 1 Cor. 6.9. Now, [1] This was the sin of
Sodom, from thence is called Sodomy. The dead Sea,
which was the standing monument of God' vengeance upc
A
Before Christ 1410.
JUDGES, XIX.
The Israelites roused to Revenge
it the Lord was righteous. Her punishment answered her sin
Culpa libido fuit, pœna libido fuit-Lust was her sin, and lust
was her punishment. By the law of Moses, she was to have beeu
put to death for her adultery; she escaped that punishment from
men, yet vengeance pursued her; for if there was no king in
Israel, yet there was a God in Israel, a God that judgeth in the
earth. We must not think it enough to make our peace with men,
whom by our sins we have wronged, but are concerned, by
repentance and faith, to make our peace with God, who sees not
as men see, nor makes so light of sin as men often do. The
justice of God in this matter, does not at all extenuate the horrid
wickedness of those men of Gibeah, than which nothing could be
more barbarous and inhuman.
|
Sodom for its filthiness, was one of the boundaries of Canaan, and
lay not many miles off from Gibeah; we may suppose the men of
Gibeah had seen it many a time, and yet would not take warning
by it, but did worse than Sodom, (Ezek. 16.48.) and sinned just
after the similitude of their transgression. Who would have
expected (says Bishop Hall) such extreme abomination to come
put of the loins of Jacob? Even the worst pagans were saints to
them. What did it avail them that they had the ark of God in
Shiloh, when they had Sodom in their streets; God's law in their
fringes, but the devil in their hearts? Nothing but hell itself can
yield a worse creature than a depraved Israelite. [2.] This was
the punishment of their idolatry, that sin to which they were, above
all other, most addicted. Because they liked not to retain God
in their knowledge, therefore he gave them up to these vile
affections, by which they dishonoured themselves, as they had by
their idolatry dishonoured him, and turned his glory into shame,
Rom.1.24, 28. See and admire, in this instance, the patience of
God; why were not these sons of Belial struck blind, as the
Sodomites were? Why were not fire and brimstone rained from
heaven upon their city? It was because God would leave it to
Israel to punish them by the sword, and would reserve his own
punishment of them for the future state, in which those that go
efter strange flesh shall suffer the vengeance of eternal fire, Jude, 7.
(4.) They were deaf to the reproofs and reasonings of the good
roan of the house, who, being well acquainted (we may suppose)
with the story of Lot and the Sodomites, seeing the men of this
city imitate the Sodomites, set himself to imitate Lot, v. 23, 24.
Compare Gen. 19.6..8. He went out to them as Lot did, spoke
civilly to them, and called them brethren, begged of them to desist,
pleaded the protection of his house which his guests were under,
and represented to them the great wickedness of their attempt;
Do not so wickedly, so very wickedly," he calls it folly and a
vile thing. But in one thing he conformed too far to Lot's exam-
pie, (as we are apt, in imitating good men, to follow them, even in ||
their false steps,) in offering them his daughter to do what they
would with. He had not power thus to prostitute his daughter,
Bor ought he to have done this evil that good might come. But
this wicked proposal of his may be in part excused, from the great
zurprise and terror he was in, his concern for his guests, and his
having too close a regard to what Lot did in the like case,
especially not finding that the angels, who were by, reproved him
for it. And perhaps he hoped that his mentioning of this, as
a more natural gratification of their lust, would have sent them
back to their common harlots. But they would not hearken to
him, v.25. (Headstrong lusts are like the deaf adder that stoppeth
her ear, they sear the conscience, and make it insensible.
||
""
(5.) They got the Levite's wife among them, and abused her to
death, v. 25. They slighted the old man's offer of his daughter to
their lust, either because she was not handsome, or because they
knew her to be one of great gravity and modesty; but when the
Levis rought them his concubine, they took her with them by
force to the place appointed for their filthiness. Josephus, in his
narrative of this story, makes her to be the person they had
a design upon when they beset the house, and says nothing of
their villanous design upon the Levite himself. They saw her (he
says) in the street, when they came into the town, and were
smitten with her beauty; and perhaps, though she was reconciled
to her husband, her looks did not speak her to be one of the most
odest; many bring mischief of this kind upon themselves by their
loose carriage and behaviour; a little spark may kindle a great
fire. One would think the Levite should have followed them, to
see what became of his wife, but it is probable he durst not, lest
they should do him a mischief. In the miserable end of this
woman, we may see the righteous hand of God, punishing her for
her former uncleanness, when she played the whore against her
husband, v.12. Though her father had countenanced her, and
her husband had forgiven her, and the fault was forgotten, now
that the quarrel was made up, yet God remembered it against her,
when he suffered these wicked men thus wretchedly to abuse her;
In doing which, how unrighteous soever they were, in permitting,
II. The notice that was sent of this wickedness to all the tribes
of Israel. The poor abused woman made towards her husband's
lodgings, as soon as ever the approach of the day-light obliged the
sons of Belial to let her go, (for those works of darkness hate and
dread the light,) v. 25. Down she fell at the door, with her hands
on the threshold, begging pardon (as it v ere) for her former
transgression, and in that posture of a peniter t, with her mouth in
the dust, she expired; there he found her, (v. 26, 27.) supposed
her asleep, or overcome with shame and confusion for what had
happened, but soon perceived she was dead, (v. 28.) took up her
dead body, which, we may suppose, had all over it marks of the
hands, the blows, and other abuses, she had received. On this sad
occasion, he waved his purpose of going to Shiloh, and went
directly home; he that went out in hopes to return rejoicing, came
in again melancholy and disconsolate, sat down, and considered,
Is this an injury fit to be passed by?" He cannot call for fire
from heaven to consume the men of Gibeah, as those angels did,
who were, after the same manner, insulted by the Sodomites,
There was no king in Israel, nor (for aught that appears) any
Sanhedrim, or great council, to appeal to, and demand justice
from; Phinehas is high priest, but he attends closely to the business
of the sanctuary, and will be no judge or divider; he has therefore
no other way left him, than to appeal to the people: let the
community be judge; though they had no general stated assembly
of all the tribes, yet it is probable that each tribe had a meeting
of their chiefs within itself; to each of the tribes, in their
respective meetings, he sent by special messengers a remonstrance
of the wrong that was done him, in all its aggravating circumstances,
and with it a piece of his wife's dead body, (v. 29.) both to confirm
the truth of the story, and to affect them the more with it. He
divided it into twelve pieces, according to the bones, so some read
it, that is, by the joints, sending one to each tribe, even to
Benjamin among the rest, with the hope that some among them
would have been moved to join in punishing so great a villany, and
the more warmly, because committed by some of their own tribe. It
did indeed look very barbarous, thus to mangle a dead body, which,
having been so wretchedly dishonoured, ought to have been decently
interred; but the Levite designed hereby, 1. To represent their
barbarous usage of his wife, whom they had better have cut in pieces
thus, than have used as they did. 2. To express his own passionate
concern, and thereby to excite the like in them.
And it had the desired effect. All that saw the pieces of the
dead body, and were told how the matter was, expressed the same
sentiments upon it. (1.) That the men of Gibeah had been guilty
of a very heinous piece of wickedness, the like to which had never
been known before in Israel, v. 30. It was a complicated crime,
loaded and blackened with all possible aggravations. They were
not such fools as to make a mock at this sin, or turn the story ofi
with a jest. (2.) That a general assembly of all Israel should be
called, to debate what was fit to be done for the punishment of this
wickedness, that a stop might be put to this threatening inunda-
tion of debauchery, and the wrath of God might not be poured
upon the whole nation for it. It is not a common case, and there-
fore they stir up one another to come together upon the occasion,
minds. We
with this, Consider of it, take advice, and speak your
have here the three great rules by which they that sit in council
ought to go in every arduous affair. [1.] Let every man retire
:
**
Before Christ 1410.
The Combination against Gibeah
?
XIX, XX.
*
into himself, and weigh the matter impartially and fully in his own
thoughts, and seriously and calmly consider it, without prejudice
on either side, before he speaks of it. [2.] Let them freely talk it
over, and every man take advice of his friend, know his opinion,
with his reasons, and weigh them. [3.] Then let every man speak
hir mind, and give his vote according to his conscience. In the
multitude of such counsellors there is safety.
CHAP. XX.
·
Into the book of the wars of the Lord the story of this chapter must be brought,
but it looks as sad and uncomfortable as any article in all that history; for
there is nothing in it that looks in the least bright or pleasant, but the pious
zeal of Israel against the wickedness of the men of Gibeah, which made it on
their side a just and holy war; but, otherwise, the obstinacy of the Benjamites
in protecting their criminals, which was the foundation of the war, the vast
loss which the Israelites sustained in carrying on the war, and (though the
righteous cause was victorious at last, yet) the issuing of the war, in the almost
ulter extirpation of the tribe of Benjamin, make it, from first to last, melancholy.
And yet this happened soon after the glorious settlement of Israel in the land
of promise, upon which, one would have expected every thing to be prosperous
・and serene. In this chapter we have, I. The Levite's cause heard in a general
:
convention of the tribes, v. 1..7. II. A unanimous resolve to avenge his
quarrel upon the men of Gibeah, v.8..11. III. The Benjamites appearing
in defence of the criminals, v. 12..17. IV. The defeat of Israel in the first
and second days' battle, v. 18. .25. V. Their humbling of themselves before
God upon that occasion, v. 26..28. VI. The total rout they gave the
Benjamites in the third engagement, by a stratagem, by which they were all
cut off, except six hundred men, v. 29..48. And all this, the effect of the
indignities done to one poor Levite and his wife; so little do they, that do
iniquity, consider what will be the end thereof.
•
11. So all the men of Israel were gathered against
the city knit together as one man.
Here is,
I. A general meeting of all the congregation of Israel, to examine
the matter concerning the Levite's concubine, and to consider what
was to be done upon it, v. 1, 2. It does not appear that they were
summoned by the authority of any one common head, but they
came together by the consent and agreement, as it were, of one
common heart, fired with a holy zeal for the honour of God and
Israel. 1. The place of their meeting was Mizpeh, they gathered
together unto the Lord there; for Mizpeh was so very near to
Shiloh, that their encampment might very well be supposed to
reach from Mizpeh to Shiloh. Shiloh was a small town, and there-
fore, when there was a general meeting of the people to present
themselves before God, they chose Mizpeh for their head-quarters,
which was the next adjoining city of note: perhaps, because thes
were not willing to give that trouble to Shiloh, which so great ai
assembly would occasion; it being the residence of the priests that
attended the tabernacle. 2. The persons that met, were all Israel,
from Dan, (the city very lately so called, ch. 18. 29.) in the north,
to Beer-sheba, in the south, with the land of Gilead, that is, the
tribes on the other side Jordan, all as one man; so unanimous
were they in their concern for the public good. Here was an
assembly of the people of God; not a convocation of the Levites
and priests, though a Levite was the person principally concerned
in the cause, but an assembly of the people, to whom the Levite
referred himself with an Appello populum-1 appeal to the people;
the people of God were four hundred thousand footmen that drew
sword, that is, were armed and disciplined, and fit for service; an
some of them,perhaps, such as had known the wars of Canaan, ch.3.1.
In this assembly of all Israel, the chief (or corners) of the people
together) presented themselves as the representatives of the rest;
the rulers are the corner-stones of the that all
they rendered themselves at their respective posts, at the head of
the thousands and hundreds, the fifties and tens, over which they
presided; for so much order and government, we may suppose at
mander in chief. So that here was, (1.) A general congress of
least, they had among them, though they had no general or cor-
the states for counsel; the chief of the people presented themselves,
to lead and direct in this affair. (2.) A general rendezvous of the
militia for action; all that drew sword and were men of war, (3.17.)
not hirelings or pressed men, but the best freebolders, that went
at their own charge. Israel was above six hundred thousand
when they came into Canaan, and we have reason to think they
were, at this time, much increased, rather than diminished: but
then all between twenty and sixty were military men; now we
may suppose more than the one half exempted from bearing arres,
to husband the land; so that these were as the trained bands. The
militia of the two tribes and a half were forty thousand, (Josh. 4. 13.)
but the tribes were many more.
They heard that the children of Israel were gone up to Mizpeh
II. Notice given to the tribe of Benjamin of this meeting, (v. 3.)
probably, they had a legal summons sent them to appear with
heard that the children of Israel were up to Mizpeh
their brethren, that the cause might be fairly debated, before any
resolutions were taken up upon it, and so the mischiefs that
they had of this meeting rather hardened and exasperated them,
followed would have been happily prevented; but the notice
than awakened them to think of the things that belonged to their
peace and honour.
III. A solemn examination of the crime charged upon the men
the report of the messengers that were sent to call them together
of Gibeah. A very horrid representation of it had been made by
but it was fit it should be more closely inquired into, because such
things are often made worse than really they were; a committee
therefore was appointed to examine the witnesses, (upon oath, ng
evite himself that is here recorded, but it is probable his servant,
doubt,) and to report the matter. It is the testimony of the
only
and the old man, were examined, and gave in their testimony, for
that more than one were examined, appears by the original, (v. 33
1. THEN all the children of
า
1.HEN all the children of Israel went out, and
the congregation was gathered together as
one man, from Dan even to Beer-sheba, with the
land of Gilead, unto the LORD in Mizpeh. 2. And
the chief of all the people, even of all the tribes of
Israel, presented themselves in the assembly of the
people of God, four hundred thousand footmen that
drew sword. 3. (Now the children of Benjamin
heard that the children of Israel were gone up to
Mizpeh.) Then said the children of Israel, Tell
us, how was this wickedness 4. And the Levite,
the husband of the woman that was slain, answered
and said, I came into Gibeah that belongeth to
Benjamin, I and my concubine, to lodge. 5. And
the men of Gibeah rose against me, and beset the
house round about upon me by night, and thought to
have slain me and my concubine have they forced,
that she is dead. 6. And I took my concubine,
and cut her in pieces, and sent her throughout
all the country of the inheritance of Israel: for
they have committed lewdness and folly in Israel.
7. Behold, ye are all children of Israel; give here
your advice and counsel. 8. And all the people
arose as one man, saying, We will not any of us go
to his tent, neither will we any of us turn into his
house. 9. But now this shall be the thing which
we will do to Gibeah; we will go up by lot against
it;
10. And we will take ten men of an hundred
throughout all the tribes of Israel, and an hundred
of a thousand, and a thousand out of ten thousand,
to fetch victual for the people, that they may do,
when they come to Gibeah of Benjamin, according
all the folly that they have wrought in Israel. []
Before Christ 1410.
The War with the Benjamites.
JUDGES, XX.
which is, Tell ye us; and the law was, that none should be put to
death, much less many, upon the testimony of one witness only.
The Levite gives a particular account of the matter. That he
came into Gibeah only as a traveller, to lodge there, not exciting
the least suspicion that he designed them any ill turn, v. 4. That
the men of Gibeah, even those that were of substance among them,
that should have been a protection to the stranger within their
gates, riotously set upon the house where he lodged, and thought
to have slain him; he could not, for shame, relate the demand
which they, without shame, made, ch. 19. 22. They declared their
sin as Sodom, even the sin of Sodom, but his modesty would not
suffer him to repeat it, it was sufficient to say they would have
slain him, for he would rather have been slain than have submitted
to their villany; and, if they had got him into their hands, they
would have abused him to death; witness what they had done to
his concubine, they have forced her, that she is dead, v. 5. And,
to excite in his countrymen an indignation at this wickedness,
he had sent pieces of the mangled body to all the tribes, which
had fetched them together to bear their testimony against the
lewdness and folly committed in Israel, v. 6. All lewdness is folly,
but especially lewdness in Israel; for them to defile their own
bodies, who have the honourable seal of the covenant in their flesh;
for them to defy the divine vengeance, to whom it is so clearly
revealed from heaven-Nabal is their name, and folly is with them.
He concludes his declaration with an appeal to the judgment of
the court; (v.7.) Ye are all children of Israel, and therefore ye
know law and judgment; (Esth. 1.13.) "Ye are a holy people to
Cod, and have a dread of every thing which will dishonour God,
and defile the land; ye are of the same community, members of
the same body, and therefore likely to feel from the distempers of
it; ye are the children of Israel, that ought to take particular
care of the Levites, God's tribe among you, and therefore give
here your advice and counsel, what is to be done."
·
deliver us the men, the children of Belial, which
are in Gibeah, that we may put them to death,
and put away evil from Israel. But the children
of Benjamin would not hearken to the voice of
their brethren the children of Israel: 14. But the
children of Benjamin gathered themselves together
out of the cities unto Gibeah, to go out to battle
against the children of Israel. 15. And the children
of Benjamin were numbered at that time out of
the cities twenty and six thousand men that drew
sword, beside the inhabitants of Gibeah, which
were numbered seven hundred chosen
chosen men.
16. Among all this people there were seven
hundred chosen men left-handed; every one
could sling stones at an hair-breadth, and not
miss. 17. And the men of Israel, beside Benjamin,
were numbered four hundred thousand men that
drew sword: all these were men of war.
IV. The resolution they came to hereupon, which was, that,
being now together, they would not disperse till they had seen
vengeance taken upon this wicked city, which was the reproach.
and scandal of their nation. Observe, 1. Their zeal against the
lewdness that was committed. They would not return to their
houses, how much soever their families and their affairs at hime
wanted them, till they had vindicated the honour of God and Israel,
and recovered with their swords, if it could not be had otherwise,
that satisfaction for the crime which the justice of the nation
called for, v.8. By this they shewed themselves children of Israel
indeed, that they preferred the public interest before their private
concerns. 2. Their prudence in sending out a considerable body
of their forces to fetch provisions for the rest; (v. 9, 10.) one of
ten, and he chosen by lot, forty thousand in all, must go to their
respective countries, whence they came, to fetch bread and other
Gecessaries for the subsistence of this great army; for, when they
came from home, they took with them provisions only for a journey
to Mizpeh, not for an encampment (which might prove long)
before Gibeah. This was to prevent their scattering to forage
for themselves, which if they had done, it would have been hard
to get them all together again, especially all in so good a mind.
Note, When there appears in people a pious zeal for any good
work, it is best to strike while the iron is hot, for such zeal is apt
to cool quickly, if the prosecution of it be delayed. Let it never
be said that we left that good work to be done to-morrow, which
we could as well have done to-day 3. Their unanimity in these
counsels, and the execution of them. The resolution was voted ||
Nemine contradicente-Without a dissenting voice, (v.8.) it was
one and all; and, when it was put in execution, they were knit
together as one man, v. 11. This was their glory and strength,
that the several tribes had no separate interests when the common
good was concerned.
Here is,
I. The fair and just demand which the tribes of Israel, now
encamped, sent to the tribe of Benjamin, to deliver up the male-
factors of Gibeah to justice, v. 12, 13. If the tribe of Benjamin
had come up, as they ought to have done, to the assembly, and
agreed with them in their resolutions, they had had none to deal
with but the men of Gibeah only, but they, by their absence, taking
part with the criminals, application must be made to them all;
the Israelites were zealous against the wickedness that was com-
mitted, yet they were discreet in their zeal, and did not think if
would justify them in falling upon the whole tribe of Benjamin,
unless they, by refusing to give up the criminals, and protecting
them against justice, should make themselves guilty ex post facto
—as accessaries after the fact. They desire them to consider how
great the wickedness was, that was committed, (v. 12.) and that if
was done among them; and how necessary it was therefore that
they should either punish the malefactors with death themselves,
according to the law of Moses, or deliver them up to this genera
assembly, to be so much the more publicly and solemnly punished,
that evil might be put away from Israel, the national guilt removed,
the infection stopped by cutting off the gangrened part, and
national judgments prevented; for the sin was so very like that of
the Sodomites, that they might justly fear, if they did not punish
it, God would rain hail from heaven upon them, as he did, not
only upon Sodom, but the neighbouring cities. If the Israelites
had not made this reasonable demand, they would have had much
more reason to lament the following desolations of Benjamin.
All methods of accommodation must be used before we go to
war, or go to law. The demand was like that of Joal's to Abel,
2 Sam. 20. 20, 21. "Only deliver up the traitor, and we will
On these terms, and no other, God will be
lay down our arms.
at peace with us, that we part with our sins, that we mortify and
crucify our lusts, and then all shall be well; his anger will be
turned away.
II. The wretched obstinacy and perverseness of the men of
Benjamin, who seem to have been as unanimous and zealous in
their resolutions to stand by the criminals, as the rest of the tribes
were to punish them; so little sense had they of their honour,
duty, and interest.
1. They were so prodigiously vile as to patronise the wickedness
that was committed. They would not hearken to the voice of their
Lrethren, v. 13. Either because they of that tribe were generally
more vicious and debauched at this time than the rest of the
therefore would not bear to have that punished in
tribes, and therefore would not bear to have that punished in
which they knew themselves guilty of. (Some of the most
12. And the tribes of Israel sent men through
all the tribe of Benjamin, saying! What wickedness
ża this that is done among you? 13. Now theref refruitful and pleasant paris of Canaan fell to the lot of this tribe;
Before Christ 1410.
The War with the Benjamites
JUDGES, XX.
heir land, like that of Sodom, was as the garden of the Lord, Shall I go up again to battle against the children
which, perhaps, helped to make the inhabitants, like the men of Benjamin my brother? And the LORD said,
of Sodom, wicked, and sinners before the Lord exceedingly, Go up against him.) 24. And the children of
Gen. 13.10, 13.) Or, because (as Bishop Patrick
took it ill that the other tribes should meddle with the concerns Israel came near against the children of Benjamin
of their's; they would not do that which they knew was their the second day. 25. And Benjamin went forth
duty, because they were reminded of it by their brethren, by whom against them out of Gibeah the second day, and
If there were any wise
they scorned to be taught and controuled.
men among them that would have complied with the demand
made, yet they were overpowered by the majority, who thus made
the crime of the men of Gibeah their own. Thus we have fellow-
ship with the unfruitful works of darkness, if we confederate
with those that have, and make ourselves guilty of other men's
sins, by countenancing and defending them. It seems there is no
cause so bad but it will find some patrons, some advocates, to
appear for it; but woe be to those by whom such offences come.
Those will have a great deal to answer for, that obstruct the course
of necessary justice, and strengthen the hands of the wicked, by
saying, O wicked man, thou shalt not die.
destroyed down to the ground of the children of
Israel again eighteen thousand men; all these
drew the sword.
We have here the defeat of the men of Israel in their first and
second battle with the Benjamites.
I. Before their first engagement they asked counsel of Go
concerning the order of their battle, and were directed, and yet
they were sorely beaten. They did not think it was proper to ask
of God, whether they should go up at all against Benjamin, (the
case was plain enough, the men of Gibeah must be punished for
their wickedness, and they must do it, or it will not be done,) but
"Who shall go first?" (v. 18.) that is, "Who shall be general of
our army?" For, whichsoever tribe was appointed to go first,
the prince of that tribe must be looked upon as commander in
chief of the whole body; for, if they had meant it of the order of
their march only, it had been proper to have asked, "Who shall
go next?" and then, "Who next?" But if they know that Judah
must go first, they know they must all observe the orders of the
prince of that tribe. This honour was done to Judah because our
Lord Jesus was to spring from that tribe, who was in all things
to have the pre-eminence. The tribe that went up first had the
most honourable post, but withal the most dangerous, and,
probably, lost most in the engagement. Who would strive for
precedency that sees the peril of it?
Yet though Judah, that strong and valiant tribe, goes up first,
and all the tribes of Israel attend then, little Benjamin (so he is
The whole army
called, Ps. 68.27.) is too hard for them all.
The Benjamites advance to raise the
lay siege to Gibeah, v. 19.
siege, and the army prepares to give them a warm reception, v. 20.
But, between the Benjamites that attacked them in the front with
incredible fury, and the men of Gibeah that sallied out upon their
rear, they were put into confusion, and lost twenty-two thousand
men, v.21. Here were no prisoners taken, for there was no
quarter given, but all put to the sword.
II. Before the second engagement, they again asked counsel of
God, and more solemnly than before, for they wept before the
Lord until even, (v. 23.) lamenting the loss of so many brave men,
especially as it was a token of God's displeasure, and would give
occasion to the Benjamites to triumph in the success of their
18. And the children of Israel arose, and went wickedness. Also at this time they did not ask, Who should go
up to the house God, and asked c unsel of God, up first; but, Whether they should go up at all. They intimate a
and said, Which of us shall go up first to the battle reason why they should scruple it, especially now that Providence
against the children of Benjam? And the LORD had frowned upon them, because Benjamin was their brother; and
a readiness to lay down their arms, if God should so order them.
said, Judah shall go up first. 19. And the children God bid them go up, he allowed the attempt; though Benjamin
of Israel rose up in the morning, and encamped was their brother, he was a gangrened member of their body, and
against Gibeah. 20. And the men of Israel went must be cut off. Upon this, they encouraged themselves, perhaps
out to battle against Benjamin; and the men of more in their own strength than in the divine commission, and
made a second attempt upon the forces of the rebels, in the same
Israel put themselves in array to fight against them place where the former battle was fought, (v. 22.) with the hope
at Gibeah. 21. And the children of Benjamin of retrieving their credit upon the same spot of ground where they
came forth out of Gibeah, and destroyed down to had lost it, which they would not superstitiously change, as if there
the ground of the Israelites that day twenty and were any thing unlucky in the place; but they were, this second
two thousand men.
time, repulsed, with the loss of eighteen thousand men, v.25.
22. And the people the men The former day's loss, and this, amounted to forty thousand,
of Israel encouraged themselves, and set their battle which was just a tenth part of the whole army, and the same
gain in array in the place where they put them-number that they had drawn cut by lot to fetch vic'uals, v. 10.
selves in array the first day. 23. (And the children They decimated themselves for that service, and now God again
of Israel went up and wept before the LORD until But what shall we say to these things, that so just and honour-
even, and asked counsel of the LORD, saying,able a cause should thus be put to the worst once and again? Wers
decimated them for the slaughter.
2. They were so prodigiously vain and presumptuous, as to
make head against the united force of all Israel. Never, surely,
were men so wretchedly infatuated as they were, when they took
up arms in opposition, (1.) To so good a cause as Israel had.
How could they expect to prosper when they fought against justice,
and consequently against the just God himself, against them that
had the high priest and the divine oracle on their side, and so
acted in downright rebellion against the sacred and supreme
authority of the nation? (2.) To so great a force as Israel had.
The disproportion of their numbers was much greater than that,
Luke, 14, 31, 32. where he that had but ten thousand durst not
meet him that came against him with twenty thousand, and
therefore desired conditions of peace. There the enemy was but
two to one, here above fifteen to one; yet they despised conditions
of peace.
All the forces they could bring into the field were
but twenty-six thousand men, beside seven hundred men of
Gibeah; (v. 15.) yet with these they will dare to face four hundred
thousand men of Israel, v. 17. Thus sinners are infatuated to their
own ruin, and provoke Him to jealousy, who is infinitely stronger
than they, 1 Cor.10.22. But it should seem they depended upon
the skill of their men, to make up what was wanting a numbers,
especially a regiment of slingers, seven hundred men, who, though
left-handed, were so dexterous at slinging stones, that they would
not be a hair's breadth beside their mark, v. 16. But these good
marksmen were very much out in their aim, when they espoused
this bad cause. Benjamin signifies the son of the right hand,
yet we find his posterity left-handed.
-
Before Christ The Defeat of the Benjamites.
1410JUDGES, XX.
.
.
1410they not fighting God's battles against sin? Had they not his battle was sore: but they knew not that evil was
commission? What, and yet miscarry thus! 1. God's judgments near them) 35. And the LORD smote Benjamin
are a great deep, and his way is in the sea. Clouds and darkness
1
are often round about him, but judgment and justice are always the before Israel: and the children of Israel destroyed
kabitation of his throne. We may be sure of the righteousness, of the Benjámites that day twenty and five
when we cannot see the reasons, of God's proceedings.2. God thousand and an hundred men: all these drew
would hereby shew them, and us in them, that the race is not to the sword. 36. So the children of Benjamin saw
the swift, nor the battle to the strong, that numbers are not to be that they were smitten: for the men of Israel gave
confided in, which perhaps the Israelites did with too much
assurance. We must never lay that weight on an arm of flesh place to the Benjamites, because they trusted
which the Rock of ages only will bear. 3. God designed hereby to unto the liers in wait which they had set beside
correct Israel for their sins. They did well to shew such a zeal Gibeah. 37. And the liers in wait hasted, and
against the wickedness of Gibeah; but were there not with them, rushed upon Gibeah; and the liers in wait drew
even with them, sins against the Lord their God? Those
made to know their own iniquity, that are forward in condemning themselves along, and smote all the city with the
the iniquity of others. Some think
Some think it was a rebuke to them, for edge of the sword. 38. Now there was an ap-
not witnessing against the idolatry of Micah and the Danites, by pointed sign between the men of Israel and the liers
which their religion was corrupted, as they now did against the
lewdness of Gibeah and the Benjamites, by which the public peace in wait, that they should make a great flame with
was disturbed, though God had particularly ordered them to levy smoke to rise up out of the city. 39. And when
war upon idolaters, Deut. 13. 12, &c. 4. God would hereby teach the men of Israel retired in the battle, Benjamin
us, not to think it strange, if a good cause suffer worst for a while, began to smite and kill of the men of Israel about
nor te judge of the merits of it by the success of it. The interest
of grace in the heart, and of religion in the world,, may be foiled, thirty persons: for they said, Surely they are smitten
and suffer great loss, and seem to be quite run down, but judgment down before us, as in the first battle. 40. But
will be brought forth to victory at last. Vincimur in prælio, sed when the flame began to rise up out of the city
non in bello We are foiled in a battle, but not in the whole with a pillar of smoke, the Benjamites looked
campaign. Right may fall, but it shall arise.
arise.
behind them, and, behold, the flame of the city
ascended up to heaven. 41. And when the men
of Israel turned again, the men of Benjamin were
amazed: for they saw that evil was come upon
them. 42. Therefore they turned their backs before
the men of Israel unto the way of the wilderness;
but the battle overtook them; and them which
came out of the cities they destroyed in the mids
of them. 43. Thus they enclosed the Benjamites
round about, and chased them, and trode the
down with ease over against Gibeah toward the
sun-rising. 44. And there fell of Benjamin eighteen
thousand men; all these were men of valour.
45. And they turned and fled toward the wilderness
unto the rock of Rimmon: and they gleaned of
them in the high-ways five thousand men; and
pursued hard after them unto Gidom, and slew
two thousand men of them. 46. So that all which
fell that day of Benjamin were twenty and five
thousand men that drew the sword; all these were
men of valour. 47. But six hundred men turned
and fled to the wilderness unto the rock Rimmon,
and abode in the rock Rimmon four months,
48. And the men of Israel turned again upon the
children of Benjamin, and smote them with
edge of the sword, as well the men of every city,
as the beast, and all that came to hand: also they
set on fire all the cities that they came to.
the
26. Then all the children of Israel, and all the
people, went up, and came unto the house of God,
and wept, and sat there before the LORD, and fasted
that day until even, and offered burnt-offerings
and peace-offerings before the LORD. 27. And the
children of Israel inquired of the LORD, (for the
ark of the covenant of God was there in those days,
28. And Phinehas, the son of Eleazar, the son of
Aaron, stood before it in those days,) saying, Shall
I yet again go out to battle against the children of
Benjamin my brother, or shall I cease? And the
LORD said, Go up, for to-morrow I will deliver
them into thine hand. 29. And. Israel set liers in
wait round about Gibeah. 30. And the children of
Israel went up against the children of Benjamin on
the third day, and put themselves in array against
Gibeah as at other times. 31. And the children
of Benjamin went out against the people, and
were drawn away from the city; and they began
to smite of the people, and kill, as at other times,
in the high-ways, of which one goeth up to the
house of God, and the other to Gibeah in the field,
about thirty men of Israel. 32. And the children
of Benjamin said, They are smitten down before
us, as at the first. But the children of Israel said,
let us flee and draw them from the city unto the
high-ways. 33. And all the men of Israel rose up
out of their place, and put themselves in array at
Baal-tamar: and the liers in wait of Israel came
forth out of their places, even out of the meadows
of Gibeah. 34. And there came against Gibeah
ten thousand chosen men out of all Israel, and the
-
"
We have here a full account of the complete victory which the
Israelites obtained over the Benjamites in the third engagement:
the righteous cause was victorious at last, when the managers
it amended what had been amiss; for when a good cause suffers,
it is for want of good management. Observe then how the victory
was obtained, and how it was pursued.
3
Before Christ 1410.
JUDGES. XX. XXI.
The Defeat of the Benjamite,
Sometimes Goi
They are smitten down before us, v.32, 39.
suffers wicked men to be lifted up in successes and hopes, that
their fall may be the sorer. See how short their joy is, and their
triumphing but for a moment. Let not him that girdeth on the
harness boast, except he has reason to boast in God. (2.) Evil was
near them, and they did not know it; (v. &4.) but (v. 41.) they
saw, when it was too late to prevent it, that evil was come upon
them. What evils may at any time be near us we cannot tell, but
the less they are feared, the heavier they fall; sinners will not be
persuaded to see evil near them, but how dreadful will it be when
it comes, and there is no escaping! 1 Thess. 5. 3. (3.) Though
the men of Israel played their parts so well in this engagement,
yet the victory is ascribed to God; (v. 35.) The Lord smote Ben-
||jamin before Israel. The battle was his, and so was the success.
(4.) They trode down the men of Benjamin with ease, when God
fought against them, v. 43.
fought against them, v. 43. It is an easy thing to trample upon
those who have made God their Enemy. See Mal. 4. 3.
||
II. How the victory was prosecuted and improved in a military
execution done upon these sinners against their own souls.
1. Gibeah itself was destroyed in the first place, the nest of lewd-
ness. The ambush that entered the city by surprise, drew themselves
along, that is, dispersed themselves into several parts of it, which
they might easily do, now that all the men of war were sallied out,
and had very presumptuously left it defenceless; and they smote all
they found, even women and children, with the sword, (v. 37.) and
set fire to the city, v. 40. Sin brings ruin upon cities. 2. The
army in the field was quite routed and cut off, eighteen thousand
men of valour lay dead upon the spot, v.44. 3. Those that escaped
from the field were pursued, and cut off in their flight, to the
number of seven thousand, v.45. It is to no purpose to think of
out-running divine vengeance. Evil pursues sinners, and it wil
overtake them. 4. Even they that tarried at home were involved
in the ruin. They let their sword devour for ever, not considering
that it would be bitterness in the latter end, as Abner pleads, long
after, when he was at the head of an army of Benjamites, probably
with an eye to this very story, 2 Sam. 2. 25, 26. They put to the
sword all that breathed, and set fire to all the cities, v. 48. So
that of all the tribe of Benjamin, for aught that appears, ther
remained none alive but six hundred men that took shelter in the
rock Rimmon, and lay close there four months, v.47. Now,
(1.) It is hard to justify this severity, as it was Israel's act. The
whole tribe of Benjamin was culpable; but must they therefore be
used as devoted Canaanites? That it was done in the heat of war
that this was the way of prosecuting victories, which the sword
of Israel had been accustomed to-that the Israelites were
extremely exasperated against the Benjamites for the slaughter.
they had made among them in the two former engagements—will
go but a little way to excuse the cruelty of this execution.
true, they had sworn, that whosoever did not come up to Mizpeh
should be put to death: (ch. 21. 5.) but that, if it was a justifiable
oath, yet extended only to the men of war; the rest were not
expected to come. Yet, (2.) It is easy to justify the hand of God
in it; Benjamin had sinned against him, and God had threatened,
that, if they forgot him, they should perish as the nations that were
before them perished, (Deut. 8. 20.) who were all in this manner
cut off. It is easy, likewise, to improve it for warning against the
beginnings of sin, they are like the letting forth of water, there-
fore leave it off before it be meddled with for we know not what
will be in the end thereof. The eternal ruin of souls will be worse,
and more fearful, than all these desolations of a tribe. This affac
of Gibeah is twice spoken of by the prophet Hosea, as the begin
ning of the corruption of Israel, and a pattern to all that followed.
ch. 9.9. They have deeply corrupted themselves as in the days (j
Gibeah, and ch. 10. 9. Thou hast sinned from the days of Gibeah,
and it is added, that the battle in Gibeah against the children of
iniquity did not, that is, did not, at first, overtake them.
It is
V
CHAP. XXI.
The ruins of the tribe of Benjamin we read of in the foregoing chapter; now here
we have, I. The lamentation which Israel made over these ruins, v. 1..4. 6, 15
I. How the victory was obtained. Two things they had trusted |
too much to in the former engagements, the goodness of their
cause, and the superiority of their numbers; it was true, that
they had both right and strength on their side, which were great
advantages. But they depended too much upon them, to the
neglect of those duties, which now, this third time, when they see
their error, they apply themselves to.
}
1. They were, previously, so confident of the goodness of their
cause, that they thought it needless to address themselves to God
for his presence and blessing; they took that for granted, nay,
perhaps, they concluded that he owed them his favour, and could
not in justice withhold it, since it was in defence of virtue that
they appeared, and took up arms. But God having shewed them
that he was under no obligation to succeed their enterprise, that
he neither needed them, nor was tied to them, that they were
more indebted to him for the honour of being ministers of his
justice, than he to them for the service, now they became humble
petitioners for success. Before, they only consulted God's oracle,
Who shall go up first? And, Shall we go up? But now they
implored his favour, fasted and prayed, and offered burnt-offer-
ings and peace-offerings, (v. 26.) to make an atonement for sin,
and an acknowledgment of their dependence upon God, as an
expression of their desire toward him. We cannot expect the
presence of God with us, unless we thus seek it in the way he has
appointed. And when they were in this frame, and thus sought
the Lord, then he not only ordered them to go up against the
Benjamites the third time, but gave them a promise of victory,
To-morrow I will deliver them into thine hand, v. 28.
2. They were, previously, so confident of the greatness of their
strength, that they thought it needless to use any art, to lay any
ambush, or form a stratagem, not doubting but to conquer them
purely by a strong hand; but now they saw it was requisite to use
some policy, as if they had an enemy to deal with them that had
been superior in number; accordingly, they set liers in wait,
(v.29.) and gained their point, as their father's did before Ai;
(Josh. 8.) stratagems of that kind being most likely to take effect
after a previous defeat, which has flushed the enemy, and made
the pretended flight the less suspected. The management of this
artifice is here very largely described. The assurance God had
piven them of success in this day's action, instead of making them
remiss and presumptuous, set all heads and hands on work for the
*ffecting of what God had promised. Observe the method they
took; the body of the army faced the city of Gibeah, as they had
done before, advancing toward the gates, v. 30. The Benjamites,
the body of whose army was now-quartered at Gibeah, sallied out
upon them, charged them with great bravery; the besiegers gave
back, retired with precipitation, as if their hearts failed them upon
the sight of the Benjamites, which they were willing to believe, who,
proudly conceited, that by their former success they had made
themselves very formidable; some loss the Israelites sustained in
this counterfeit flight, about thirty men were cut off in their rear,
r. 31, 39. But when the Benjamites were all drawn out of the
city, the ambush seized the city, (v. 37.) gave a signal to the body
of the army, (v. 38, 40.) which immediately turned upon them,
(v. 41.) and, it should seem, another considerable party that was
posted at Baal-tamar came upon them at the same time; (v. 33.)
so that the Benjamites were quite surrounded, which put them
into the greatest consternation that could be: a sense of guilt now
disheartened them, and the higher their hopes had been raised,
the more grievous was this confusion. At first, the battle was
sore, (v. 34.) the Benjamites fought with fury; but when they
saw what a snare they were drawn into, they thought one pair of
beels (as we say) was worth two pair of hands, and they made
the best of their way toward the wilderness, (v. 42.) but in vain,
the battle overtook them, and, to complete their distress, they
which came out of the cities of Israel, that waited to see the event ||
of the battle, joined with the pursuers, and helped to cut them
off. Every man's hand was against them.
Observe, in this story, (1.) That the Benjamites, in the begin-
uing of the battle, were confident that the day was their own.
67
VOL. I.
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Before Christ 1409.
JUDGES, XXI.
The Oath against the Benjamites.
}
||
II. The provision they made for the repair of them out of the six hundred men
that escaped, for whom they procured wives, 1. Of the virgins of Julesh
gilead, when they destroyed that city for not sending to the general rendez-
vous, v.5,7..14. 2. Of the daughters of Shiloh, v. 16..25. And so this
melancholy story concludes.
the tribe of Benjamin. Occasion is here given to mention two
instances of their zeal on this occasion, which we did not meet
with before.
1. While the general convention of the states was gathering
together, and was waiting for a full house before they would
proceed, they bound themselves with the great execration, which
they called the Cherum, utterly to destroy all those cities that
should not send in their representatives, and their quota of men,
upon this occasion; or, had sentenced them to that curse, who
refusers as having no indignation at the crime committed, no
should thus refuse; (v. 5.) for they would look upon such
concern for the securing of the nation from God's judgments by
the administration of justice, nor any regard to the authority of a
common consent, by which they were summoned to meet.
another solemn oath, that none of all the thousands of Israel,
2. When they were met, and had heard the cause, they made
then present, nor any of those whom they represented, (not
intending to bind their posterity,) should, if they could help it,
marry a daughter to a Benjamite, v. 1. This was made an article
of the war, not with any design to extirpate the tribe, but because,
abettors of this villany, in all respects, as they treated the devoted
in general, they would treat them who were then actors and
nations of Canaan, whom they were not only obliged to destroy,
but with whom they were forbidden to marry; and because, in
particular, they judged them unworthy to match with a daughter
the tender sex, than which nothing could be done more base and
of Israel, that had been so very barbarous and abusive to one of
villanous, nor a more certain indication of a mind perfectly lost to
all honour and virtue. We may suppose that the Levite's sending
the mangled pieces of his wife's body, to the several tribes, helped
very much to inspire them with all this fury, and much more than
a bare narrative of the fact, though ever so well attested, would
have done. So much does the eye affect the heart.
{
II. The deep concern which the Israelites did express for the
destruction of the tribe of Benjamin when it was accomplished.
The tide of their anger at Benjamin's crime did not run so high
and so strong before, but the tide of their grief for Benjamin's
destruction ran as nigh and as strong after. They repented for
Benjamin their brother, v. 6, 15. They did not repent of their
zeal against the sin; there is a holy indignation against sin, the
2 Cor. 7.10, 11. But they repented of the sad consequences of
fruit of godly sorrow, which is to salvation, not to be repented of,
what they had done, that they had carried the matter further than
was either just or necessary; it had been enough to destroy all
they found in arms, they needed not to have cut off the husband-
may be over-doing in well-doing. Great care must be taken in
men and shepherds, the women and children. Note, There
the government of our zeal, lest that which seemed supernatural
in its causes, prove unnatural in its effects. That is no good
which was well-begun. 2. Even necessary justice is to be done
divinity, which swallows up humanity. Many a war is ill-ended
with compassion. God does not punish with delight, nor should
men. 3. Strong passions make work for repentance. What we
say and do in a heat, our calmer thoughts commonly wish undone
again. 4. In a civil war, (according to the usage of the Romans,)
no victories ought to be celebrated with triumphs, because, which-
soever side gets, the community loses, as here there is a tribe cut
off from Israel. What the better is the body for one member's
crushing another?
K
Now, how did they express their concern?
the house of God, for thither they brought all their doubts, all
(1.) By their grief for the breach that was made; they came to
their counsels, all their cares, and all their sorrows. There was to
be heard on this occasion, not the voice of joy and praise, but only
that of lamentation, and mourning, and woe. They lifted up their
voices and wept sore, (v. 2.) not so much for the forty thousand which
they had lost, (those would not be so much missed out of eleven
tribes,) but for the entire destruction of one whole tribe; for this
was the complaint they poured out before God, (v. 3.) There is one
tribe lacking. God had taken care of every tribe; their number
NOW
1. OW the men of Israel had sworn in Mizpel,
saying, There shall not any of us give his
daughter unto Benjamin to wife. 2. And the
people came to the house of God, and abode there
till even before God, and lifted up their voices, and
wept sore; 3. And said, O LORD God of Israel,
why is this come to pass in Israel, that there should
be to-day one tribe lacking in Israel? 4. And it
came to pass on the morrow, that the people rose
early, and built there an altar, and offered burnt-
offerings and peace-offerings. 5. And the children
of Israel said, Who is there among all the tribes of
Israel that came not up with the congregation
unto the LORD? for they had made a great oath
concerning him that came not up to the LORD to
Mizpeh, saying, He shall surely be put to death.
6. And the children of Israel repented them for
Benjamin their brother, and said, There is one tribe
cut off from Israel this day. 7. How shall we do
for wives for them that remain, seeing we have
sworn by the LORD that we will not give them of
our daughters to wives? 8. And they said, What
one is there of the tribes of Israel that came not
up to
Mizpeh to the LORD! And, Lebold, there
came none to the camp from Jabesh-rilead to the
assembly. 9. For the people were numbered, and,
behold, there were none of the inhabitants of
Jabesh-gilead there. 10. And the congregation
sent thither twelve thousand men of the valiantest,
and commanded them, saying, Go and smile the
inhabitants of Jabesh-gilead with the edge of the
sword, with the women and the children. 11. And
this is the thing that ye shall do, ye shall utterly
destroy every male, and every woman that hath
lain by man. 12. And they found among the
inhabitants of Jabesh-gilead four hundred young
virgins, that had known no man by lying with any
male: and they brought them unto the camp to
Shiloh, which is in the land of Canaan. 13. And
the whole congregation sent some to speak to the
children of Benjamin that were in the rock Rim-
mon, and to call peaceably unto them. 14. And
Benjamin came again at that time; and they gave
them wives which they had saved alive of the
women of Jabesh-gilead: and yet so they sufficed
them not. 15. And the people repented them for
Benjamin, because that the LORD had made a
breach in the tribes of Israel.
We may observe, in these verses,
I. The ardent zeal which the Israelites had expressed against
the wickedness of the men of Gibeah, as it was countenanced by
1- Before F:
Lamentation for the Benjamien
JUDGES, XXI.
Christ 1409.
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ܪܝ ܀
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twelve was that which they were known by; every tribe had his
station appointed in the camp, and his stone in the high priest's
breast-plate; every tribe had his blessing, both from Jacob and
Moses; and it would be an intolerable reproach to them, if they
should drop any out of this illustrious jury, and lose one out of
twelve; especially Benjamin, the youngest, who was particularly
dear to Jacob their common ancestor, and whom all the rest ought
to have been in a particular manner tender of. Benjamin is not;
what then will become of Jacob? Benjamin become a Benoni;
the son of the right hand, a son of sorrow! In this trouble they
built an altar, not in competition, but in communion, with the
appointed altar at the door of the tabernacle, which was not large
enough to contain all the sacrifices they designed; for they offered
burnt-offerings, and peace-offerings, to give thanks for their
victory, and also to atone for their own folly in the pursuit of it,
and to implore the divine favour in their present strait. Every
thing that grieves us should bring us to God.
•
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4
(2.) By their amicable treaty with the poor distressed refugees
that were hidden in the rock Rimmon, to whom they sent an act
of indemnity, assuring them, upon the public faith, that they
would now no longer treat them as enemies, but receive them as
brethren, v.13. The falling out of friends should thus be the
renewing of friendship. Even those that have sinned, if at length
they repent, must be forgiven and comforted, 2 Cor. 2. 7.
*.
(3.) By the care they took to provide wives for them, that their
Tribe might be built up again, and the ruins of it repaired. Had
the men of Israel sought themselves, they would have been secretly
with the
of the families of
because then the land allotted to them would escheat to the rest
of the tribes, ob defectum sanguinis-for want of heirs, and be
easity seized for want of occupants; but those have not the spirit
of Israelites who aim to raise themselves upon the ruins of their
neighbours. They were so far from any design of this kind,
that all heads are at work to find out ways and meana for the
re-building of this tribe. All the women and children of Benjamin
were slain; they had sworn not to marry their daughters to any
of them; it was against the divine law that they should match
with the Canaanites; to oblige them to that, would be, in effect,
to bid them go serve other gods.
What must they do then for wives for them? While the poor
distressed Benjamites, that were hidden in the rock, feared their
brethren were contriving to ruin them, they were, at the same
time, upon a project to prefer them; and it was this:
[1.] There was a piece of necessary justice to be done upon the
city of Jabesh-Gilead, which belonged to the tribe of Gad, on the
other side Jordan. It was found, upon looking over the muster-
rol', (which was taken, ch. 20. 2.) that none appeared, from that
city, upon the general summons, (v. 8, 9.) and it was then resolved,
before it appeared who were absent, that whatever city of Israel
should be guilty of such a contempt of the public authority and
interest, that city should be an anathema; Jabesh-Gilead lies
under that severe sentence, which might by no means be dispensed
with. They that had spared the Canaanites in many places, who
were devoted to destruction by the divine command, could not
find in their hearts to spare their brethren that were devoted by
their own curse. Why did they not now send men to root the
Jebusites out of Jerusalem, to avoid whom, the poor Levite had
been forced to go to Gibeah? ch. 19. 11, 12. Men are commonly
more zealous to support their own authority than God's.
hetachment is therefore sent of twelve thousand men, to execute
the sentence upon Jabesh-Gilead. Having found, that when the
whole body of the army went against Gibeah, the people were
thought too many for God to deliver them into their hands, on
this expédition they sent but a few, v. 10. Their commission is,
to put all to the sword, men, women, and children, (v. 11.)
according to that law, (Lev. 27. 29.) Whatsoever is devoted of
men, by those that have power to do it, shall surely be put to
death.
A
.
men to avenge the lord of Midian, the same orders were given,
as here, that all married women should be slain with their
husbands, as one with them, but that the virgins should be saved
alive, Numb. 31. 17, 18. That precedent was sufficient to support
the distinction here made between a wife and a virgin, v. 11, 12.
Four hundred virgins that were marriageable were found in
Jabesh-Gilead, and these were married to so many of the sur-
viving Benjamites, v. 14. Their fathers were not present when
the vow was made not to marry with Benjamites, so that they
were not under any colour of obligation by it; and, besides, being
a prey taken in war, they were at the disposal of the conquerors.
Perhaps the alliance now contracted between Benjamin and
Jabesh-Gilead, made Saul, who was a Benjamite, the more
concerned for that place, (1 Sam. 11. 4.) though then inhabited
by new families.
#!
[2.] An expedient is from hence formed for providing the
Benjamites with wives. When Moses sent the same number of
..
16. Then the elders of the congregation said,
How shall we do for wives for them that remain,
seeing the women are destroyed out of Benjamin?
17. And they said, There must be an inheritance
for them that be escaped of Benjamin, that a
tribe be not destroyed out of Israel. 18. Howbeit
we may not give them wives of our daughters: for
the children of Israel have sworn, saying, Cursed
be he that giveth a wife to Benjamin. 19. Then
they said, Behold, there is a feast of the LORD in
Shiloh yearly in a place which is on the north side
of Beth-el, on the east side of the high-way that
goeth up from Beth-el to Shechem, and on the
south of Lebonah. 20. Therefore they commanded
the children of Benjamin, saying, Go and lie in
wait in the vineyards; 21. And see, and, behold,
if the daughters of Shiloh come out to dance in
dances, then come ye out of the vineyards, and
catch you every man his wife of the daughters of
Shiloh, and go to the land of Benjamin. 22. And
it shall be, when their fathers or their brethren
come unto us to complain, that we will say unto
them, Be favourable unto them for our sakes:
because we reserved not to each man his wife in
the war: for ye did not give unto them at this
time, that ye should be guilty. 23. And the
children of Benjamin did so, and took them wives,
according to their number, of them that danced,
whom they caught: and they went and returned
unto their inheritance, and repaired the cities, and
dwelt in them. 24. And the children of Israel
departed thence at that time, every man to his tribe
and to his family, and they went out from thence
every man to his inheritance. 25. In those days
there was no king in Israel: every man did that
which was right in his own eyes.
:
We have here the method that was taken to provide the two
hundred Benjamites that remained, with wives. And though the
tribe was reduced to a small number, they were only in care to
provide each man with one wife, not with more, under pretence
of multiplying them the faster. They may not bestow their
daughters upon them, but, to save their oath, and yet marry some
of their daughters to them, they put them into a way of taking
them by surprise, and marrying them, which should be ratified
}
Before Christ 1409.
JUDGES, XXI.
The Virgins of Shiloh surprised
L
by their parents' consent, ex post facto-afterward. The less
consideration is used before the making of a vow, the more,
commonly, there is need of after, for the keeping of it.
desperate fortunes, as they seemed to be, who were lately fetched
out of a cave, but to men of the best and largest estates in the
nation, as they must needs be, when the lot of the whole tribe of
Benjamin, which consisted of forty-five thousand six hundred men,
(Numb. 26. 41.) came to be divided again among six hundred,
who had all by survivorship.
I. That which gave an opportunity for the doing of this, was,
a public ball at Shiloh, in the fields, at which all the young ladies
of that city, and the parts adjacent, that were so disposed, met to
dance, in honour of a feast of the Lord, then observed; probably
the feast of tabernacles, (v. 19.) for that feast (Bishop Patrick
Bays) was the only season wherein the Jewish virgins were allowed
to dance; and that, not so much for their recreation, as to
express their holy joy, as David, when he danced before the ark;
otherwise, the present melancholy posture of public affairs would
have made dancing unseasonable, as Isa. 22. 12, 13. The dancing
was very modest and chaste, it was not mixed dancing; no men
danced with these daughters of Shiloh, nor did any married women
so far forget their gravity as to join with them. However, their
dancing thus in public made them an easy prey to those that had
a design upon them. Whence Bishop Hall observes, that the
ambushes of evil spirits carry away many souls from dancing to a
fearful desolation
III. They undertook to pacify the fathers of these young
women: as to the infringement of their paternal authority, they
would easily forgive it, when they considered to what fair estates
their daughters were matched, and what mothers in Israel they
were likely to be; but the oath they were bound by, not to give
their daughters to Benjamites, might perhaps stick with some of
them, whose consciences were tender; yet, as to that, this might
satisfy them: 1. That the necessity was urgent, (v. 22.) We
reserved not to each man his wife; now owning that they did ill to
destroy all the women, and desiring to atone for their too rigorous
construction of their vow to destroy them, by the most favourable
"And there-
construction of their vow not to match with them.
fore, for our sakes, who were too severe, let them keep what they
have got." For, 2. In strictness, it was not a breach of their
vow; they had sworn not to give them their daughters, but they
had not sworn to fetch them back, if they were forcibly taken.
So that, if there was any fault, the elders must be responsible,
not the parents. And Quod fieri non debuit, factum valet-.
That which ought not to have been done, is yet valid when it is
done. The thing was done, and is ratified only by connivance,
according to the law, Numb. 30. 4.
II. The elders of Israel gave authority to the Benjamites to do
this, to lie in wait in the vineyards which surrounded the green
they used to dance on, and, when they were in the midst of their
sport, to come upon them, and catch every man a wife for himself,
and carry them straight away to their own country, v. 20, 21. They
knew that none of their own daughters would be there, so that
they could not be said to give them, for they knew nothing of the
matter. A sorry salvo is better than none, to save the breaking Lastly, In the close of all, we have, 1. The settling of the tribe
of an oath it were much better to be cautious in making vows, that of Benjamin again. The few that remained, returned to the
there be not occasion afterward, as there was here, to say before inheritance of that tribe, v. 23. And soon after, from among
the angel, that it was an error. Here was a very preposterous them, sprang Ehud, who was famous in his generation, the second
2. The disbanding and dispersing of
way of match-making, when both the mutual affection of the judge of Israel, ch. 3. 15.
young people, and the consent of their parents, must be presumed the army of Israel, v. 24. They did not set up for a standing
to come after; the case was extraordinary, and may by no means army, nor pretend to make any alterations or establishments in
be drawn into a precedent. Over-hasty marriages often occasion the government; but, when the affair was over for which they
a leisurely repentance; and what comfort can be expected from a were called together, they quietly departed in God's peace, every
match made either by force or fraud? The virgins of Jabesh-man to his family. Public services must not make us think
Gilead were taken out of the midst of blood and slaughter, but these ourselves above our own private affairs, and the duty of providing
of Shiloh out of the midst of mirth and joy; the former had for our own house. 3. A repetition of the cause of these con-
reason to be thankful that they had their lives for a prey, and the fusions, v. 25. Though God was their King, every man would
latter, it is to be hoped, had no cause to complain, after a while, be his own master, as if there was no king. Blessed be God for
when they found themselves matched, not to men of broken and magistracy.
Dare Y
181-
Mega
I
Jau 81881.
AN
EXPOSITION,
Before Christ 1312.
!.
;
WITH
Practical Observations,
UPON THE BOOK OF
RUT
This short history of the domestic affairs of one particular family fitly follows the book of Judges, (the events related here
happening in the days of the Judges,) and fitly goes before the books of Samuel, because in the close it introduces David!
yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth, or Volumes, which they put
together toward the latter end; in this order, Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable
that Samuel was the penman of it. It relates, not miracles or laws, wars or victories, or the revolutions of states, but the
afflictions first, and afterward the comfort, of Naomi; the conversion first, and afterward the preferment, of Ruth. Many
such events have happened, which perhaps we may think as well worthy to be recorded. But these God saw fit to transmit
the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this
book is,
I. To lead to Providence; to shew us how conversant it is about our private concerns, and to teach us in them all to have
an eye to it, acknowledging God in all our ways, and in all events that concern us. See 1 Sam. 2. 7, 8. Ps. 113. 7.. 9.
II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, from whence it is fetched
into Matth. 1. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we
have a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of
Naomi and Ruth we have an account of, ch. 1. Instances of their industry and humility, ch. 2. The bringing of them
into an alliance with Boaz, ch. 3. And their happy settlement thereby, ch. 4.
And let us remember the scene is laid in
Beth-lehem, the city where our Redeemer was born.
CHAP. I.
}
forced by famine to remove into the land of Moab, v. 1, 2. II. As a mournful
In this chapter we have Naomi's afflictions. I. As a distressed housekeeper,
widow and mother, bewailing the death of her husband and her two sons,
v.3..5. III. As a careful mother-in-law, desirous to be kind to her two
v.6..13. Orpah she parts with in sorrow, v. 14. Ruth she takes with her
in fear, v. 15..18. IV. As a poor woman sent back to the place of her first
settlement, to be supported by the kindness of her friends, v. 19..22. All
these things were melancholy, and seemed against her, and yet all were working
for good.
H.
OW it came to pass in the days when the
judges ruled, that there was a famine in
the land. And a certain man of Beth-lehem-judah
went to sojourn in the country of Moab, he, and
ty
·
Elimelech and Naomi,
his wife, and his two sons. 2. And the name of
the man was Elimelech, and the name of his wife
Naomi, and the name of his two sons Mahlon and
Chilion, Ephrathites of Beth-lehem-judah. And
they came into the country of Moab, and conti
nued there.. 3. And Elimelech Naom's husband
died; and she was left, and her two sons. 4. And
they took them wives of the women of Moab;
the name of the one was Orpah, and the name
of the other Ruth: and they dwelled there about
ten years. 5. And Mahlon and Chilion died also
both of them; and the woman was left of her two
sons and her husband.
Before Christ 1312.
Elimelech and Naomi.
RUTH, I.
The first words give all the date we have of this story. It was
in the days when the judges ruled, (v.1.) not in those disorderly
times when there was no king in Israel. But under which of the
judges these things happened, we are not told, and the conjec-in
tures of the learned are very uncertain. It must be toward the
beginning of the judges' time, for Boaz, who married Ruth, was
orn of Rahab, who received the spies, in Joshua's time. Some
think it was in the days of Ehud; others, of Deborah; the learned
Bishop Patrick inclines to think it was in the days of Gideon,
because in his days only we read of a famine by the Midianites'
invasion, Judges, 6.3, 4. While the judges were ruling, some one
city, and some another, Providence takes particular cognizance
of Beth-lehem, and has an eye to a King, to Messiah himself, who
should descend from two Gentile mothers, Rahab and Ruth.
Here is,

1. A famine in the land; in the land of Canaan, that land
flowing with milk and honey. This was one of the judgments
which God had threatened to bring upon them for their sins,
Lev. 26. 19, 20. He has many arrows in his quiver; in the days
of the judges they were oppressed by their enemies; and when
by that judgment they were not reformed, God tried this, for
when he judges, he will overcome. When the land had rest, yet
it had not plenty; even in Beth-lehem, which signifies the house
of bread, there was scarcity. A fruitful land is turned into
barrenness, to correct and restrain the luxury and wantonness of
them that dwell therein.
II. An account of one particular family distressed in the famine;
it is that of Elimelech. His name signifies my God a King;
agreeable to the state of Israel when the judges ruled, for the
Lord was their King; and comfortable to him and his family in
their affliction, that God was their's, and that he reigns for ever.
His wife was Naomi, which signifies my amiable or pleasant one.
But his sons' names were Mahlon and Chilion, sickness and con-
sumption, perhaps because weakly children, and not likely to be
fong-lived. Such are the productions of our pleasant things, weak
and infirm, fading and dying.
took up with, and in the day of famine could not be satisfied,
unless he kept as plentiful a table as he had done formerly; if he
could not live in hope that there would come years of plenty again
due time, or could not with patience wait for these years, it was
his fault, and he did by it dishonour God, and the good land he
had given them, weaken the hands of his brethren, with whom he
should have been willing to take his lot, and set an ill example
to others. If all should do as he did, Canaan would be dis-
peopled. Note, It is an evidence of a discontented, distrustful,
unstable spirit, to be weary of the place in which God hath set us,
and to be for leaving it immediately, whenever we meet with any
uneasiness or inconvenience in it. It is folly to think of escaping
that cross which, being laid in our way, we ought to take up.
It is our wisdom to make the best of that which is, for it is seldom
that changing our place is mending it. Or if he would remove,
why to the country of Moab? If he had made inquiry, it is
probable he would have found plenty in some of the tribes of
Israel, those, for instance, on the other side Jordan, that bordered
on the land of Moab; if he had that zeal for God and his wor-
ship, and that affection for his brethren, which became an
Israelite, he would not have persuaded himself so easily to go to
sojourn among Moabites.
༄།
IV. The marriage of his two sons to two of the daughters of
Maab after his death, v.4. All agree that this was ill done; the
Chaldee says, They transgressed the decree of the word of the
Lord, in taking strange wives. If they would not stay unmarried
till their return to the land of Israel, they were not so far off but
that they might have fetched them wives from thence. Little did
Elimelech think, when he went to sojourn in Moab, that ever his
sons should thus join in affinity with Moabites. But those that
bring young people into bad acquaintance, and take them out of
the way of public ordinances, though they may think them well-
principled, and armed against temptation, know not what they
do, nor what will be the end thereof. It does not appear that the
women they married were proselyted to the Jewish religion, for
Orpah is said to return to her gods, (v. 15.) the gods of Moab
were her's still. It is a groundless tradition of the Jews, that
Ruth was the daughter of Eglon king of Moab, yet the Chaldee
paraphrast inserts it; but this and their other tradition, which
he inserts likewise, cannot agree, that Boaz who married Ruth
was the same with Ibzan who judged Israel two hundred years
after Eglon's death, Judg. 12.
||
III. The removal of this family from Beth-lehem into the country
of Moab, on the other side Jordan, for subsistence, because of
the famine, v. 1, 2. It seems there was plenty in the country of
Moab, when there was scarcity of bread in the land of Israel.
Common gifts of Providence are often bestowed in greater plenty
upon those that are strangers to God, than upon those that know
and worship him. Moab is at ease from his youth, while Israel is V. The death of Elimelech and his two sons, and the discon-
emptied from vessel to vessel; (Jer. 48. 11.) not because God loves solate condition Naomi was thereby reduced to. Her husband
Moabites better, but because they have their portion in this life. died, (v.3.) and her two sons, (v.5:) soon after their marriage; and
Thither Elimelech goes, not to settle for ever, but to sojourn for the Chaldee says, Their days were shortened, because they trans-
a time, during the dearth, as Abraham, on the like occasion, went gressed the law in marrying strange wives. See here, 1. That,
into Egypt, and Isaac into the land of the Philistines. Now here, wherever we go, we cannot out-run death, whose fatal arrows fly
1. Elimelech's care to provide for his family, and his taking his in all places. 2. That we cannot expect to prosper when we go
wife and children with him, were, without doubt, commendable. out of the way of our duty. He that will save his life, by any
If any provide not for his own, he hath denied the faith, 1 Tim. 5.8. indirect courses, shall lose it. 3. That death, when it comes into a
When he was in his straits, he did not forsake his house, go seek family, often makes breach upon breach. One is taken away, to
his fortune himself, and leave his wife and children to shift for prepare another to follow soon after; one is taken away, and that
their own maintenance, but, as became a tender husband and a affliction is not duly improved, and therefore God sends another
loving father, where he went, he took them with him, not as the of the same kind. When Naomi had lost her husband, she took
ostrich, Job, 39. 16. But, 2. I see not how his removal into the so much the more complacency, and put so much the more confi-
country of Moab, upon this occasion, could be justified. Abraham dence in her sons: under the shadow of those surviving comforts,
and Isaac were only sojourners in Canaan, and it was agreeable to she thinks she shall live among the heathen; and exceedingly
their condition to remove; but the seed of Israel were now fixed, glad she was of thece gourds: but, behold, they wither prescatly;
and ought not to remove into the territories of the heathen. green and growing up in the morning, cut down and dried up
What reason had Elimelech to go, more than any of his neigh-before night; buried soon after they were married, for neither of
bours? If by any ill husbandry he had wasted his patrimony, and them left any children. So uncertain and transient are all our
sold his land, or mortgaged it, (as it should seem, ch. 4. 3, 4.) enjoyments here. It is therefore our wisdom to make sure of those
which brought him into a more necessitous condition than others, comforts that will be made sure, and which death cannot rob us
the law of God had obliged his neighbours to relieve him; of. But how desolate was the condition, and how disconsolate the
(Lev. 25. 35.) but that was not his case, for he went out full, v. 21. spirit of poor Naomi, when the woman was left of her two sons and
By those who tarried at home, it appears that the famine was not her husband! When these two things come upon her in a moment,
so extreme, but that there was sufficient to keep life and soul come upon her in their perfection, by whom shall she be comfortedi
ogether; and his charge was but small, only two sons. But if he Loss of children, and widowhood! Isa. 47. 9.--51. 19. It is God
or ild not be content with the short allowance that his neighbours alone who has wherewithal to com crt those that are
t down,
+
}
I
Ha
*y"};">
Defore Christ 1312.
TH, I.
Naomi, Orpah, and Ruth.
less valuable.
6. Then she arose with her daughters-in-law, and never knew what famine meant, we are not to think it the
that she might return from the country of Moab:
for she had heard in the country of Moab how that
the LORD had visited his people in giving them
bread 7. Wherefore she went forth out of the
place where she was, and her two daughters-in-law
with her; and they went on the way to return unto
the land of Judah. 8. And Naomi said unto her
two daughters-in-law, Go, return each to her
mother's house: the LORD deal kindly with you, as
e have dealt with the dead, and with me. 9. The
LORD grant you that ye may find rest, each of you
in the house of her husband. Then she kissed
them; and they lifted up their voice, and wept.
10. And they said unto her, Surely we will return
with thee unto thy people. 11. And Naomi said,
Turn again, my daughters: why will ye go with
me? are there yet any more sons in my womb, that
they may be your husbands? 12. Turn again, my
daughters, go your way; for I am too old to have
an husband. If I should say, I have hope, if I
should have an husband also to-night, and should
also bear sons; 13. Would ye tarry for them till
they were grown? would ye stay for them from
having husbands? nay, my daughters; for it
grieveth me much for your sakes, that the hand of
the LORD is gone out against me. 14. And they
lifted up their voice, and wept again: and Orpah
kissed her mother-in-law; but Ruth clave unto her.
15. And she said, Behold, thy sister-in-law is gone
back unto her people, and unto her gods: return
thou after thy sister-in-law. 16. And Ruth said,
Entreat me not to leave thee, or to return from
following after thee; for whither thou goest, I
will go; and where thou lodgest, I will lodge: thy
people shall be my people, and thy God my God:
17. Where thou diest, will I die, and there will I
be buried: the LORD do so to me, and more also,
faught but death part thee and me. 18. When
the saw that she was steadfastly minded to go
with her, then she left speaking unto her.
2. Naomi then returned, in duty, to her people. She had often
inquired of their state, what harvests they had, and how the mar-
kets went, and still the tidings were discouraging; but, like the
prophet's servant, who, having looked seven times, and seen no
sign of rain, at length discerned a cloud, no bigger than a man's
hand, which soon overspread the heavens; so Naomi, at last, has
good news brought her of plenty in Beth-lehem, and then she can
think of no other than returning thither again. Her new alliances,
in the country of Moab, could not make her forget her relation
being in bad places, yet, when the reason ceases, we must by no
to the land of Israel. Note, Though there be a reason for our
means continue in them. Forced absence from God's ordinances,
and forced presence with wicked people, are great afflictions, but
when the force ceases, and it is continued of choice, then it becomes
immediately upon the death of her two sons: (1.) Because she
a great sin. It should seem, she began to think of returning
looked upon that affliction to be a judgment upon her family
for lingering in the country of Moab; and hearing this to be the
voice of the rod, and of him that appointed it, she obeys and
perhaps she might have saved the life of her sons; but when God
returns. Had she returned upon the death of her husband,
judgeth, he will overcome, and if one affliction prevail not to awaken.
us to a sigh and sense of sin and duty, another shall. When death
comes into a family, it ought to be improved for the reforming
of what is amiss in the family: when relations are taken away
other, we are not out of the way of our duty, that we may return
us, we are put upon inquiry, whether, in some instance or
to it. God calls our sins to remembrance when he slays a son,
1 Kings, 17. 18. And if he thus hedge up our way with thorns, it
is that he may oblige us to say, We will go and return to our first
Husband, as Naomi here to her country, Hos. 2. 7. (2.) Because
the land of Moab was now become a melancholy place to her.
It is with little pleasure that she can breathe in that air in which
her husband and sons had expired; or go on that ground in which
they lay buried out of her sight, but not out of her thoughts:
from
now she will go to Canaan again. Thus God takes away from
us the comforts we stay ourselves too much upon, and solace our-
selves too much in, here in the land of our sojourning, that we
may think more of our home in the other world, and by faith and
hope may hasten towards it. Earth is imbittered to us, that
heaven may be endeared,
W
II. The good affection which her daughters-in-law, and one of
them especially, bore to her, and her generous return of their
good affection.
See here,
the way at least, when she returned toward the land of Judah
1. They were both so kind as to accompany her, some part of
Her two daughters-in-law did not go about to persuade her to
continue in the land of Moab, but, if she was resolved to go home,
would pay her all possible civility and respect at raziing; and
this was one instance of it, they would bring her on her way, al
least, to the utmost limits of their country, and help to carry het
luggage as far as they went, for it does not appear she had any
I. The good affection Naomi bore to the land of Israel, v. 6. servant to attend her, v. 7. By this we see, both that Naomi, as
Though she could not stay in it while the famine lasted, she would became an Israelite, had been very kind and obliging to them,
not stay out of it when the famine ceased; though the country || and had won their love, in which she is an example to all mothers-
of Moab had afforded her shelter and supply in a time of need, || in-law; and that Orpah and Ruth had a just sense of her kind-
yet she did not intend it should be her rest for ever, no landness, for they were willing to return it thus far. It was a sign
should be that but the holy land, in which the sanctuary of God || they had dwelt together in unity, though they were dead by whom
was, of which he had said, This is my rest for ever. Observe, the relationship between them came.
affection to the gods of Moab, (v. 15.) and Naomi was still
Though they retained an
faithful to the God of Israel, yet that was no hinderance to either
side from love and kindness, and all the good offices that the
relation required. Mothers-in-law and daughters-in-law are to
often at variance, (Matth. 10. 35.) and therefore it is the mora
commendable if they live in love; let all in that relation ains
at the praise of doing so.
1. God, at last, returned in mercy to his people; for, though he
contend long, he will not contend always. As the judgment of
oppression, under which they often groaned in the time of the
udges, still came to an end, after a while, when God had raised
m up a deliverer; so here, the judgment of famine: at length
graciously visited his people in giving them bread. Plenty is
's gift, and it is his visitation which, by bread, the staff of life,
our souls in life. Though this mercy be the more striking
it comes after famine, yet if we have constantly enjoyed it,
great deal of affection, urged them to go back; 8 9.) Retum
2. When they had gone a little way with her, Naomi, with a
Before Christ. 1312.
Naomi, Orpah, and Ruth.
RUTH, 1.
roca to her mother's house. When they were dislodged, by a sad
providence, from the house of their husbands, it was a mercy to
them that they had their parents yet living, that they had their
houses to go to, where they might be welcome and easy, and were
not turned out to the wide world. Naomi suggests that their own
mothers would be more agreeable to them than a mother-in-law,
especially when their own mothers had houses, and their mother-
in-law was not sure she had a place to lay her head in, which she
could call her own.
I
1
1
her, v. 11..13. If she had had any sons in Canaan, or any near
kinsmen, whom she could have expected to marry the widows,
to raise up seed to them that were gone, and to redeem the mort-
gaged estate of the family, it might have been some encouragement
to them to hope for a comfortable settlement at Beth-lehem. But
she had no sons, nor could she think of any near kinsman, likely
to do the kinsman's part, and therefore argues that she was never
likely to have any sons to be husbands for them, for she was too
old to have a husband; it became her age to think of dying and
She dismisses them, (1.) With commendation; that is a debt going out of the world, not of marrying and beginning the world
owing to those who have conducted themselves well in any rela- again. Or, if she had a husband, she could not expect to have
tion, they ought to have the praise of it, Ye have dealt kindly children, nor, if she had sons, could she think that these young
with the dead, and with me; that is, "Ye were good wives to widows would stay unmarried, till her sons, that should yet be born,
your husbands that are gone, and have been good daughters to would grow up to be marriageable. Yet this was not all, she
me, and not wanting to your duty in either relation." Note, When could not only not propose to herself to marry them like them-
we and our relations are parting, by death, or otherwise, it is very selves, but she knew not how to maintain them like themselves.
comfortable, if we have both their testimony and the testimony of The greatest grievance of that poor condition to which she was
our own consciences, for us, that, while we were together, we care- reduced, was, that she was not in a capacity to do for them as
fully endeavoured to do our duty in the relation. This will help she would. It grieveth me, more for your sakes than for my own,
to allay the bitterness of parting; and while we are together, we that the hand of the Lord is gone out against me. Observe,
should labour so to conduct ourselves, as that, when we part, we (1.) She judges herself chiefly aimed at in the affliction; that
may not have cause to reflect with regret upon our miscarriages God's quarrel was principally with her, "The hand of the Lord is
in the relation. (2.) With prayer. It is very proper for friends, gone out against me. I am the sinner, it is with me that God
when they part, to part with prayer. She sends them home with has a controversy, it is with me that he is contending, I take it to
her blessing; and the blessing of a mother-in-law is not to be myself." This will become us when we are under affliction;
slighted. In this blessing, she twice mentions the name Jehovah, though many others share in the trouble, yet we must hear the
Israel's God, and the only true God; that she might direct her voice of the rod, as if it spoke only against us, and to us, not
daughters to look up to him as the only Fountain of all good.billetting the rebukes of it at other people's houses, but taking
To him she prays, in general, that he would recompense to them them to ourselves. (2.) She laments most the trouble that re-
the kindness they had shewed to her and her's. It may be expected, dounded to them from it. She was the sinner, but they were the
and prayed for in faith, that God will deal kindly with those that sufferers, It grieveth me much for your sakes.
A gracious
have dealt kindly with their relations; He that watereth shall be generous spirit can better bear its own burthen, than it can bear
watered also himself: and, in particular, that they might be to see it a grievance to others, or others drawn any ways into
happy in marrying again; The Lord grant that ye may find rest, trouble by it. Naomi could more easily want herself, than see
sach of you in the house of her husband. Note, [1.] It is very fit, her daughters want. "Therefore turn again, my daughters, for,
that, according to the apostle's direction, (1 Tim. 5. 14.) the alas! I am in no capacity to do you any kindness."
younger women, and he speaks there of young widows, should But did Naomi do well, thus to discourage her daughters from
marry, bear children, and guide the house. And it is a pity that going with her, when, by taking them with her, she might save
those who have approved themselves good wives should not again them from the idolatry of Moab, and bring them to the faith and
be blessed with good husbands, especially those that, like these worship of the God of Israel? Naomi, no doubt, desired to do that.
widows, have no children. [2.] The married state is a state But, [1.] If they did come with her, she would not have them to
of rest, of such rest as this world affords, rest in the house of a come upon her account; those that take upon them a profession
husband, more than can be expected in the house of a mother, or a of religion, only in complaisance to their relations, to oblige their
mother-in-law. [3.] This rest is God's gift. If any content and friends, or for the sake of company, will be converts of small
satisfaction be found in our outward condition, God must be value, and of short continuance [2.] If they did come with her,
acknowledged in it. There are those that are unequally yoked, she would have them to make it their deliberate choice, and to
that find little resi even in the house of a husband. Their afflic-sit down first and count the cost, as it concerns those to do that
tion ought to make those the more thankful to whom the relation may take up a profession of religion. It is good for us to be told
is comfortable; yet let God be the Rest of the soul, and no the worst; our Saviour took this course with him who, in the heat
perfect rest thought of on this side heaven. (3.) She dismissed of zeal, spoke that bold word, Master, I will follow thee, whither-
them with great affection; she kissed them; wished she had soever thou goest; "Come, come," says Christ, "canst thou fare as
somewhat better to give them, but silver and gold she has none. I fare? The Son of man has not where to lay his head; know
However, this parting kiss shall be the seal of such a true friend- that, and then consider whether thou canst find in thy beart to
ahip, as (though she never see them more) she will, while she lives, take thy lot with him," Matth. 8. 19, 20. Thus Naomi deals with
retain the pleasing remembrance of. If relations must part, let her daughters-in-law. Thoughts ripened into resolves, by serious
them thus part in love, that they may (if they never meet again consideration, are likely to be kept always in the imagination of
in this world) meet in the world of everlasting love.
the heart; whereas what is soon ripe is soon rotten.
T
1
5. Orpah was easily persuaded to yield to her own corrupt incli-
nation, and to go back to her country, her kindred, and her father's
house, now when she stood fair for an effectual call from it. They
both lifted up their voices and wept again, (v.14.) being much affect
ed with the tender things that Naomi had said; but it had a differ
ent effect upon them: to Orpah it was a savour of death unto death;
the representation Naomi had made of the inconveniencies they
must count upon, if they went forward to Canaan, sent her back to
the country of Moab, and served her as an excuse for her apostacy.
But, on the contrary, it strengthened Ruth's resolution, and her
good affection to Naomi, with whose wisdom and goodness she was
never so charmed as she was upon this occasion; thus to her it was
a savour of life unto life. (1.) Orpah kissed her mother-in-law
well for evet,
that is, took an affectionate leave of her, bid ri
•
•
>
3. The two young widows could not think of parting with their
good mother-in-law, so much had the good conversation of that
pious Israelite won upon them; they not only lifted up their voice
and wept, as loath to part, but they professed a resolution to
adhere to her; (v. 10.) “ Surely we will return with thee unto
thy people, and take our lot with thee." It is a rare instance of
affection to a mother-in-law, and an evidence that they had, for
her sake, conceived a good opinion of the people of Israel. Even
Orpah, who afterward went back to her gods, now seemed resolved
to go forward with Naomi. The sad ceremony of parting, and
the tears shed on that occasion, drew from her this protestation,
out it did not hold. Strong passions, without a settled judgment,
rommonly produce weak resolutions.
*
4. Naomi sets herself to dissuade them from golag along with
+
"A
Before Christ 1312.
Ruth's Constancy to Naomi
RUTH, 1.
without any purpose to follow her hereafter, as he that said he people; she judges of them all by her good mother, who, wherever
would follow Christ when he had buried his father, or bidden she went, was a credit to her country, (as all those should study
them farewell that were at home. Orpah's kiss shewed she had to be, who profess relation to the better country, that is, the
an affection for Naomi, and was loath to part from her; yet she || heavenly,) and therefore she will think herself happy if she may
did not love her well enough to leave her country for her sake. || be reckoned one of them. "Thy people shall be mine to asso-
Thus, many have a value and affection for Christ, and yet come ciate with, to be comfortable to, and to be concerned for."
short of salvation by him, because they cannot find in their hearts [4.] She will join in religion with her; thus she determined to be
to forsake other things for him. They love him, and yet leave her's usque ad aras-to the very altars, " Thy God shall be my
him, because they do not love him enough, but love other things|| God, and farewell to all the gods of Moab, which are vanity and
better. Thus the young man that. went away from Christ went a lie. I will adore the God of Israel, the only living and true
away sorrowful, Matth. 19. 22. But, (2.) Ruth clave, unto her.|| God, trust in him alone, serve him, and in every thing be ruled
Whether, when she came from home, she was resolved to go by him;" this is to take the Lord for our God. [5.] She will
forward with her or no, does not appear; perhaps she was be- gladly die in the same bed, Where thou diest will I die: she
fore determined what to do, out of a sincere affection to the God takes it for granted they must both die, and that, in all probability,
of Israel, and to his law, of which, by the good instructions of Naomi, as the elder, would die first, and resolves to continue in
Naomi, she had some knowledge.
the same house, if it might be, till her days also were fulfilled;
intimating likewise a desire to partake of her happiness in death;
she wishes to die in the same place, in token of her dying after
the same manner, "Let me die the death of righteous Naomi,
and let my last end be like her's." [6.] She will desire to be
buried in the same grave, and to lay her bones by her's; There
will I be buried; not desiring to have so much as her dead body
carried back to the country of Moab, in token of any remaining
kindness for it; but Naomi and she having joined souls, she
desires they may mingle dust, in hopes of rising together, and
being together for ever in the other world.
(
6. Naomi persuades Ruth to go back, urging, as a further
inducement, her sister's example; (v. 15.) Thy sister-in-law is
gone back to her people, and therefore of course gone back to her
gods; for, whatever she might have done while she lived with her
mother-in-law, it would be next to impossible for her to shew
any respect to the God of Israel, when she went to live among
the worshippers of Chemosh. Those that forsake the communion
of saints, and return to the people of Moab, will certainly break
off their communion with God, and embrace the idols of Moab.
Now, return thou after thy sister; that is, "If ever thou wilt
return, return now. This is the greatest trial of thy constancy;
stand this trial, and thou art mine for ever." Such offences as
that of Orpah's revolt must needs come, that they which are
perfect and sincere may be made manifest, as Ruth was upon this
occasion.
2
•
(3.) She backs her resolution to adhere to Naomi with a solemn
oath; The Lord do so to me, and more also, (which was an ancient
form of imprecation,) if aught but death part thee and me. An
oath for confirmation was an end of this strife, and would leave a
lasting obligation upon her, never to forsake that good way she
was now making choice of. [1.] It is implied that death would
separate between them for a time. She could promise to die,
and be buried in the same place, but not at the same time: it
might so happen, that she might die first, and that would part
them. Note, Death parts those whom nothing else will part. A
dying hour is a parting hour, and 'should be so thought of by us,
and prepared for. [2.] It is resolved that nothing else should part
them; not any kindness from her own family and people, nor any
hope of preferment among them; nor any unkindness from Israel,
nor the fear of poverty and di-grace among them, No, I will
never leave thee."
Now this is a pattern of a resolute convert to God and religion;
thus must we be at a pomt. First, We must take the Lord for our
God. "This God is my God for ever and ever; I have avouched
him for mine."
||
Secondly, When we take God for our God, we
must take his people for our people in all conditions; though they
be a poor despised people, yet, if they be his, they must be our's.
Thirdly, Having cast in our lot among them, we must be willing
to take our lot with them, and to fare as they fare. We must sub
mit to the same yoke, and draw in it faithfully; take up the same
cross, and carry it cheerfully; go where God would have us to go,
though it should be into banishment, and to lodge where he would
have us to lodge, though it be in a prison; die where he will have
us die, and lay our bones in the graves of the upright, who enter
into peace, and rest in their beds, though they be but the graves
of the common people. Fourthly, We must resolve to continue
and persevere; and herein our adherence to Christ must be closer
than that of Ruth to Naomi: she resolved that nothing but death
should separate them; but we must resolve that death itself shall
not separate us from our duty to Christ, and then we may be sure
that death itself shall not separate us from our happiness in
Christ. Fifthly, We must bind our souls with a bond never to
break these pious resolutions, and swear unto the Lord that we
will cleave to him. Fast bind, fast find. He that means honestly,
does not start at assurances.
1
7. Kuth puts an end to the debate, by a most solemn profession
of her immoveable resolution never to forsake her, nor to return to
her own country and her old relations again, v. 16, 17. Nothing
could be said more fine, more brave, than this; she seems to have
had another spirit, and another speech, now that her sister was
gone, and it is an instance of the grace of God inclining the soul
to the resolute choice of the better part. Draw me thus, and we
will run after thee. Her mother's dissuasions make her the more
resolute; as when Joshua said to the people, Ye cannot serve the||
Lord, they said it with the, more vehemence Nay, but we will,
(1.) She begs of her mother-in-law to say no more against her
going, "Entreat me not to leave thee, or to return from following
thee; for all thy entreaties now cannot shake that resolution ||
which thy instructions formerly have wrought in me; and there-
fore let me hear no more of them." Note, It is a great vexation
and uneasiness to those that are resolved for God and religion, to
be tempted and solicited to alter their resolution. They that would
not think of it would not hear of it.Entreat me not. The margin
reads it, Be not against me. Note, We are to reckon those against
us, and really our enemies, that would hinder us in our way to
the heavenly Canaan. Our relations they may be, but they can-
not be our friends, that would dissuade us from, and discourage
us in, the service of God and the work of religion.
(2.) She is very particular in her resolution to cleave to her,
and never to forsake her; and she speaks the language of one
resolved for God and heaven. Se is so in love, not with her
mother's beauty, or riches, or gaiety, (all those were withered
and gone,) but with her wisdom, and virtue, and grace, which
remained with her, even in her present poor and melancholy |
condition, that she resolves to cleave to her. [1.] She will travel
with her; "Whither thou goest I will go, though to a country
never saw, and which I have been trained up in a low and ill
opinion of; though far from my own country, yet with thee every
road shall be pleasant." [2.] She will dwell with her; "Where
thou lodgest I will lodge, though it be in a cottage, nay, though
it be no better a lodging than Jacob had, when he had the stones
for his pillow. Where thou settest up thy staff, Iwili ser up mine,
be it where it will."[3.] She will twist interests with her, Thy
people skall be my people. From Naomi's character she concludes
certainly, that that great nation was a wise and an understanding
CL
Lastly, Naomi was hereby silenced, v. 18. When she saw thon
Ruth was steadfastly minded to go with her, (which was the very
thing she aimed at in all that she had said, to make her of a stead
fast mind in going with her,) when she saw that she had gained
her point, she was well satisfied, and left off speaking to her. She
Before Christ 1312.
Naomi's Return to Beth-lehem.
{
1.

could desire no more than that solemn protestation which Ruth had
ust now made. See the power of resolution, how it puts tempta-
don to silence. Those that are unresolved, and go in religious
ways without a steadfast mind, tempt the tempter, and stand like
a door half open, which invites a thief; but resolution shuts and
bolts the door, resists the devil, and forces him to flee.
The Chaldee paraphrase thus relates the debate between
Naomi and Ruth. Ruth said, Entreat me not to leave thee, for
I will be a proselyte; Naomi said, We are commanded to keep
sabbaths, and good days, on which we may not travel above two
thousand cubits; (a sabbath-day's journey;) Well, says Ruth,
whither thou goest, I will go. Naomi said, We are commanded
not to tarry all night with Gentiles; Well, says Ruth, where ||
thou lodgest, I will lodge. Naomi said, We are commanded to
keep six hundred and thirteen precepts; Well, says Ruth, whatever
thy people keep, I will keep, for they shall be my people. Naomi
said, We are forbidden to worship any strange god; Well, says
Ruth, thy God shall be my God. Naomi said, We have four
sorts of deaths for malefactors, stoning, burning, strangling, and
staying with the sword; Well, says Ruth, where thou diest, I will
die. We have, said Naomi, houses of sepulchre; And there, said
Ruth, will I be buried.
J
blooming. What a poor figure does Naomi make now, compared
with what she made in her prosperity! If any asked this question
in contempt, upbraiding her with her miseries, ("Is this she that
could not be content to fare as her neighbours did, but must
ramble to a strange country? See what she has got by it!") their
temper was very base and sordid; nothing more barbarous than to
triumph over those that are fallen. But we may suppose that the
generality asked it in compassion and commiseration; "Is this
she that lived so plentifully, and kept so good a house, and was
so charitable to the poor? How is the gold become dim!" They
that had seen the magnificence of the first temple wept when
they saw the meanness of the second; so these here. Note,
Afflictions will make great and surprising changes in a little time.
When we see how sickness and old age alter people, change their
countenance and temper, we may think of what the Beth-lehemites
said, Is this Naomi One would not take it to be the same per-
son. God, by his grace, fit us for all such changes, especially
the great change!
II. Of the composure of Naomi's spirit. If some upbraided her
with her poverty, she was not moved against them, as she would
have been if she had been poor and proud; but, with a great
deal of pious patience, bore that and all the other melancholy
effects of her affliction; (v. 20, 21.) Call me not Naomi, call me
19. So they two went until they came to Beth-pleasant things are laid waste; call me Mara, bitter, or bitterness,
Mara, &c. "Naomi signifies pleasant or amiable; but all my
lehem. And it came to pass, when they were come for I am now a woman of a sorrowful spirit." Thus does she
to Beth-lehem, that all the city was moved about bring her mind to her condition, which we all ought to do, when
them, and they said, Is this Naomi? 20. And she our condition is not in every thing to our mind. Observe,
said unto them, Call me not Naomi, call me Mara: pious regard to the divine providence, and without any passionate
1. The change of her state, and how that is described, with a
for the Almighty hath dealt very bitterly with me. murmurings or complaints. (1.) It was a very sad and melan-
21. I went out full, and the LORD hath brought me choly change. She went out full; so she thought herself when
home again empty why then call ye me Naomi, she had her husband with her, and two sons. Much of the fulness
seeing the LORD hath testified against me, and the she now came home again empty, a widow, and childless, and,
of our comfort in this world arises from agreeable relations. But
Almighty hath afflicted me? 22. So Naomi re- probably, had sold her goods, and, of all the effects she took with
turned, and Ruth the Moabitess, her daughter-in-her, brought home no more than the clothes on her back. So un-
law, with her, which returned out of the country Even in the fulness of that sufficiency we may be in 'straits. But
certain is all that which we call fulness in the creature, 1Sam.2.5.
of Moab: and they came to Beth-lehem in the there is a fulness, a spiritual and divine fulness, which we can
beginning of barley-harvest.
never be emptied of; a good part which shall not be taken from
those that have it. (2.) She acknowledges the hand of God, his
mighty hand, in the affliction. "It is the Lord that has brought
me home again empty; it is the Almighty that has afflicted me.”
Note, Nothing conduces more to satisfy a gracious soul under an
affliction, than the consideration of the hand of God in it; It is
the Lord, 1 Sam.3.18. Job, 1.21.; especially to consider, that
he who afflicts us, is Shaddai, the Almighty, with whom it is folly
to contend, and to whom it is our duty and interest to submit. It
is that name of God, by which he enters into covenant with his
people, I am God Almighty, God all-sufficient, Gen. 17.1. He
afflicts as a God in covenant, and his all-sufficiency may be our
support and supply under all our afflictions. He that empties
us of the creature knows how to fill us with himself. (3.) She
speaks very feelingly of the impression which the affliction had ·
made upon her; He has dealt very bitterly with me. The cup of
affliction is a bitter cup; and even that which afterward yields the
peaceable fruit of righteousness, yet, for the present, is not joyous,
but grievous, Heb. 12. 11. Job complains, Thou writest bitter
things against me, Job, 13. 26. (4.) She owns the affliction to
come from God as a controversy; The Lord hath testified against
me. Note, When God corrects us, he testifies against us, and
contends with us, (Job, 10.17.) intimating that he is displeased
with us. Every rod has a voice, the voice of a witness
Naomi and Ruth, after many a weary step, (the fatigue of the
journey, we may suppose, being somewhat relieved by the good
instructions Naomi gave to her proselyte, and the good discourse
they had together,) came at last to Beth-lehem. And they came
very seasonably, in the beginning of the barley-harvest, which was
the first of their harvests, that of wheat following after. Now
Naomi's own eyes might convince her of the truth of what she ||
had heard in the country of Moab, that the Lord had visited his
people in giving them bread, and Ruth might see this good land
in its best state; and now they had opportunity to provide for
winter. Our times are in God's hands; both the events, and the
time of them.
Notice is here taken,
I. Of the discomposure of the neighbours upon this occasion;
(v.19.) All the city was moved about them. Her old acquaintance
gathered about her, to inquire concerning her state, and to bid her
welcome to Beth-lehem again. Or, perhaps, they were moved about
her, lest she should be a charge to the town, she looked so bare. ||
By this it appears that she had formerly lived respectably, else
there had not been so much notice taken of her. If those that
have been in a high and prosperous condition, break, or fall into
poverty or disgrace, their fall is the more remarkable; and they
said, Is this Naomi? The women of the city said it, for the word 2. The compliance of her spirit with this change. "Call me
is feminine. They with whom she had formerly been intimate, were not Naomi, for I am no more pleasant, either to myself, or to my
surprised to see her in this condition; she was so much broken friends, but call me Mara, a name more agreeable to my present
and altered with her afflictions, that they could scarcely believe state. Many that are debased and impoverished, yet affect to
||
their own eyes, or think that this was the same person whom they be called by the empty names and titles of honour they have for-
had formerly seen, so fresh, and fair, and gay; Is this Naomi? Somerly enjoyed. Naomi did not so; her humility regards not a glo
unlike is the rose, when it is withered, to what it was when it wasrious name in a dejected state; if God deal bitterly with her, shN
·
A
1
Before Christ 1312.
RUTH, I, II.
Ruth in the Field of Boaz

accommodates herself to the dispensation, and is willing to be
called Mara, bitter. Note, It well becomes us to have our hearts
humbled under humbling providences. When our condition is
Frought down, our spirits should be brought down with it. And
then our troubles are sanctified to us, when we thus comport with
them; for it is not an affliction itself, but an affliction rightly
borne, that does us good. Perdidisti tot mala, si nondum misera
esse didicisti –So many calamities have been lost upon you, if you
have not yet learned how to suffer. Sen. ad Helv. Tribulation
works patience.
though God has chosen them, commonly men overlook them.
2. Her character, in this condition, was very good; (v.2.) She
said to Naomi, not, "Let me now go to the land of Moab
again, for there is no living here; here there is want, but in
my father's house there is bread enough:" no, she is not mindful
of the country from which she came out, otherwise she had now a
fair occasion to return; the God of Israel shall be her God, and
though he slay her, yet will she trust in him, and never forsake
him. But her request is, Let me go to the field, and glean ears
of corn. Those that are well born, and have been well brought
up, know not what straits they may be reduced to. nor what
mean employments they may be obliged to get their bread by,
Lam. 4. 5. When the case is thus melancholy, let Ruth be re-
membered, who is a great example,
(1.) Of humility; when Providence had made her poor, she did
not say, "To glean, which is, in effect, to beg, I am ashamed ;”
but cheerfully stoops to the meanness of her circumstances, and
accommodates herself to her lot. High spirits can more easily
starve than stoop; Ruth was none of those. She does not tell her
mother she was never brought up to live upon crumbs. Though
she was not brought up to it, she is brought down to it, and is
not uneasy at it. Nay,
III. The return of Ruth not uneasy at it. Nay, it is her own motion, not her mother's
injunction; humility is one of the brightest ornaments of youth,
humility. Observe how humbly she speaks of herself, in her ex-
and one of the best omens. Before Ruth's honour, was thi
pectation of leave to glean; "Let me glean after him in whose
sight I shall find grace." She does not say, "I will go glean, and
surely nobody will deny me the liberty;" but, "I will
"I will go glean,
Poor people must not demand kindness as a debt, but humbly
in the hope that some body will allow me the liberty.' Note,
ask it, and take it as a favour, though in ever so small a matter.
It becomes the poor to use entreaties.
""
(2.) Of industry. She does not say to her mother-in-law, "Let
the fields to take the air, and be merry, I cannot sit all day moping
me now go a visiting to the ladies of the town, or go a walking in
with you;" no, it is not sport but business that her heart is upon,
"Let me go and glean ears of corn, and that will turn to some
good account." She was one of those virtuous women that love
not to eat the bread of idleness, she loved to take pains. This
is an example to young people; let them learn betimes to labour,
and what their hand finds to do, do it with their might: a dis-
position to diligence bodes well both for this world and the
other. (Love not sleep, love not sport, love not sauntering, but
love business. It is also an example to poor people to work for
their living, and not beg that which they are able to earn.
We
must not be shy of any honest employment, though it be mean,
¿pyov udev óveidos No labour is a reproach. Sin is a thing be-
low us, but we must not think any thing else so that Providence
calls us to
CHAP. H. .
There is scarcely any chapter in all the sacred history, that stoops so low as this,
to take cognizance of so mean a person as Ruth, a poor Moabitish widow, so
mean an action as her gleaning corn in a neighbour's field, and the minute
circumstances thereof. But all this was in order to her being grafted into the
line of Christ, and taken in among his ancestors, that she might be a figure
of the espousals of the Gentile church to Christ, Isa. 54.1. And this makes
the story remarkable; and many of the passages of it are instructive, and very
improveable. Here is, I. Ruth's humility and industry in gleaning corn, Pro-
vidence directing her to Boaz's field, v.1..3. II. The great favour which
Bouz shewed to her in many instances, v.4..16. III. The return of Ruth
to her mother-in-law, v. 18. .23.
A
}
||
ND Naomi had a kinsman of her husband's,
a mighty man of wealth of the family of
Elimelech; and his name was Boaz. 2. And Ruth
the Moabitess said unto Naomi, Let me now go to
the field, and glean ears of corn after him in whose
sight I shall find grace. And she said unto her,
Go, my daughter. 3. And she went, and came,
and gleaned in the field after the reapers: and her
hap was to light on a part of the field belonging
anto Boaz, who was of the kindred of Elimelech.
*
Naomi had now gained a settlement in Bethlehem among her
old friends; and here we have an account,
1. Of her rich kinsman, Boaz, a mighty man of wealth, v.1.
The Chaldee reads it, mighty in the law; if he was both, it was a
most rare and excellent conjunction, to be mighty in wealth, and
mighty in the scriptures too; those that are so are mighty indeed
He was grandson of Nahshon, that was prince of the tribe of
Judadi in the wilderness, and son of Salmon, probably, a younger
son, by Rahab, the harlot of Jericho; he carries might in his
name, Boaz, in him is strength; and he was of the family of ||
Elimelech, that family which was now reduced and brought so
low. Observe, 1 Boaz, though a rich and great man, had poor
relations; every branch of the tree is not a top branch. Let not
those that are great in the world, be ashamed to own their
kindred that are mean and despised, lest they be found therein
proud, scornful, and unnatural 2. Naomi, though a poor con-
temptible widow, had rich relations, whom yet she neither boasted
of, nor was burthensome to, nor expected any thing from, when
she was returned to Bethlehem in distress. Those that have rich
relations, while they themselves are poor, ought to know that it is
the wise providence of God that makes the difference, (in which
we ought to acquiesce,) and that to be proud of our relation to
such, is a great sin, and to trust to it, is great folly.
II. Of her poor daughter-in-law, Ruth, 1. Her condition was
very low and poor; which was a great trial to the faith and con-
stancy of a young proselyte. The Bethlehemites had done well,||
if they had invited Naomi and her daughter-in-law first to one good
house, and then to another; (it would have been a great support
to an aged widow, and a great encouragement to a new convert;)
but, instead of tasting the dainties of Canaan, they have no way
of getting necessary food, but by gleaning corn; and otherwise,
for aught that appears, they might have starved. Note God has
chosen the poor of this world and poor they are like to be, for
(3.) Of regard to her mother; though she was but her mother-
in-law, and though, being loosed by death from the law of her
husband, she might easily suppose herself thereby loosed from
the law of her husband's mother, yet she is dutifully observant of
her. She will not go out without letting her know, and asking
her leave. This respect young people ought to shew to their
parents and governors; it is part of the honour due to them. She
did not say, "Mother, if you will go with me, I will go glean:"
but, Do you sit at home, and take your ease, and I will go
abroad, and take pains." Juniores ad lalwes-Youth should
work.
them upon toil.
Let young people take advice from the aged, but not put
glean after him in whose sight I shall find grace.
(4.) Of dependence upon Providence; intimated in that, I will
not which way to go, nor whom to inquire for, but will trust
She knows
Providence to raise her up some friend or other that will be kind
to her.
Providence, and believe, that, while we do well, it will do well
Let us always keep up good thoughts of the Divine
for us.
And it did well for Ruth; for when she went out alone, with-
out guide or companion, to glean, her hap was to light on the field
Before Christ 1312.
*
RUTH, II.
Ruth in the Field of Boaz.
ff Boaz, v.3. To her it seemed casual, she knew not whose
of
field it was, nor had she any reason for going to that more than
any other, and therefore it is said to be her hap; but Providence
directed her steps to this field. Note, God wisely orders small
events; and those that seem altogether contingent serve his own
glory, and the good of his people. Many a great affair is brought
about by a little turn, which seemed fortuitous to us, but was
directed by Providence with design.
:
4
4. And, behold, Boaz came from Beth-lehem,
and said unto the reapers, The LORD be with you.
And they answered him, The LORD bless thee.
5. Then said Boaz unto his servant that was set
over the reapers, Whose damsel is this? 6. And
the servant that was set over the reapers answered
and said, It is the Moabitish damsel that came
back with Naomi out of the country of Moab:
7. And she said, I pray you, let me glean and
gather after the reapers among the sheaves: So she
came, and hath continued even from the morning
until now that she tarried a little in the house.
8. Then said Boaz unto Ruth, Hearest thou not,
my daughter? Go not to glean in another field,
neither go from hence, but abide here fast by my
maidens: 9. Let thine eyes be on the field that
they do reap, and go thou after them: have I not
charged the young men that they shall not touch
thee? and when thou art athirst, go unto the
vessels, and drink of that which the young men
have drawn. 10. Then she fell on her face, and
bowed herself to the ground, and said unto him,
Why have I found grace in thine eyes, that thou
shouldest take knowledge of me, seeing I am a
stranger? 11. And Boaz answered and said unto
her, It hath fully been shewed me, all that thou
hast done unto thy mother-in-law since the death
of thine husband: and how thou hast left thy
father and thy mother, and the land of thy nativity,
and art come unto a people which thou knewest
not heretofore. 12. The LORD recompense thy
work, and a full reward be given thee of the LORD
God of Israel, under whose wings thou art come
to trust. 13. Then she said, Let me find favour in
thy sight, my lord; for that thou hast comforted
me, and for that thou hast spoken friendly unto
thine handmaid, though I be not like unto one of
thine handmaidens. 14. And Boaz said unto her,
At meal-time come thou hither, and eat of the
bread, and dip thy morsel in the vinegar. And
she sat beside the reapers: and he reached her
parched corn, and she did eat, and was sufficed,
and left. 15. And when she was risen up to
glean, Boaz commanded his young men, saying,
Let her glean even among the sheaves, and re-
proach her not: 16. And let fall also some of the
handfuls of purpose for her, and leave them, that
she may glean them, and rebuke her not.
Now Boaz himself appears, and a great deal of decency there
appears in his carriage, both toward his own servants, and toward
this poor stranger.
I. Toward his own servants, and those that were employed for
him in reaping and gathering in his corn. Harvest-time is busy
time, many hands must then be at work. Boaz that had much,
being a mighty man of wealth, had much to do, and consequently
many to work under him, and to live upon him; as goods are
increased, they are increased that eat them; and what good has
the owner thereof, save the beholding of them with his eyes? Boaz
is here an example of a good master.
1. He had a servant that was set over the reapers, v. 6. In
great families, it is requisite there should be one to oversee the
rest of the servants, and appoint to each their portion, both of
work and meat, Ministers are such servants in God's house, and
it is requisite that they be both wise and faithful, and shew their
Lord all things, as he here, v.6.
will
2. Yet he came himself to his reapers, to see how the work
went forward, if he found any thing amiss, to rectify it, and to
give further orders what should be done. This was both for his
own interest, (he that wholly leaves his business to others,
and it was also for the encouragement of his servants, who would
have it done the the master's makes a fat
go on the more cheerfully in their work, when their master coun-
tenanced them so far as to make them a visit. Masters that live
at ease, should think with tenderness of those that toil for them,
and bear the burthen and heat of the day.
3. Kind and pious salutations were interchanged between Boaz
and his reapers. He said to them, The Lord be with you; and
they replied, The Lord bless thee, v.4. Hereby they expressed,
(1.) Their mutual respect to each other; he to them as good ser-
vants, and they to him as a good master. When he came to them,
he did not fall a chiding them, as if he came only to find fault
and exercise his authority, but he prayed for them; "The Lord
be with you, prosper you, and give you health and strength, and
preserve you from any disaster:" nor did they, as soon as ever he
that hate their master's eye; but they returned his courtesy, "The
was out of hearing, fall a cursing him, as some ill-natured servants
Lord bless thee, and make our labours serviceable to thy pros-
perity." Things are likely to go on well in a house where there is
such good-will as this between master and servants. (2.) Their
joint dependence upon the Divine Providence; they expressed
their kindness to each other by praying one for another. They
show not only their courtesy, but their piety, and an acknowledg
ment that all good comes from the presence and blessing of God,
which therefore we should value and desire above any thing else,
[1.] Courteous salutations, as expressions of a sincere good-will to
both for ourselves and others. Let us from hence learn to use,
our friends. [2.] Pious ejaculations, lifting up our hearts to God
for his favour, in such short prayers as these. Only, we must
take heed that they do not degenerate into formality, lest in them
we take the name of the Lord our God in vain; but if we be
serious in them, we may in them keep up our communion with
God, and fetch in mercy and grace from him. It appears to
have been the usual custom, thus to wish reapers good speed,
Ps. 129.7, 8.
he met with in the field, and gave necessary orders concerning
4. He took an account from his reapers concerning a stranger
her, that they should not touch her, (v. 9.) nor reproach her, v. 15.
Masters must take care, not only that they do no hurt themselves.
but that they suffer not their servants and those under them to do
hurt. He also ordered them to be kind to her, and let fall some
of the handfuls on purpose for her; though it is fit that masters
should restrain and rebuke their servants wastefulness, yet they
should not tie them up from being charitable, but give them
allowance for that, with prudent directions.
II. Boaz was very kind to Ruth, and shewed her a gret deal of
favour, induced to it by the account he had of her, and what he ob-
served concerning her, God also inclining his heart to countenance
her. Coming among his reapers, he observed this stranger among
I
Before Christ 1312.
RUTH, II.
Roth in the Field of Boaz.
1
·
:
i
thes, and got intelligence from his steward who she was, and here
is a very particular account of what passed concerning her.
1. The steward gave to Boaz a very fair account of her, proper to
recommend her to his favour, v. 6,7. (1.) That she was a stranger,
and therefore one of those that by the law of God were to gather
the gleanings of the harvest, Lev. 19.9, 10. She is the Moabitish
damsel. (2.) That she was allied to his family; she came back
with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That
she was a proselyte, for she came out of the country of Moab to
settle in the land of Israel. (4.) That she was very modest, and had
not gleaned till she had asked leave. (5.) That she was very
industrious, and had continued close to her work from morning even
until now. And the poor, that are industrious and willing to take
pains, are fit to be encouraged. Now, in the heat of the day, she
larried a little in the house or booth, that was set up in the field for
shelter from the weather, to repose herself, and some suggest that
it is probable she retired for her devotion. But she soon came
back to her work, and, except that little intermission, kept close to
it all day, though it was not what she was used to. Servants should
be just in the character and reports they give to their masters, and
take heed they do not misrepresent any person, nor without cause
discourage their masters' charity.
.
2. Boaz was hereupon extremely civil to her in divers instances.
(1.) He ordered her to attend his reapers in every field they
gathered in, and not to glean in another field, for she should not
need to go any where else to mend herself; (v.8.) Abide here fast
by my maidens; for those of her own sex were the fittest company
for her. (2.) He charged all his servants to be very tender of her,
and respectful to her, who, no doubt, would be so to one whom they
saw their master kind to. She was a stranger, and, it is probable,
her language, dress, and mien, differed much from their's; but he
charged them that they should not in any thing affront her, or be
abusive to her, as rude servants are too apt to be to strangers.
(8.) He bid her welcome to the entertainment he had provided for
Lis servants. He ordered her, not only to drink of the water which
was drawn for them, (for that seems to be the liquor he means,
(7.9.) drawn from the famous well of Beth-lehem, which was by
the gate, the water of which David longed for, 2Sam. 23. 15.) but
at meal-time to come eat of their bread; (v.14.) yea, and she
should be welcome to their sauce too, Come, dip thy morsel in the
vinegar, to make it savoury; for God allows us, not only nourishing
but relishing food, not for necessity only, but for delight. And,
for encouragement to her, and direction to the servants, he himself,
happening to be present when the reapers sat down to meat, reached
her parched corn to eat. It is no disparagement to the finest hand
to be reached forth to the needy, (Prov. 31.20.) and to be employed
in serving the poor. Observe, Boaz was not scanty in his provision
for reapers, sent them so much more
themselves as would be entertainment for a stranger. Thus there
is that scattereth, and yet increaseth. (4.) He commended her for
her dutiful respect to her mother-in-law, which, though he did not
know her by sight, yet he had heard of; (v. 11.) It has been fully
shewed me all that thou hast done unto thy mother-in-law. Note,
Those that do well ought to have the praise of it. But that which
especially he commended her for, was, that she had left her own
country, and was become a proselyte to the Jewish religion; for so
the Chaldee expounds it; "Thou art come to be proselyted, and
to dwell among a people which thou knowest
that
leave all, to embrace the true religion, are worthy of double honour.
(5.) He prayed for her; (v.12.) The Lord recompense thy work.
Her strong affection to the commonwealth of Israel, to which she
was, by birth, an alien, was such a work of the divine grace in her,
as would certainly be crowned with a full reward by him under
whose wings she was come to trust. Note, Those that by faith
come under the wings of the divine grace, and have a full
complacency and confidence in that grace, may be sure of a full
recompence of reward for their so doing. From this expression,
the Jews describe a proselyte to be one that is gathered under the
wings of the Divine Majesty. Lastly, He encouraged her to go on
in her gleaning, and did not offer to take her off from that: for the
¡
||
greatest kindness we can do our poor relations, is, to assist and
encourage their industry Boaz ordered his servants to let her
glean among the sheaves, where other gleaners were not allowed
to come, and not to reproach her, that is, not to call her thief, or
to suspect her of taking more than was allowed her, v. 15. All
this shews Boaz to have been a man of a generous spirit, and one
that, according to the law, considered the heart of a stranger.
3. Ruth received his favours with a great deal of humility and
gratitude, and conducted herself with as much propriety in her place,
as he did in his, but little thinking that she should shortly be the
mistress of that field she was now gleaning in. (1.) She paid all
possible respect to him, and gave him honour, according to the usage
of the country; (v. 10.) She fell on her face, and bowed herself to the
ground. Note Good breeding is a great ornament to religion and
we must render honour to whom honour is due. (2.) She humbly
owned herself unworthy of his favours; I am a stranger, (v.10.)
and not like one of thy handmaids; (v.13.) not so well dressed, nor
so well taught; not so neat, nor so handy. Note, It well becomes
us all to think meanly of ourselves, and to take notice of that in
ourselves which is diminishing, esteeming others better than
ourselves. (3.) She gratefully acknowledged his kindness to her;
though it was no great expence to him, nor much more than what
he was obliged to by the divine law, yet she magnifies and admires
it, Why have I found grace in thine eyes? v.10. (4.) She begs
the continuance of his good will, Let me find favour in thy
sight, (v.13.) and owns that what he had said had been a cordial
to her, Thou hast comforted me, for that thou hast spoken friendly
to me. Those that are great, and in high places, know not how
much good they may do to their inferiors with a kind look, or by
speaking friendly to them; and so small an expence, one would
think, they should not grudge, when it shall be put upon
of their charity. (5.) When Boaz gave her her dinner with his
reapers, she ate so much as would suffice her, and left the rest;
and immediately rose up to glean, v. 14, 15. She did not, under
pretence either of her want, or of her labour, eat more than was
convenient for her, nor so much as to unfit her for work in the
afternoon temperance is a friend to industry; and we must eat
and drink to strengthen us for business, and not to indispose us to it
the score
17. So she gleaned in the field until even, and
beat out that she had gleaned and it was about
an ephah of barley. 18. And she took it up, and
went into the city: and her mother-in-law saw what
she had gleaned: and she brought forth, and gave
to her that she had reserved after she was sufficed.
19. And her mother-in-law said unto her, Where
hast thou gleaned to-day? and where wroughtest
thou? blessed be he that did take knowledge of
thee. And she shewed her mother-in-law with
whom she had wrought, and said, The man's name
with whom I wrought to-day is Boaz. 20. And
Naomi said unto her daughter-in-law, Blessed be
he of the LORD, who hath not left off his kindness
to the living and to the dead. And Naomi said
unto her, The man is near of kin unto us, one of our
next kinsmen. 21. And Ruth the Moabitess said,
He said unto me also, Thou shalt keep fast by my
young men, until they have ended all my harvest.
22. And Naomi said unto Ruth her daughter-in-law,
It is good, my daughter, that thou go out with his
maidens, that they meet thee not in any other
field. 23. So she kept fast by the maidens of Boaz,
to glean unto the end of barley-harvest and of
wheat-harvest; and dwelt with her mother-in-law.
Before Christ 1312.
The Kindness of Boáz to Ruth
RUTH, II.
№
Here,
!
||
I. Ruth finishes her day's work, v. 17. 1. She took
1. She took care not to
lose time, for she gleaned until even.
We must not be weary of
well-dong, because in due season we shall reap. She did not make
an excuse to sit still, or go home, till the evening: let us work the
works of him that sent us, while it is day. She scarcely used, much
less did she abuse, the kindness of Boaz; for, though he ordered
his servants to leave handfuls for her, she continued to glean the
scattered ears. 2. She took care not to lose what she had gathered,
but threshed it herself, that she might the more easily carry it
home, and might have it ready for use. The slothful man roasteth
not that which he took in hunting, and so loseth the benefit of it;
but the substance of a diligent man is precious, Prov. 12. 27. Ruth
had gathered it ear by ear, but, when she had put it all together,
it was an ephah of barley, about four pecks. Many a little makes
a great deal. It is an encouragement to industry, that in all
labour, even that of gleaning, there is profit; but the talk of the
lips tendeth only to penury.
When she had got her corn into as
little compass as she could, she took it up herself, and carried it
into the city, though, had she asked them, it is likely some of Boaz's
servants would have done that for her. We should study to be as
little as possible troublesome to those that are kind to us. She
did not think it either too hard or too mean a service, to carry her
corn herself into the city, but was rather pleased with what she
had gotten by her own industry, and careful to secure it; and let
us thus take care that we lose not those things which we have
wrought, which we have gained, 2 John, 8.
II. She paid her respects to her mother-in-law; went straight
home to her, and did not go to converse with Boaz's servants;
shewed her what she had gleaned, that she might see she had not
been idle..
1
1
only not to praise ourselves, but not to be forward to publish
others' praises of us.
1. She entertained her with what she had left of the good dinner
Boaz had given her. She gave to her that she had reserved, after
she was sufficed, v.18. which refers to v.14. If she had any
thing better than another, her mother should have part with her.
Thus, having shewed industry abroad, she shewed piety at home;
so children's maintaining of their parents is called, (1 Tim. 5.4.)
and it is part of the honour due to them by the fifth command- ||
ment, Matth. 15. 6.
(3.) We are here told what Naomi said to it.
[1.] She prayed heartily for him that had been her daughter's
benefactor, even before she knew who it was; (v. 19.) Blessed bo
he, whoever he was, that did take knowledge of thee; shooting
the arrow of prayer at a venture; but more particularly, when
she was told who it was; (v. 20.) Blessed be he of the Lord. Note,
The poor must pray for those that are kind and liberal to them, and
thus requite them, when they are not capable of making them any
other requital. Let the loins of the poor bless those that refresh
them, Job, 29. 13.-31. 20. And he that hears the cries of the poor
against their oppressors, (Exod. 22. 27.) it may be hoped, will hear
the prayers of the poor for their benefactors. She now remembered
the former kindnesses Boaz had shewed to her husband and sons,
and joins those to this; he has not left off his kindness to the living
and to the dead. If we generously shew kindness, even to those that
seem to have forgotten our former favours, perhaps it may help to
revive the remembrance even of them which seem buried.
||
[2.] She acquainted Ruth with the relation their family was in
to Boaz; The man is near of kin to us. It should seem she had
been so long in Moab, that she had forgotten her kindred in the
land of Israel, till, by this providence, God brought it to her mind.
At least, she had not told Ruth of it, though it might have been
some encouragement to a young proselyte. Unlike to humble
Naomi are many, who, though fallen into decay themselves, are
continually boasting of their great relations. Nay, observe the
chain of thought here, and in it a chain of providences, bringing
about what was designed concerning Ruth. Ruth names Boaz as
one that had been kind to Her; Naomi bethinks herself who that
should be, and presently recollects herself; "The man is near of
kin to us; now that I hear his name, I remember him very well."
This thought brings in another; "He is our next kinsman; our
Goel, that has the right to redeem our estate that was mortgaged,
That is
and therefore from him we may expect further kindness.
the likeliest man in all Beth-lehem to set us up." Thus God
brings things to our mind, sometimes of a sudden, that prove to
have a wonderful tendency to our good.
|
[3.] She appointed Ruth to continue her attendance in the fields
of Boaz; (v. 22.)“ Let them not meet thee in any other field, for
that will be construed a contempt of his courtesy." Our blessed
Saviour is our Goel; it is he that has a right to redeem: if we
expect to receive benefit by him, let us closely adhere to him, and
his fields, and his family; let us not go to the world, and its fields,
for that which is to be had with him only, and which he has encou-
raged us to expect from him. Has the Lord dealt bountifully with
us? Let us not be found in any other field, nor seek for happiness
and satisfaction in the creature. Tradesmen take it ill, if those
that are in their books go to another shop. We lose divine favours,
if we slight them. Some think Naomi gave her daughter-in-law
a tacit rebuke; she had spoken (v.21.) of keeping fast by the
young men; "Nay," said Naomi, (v. 22.) “it is good that thou go
out with his maidens, they are fitter company for thee than the
But they are too critical: Ruth spake of the young
|| young men.
men, because they were the principal labourers, and to them Boaz
had given directions concerning her; and Naomi takes it for
granted, while she attended the young men, her society would be
with the maidens, as was fit.
""
2. She gave her an account of her day's work, and how a kind
Providence had favoured her in it, which made it very comfortable
to her; for the gleanings that a righteous man hath are better than
the harvests of many wicked, Ps. 37. 16.
(1.) Naomi asked her where she had been; Where hast thou
gleaned to-day? Note, Parents should take care to inquire into
the ways of their children, how, and where, and in what company,
they spend their time. This may prevent many extravagancies
which children, left to themselves, rùn into, by which they bring
both themselves and their parents to shame. If we are not our
brethren's, yet surely we are our children's, keepers: and we know
what a son Adonijah proved, that had never been chidden.
Parents should examine their children, not to frighten or
discourage them, so as to make them hate home, or tempt them to
tell a lie, but to commend them, if they have done well, and, with
mildness, to reprove and caution them, if they have done otherwise.
It is a good question for us to ask ourselves in the close of every
day,
"Where have I gleaned to-day? What improvements have
I made in knowledge and grace? What have I done or gotten, that
will turn to a good account?”
Ruth dutifully obeyed her mother's directions; she continued to
(2.) Ruth gave her a particular account of the kindness she had glean, to the end, not only of barley-harvest, but of the wheat-har-
received from Boaz, (v. 19.) and the hopes she had of further kind-vest, which followed it, that she might gather, food in harvest to
ness from him, he having ordered her to attend his servants serve for winter, Prov. 6.6..8. She also kept fast by the maidens
throughout all the harvest, v. 21. Note, Children should look upon of Boaz, with whom she afterward cultivated an acquaintance,
But she constantly came to her
themselves as accountable to their parents and to those that are which might do her service, v. 23.
over them, and not think it a disparagement to them to be mother at night in due time, as became a virtuous woman, that
examined; let them do that which is good, and they shall have was for working-days, and not for merry nights. And, when the
praise of the same. Ruth told her mother what kindness Boaz harvest was ended, (as Bishop Patrick expounds it,) she did not gad
had shewed her, that she might take some occasion or another to abroad, but kept her aged mother company at home. Dinah went
acknowledge it, and return him thanks; but she did not tell her out to see the daughters of the land, and we know what a disgrace
ow Boaz had commended her, v, 11. (Humility teaches us, not her vanity ended in; Ruth kept at home, and helped to maintain
Before Christ 1312.
Ruth's Visit to Boaz.
RUTH, II, III.
7
her mother, and went out on no other errand than to get provision || respectful they are to them, though they can the worse spare
for her; and we shall find afterward what preferment her humility them, yet they should the rather prefer them, and the better.
ard industry ended in. Seest thou a man diligent in his business?
Honour is before him.
II. The course she took in order to her daughter's preferment
was very extraordinary, and looks suspicious. If there was any
thing improper in it, the fault must lie upen Naomi, who put her
daughter upon it, and who knew, or should know, the laws and
usages of Israel better than Ruth. 1. It was true that Boaz, being
near of kin to the deceased, and (for aught that Naomi knew to
the contrary) the nearest of all now alive, was obliged by the
divine law to marry the widow of Mahlon, who was the eldest son
of Elimelech, and was dead without issue, v.2. "Is not Boar
of our kindred, and therefore bound in conscience to take care of
our affairs? Why should we not remind him of his duty?" This
may encourage us to lay ourselves by faith at the feet of Christ,
that he is our near Kinsman, having taken our nature upon him,
he is bone of our bone, and flesh of our flesh. 2. It was a conve-
nient time to remind him of it, now that he had got so much
acquaintance with Ruth, by her constant attendance on his reapers
the kindness he had shewed to Ruth in lesser matters, had encou-
during the whole harvest, which was now ended; and he also, by
raged Naomi to hope that he would not be unkind, much less
unjust, in this greater. And she thought it was a good opportunity
to apply to him, when he made a winnowing-feast at his threshing-
treating his workmen like a kind master; He winnoweth barley
floor, (v.2.) then and there completing the joy of the harvest, and
to-night, that is, he makes his entertainment to-night; as Nabal
and Absalom had feasts at their sheep-shearing, so Boaz at his
TH
+
Here,
|
:
1.THEN Naomi her mother-in-law said unto
her, My daughter, shall I not seek rest for
thee, that it may be well with thee? 2. And now,
is not Boaz of our kindred, with whose maidens
thou wast? Behold, he winnoweth barley to-night
in the threshing floor. 3. Wash thyself therefore,
and anoint thee, and put thy raiment upon thee,
and get thee down to the floor: but make not thy-winnowing. 3. Naomi thought Ruth the most proper person to
self known unto the man, until he shall have done this case the woman should make the demand, so much is intimated
do it herself; and perhaps it was the usage in that country, that in
eating and drinking. 4. And it shall be, when he by the law, Deut. 25.7..9. Naomi therefore orders her daughter-
lieth down, that thou shalt mark the place where in-law to make herself clean and neat, not to make herself fine;
he shall lie, and thou shalt go in, and uncover his (v.3.) "Wash thyself and anoint thee, not paint thee, (as Jezebel,)
feet, and lay thee down; and he will tell thee to the floor," whither, it is probable, she was invited to the supper
put on thy raiment, but not the attire of the harlot, and go down
what thou shalt do. 5. And she said unto her, there made; but she must not make herself known, that is, not
All that thou sayest unto me I will do.
make her errand known, (she herself could not but be very well
known among Boaz's reapers,) till the company was dispersed,
and Boaz was retired. And, upon this occasion, she would have
1. Naomi's care for her daughter's comfort, is, without doubt, an easier access to him in private, than she could have at his own
very commendable, and is recorded for imitation. She had no house. And thus far was well enough. But, 4. Her coming to
thoughts of marrying herself, ch. 1. 12. But though she that was lie down at his feet, when he was asleep in his bed, had such an
old had resolved upon a perpetual widowhood, yet she was far appearance of evil, was such an approach towards it, and might
from the thoughts of confining her daughter-in-law to it, that was have been such an occasion of it, that we know not well how to
young. Age must not make itself a standard to youth. On the justify it. Many expositors think it unjustifiable, particularly the
contrary, she is full of contrivance how to get her well married. excellent Mr. Poole. We must not do evil that good may come.
Her wisdom projected that for her daughter, which her daughter's It is dangerous bringing the spark and the tinder together; for how
modesty forbade her to project for herself, v. 1. This she did,|| great a matter may a little fire kindle!
1. In justice to the dead, to raise up seed to them that were gone, || be drawn into a precedent; neither our laws nor our times are the
All agree that it is not to
and so to preserve the family from being extinct. 2. In kindness same that were then: yet I am willing to make the best of it.
and gratitude to her daughter-in-law, who had conducted herself Boaz was, as they presumed, the next kinsman, she was his wife
If
very dutifully and respectfully to her. "My daughter," (said she, before God, (as we say,) and there needed but little ceremony to
looking upon her in all respects as her own,) "shall I not seek rest complete the nuptials; and Naomi did not intend that Ruth should
for thee?" that is, "a settlement in the married state; shall I not approach to him any otherwise than as his wife; she knew Boaz
get thee a good husband, that it may be well with thee?" that is, to be not only an old man, (she would not have trusted to that alone
"that thou mayest live plentifully and pleasantly, and not spend in venturing her daughter-in-law so near him,) but a grave sober
all thy days in the mean and melancholy condition we now live man, a virtuous and religious man, and one that feared God. She
in." Note, (1.) A married state is, or should be, a state of rest to knew Ruth to be a modest woman, chaste, and a kecper at home,
young people; wandering affections are then fixed, and the heart Tit. 2. 5. The Israelites had indeed been once debauched by the
must be at rest: it is at rest in the house of a husband, and in his daughters of Moab, (Numb. 25.1.) but this Moabitess was none
heart, ch. 1.9. Those are giddy indeed, that marriage does not of those daughters. Naomi herself designed nothing but what was
compose. (2.) That which should be desired and designed by those honest and honourable, and her charity (which believeth all things,
that enter into the marriage state, is, that it may be well with them; and hopeth all things) banished and forbade all suspicion that
in order to which, it is necessary that they choose well; otherwise, either Boaz or Ruth would offer any thing but what was likewise
instead of being a rest to them, it may prove the greatest uneasiness. honest and honourable. If what she advised had been then as
Parents, in disposing of their children, must have this in their eye, indecent and immodest (according to the usage of the country) as
that it may be well with them. (And be
And be it always remembered, it seems now to us, we cannot think that if Naomi had had so little
That is best for us which is best for our souls) (3.) It is the duty of virtue, (which yet we have no reason to suspect,) that she should
parents to seek this rest for their children, and to do all that is fit have had so little wisdom, as to put her daughter upon it, sinc
tor them to do, in due time, in order to it. And the more dutiful and that alone might have marred the match, and have alienated the
}
:
I
CHAP. III.
We found it very casy, in the former chapter, to applaud the decency of Ruth's
behaviour, and to shew what good use we may make of the account given us of
it; but, in this chapter, we shall have much ado to vindicate it from the imputa-
tion of indecency, and to save it from having an ill use made of it; but the
goodness of those times was such, as saves what is recorded here from being
ill-done, and yet the badness of these times is such, as that it will not justify
any now in the like. Here is, I. The direction Naomi gave to her
doing
daughter-in-law, how to claim Boaz for her husband, t.1..5. II. Ruth's
punctual observance of these directions, v. 6,7. III. The kind and honourable
treatment Boaz gave her, v.8..15. IV. Her return to her mother-in-law,
v. 16..18.
•
Before Christ 1312.
RUTH. III.
Ruth's Visit to Boaz.
affections of so grave and good a man as Boaz from her. We must | Hebrew word is,) and he blessed the name of the Lord, who had
therefore think that the thing did not look so ill then as it does heard his prayers, and taken away the famine from the land of
now. Naomi referred her daughter-in-law to Boaz for further Israel. So that he went sober to bed, his heart was in a good
directions. When she had thus made her claim, Boaz, who was frame, and not overcharged with surfeiting and drunkenness.
more learned in the laws, would tell her what she must do. Thus And he did not go to bed without prayer. Now that he had eaten,
we must lay ourselves at the feet of our Redeemer, to receive from and was full, he blessed the Lord, and now that he was going to
him our doom, Lord, what wilt thou have me to do? Acts,9.6. rest, he committed himself to the divine protection; it was well he
We may be sure, if Ruth had apprehended any evil in that did, for he had an unusual temptation before him, though he knew
which her mother advised her to, she was a woman of too much not of it. 4. He had his bed or couch laid at the end of the heap
virtue, and too much sense, to promise as she did, (v.5.) All that of corn; not because he had set his heart upon it, nor only that he
thou sayest unto me I will do. Thus must the younger submit to might tend and keep it safe from thieves, but it was too late to go
the elder, and to their grave and prudent counsels, when they have home to the city, and here he would be near his work, and ready
nothing worth speaking of to object against it.
for it next morning, and he would shew that he was not nice or
curious in his lodging, neither took state, nor consulted his ease,
but was, like his father Jacob, a plain man, that, when there was
occasion, could make his bed in a barn, and, if need were, sleep
contentedly in the straw.
II. Ruth's good assurance in the management of her affair.
She observed her mother's orders, went and laid her down, not by
his side, but overcross his bed's feet, in her clothes, and kept
awake, waiting for an opportunity to tell her errand. When he
awaked in the night, and perceived there was somebody at his
feet, and inquired who it was, she told him her name, and then
her errand, (v. 9.) that she came to put herself under his protection,
as the person appointed by the divine law to be her protector.
"Thou art he that has a right to redeem a family and an estate
from perishing, and therefore let this ruin be under thine hand:
and spread thy shirt over me, be pleased to espouse me and my
cause. Thus must we by faith apply ourselves to Jesus Christ as
our next Kinsman, that is able to redeem us, come under his wings,
as we are invited, (Matth. 23. 37.) and beg of him to spread his
skirt over us. "Lord Jesus, take me into thy covenant, and
under thy care: I am oppressed, undertake for me.'
III. The good acceptance Ruth gained with Boaz. What she
did had no ill effect, either one way or other, so that Naomi was
not mistaken in her good opinion of her kinsman. He knew her
demand was just and honourable, and treated her accordingly, and
did not deal with his sister as with a harlot, Gen.34.31. For,
1. He did not offer to violate her chastity, though he had all the
opportunity that could be for it. The Chaldee paraphrase thus
descants upon it, He subdued his concupiscence, and did not
approach to her, but did as Joseph the Just, who would not come
near to his Egyptian mistress, and as Phaltiel the Pious, who,
when Saul had given him Michal, David's wife, (1 Sam. 25. 44.)
put a sword between himself and her, that he might not touch her.
Boaz knew it was not any sinful lust that brought her thither, and
therefore bravely
both his own honour and her's.
2. He did not put any ill construction upon what she did, did not
reproach her as an impudent woman, and unfit to make an honest
man a wife; she having approved herself well in the fields, and
all her conduct having been modest and decent, he would not,
from this instance, entertain the least suspicion of her character,
or seem to do so: perhaps blaming himself that he had not offered
the service of a kinsman to these distressed widows, and saved her
this trouble, and ready to say, as Judah concerning his daughter-
in-law, She is more righteous than I.
6. And she went down unto the floor, and did
according to all that her mother-in-law bade her
7. And when Boaz had eaten and drunk, and his
heart was merry, he went to lie down at the end
of the heap of corn: and she came softly, and
uncovered his feet, and laid her down. 8. And it
came to pass at midnight, that the man was afraid,
and turned himself: and, behold, a woman lay at
his feet. 9. And he said, Who art thou? And she
answered, I am Ruth thine handmaid: spread
therefore thy skirt over thine handmaid; for thou
art a near kinsmau. 10. And he said, Blessed be
thou of the LORD, my daughter: for thou hast
shewed more kindness in the latter end than at
the beginning, inasmuch as thou followedst not
young men, whether poor or rich. 11. And now,
my daughter, fear not; I will do to thee all that
thou requirest: for all the city of my people doth
know that thou art a virtuous woman. 12. And
now it is true that I am thy near kinsman: howbeit
there is a kinsman nearer than I. 13. Tarry this
night, and it shall be in the morning, that if he will
perform unto thee the part of a kinsman, well; let
him do the kinsman's part: but if he will not do
the part of a kinsman to thee, then will I do the
part of a kinsman to thee, as the LORD liveth; lie
down until the morning.
[
*
Here is,
I. Boaz's good management of his common affairs; it is probable,
according to the common usage, 1. When his servants winnowed,
he was with them, and had his eye upon them, to prevent, not
their stealing any of his corn, (he had no reason to fear that,)
hut their waste of it through carelessness in the winnowing of it.
Masters may sustain great losses by servants that are heedless,
though they be honest, which is a reason why men should be
diligent to know the state of their own flocks, and look well to
them. 2. When he had more than ordinary work to be done, he
treated his servants with extraordinary entertainments, and, for
their encouragement, did eat and drink with them. It well becomes
those that are rich and great, to be generous to, and also to be
familiar with, those that are under them, and employed for them.
3. When Boaz had supped with his workmen, and been a while
pleasant with them, he went to bed in due time, so early, that by
midnight he had his first sleep, (v. 8.) and thus he would be fit for
bis business betines next morning. All that are good husbands
will keep good hours, and not indulge themselves or their families
in unseasonable mirth. The Chaldee paraphrase tells us, (v.7.)
hat Boaz ate and drank, and his heart was good, (and so the
1
1
-
.
But, on the contrary, (1.) He commended her, spoke kindly to
her, called her his daughter, and spoke honourably of her, as a
woman of eminent virtue. She had shewed in this instance more
kindness to her mother-in-law, and to the family into which she
had matched, than in any instance yet. It was very kind to leave
her own country, and come along with her mother to the land of
Israel, to dwell with her, and help to maintain her; for this he
had blessed her; (ch.2.12.) but now he says, Thou hast shewed
more kindness in the latter end, than at the beginning, (v.10.) in
that she consulted not her own fancy, but her husband's family,
in marrying again. She received not the addresses of young men,
(much less did she seek them,) whether poor or rich, but was wil-
ling to marry as the law directed, though it was to an old man,
because it was for the honour and interest of the family into which
Before Christ 1312.
Ruth's Visit to Boaz
RUTH. III.
she had matched, and for which she had an entire kindness.
Young people must aim, in disposing of themselves, not so much
to please their own eye, as to please God and their parents.
|
(2.) He promised her marriage; (v.11.) "Fear not that I will
slight thee, or expose thee; no, I will do all that thou requirest,
for it is the same that the law requires, from the next of kin, and
I have no reason to decline it, for all the city of my people doth
know that thou art a virtuous woman," v. 11. Note, [1.] Exem-
plary virtue ought to have its due praise, (Phil. 4.8.) and it will
recommend both men and women to the esteem of the wisest and
best. Ruth was a poor woman, and poverty often obscures the
lustre of virtue: yet Ruth's virtues, even in a mean condition, were
Boaz dismissed her, 1. With a charge to keep counsel; (v.14.)
generally taken notice of, and could not be hid; nay, her virtues Let it not be known that a woman came into the floor, and lay all
took away the reproach of her poverty; if poor people be but niglit so near to Boaz; not that they needed to care much what
good people, they shall have honour from God and man. Ruth people said of them, while they were both conscious to themselves
had been remarkable for her humility, which paved the way to of an unspotted purity, but because few could have come so near
this honour; the less she proclaimed her own goodness, the more the fire as they did, and not have been scorched. Had it been
did her neighbours take notice of it. [2.] In the choice of yoke-known, it would have occasioned suspicions in some, and re-
fellows, virtue should especially be regarded, known approved flections from others; good people would have been troubled, and
virtue; let religion determine the choice, and it will certainly crown bad people would have triumphed, and therefore let it not be
the choice and make it comfortable. Wisdom is better than gold; known. Note, (We must always take care, not only to keep a
and when it is said to be good with an inheritance, the meaning is, good conscience, but to keep a good name: either we must not do
that an inheritance is worth little without it.
that, which, though innocent, is liable to be misinterpreted, or if
do, we must not let it be known. We must avoid, not only sin,
but scandal. There was likewise a particular reason for conceal-
ment here; if this matter should take wind, it might prejudice the
freedom of the other kinsman's choice, and he would make this his
reason for refusing Ruth, that Boaz and she had been together.
2. He dismissed her with a good present of corn, which would be
very acceptable to her poor mother at home, and an evidence for
her, that he had not sent her away in dislike, which Naomi might
have suspected, if he had sent her away empty. He gave it her
in her vail, or apron, or mantle; gave it her by measure; like a
prudent corn-master, he kept an account of all he delivered out;
it was six measures, that is, six omers, as is supposed, ten of which
made an ephah; whatever the measure was, it is probable that
And the
he gave her as much as she could well carry, v. 15.
Chaldee says, Strength was given her from the Lord to carry it;
and adds, that now it was told her by the spirit of prophecy, That
from her should descend six of the most righteous men of their
age, namely, David, Daniel, his three companions, and the King
Messiah.
3
▸
}
(3.) He made his promise conditional, and could not do other-we
wise, for it seems there was a kinsman that was nearer than he,
to whom the right of redemption did belong, v. 12. This he knew,
but we may reasonably suppose Naomi (who had been long abroad,
and could not be exact in the pedigree of her husband's family)
was ignorant of it, otherwise she would never have sent her
daughter to make her claim of Boaz. Yet he does not bid her go
herself to this other kinsman, that had been to put too great a
bardship upon her. But he promises, [1.] That he would him-
self propose it to the other kinsman, and know his mind. The
Hebrew word for a widow, signifies one that is dumb; Boaz will
therefore open his mouth for the dumb, (Prov. 31.8.) and will say
that for this widow, which she knew not how to say for herself.
[2.] That if the other kinsman refused to do the kinsman's part,
he would do it; would marry the widow, redeem the land, and
so repair the family. This promise he backs with a solemn oath,
for it was a conditional contract of marriage; (v.13.) As the Lord
liveth. Thus keeping the matter in suspense, he bade her wait
till morning. Bishop Hall thus sums up this matter in his
contemplations. Boaz, instead of touching her as a wanton,
blesseth her as a father, encourageth her as a friend, promiseth
her as a kinsman, rewards her as a patron, and sends her away
laden with hopes and gifts, no less chaste, more happy, than she
came. O admirable temperance, worthy the progenitor of Him
in whose lips and heart there was no guile!”
}
We are here told,
1. How Ruth was dismissed by Boaz. It had not been safe for
her to go home in the dead of the night, therefore she lay at his
fee. (n't by his side) until morning; but as soon as ever the day
broke, that she had light to go home by, she got away, before one
could know another, that if she were seen, yet she might not be
known to be abroad so unseasonably. She was not shy of being
known to be a gleaner in the field, nor ashamed of that mark of
her poverty; but she would not willingly be known to be a night-
walker, for her virtue was her greatest honour, and that which she
most valued.
II. How she was welcomed by her mother-in-law. She asked
her, "Who art thou, my daughter? Art thou a bride or no? Must
I give thee joy?" So Ruth told her how the matter stood, v. 16,17.
Whereupon her mother, 1. Advised her to be satisfied in what
was done; Sit still, my daughter, till thou know how the matter
will fall, v.13. How it is decreed in heaven, so the Chaldee
reads it, for marriages are made there. She had done all that
14. And she lay at his feet until the morning: was fit for her to do, and now she must patiently wait the issue,
and she rose up before one could know another. and not be perplexed about it. Let us learn hence to cast our care
upon providence, to follow that and attend the motions of it, com-
And he said, Let it not be known that a woman posing ourselves into an expectation of the event, with a resolution
came into the floor. 15. Also he said, Bring the to acquiesce in it, whatever it be; sometimes that proves best done
vail that thou hast upon thee, and hold it. And for us, that is least our own doing; "Sit still therefore, and see
when she held it, he measured six measures of how the matter will fall, and say, Let it fall how it will, I am
ready for it." 2. She assured her, that Boaz, having undertaken
barley, and laid it on her: and she went into the this matter, would approve himself a faithful careful friend; He
city. 16. And when she came to her mother-in-will not be at rest, till he have finished the matter. Though it
law, she said, Who art thou, my daughter? And was a busy time with him in the fields and his floor, yet, having
she told her all that the man had done to her. undertaken to serve his friend, he would not neglect the business.
Naomi believes Ruth has won his heart, and therefore he will not
17. And she said, These six measures of barley be easy till he knows whether she be his or no. This she gives as
gave he me; for he said to me, Go not empty unto a reason why Ruth should sit still and not perplex herself about it,
thy mother-in-law. 18. Then said she, Sit still, that Boaz had undertaken it, and he would be sure to manage it
my daughter, until thou know how the matter will well. Much more reason have good Christians to be careful for
fall: for the man will not be in rest, until he have nothing, but cast their care on God, because he has promised to
care for them; and what need have we to care, if he do? “ Sit
finished the thing this day.
still, and see how the matter will fall, for the Lord will perfect
VOL. I.
GS
Before Christ 1312.
Ruth refused by her Kinsman,
RUTH.
III, IV.
What which concerns thee, and will make it to work for good to thee,"
l's. 37.4, 5.—138.8. (Your strength is to sit still, Isa.30.7.
not honourable, but a poor stranger; she was never said to be
beautiful; if ever she had been so, we may suppose that weeping,
and travelling, and gleaning, had withered her lilies and roses. But
that which made Boaz in love with her, and solicitous to expedite
the affair, was, that all her neighbours agreed she was a virtuous
woman; this set her price with him far above rubies, Prov. 31.10.
CHAP. IV.
In this chapter, we have the wedding between Boas and Ruth, in the circum-And therefore he thinks, if, by marrying her, he might do her a
stances of which there was something uncommon, which is kept upon record, real kindness, he should also do himself a very great kindness;
for the illustration, not only of the laro concerning the marrying of a brother's he will therefore bring it to a conclusion immediately. It was not
widow, (Deut. 25.5, &c. for cases help to expound laws, but of the gospel court-day, but he got ten men of the elders of the city to mel
too, for from this marriage descended David, and the Son of David, whose him in the town-hall over the gate, where public business used to
espousals to the Gentile church were hereby typified. We are here told,
1. How Boaz got clear of his rival, and fairly shook him off, v. 1..3. 11. How be transacted, v.2. So many, it is probable, by the custom of
his marriage with Ruth was publicly solemnized, and attended with the good the city, made a full court. Boaz, though a judge, would not be
wishes of his neighbours, v. 9..12. III. The happy issue that descended from a judge in his own cause, but desired the concurrence of other
this marriage. Obed, the grandfather of David, v. 13..17. And so the book elders. Honest intentions dread not a public cognizance.
concludes with the pedigree of David, v. 18..22. Perhaps it was to oblige
him, that the blessed Spirit directed the inserting of this story into the sacred
canon, he being desirous that the virtues of his great-grandmother, Ruth,
together with her Gentile extraction, should be transmitted to posterity, and
the singular providence that
attended her.
||
2. He summons his rival to come and hear the matter that was
to be proposed to him; (v.1.) “ Ho, such a one, sit down here."
He called him by his name, no doubt, but the divine historian
thought not fit to record it; for, because he refused to raise up the
name of the dead, he deserved not to have his name preserved to
future ages in this history. Providence favoured Boaz in ordering
it so, that this kinsman should come by this opportunely, just
when the matter was ready to be proposed to him. Great affairs
are sometimes much furthered by small circumstances, which
facilitate and expedite them.
1. THE
1.THEN went Boaz up to the gate, and sat him
down there: and, behold, the kinsman of
whom Boaz spake came by; unto whom he said,
Ho! such a one! turn aside, sit down here., And
he turned aside, and sat down. 2. And he took ten
men of the elders of the city, and said, Sit ye down
here. And they sat down. 3. And he said unto
the kinsman; Naomi, that is come again out of the
country of Moab, selleth a parcel of land, which
was our brother Elimelech's: 4. And I thought to
advertise thee, saying, Buy it before the inhabitants,
and before the elders of my people. If thou wilt
redeem it, redeem it; but if thou wilt not redeem"
it, then tell me, that I may know: for there is none
to redeem it beside thee; and I am after thee.
And he said, I will redeem it. 5. Then said
Boaz, What day thou buyest the field of the hand
of Naomi, thou must buy it also of Ruth the
Moabitess, the wife of the dead, to raise up the
name of the dead upon his inheritance. 6. And the
kinsman said, I cannot redeem it for myself, lest I
mar mine own inheritance: redeem thou my right
to thyself; for I cannot redeem it. 7. Now this
was the manner in former time in Israel concerning
redeeming and concerning changing, for to confirm
all things; a man plucked off his shoe, and gave it
to his neighbour and this was a testimony in
Israel. 8. Therefore the kinsman said unto Boaz,
Buy it for thee. So he drew off his shoe.
4. The kinsman seemed forward to redeem the land, till he was
3. He proposes to the other kinsman the redemption of Naomi's
land, which, it is probable, had been mortgaged for money to buy
bread with, when the famine was in the land; (v.3.) “Naomi has
a parcel of land to sell, namely, the equity of the redemption of
it out of the hands of the mortgagee, which she is willing to part
with;" or, as some think, it was her jointure for life, and, wanting
money, for a small matter she would sell her interest to the heir
kinsman legal notice of, (v.4.) that he might have the refusal of
at law, who was the fittest to be a purchaser. This he gives the
it. Whoever had it must pay for it, and Boaz might have said,
My money is as good as my kinsman's; if I have a mind to it,
why may I not buy it privately, since I had the first proffer of it,
and say nothing to my kinsman?" No; Boaz, though fond enough
of not do so mean a thing, as to take a
bargain over another man's head, that was nearer a-kin to it
and we are taught by his example, to be not only just and honest,
but fair and honourable, in all our dealings, and to do nothing
which we are unwilling should see the light, but be above-board.
told, that, if he did that, he must marry the widow, and then he
flew off. He liked the land well enough, and, probably, caught
at that the more greedily, because he hoped that the poor widow
being under the necessity of selling, he might have so much the
better bargain; "I will redeem it" (said he) "with all my heart;"
thinking it would be a fine addition to his estate, v. 4. But Boaz
told him there was a young widow in the case, and if he have the
land, he must take her with it, Terra transit cum onere-The
estate passes with this incumbrance; either the divine law or the
usage of the country would oblige him to it, or Naomi insisted upon
it that she should not sell the land, but upon this condition, v.5.
Some think this does not relate to that law of marrying the
brother's widow, (for that seems to oblige only the children of the
same father, (Deut. 25.5.) unless by custom it was afterward made
1. Boaz calls a court immediately. It is probable he was him to extend to the next of kin,) but it refers to the law of redemp-
self one of the elders (or aldermen) of the city, for he was a mighty tion of inheritances, Lev. 25. 24, 25.) for it is a Goel, a redeemer,
man of wealth; perhaps he was father of the city, and sat chief, that is here inquired for; and if so, it was not by the law, but by
for he seems here to have gone up to the gate, as one having Naomi's own resolution, that the purchaser was to marry the
authority, and not as a common person; like Job, ch. 29.7, &c. widow. However it was, this kinsman, when he heard th; con-
||
“I cannot redeem it for
We cannot suppose him less than a magistrate in his city, who was ditions of the bargain, refused it; (v. 6.)
grandson to Nahshon, prince of Judah; and his lying at the end myself, I will not meddle with it upon these terms, lest I mar my
of a heap of corn in the threshing-floor, the night before, was not own inheritance;" the land, he thought, would be an improve
at all inconsistent, in those days of plainness, with the honour of ment of his inheritance, but not the land with the woman, that
his sitting judge in the gate. But why was Boaz so hasty, why would mar it. Perhaps he thought it would be a disparagemen
o fond of the match? Ruth was not rich, but lived upon alms; to him to marry such a poor widow that was come from a strange
Here,
"
•
Before Christ 1312.
RUTH, IV.
Ruth married to Boaz.
!
?
woman.
country, and almost lived upon alms; he fancied it would be a two did build the house of 1srael: and do thon
blemish to his family, it would mar his blood, and disgrace his worthily in Ephratah, and be famous in Beth-
posterity; her eminent virtues were not sufficient in his eye to lehem: 12. And let thy house be like the house
balance this. The Chaldee paraphrase makes his reason for this
refusal to be, that he had another wife, and if he should take Ruth, of Pharez, whom Tamar bare unto Judah, of the
it might occasion strife and contention in his family, and that seed which the LORD shall give thee of this young
would mar the comfort of his inheritance. Or, he thought she
might bring him a great many children, and they would all expect
shares out of his estate, which would scatter it into too many
hands, so that his family would make the less figure. This makes
many shy of the great redemption, they are not willing to espouse
religion; they have heard well of it, and have nothing to say
against it; they will give it their good word, but at the same time
they will give their good word with it, they are willing to part
with it, and cannot be bound to it, for fear of marring their own
inheritance in this world. Heaven they could be glad of, but
holiness they can dispense with; it will not agree with the lusts
they have already espoused, and therefore, let who will purchase
heaven at that rate, they cannot.
||
5. The right of redemption is fairly resigned to Boaz; if this
nameless kinsman lost a good bargain, a good estate, and a good
wife too, he may thank himself for not considering it better, and
Boaz will thank him for making his way clear to that which he
valued and desired above any thing. In those ancient times it
was not the usage to pass estates by writings, as afterward,
(Jer. 32. 10, &c.) but by some sign or ceremony, as with us by livery
and seisin, as we commonly call it; that is, the delivery of seisin,
seisin of a house by giving the key, of land by giving turf and a
twig. The ceremony here used, was, he that surrendered plucked
off his shoe, (the Chaldee says, it was the glove of his right hand,)
and gave it to him to whom he made the surrender, intimating
thereby, that, whatever right he had to tread or go upon the land,
he conveyed and transferred it, upon a valuable consideration, to
the purchaser; this was a testimony in Israel; (v.7.) and it was
done in this case, v. 8. If this kinsman was obliged by the law to
have married Ruth, and his refusal had been a contempt of that
law, Ruth must have plucked off his shoe, and spit in his face,
Deut. 25.9. But though his relation should in some measure
oblige him to the duty, yet the distance of his relation might
serve to excuse him from the penalty, or Ruth might very well
dispense with it, since his refusal was all she desired from him.
But Bishop Patrick, and the best interpreters, think this had no
relation to that law, and that the drawing off of the shoe was not
any disgrace, as there, but a confirmation of the surrender, and an
evidence that it was not fraudulently or surreptitiously obtained.
Note, Fair and open dealing in all matters of contract and com-
merce, is what all those must make conscience of that would
approve themselves Israelites indeed, without guile. How much
more honourably and honestly does Boaz come by this purchase,
than if he had secretly undermined his kinsman, and privately
struck up a bargain with Naomi, unknown to him. Honesty will
be found the best policy.
|
Boaz now sees his way clear, and therefore delays not to per-
form his promise made to Ruth, that he would do the kinsman's
part, but, in the gate of his city, before the elders and all the
people, publishes a marriage-contract between himself and Ruth
the Moabitess, and therewith the purchase of all the estate that
belonged to the family of Elimelech. If he had not been (ch, 2.1.)
a mighty man of wealth, he could not have compassed his redemp
tion, nor done this service to his kinsman's family. What is a
great estate good for, but that it enables a man to do so much
the more good in his generation, and especially to those of his
own household, if he have but a heart to usé it so?
Now, concerning this marriage, it appears,
9. And Boaz said unto the elders, and unto all
the people, Ye are witnesses this day, that I have
bought all that was Elimelech's, and all that was
Chilion's and Mahlon's, of the hand of Naomi.
10. Moreover Ruth the Moabitess, the wife of
Mahlon, have I purchased to be my wife, to raise
up the name of the dead upon his inheritance, that
the name of the dead be not cut off from among
his brethren, and from the gate of his place; ye
are witnesses this day. 11. And all the people
that were in the gate, and the elders, said, We are
witnesses. The LOL make the woman that is come
to thine house like Rachel and like Leah, which
IF
·
-
I. That it was solemnized, or at least published, before many
witnesses; (v. 9, 10.) “Ye are witnesses," 1. "That I have bought
the estate; whoever has it, or any part of it, mortgaged to them,
let him come to me and he shall have money, according to the
value of the land," which was computed by the number of years
to the year of jubilee, (Lev. 25. 15.) when it would have returned
of course to Elimelech's family. The more public the sales of
estates are, the better they are guarded against frauds. 2. "That
I have purchased the widow to be my wife; he had no portion
with her; what jointure she had was incumbered, and he could
not have it without giving as much for it as it was worth, and there-
fore he might well say he purchased her, and yet, being a virtuous
woman, he reckoned he had a good bargain. House and riches
are the inheritance of fathers, but a prudent wife is more valuable,
is from the Lord as a special gift. He designed, in marrying her,
to preserve the memory of the dead, that the name of Mahlon,
though he left no son to bear it up, might not be cut off from the
gate of his place, but by this means might be preserved, that it
should be inserted in the public register, that Boaz married Ruth
the widow of Mahlon, the son of Elimelech, which posterity,
whenever they had occasion to consult the register, would take
particular notice of. And this history being preserved for the sake
of that marriage and the issue of it, that proved an effectual means
to perpetuate the name of Mahlon, even beyond the thought or
intention of Boaz, to the world's end. And observe, that because
Boaz did this honour to the dead, as well as this kindness to the
living, God did him the honour to bring him into the genealogy of
the Messiah, by which his family was dignified above all the
families of Israel; while the other kinsman, that was so much afraid
of diminishing himself and marring his inheritance, by marrying
the widow, has his name, family, and inheritance, buried in
oblivion and disgrace. A tender and generous concern for the
honour of the dead, and the comfort of poor widows and strangers,
neither of which can return the kindness, (Luke, 14.14.) is what
God will be well pleased with, and will surely recompense. Our
Lord Jesus is our Goel, our Redeemer, our everlasting Redeemer:
fallen mankind; at a vast expence he redeemed the heavenly
he looked, like Boaz, with compassion on the deplorable state of
inheritance for us, which by sin was mortgaged, and forfeited into
the hands of divine justice, and which we could never have been
able to redeem. He likewise purchased a peculiar people, whom
Ruth, poor, and despised, that the name of that dead and buried
he would espouse to himself, though strangers and foreigners, like
race might not be cut off for ever. He ventured the marring of
his own inheritance, to do this, for though he was rich, yet for our
sakes he became poor; but he was abundantly recompensed for it
by his Father, whe, because he thus humbled himself, hath highly
exalted him, and given him a name above every name.
own our obligations to him, make sure our contract with him, and
study all our days how to do him honour.
Let vi
Before Christ 1311.
The Pedigree of David.
RUTH, IV.

Boaz, by making a public declaration of this marriage and conception, and she bare a son. 14. And the
purchase, not only secured his title against all pretenders, as it women said unto Naomi, Blessed be the LORD,
were by a fine with proclamations, but put honour upon Ruth,
shewed that he was not ashamed of her, and her parentage, and which hath not left thee this day without a kinsman,
poverty, and left a testimony against clandestine marriages. It is that his name may be famous in Israel.) 15. And
only that which is evil that hates the light, and comes not to it. he shall be unto thee a restorer of thy life, and a
Boaz called witnesses to what he did, for it was what he could nourisher of thine old age: for thy daughter-in
justify, and would never disown; and such regard was then had,
even to the contemned crowd, that not only the elders, but all law, which loveth thee, which is better to thee
the people that were in the gate, passing and re-passing, were than seven sons, hath born him. 16. And Naomi
appealed to, (v.9.) and hearkened to, (v. 11.) when they said, We took the child, and laid it in her bosom, and
became nurse unto it. 17. And the women her
neighbours gave it a name, saying, There is a sou
born to Naomi; and they called his name Obed:
he is the father of Jesse, the father of David.
18. Now these are the generations of Pharez:
Pharez begat Hezron, 19. And Hezron begat Ram,
and Ram begat Amminadab, 20. And Amminadab
begat Nahshon, and Nahshon begat Salmon,
And Salmon begat Boaz, and Boaz begat Obed,
22. And Obed begat Jesse, and Jesse begat
David.
are witnesses.
II. That it was attended with many prayers. The elders and
all the people, when they witnessed to it, wished well to it, and
blessed it, v. 11, 12. Ruth, it should seem, was now sent for, for
they speak of her, (v. 12.) as present, this young woman; and he
having taken her to wife, they look upon her as already come
into his house. And very heartily they pray for the new-married
couple. The senior elder, it is likely, made this prayer, and the
rest of the elders, with the people, joined in it, and therefore it is
spoken of as made by them all, for in public prayers, though but
one speaks, we must all pray. Observe, 1. Marriages ought to
be blessed, and accompanied with prayer, because every creature
and every condition are that to us, and no more, that God makes
them to be. It is civil and friendly to wish all happiness to those
who enter into that condition; and what good we desire, we should
pray for from the Fountain of all good. The minister who gives
himself to the word and prayer, as he is the fittest person to
exhort, so he is the fittest to bless, and pray for, those that enter
into this relation. 2. We ought to desire and pray for the welfare
and prosperity one of another, so far from envying or grieving at
t. Now here,
(1.) They pray for Ruth; The Lord make the woman that is
come into thine house, like Rachel and Leah; that is, "God make
her a good wife, and a fruitful mother." Ruth was a virtuous
woman, and yet needed the prayers of her friends, that by the
grace of God she might be made a blessing to the family she was
come into. They pray she might be like Rachel and Leah, rather
than like Sarah and Rebekah; for Sarah had but one son, and
Rebekah but one that was in covenant; the other was Esau, who
was rejected: but Rachel and Leah did build up the house of
Israel; all their children were in the church, and their offspring
was numerous. "May she be a flourishing, fruitful, faithful vine
by thy house side.
(2.) They pray for Boaz, that he might continue to do worthily
in the city, to which he was an ornament, and might there be more
and more famous. They desire that the wife might be a blessing,
in the private affairs of the house, and the husband a blessing, in
the public business of the town; that she in her place, and he in
his, might be wise, virtuous, and successful. Observe, (The way
to be famous, is to do worthily Great reputation must be got
by great merits. It is not enough not to do unworthily, to be
harmless and moffensive, but we must do worthily, be useful and
serviceable to our generation; they that would be truly illustrious,
must in their places shine as lights,
(3.) They pray for the family; Let thy house be like the house
of Pharez; that is, "Let it be very numerous, let it greatly
increase and multiply, as the house of Pharez did." The Beth-
lehemites were of the house of Pharez, and knew well how
numerous it was; in the distribution of the tribes, that grandson of
Jacob had the honour, which none of the rest had but Manasseh
and Ephraim, that his posterity was subdivided into two distinct
families, Hezron and Hamul, Numb. 26. 21. Now they pray that
the family of Boaz, which was one branch of that stock, might in
process of time become as numerous and great as the whole stock
LOW was..
13. So Boaz took Ruth, and she was his wife:
and when he went in unto her, the LORD gave her
Here is,
1. Ruth a wife; Boaz took her, with the usual solemnities, to
his house, and she became his wife, v. 13. All the city, no doubt,
congratulating the preferment of a virtuous woman, purely for her
virtues. We have reason to think that Orpah, who returned from
Naomi to her people, and her gods, was never half so well pre-
ferred as Ruth was. He that forsakes all for Christ, shall find
more than all with him; it shall be recompensed a hundred-fold
in this present time. Now Orpah wished she had gone with
Naomi too; but she, like the other kinsman, stood in her own light.
Boaz had prayed that this pious proselyte might receive a full
reward of her courage and constancy from the God of Israel, under
whose wings she was come to trust; and now he became an in-
strument of that kindness, which was an answer to his prayer, and
helped to make his own words good. Now she had the command
of those servants with whom she had associated, and of those fields
in which she had gleaned. Thus sometimes God raiseth up the
poor out of the dust to set them with princes, Ps. 113.7, 8.
2. Ruth a mother; the Lord gave her conception, for the fruit
of the womb is his reward, Ps. 127.3. It is one of the keys he
hath in his hand; and he sometimes makes the barren woman, that
had been long so, to be a joyful mother of children, Ps. 113.9.
Isa. 54.1.
3. Ruth still a daughter-in-law, and the same that she always
was, to Naomi, who was so far from being forgotten, that she was
a principal sharer in these new joys. The good women that were
at the labour when this child was born, congratulated Naomi upon
it, more than either Boaz or Ruth, because she was the match-
maker; and it was the family of her husband that was hereby
built up. See here, as before, what an air of devotion there was
then attending the common expressions of civility among the
Israelites! Prayer to God attended the marriage, (v. 11.) and praise
to him attended the birth of the child. What pity it is that such
pious language should either be disused among Christians, or
"Blessed be the Lord that has sent
degenerate into a formality.
thee this grandson," v. 14, 15. (1.) Who was the preserver of the
name of her family, and who, they hoped, would be famous,
because his father was st. (2.) Who would be hereafter dutiful
and kind to her; so they hoped, because his mother was so. If he
would but take after her, he would be a comfort to his aged grand
mother, a restorer of her life, and, if there should be occasion.
a great comfort to those that are going into years, to see of thos
would have wherewithal to be the nourisher of her old age. It is
that descend from them, growing up, that are likely, by the bless
·
•
,
G
wh
Before Christ 1311.
The Pedigree of David.
RUTH. IV.
ing of God, to be a stay and support to them, when the years prospect of his being hereafter a servant, and very serviceable to
come wherein they will need such, and of which they will say, his grandmother. It is no dishonour to those that are ever so
they have no pleasure in them. Observe, They say of Ruth, that well born, to be servants to God, their friends, and their gene-
she loved Naomi, and therefore was better to her than seven sons.ration. The motto of the prince of Wales, is, Ich dien—I serve.
See how God, in his providence, sometimes makes up the want [2.] The child is nursed by the grandmother, that is, dry nursed,
She
and loss of those relations from whom we expected most comfort, when the mother had weaned him from the breast, v. 16.
in those from whom we expected least. The bonds of love prove laid it in her bosom, in token of her tender affection to it, and
stronger than those of nature, and there is a friend that sticks care of it. Grandmothers are often most fond.
closer than a brother; so here there was a daughter-in-law
better than an own child. See what wisdom and grace will do.
Now here, [1.] The child is named by the neighbours, v. 17.
The good women would have it called Obed, a servant, either in
remembrance of the meanness and poverty of the mother, or in
4
4. Ruth is hereby brought in among the ancestors of David and
Christ, which was the greatest honour. The genealogy is here
drawn from Pharez, through Boaz and Obed, to David, and
so leads toward the Messiah, and therefore not an endless
genealogy.
Jan 10-1881
Jam 10.1881.
EXPOSITIO N,
AN
WITH
Practical Observations,
OF THE FIRST BOOK OF
SAMU E L
1
This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them, (except
of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account
of his death,) but because the first book begins with a large account of him, his birth and childhood, his life and
government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul
and David, who were both anointed by him. And because the history of these two kings takes up the greatest part of
these books, the vulgar Latin calls them the first and second Books of the Kings; and the two that follow, the third and
fourth, which the titles in our English Bibles take notice of with an alias, otherwise called the first Book of the Kings.
The LXX call them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no
occasion to vary from the Hebrew verity. These two books contain the history of the two last of the judges, Eli and
Samuel, who were not, as the rest, men of war, but priests; and so much of them is an entrance upon the history of the
kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often
in the title of David's Psalms, which, if placed in their order, would fall in, in these books. It is uncertain who was the
penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the propheta
that were with David, (Nathan, as likely as any,) continued it. The first book gives us a full account of Eli's fall, and
Samuel's rise and good government, ch.1..8. Of Samuel's resignation of the government, and Saul's advancement and
male-administration, ch. 9..15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the
way for David to the throne, ch. 16..31. And these things are written for our lea ing.
Before Christ 1140.
Elkanah, Hannah, and Peninnalı,
I SAMUEL, I.
prophets are called watchmen; the Chaldee paraphrase calle
Elkanah a disciple of the prophets. But it seems to me that it
was in Samuel that prophecy revived; before his time, there being,
for a great while, no open vision, ch. 3. 1. Nor is there any
mention of a prophet of the Lord from Moses to Samuel, except
Judg. 6. 8. So that we have no reason to think that there was
any nursery or college of prophets here, till Samuel himself found
one, ch. 19. 19, 20. This is the account of Samuel's parentage,
and the place of his nativity. J
Let us now take notice of the state of the family.
CHAP. I.
||
But
The history of Samuel here begins as early as that of Samson did, even before he
was born, as afterward the history of John the Baptist and our blessed Saviour.
Some of the scripture-worthies drop out of the clouds, as it were, and their first
appearance is in their full growth and lustre. But others are accounted for
from the birth, and from the womb, and from the conception. It is true of all,
what God says of the prophet Jeremiah, Before I formed thee in the belly,
I knew thee, Jer. 1.5. But some great men were brought into the world
with more observation than others, and were more early distinguished from
common persons, as Samuel for one. God, in this matter, acts as a free agent.
The story of Samson introduces him as a child of promise, Judg. 13.
the story of Samuel introduces him as a child of prayer. Samson's birth was
foretold by an angel to his mother; Samuel was asked of God by his mother;
both together intimate what wonders are produced by the word and prayer.
Samuel's mother was Hannah, the principal person concerned in the story of
this chapter. I. Here is her affliction, she was childless, and this affliction
aggravated by her rival's insolence, but in some measure balanced by her
husband's kindness, v. 1..8. II. The prayer and vow she made to God
under this affliction, in which Eli the high priest at first censured her, and
ofterward encouraged her, v. 9..18. III. The birth and nursing of Samuel,
v. 19..23. IV. The presenting of him to the Lord, v. 24..28.
1.
•NOW
there was a certain man of Ramathaim-
zophim, of mount Ephraim, and his name
was Elkanah, the son of Jeroham, the son of Elihu,
the son of Tohu, the son of Zuph, an Ephrathite:
2. And he had two wives; the name of the one
was Hannah, and the name of the other Peninnah:
and Peninnah had children, but Hannah had no
children. 3. And this man went up out of his
city yearly to worship and to sacrifice unto the
LORD of hosts in Shiloh. And the two sons of
Eli, Hophni and Phinehas, the priests of the
LORD, were there. 4. And when the time was
that Elkanah offered, he gave to Peninnah his wife,
and to all her sons and her daughters, portions:
5. But unto Hannah he gave a worthy portion; for
he loved Hannah: but the LORD had shut up her
womb. 6. And her adversary also provoked her
sore, for to make her fret, because the LORD had
shut up her womb. 7. And as he did so year by
year, when she went up to the house of the LORD;
so she provoked her; therefore she wept, and did
not eat. 8. Then said Elkanah her husband to
her, Hannah, why weepest thou? and why eatest
thou not? and why is thy heart grieved? am not
1 better to thee than ten sons?
be
I. It was a devout family. All the families of Israel should
so, but Levites' families in a particular manner. Ministers
should be patterns of family religion. Elkanah went up at the
solemn feasts to the tabernacle at Shiloh, to worship and to sacri-
fice to the Lord of hosts. I think this is the first time in scripture
that God is called the Lord of hosts, Jehovah Sabaoth, a name by
which he was afterward very much called and known. Probably,
Samuel the prophet was the first that used this title of God, for
the comfort of Israel, when, in his time, their hosts were few and
feeble, and those of their enemies many and mighty; then it
would be a support to them, to think that the God they served
was Lord of hosts, of all the hosts both of heaven and earth; of
them he has a sovereign command, and makes what use he pleases
of them. Elkanah was a country Levite, and, for aught tha
appears, had not any place or office which required his attend-
with his own sacrifices, to encourage his neighbours, and set them
ance at the tabernacle, but he went up as a common Israelite,
a good example. When he sacrificed, he worshipped, joining
prayers and thanksgivings with his sacrifices. In this course of
religion he was constant, for he went up yearly.
And that which made it the more commendable in him, was,
1. That there was a general decay and neglect of religion in
the nation; some among them worshipped other gods, and the
generality were remiss in the service of the God of Israel; and
yet Elkanah kept his integrity; whatever others did, his resolu
tion was, that he and his house should serve the Lord. 2. That
Hophni and Phinehas, the sons of Eli, were the men that were
now chiefly employed in the service of the house of God; and they
were men that conducted themselves very ill in their place, as we
shall find afterward; yet Elkanah went up to sacrifice. God had
then tied his people to one place and one altar, and forbidden them,
under any pretence whatsoever, to worship elsewhere, and there-
fore, in pure obedience to that command, he attended at Shiloh;
if the priests did not do their duty, he would do his. Thanks be
to God, we, under the gospel, are not tied to any one place or
has given to his church, are those only whose ministration tends to
family; but the pastors and teachers, whom the exalted Redeemer
the perfecting of the saints, and the edifying of the body of Christ,
Eph. 4. 11, 12. None have dominion over our faith; but our
obligation is to those that are the helpers of our holiness and joy,
not to any, that, by their scandalous immoralities, like Hophai
and Phinehas, make the sacrifices of the Lord to be abhorred;
though still the validity and efficacy of the sacraments depend not
on the purity of him that administers them.
II. Yet it was a divided family, and the divisions of it carried
with them both guilt and grief. Where there is piety, it is pity
but there should be unity. The joint devotions of a family should
put an end to divisions in it.
We have here an account of the state of the family into which
Samuel the prophet was born. His father's name was Elkanah;
His father's name was Elkanah;
a Levite, and of the family of the Kohathites, (the most honour-
able house of that tribe,) as appears, 1 Chron. 6. 33, 34. His
ancestor Zuph was an Ephrathite, that is, of Beth-lehem-judah,
which was called Ephrathah, Ruth, 1. 2. There this family of the
Levites was first seated, but one branch of it, in process of time,
removed to mount Ephraim, from which Elkanah descended:
Micah's Levite came from Beth-lehem to mount Ephraim,
mount Ephraim,
Judg. 17. 8. Ministers' families are as moveable as any. Per-
haps notice is taken of their being originally Ephrathites, to
shew their alliance to David. This Elkanah lived at Ramah,
or Ramathaim, which signifies the double Ramah, the higher and
lower town, the same with Arimathea, of which Joseph was, ||
here called Ramathaim-zophim. Zophim signifies watchmen;
probably, they had one of the schools of the prophets there, for
1. The original cause of this division, was, Elkanah's marrying
two wives, which was a transgression of the original institution of
marriage, to which our Saviour reduces it, Matth. 19.5,8. From
the beginning it was not so. It made mischief in Abraham's
family, and Jacob's, and here in Elkanah's: how much better
does the law of God provide for our comfort and ease in this world
than we should, if we were left to ourselves! It is probable, that
Elkanah married Hannah first, and, because he had no children
by her so soon as he hoped, he married Peninuah,-who bare him
children indeed, but was in other things a vexation to him. Thus
are men often beaten with rods of their own making.
2. That which followed upon this error, was, that the tws
Before Christ 1140.
I. S
1.
Hannah's Vow,

humour, that are apt to fret and be uneasy. We ought to bear
one another's burthens, not add to them.
(4.) Hannah (poor woman) could not bear the provocation; she
wept, and did not eat, v.7. It made her uneasy to herself and to
all her relations. She did not eat of the feast, her trouble took
away her appetite, made her unfit for any company, and a jar in
the harmony of family-joy. It was of the feast upon the sacrifice
that she did not eat, for they were not to eat of the holy things
in their mourning, Deut. 26. 14. Lev. 10. 19. Yet, it was her
infirmity, so far to give way to the sorrow of the world, as to unfit
herself for holy joy in God. Those that are of a fretful spirit, and
are apt to lay provocations too much to heart, are enemies to
themselves, and strip themselves very much of the comforts both
of life and godliness. We find that God took notice of this ill
effect of discontents and disagreements in the conjugal relation;
the parties aggrieved, covered the altar of the Lord with tears,
insomuch that he regarded not the offering, Mal. 2. 13.
(2.) He did all he could to encourage Hannah, and to keep up
her spirits under her affliction, v. 4, 5. At the feasts, he offered
peace-offerings, to supplicate for peace in his family; and when
he and his family were to eat their share of the sacrifice, in token
of their communion with God and his altar, though he carved to
Peninnah and her children competent portions, yet to Hannah he
gave a worthy portion, the choicest piece that came to the table,
the piece (whatever it was) that used to be given on such occasions
to those that were most valued; this he did, in token of his
love to her, and to give all possible assurances of it. Observe,
[1.] Elkanah loved his wife never the less for her being barren.
Christ loves his church, notwithstanding her infirmities, her
barrenness; and so ought men to love their wives, Eph. 5.25. To
abate our just love to any relations, for the sake of any infirmity
which they cannot help, and which is not their sin, but their
affliction, is to make God's providence quarrel with his precept,
and, very unkindly, to add affliction to the afflicted. [2.] He
studied to shew his love so much the more, because she was
afflicted, insulted, and low-spirited. It is wisdom and duty to
support the weakest, and to hold up those that are run down.
[3.] He shewed his great love to her, by the share he gave her of
his peace-offerings. Thus we should testify our affection to our
friends and relations, by abounding in prayer for them. The better
we love them, the more room let us give them in our prayers.
"Am
(5.) Elkanah said what he could to her, to comfort her. She did
not upbraid him with his unkindness in marrying another wife, as
Sarah did, nor did she render to Peninnah railing for railing, but
took the trouble wholly to herself, which made her an object of
much compassion. Elkanah shewed himself extremely grieved at
her grief; (v. 8.) Hannah, why weepest thou? [1.] He is much
concerned to see her thus overwhelmed with sorrow. They tha
by marriage are made one flesh, ought, thus far, to be of one spirit
too, to share in each other's troubles, so that one cannot be easy
while the other is uneasy. [2.] He gives her a loving reproof for
it. Why weepest thou? And why is thy heart grieved? As many
||
as God loves, he rebukes, and so should we. He puts her upon
inquiring into the cause of her grief; though she had just reason
to be troubled, yet, let her consider whether she had reason to be
troubled to such a degree; especially so much as to be taken off
by it from eating of the holy things. Note Our sorrow upon any
account is then sinful and inordinate, when it diverts us from our
duty to God, and imbitters our comfort in him; when it makes us
unthankful for the mercies we enjoy, and distrustful of the good-
ness of God to us in further mercies; when it casts a damp upon
our joy-in Christ, and hinders us from doing the duty, and taking
the comfort, of our particular relations. [3.] He intimates that
nothing should be wanting on his part to balance her grief.
not I better to thee than ten sons? Thou knowest thou hast my
affection entire, and let that comfort thee." Note,(We ought to
(3.) Peninnah was extremely peevish and provoking. [1.] She take notice of our comforts, to keep us from grieving excessively
upbraided Hannah with her affliction, despised her because she for our crosses; for, our crosses we deserve, but our comforts we
was barren, and gave her taunting language, as one whom Heaven have forfeited. If we would keep the balance even, we must look
did not favour. [2.] She envied the interest she had in the love at that which is for us, as well as that which is against us, else we
of Elkanah, and the more kind he was to her, the more was sheare unjust to Providence, and unkind to ourselves. God hath set
exasperated against her; which was all over base and barbarous, the one over against the other, (Eccl. 7.14.) and so should we.
[3.] She did this most when they went up to the house of the Lord,
perhaps, because then they were more together than at other times,
or, because then Elkanah shewed his affection most to Hannah.
But, it was very sinful at such a time to shew her malice, when pure
hands were to be lifted up at God's altar without wrath and
relling. It was, likewise, very unkind at that time to vex Hannah,
not only because then they were in company, and others would
take notice of it, but then Hannah was to mind her devotions, and
desired to be most calm and composed, and free from disturbance.
The great adversary to our purity and peace is then most indus-
trious to ruffle us, when we should be most composed.) When the
sons of God come to present themselves before the Lord, Satan
will be sure to come among them, Job, 1. 6. [4.] She continued
to do this from year to year, not once or twice, but it was her
constant practice; neither deference to her husband, nor com-
passion to Hannah, could break her of it; and, Lastly, That which
she designed, was, to make her fret; perhaps, in hopes to break
her heart, that she might possess her husband's heart solely,
Or, because she took a pleasure in her uneasiness: nor could
Hannah gratify her more than by fretting. Note, It is an
evidence of a bad disposition, to delight in grieving those that are
melancholy and of a sorrowful spirit, and in putting those cut of
quar-
wives could not agree. They had different blessings; Peninnah,
like Leah, was fruitful, and had many children, which should
Five made her easy and thankful, though she was but a second
wife, and was less beloved; Hannah, like Rachel, was childless
indeed, but she was very dear to her husband, and he took all
occasions to let both her and others know that she was so, and
many a worthy portion he gave her; (v.5.) and this should have
made her easy and thankful. But they were of different tempers;
Peninnah could not bear the blessing of fruitfulness, but she grew
haughty and insolent; Hannah could not bear the affliction of
barrenness, but she grew melancholy and discontented: and
Elkanah had a difficult part to act between them.
(1.) Elkanah kept up his attendance at God's altar, notwith-
standing this unhappy difference in his family, and took his wives
and children with him, that, if they could not agree in other things,
they might agree to worship God together. If the devotions of
a family prevail not to put an end to its divisions, yet let not the
divisions put a stop to the devotions.
9. So Hannah rose up after they had eaten in
Shiloh, and after they had drunk. Now Eli the
priest sat upon a seat by a post of the temple of the
LORD. 10. And she was in bitterness of soul, and
prayed unto the LORD, and wept sore. 11. And
she vowed a vow, and said, O LORD of hosts,
if thou wilt indeed look on the affliction of thine
handmaid, and remember me, and not forget thine
handmaid, but wilt give unto thine handmaid a
man child, then I will give him unto the Lord al
the days of his life, and there shall no razor come
upon his head.
upon his head. 12. And it came to pass, as she
continued praying before the LORD that Eli
marked her mouth. 13. Now Hannah, she spake
in her heart only her lips moved, but her voice
was not heard: therefore Eli thought she had been
Before Christ 1140.
I SAMUEL, I
Hannah's Prayer.
1
#
C
·
1
drunken. 14. And Eli said unto her, How long (4.) She made a solemn vow, or promise, that if God wouM
wilt thou be drunken? put away thy wine from thee. give her a son, she would give him up to God, v. 11. He would
15. And Hannah answered and said, No, my lord, be, by birth, a Levite, and so, devoted to the service of God; but
he vow, a Nazarite, and his very childhood
I am a woman of a sorrowful spirit I have drunk should be sacred. It is probable she had acquainted Elkanah
neither wine nor strong drink, but have poured out with her purpose before, and had his consent and approbation.
my soul before the LORD. 16. Count not thine Note, [1.] Parents have a right to dedicate their children to God,
handmaid for a daughter of Belial: for out of the thereby laid upon them to serve God faithfully all the days of
living sacrifices, and spiritual priests; and, an obligation is
abundance of my complaint and grief have I spoken their life. [2] It is very proper, when we are in pursuit of any
hitherto. 17. Then Eli answered and said, Go mercy, to bind our own souls with a bond, that, if God give it us,
in peace and the God of Israel grant thee thy we will devote it to his honour, and cheerfully use it in his service.
petition that thou hast asked of him. 18. And she qualified for it, and for the comfort of it. In hope of mercy, let
Not that hereby we can to but thus we are
said, Let thine handmaid find grace in thy sight.us promise duty
So the woman went her way, and did eat, and her
countenance was no more sad.
as
}
Elkanah had gently reproved Hannah for her inordinate grief,
and here we find the good effect of the reproof.
Į
I. It brought her to her meat. She ate and drank, v. 9. She
did not harden herself in sorrow, nor grow sullen when she was
reproved for it; but, when she perceived her husband uneasy that
she did not come and eat with them, she cheered up her own spirits
as well as she could, and came to table. It is as great a piece of self-
denial to controul our passions, as it is to controul our appetites.
II. It brought her to her prayers. It put her upon considering,
"Do I well to be angry? Do I well to fret? What good does it
do me? Instead of binding the burthen thus upon my own
shoulders, had I not better ease myself of it, and cast it upon the
Lord by prayer?" Elkanah had said, Am not I better to thee
than ten sons? Which, perhaps, occasioned her to think within
herself, "Whether he be so or no, God is, and, therefore, to him
will I apply myself, and before him will I pour out my complaint,
and try what relief that will give me." If ever she will make a
more solemn address than ordinary to the throne of grace upon
this errand, now is the time. They are at Shiloh, at the door of
the tabernacle, where God had promised to meet his people, and
which was the house of prayer. They had lately offered their
peace-offerings, to obtain the favour of God, and all good, and in
token of their communion with him; and, taking the comfort of
their being accepted of him, they had feasted upon the sacrifice,
and now it was proper to put up her prayer in virtue of that
sacrifice; for the peace-offerings typified Christ's mediation, as
well as the sin-offerings, for by it, not only atonement is made
for sin, but the audience and acceptance of our prayers, and an
answer of peace to them, are obtained for us: to that Sacrifice,
in all our supplications, we must have an eye.
,
Now, concerning Hannah's prayer, we may observe,
•
1. The warm and lively devotion there was in it; which appeared
in several instances, for our direction in prayer.
(1.) She improved the present grief and trouble of her spirit,
for the exciting and quickening of her pious affection in prayers.
Being in bitterness of soul, she prayed, v. 10. This good use we
should make of our afflictions, they should make us the more
lively in our addresses to God. Our blessed Saviour himself,
being in an agony, prayed more carnestly, Luke, 22.44.
(2.) She mingled tears with her prayers. It was not a dry
prayer she wept sore; like a true Israelite, she wept and made
supplication, (Hos. 12. 4.) with an eye to the tender mercy of
our God, who knows the troubled soul; the prayer came from
her heart, as the tears from her eyes.
(3.) She was very particular, and yet very modest in her
petition. She begged a child, a man-child, that it might be fit to
serve in the tabernacle. God gives us leave, in prayer, not
only to ask good things in general, but to mention that special
good thing which we most need and desire. Yet she says not,
as Rachel, Give me children, Gen. 30. 1. She will be very
thankful for one.
(5.) She spoke all this so softly, that none could hear her.
Her lips moved, but her voice was not heard, ´v.13. Hereby she
testified her belief of God's knowledge of the heart and its desires.
Thoughts are words with him, nor is he one of those gods that
must be cried aloud to, 1 Kings, 18. 27. It was, likewise, an
instance of her humility and holy shame-facedness in her approach
to God; she was none of those that made her voice to be heard
on high, Isa. 58. 4. It was a secret prayer, and therefore, though
made in a public place, yet was thus made secretly, and not, as
the Pharisees prayed, to be seen of men. It is true, prayer is not
a thing we have reason to be ashamed of, but we must avoid a'l
appearances of ostentation. Let what passes between God and
our souls be kept to ourselves.
2. The hard censure she fell under for it. Eli was now high
priest, and judge in Israel; he sat upon a seat in the temple, to
oversee what was done there, v. 9. The tabernacle is here called
the temple, because it was now fixed, and served all the purposes
of a temple. There Eli sat to receive addresses and give direction,
and somewhere, (it is probable,) in´a private corner, he espied
Hannah at her prayers, and, by her unusual manner, fancied she
was drunken, and spoke to her accordingly; (v. 14.) How long
wilt thou be drunken?-the very imputation that Peter and the
apostles fell under, when the Holy Ghost gave them utterance,
Acts, 2. 13. Perhaps, in this degenerate age, it was no strange
thing to see drunken women at the door of the tabernacle; for,
otherwise, one would think the vile lust of Hophini and Phinehas
could not have found so easy a prey here, ch. 2. 22. Eli took
Hannah for one of these. It is one bad effect of the abounding
of iniquity, and its becoming fashionable, that it often gives occa-
sion to suspect the innocent. When a disease is epidemical,
every one is suspected to be tainted with it.
+
Now, (1.) This was Eli's fan!t; and a great fault it was, to pass
so severe a censure without better observation or information. If
his own eyes were already waxen dim, he should have employed
those about him to inquire. Drunkards are commonly noisy and
turbulent, but this poor woman was silent and composed.
Hig
fault was the worse, that he was the priest of the Lord, who
should have had compassion on the ignorant, Heb. 5. 2. Nose, It
ill becomes us to be rash and hasty in the censures of others, and
to be forward to believe people guilty of bad things, while either
the matter of fact on which the censure is grounded is doubtful
and unproved, or is capable of a good construction. Charity
commands us to hope the best concerning all, and forbids censo-
riousness. Paul had very good information, when he did but
partly believe, (1 Cor. 11. 18.) hoping it was not so. Especially
we ought to be cautious how we censure the devotion of others,
lest we call that hypocrisy, enthusiasm, or superstition, which ia
really the fruit of an honest zeal, and is accepted of God.
I
•
เ
•
(2.) It was Hannah's affliction; and a great affliction it was,
added to all the rest; vinegar to the wounds of her spirit. She
had been reproved by Elkanah, because she would not eat and
drink; and now, to be reproached by Eli, as if she had eater ani
drunk too much, was very hard. Note, It is no new hing for
those that do well, to be ill thought of, and we must not this i
strange if at any time it be our lot.
!
↑
Before Christ 1137.
I SAMUEL, I.
The Birth of Samuel

heart's-ease to a gracious soul; the seed of Jacob have often found
it so, being confident that God will never say unto them, Seek ye
me, in vain. See Phil. 4. 6, 7. Prayer will smooth the counte
nance; it should do so.
46
3 Hannah's humble vindication of herself from this crime with
which she was charged. She bore it admirably well; she did not
retort the charge, and upbraid him with the debauchery of his
own sons; did not bid him look at home, and restrain them; did
not tell him how ill it became one in his place thus to abuse a
poor sorrowful worshipper at the throne of grace. When we are
at any time unjustly censured, we have need to set a double watch
hefore the door of our lips, that we do not recriminate, and return
censure for censure. Hannah thought it enough to vindicate
herself, and so must we, v. 15, 16. (1.) In justice to herself, she
expressly denies the to him with all
respect; calls him, My lord; intimates how very desirous she was
to stand well in his opinion, and how loath to lie under his censure.
No, my lord, it is not as you suspect; I have drunk neither wine
nor strong drink, nor any at all," (though it was proper enough to
be given to one of such a heavy heart, Prov. 31.6.) "much less
to any excess; therefore count not thy handmaid for a daughter
of Belial." Note, Drunkards are children of Belial, women-
drunkards particularly; children of the wicked one; children of
disobedience; children that will not endure the yoke, (else they
would not be drunk ;) they are more especially what has just
been stated when actually drunk. They that cannot govern
themselves, will not bear that any one else should. Hannah owns
the crime had been very great, if she had indeed been guilty of
it, and he might justly have shut her out of the courts of God's
house; but the very manner of her speaking in her own defence
was sufficient to demonstrate that she was not drunk. (2.) In
justice to him, she accounts for the manner which had given
occasion to his suspicion. "I am a woman of a sorrowful spirit,
dejected, and discomposed, and that is the reason I do not look
as other people; the eyes are red, not with wine, but with weeping.
And at this time I have not been talking to myself, as
and fools do, but I have been pouring out my soul before the
Lord, who hears and understands the language of the heart,
and this out of the abundance of my complaint and grief." She
had been, more than usual, fervent in prayer to God, and that,
19. And they rose up in the morning early, and
worshipped before the LORD, and returned, and
came to their house to Ramah: and Elkanah knew
Hannah his wife; and the LORD remembered her.
20. Wherefore it came to pass, when the time was
come about after Hannah had conceived, that she
bare a son, and called his name Samuel, saying,
Because I have asked him of the LORD. 21. And
the man Elkanah, and all his house, went up to
offer unto the LORD the yearly sacrifice, and his
vow. 22. But Hannah went not up; for she said
unto her husband, I will not go up until the child
be weaned, and then I will bring him, that he may
appear before the LORD, and there abide for ever.
23. And Elkanah her husband said unto her, Do
what seemeth thee good; tarry until thou have
weaned him; only the LORD establish his word.
So the woman abode, and gave her son suck until
she weaned him. 24. And when she had weaned
him, she took him up with her, with three bullocks,
and one ephah of flour, and a bottle of wine, and
brought him unto the house of the LORD in Shiloh:
and the child was young. 25. And they slew a
bullock, and brought the child to Eli. 26. And
she said, O my lord, as thy soul liveth, my lord,
she tells him, was the true reason of the disorder she seemed
to be in. Note, When we are unjustly censured, we should I am the woman that stood by thee here, praying
endeavour, not only to clear ourselves, but to satisfy our brethren, unto the LORD. 27. For this child I prayed; and
by giving them a just and true account of that which they mis-the LORD hath given me my petition which I asked
apprehended.
LORD. And he worshipped the LORD there.
4. The atonement Eli made for his rash unfriendly censure, by of him: 28. Therefore also I have lent him to the
4. The atonement Eli made for his rash unfriendly censure, by LORD; as long as he liveth he shall be lent to the
a kind and fatherly benediction, v. 17. He did not (as many are
apt to do in such a case) take it for an affront to have his mistake
rectified, and to be convinced of his error, nor did it put him out
of humour; but, on the contrary, he now encouraged Hannah's
devotions, as much as before he had discountenanced them; not
only intimated that he was satisfied of her innocency, by those
words, Go in peace, but, being high priest, as one having authority,
he blessed her, in the name of the Lord; and though he knew
not what the particular blessing was that she had been praying
for, yet he puts his Amen to it, so good an opinion had he now
conceived of her prudence and piety. The God of Israel grant
thee thy petition, whatever it is, that thou hast asked of him. Note,
By our meek and humble carriage toward those that reproach us,
because they did not know us, we may perhaps make them our
friends, and turn their censures of us into prayers for us
Ro
5. The great satisfaction of mind with which Hannah now went
away, v. 18. She begged the continuance of Eli's good opinion
of her, and his good prayers for her, and then she went her way,
and did eat of what remained of the peace-offerings, (none of
which was to be left until the morning,) and her countenance was
2 more sad; no more, as it had been, giving marks of inward
trouble and discomposure; but she looked pleasant and cheerful,
and all was well. Whence came this sudder happy change? She
had, by prayer, committed her case to God, and left it with him,
and now she was no more perplexed about it. She had prayed
for herself, and Eli had prayed for her, and she believed that
God would either give her the mercy she had prayed for, or
make up the want of it to her some other way. Note, Prayer is
*
Here is,
I. The return of Elkanah and his family to their own habitation,
when the days appointed for the feast were over, v. 19. Observe
how they improved their time at the tabernacle; every day they
were there, even that which was fixed for their journey home,
they worshipped God; and they rose up early to do it. It is good
to begin the day with God Let him that is the first, have the
first. They had a journey before them, and a family of children
to take with them, and yet they would not stir till they had wor
shipped God together. Prayer and provender do not hinder a
journey They had spent several days now in religious worship,
and yet they attended once more. We should not be weary of
well-doing.
་
II. The birth and name of this desired son. At length the Lord
remembered Hannah; the very thing she desired; (v. 11.) and more
she needed not desire, that was enough, for then she conceived,
and bare a son. Though God seem long to forget his people's
burthens, troubles, cares, and prayers, yet he will at length`make it
to appear that they are not out of his mind. This son the mother
called Samuel, v. 20. Some make the etymology of it to be much
the same with that of Ishmael, heard of God, because the mother's
prayers were remarkably heard, and he was an answer to them.
Others, because of the reason she gives for the name, make it t
signify asked of God; it comes nearly to the same; she designed
by it to perpetuate the remembrance of God's favour to her it
7
Before Christ 1137.
The Birth of Samuel
I SAMUEL, I.
answering her prayers. Thus she designed, upon every mention
of his name, to take the comfort to herself, and to give God the
glory of that gracious condescension. Note, Mercies, in answer
to prayer, are to be remembered with peculiar expressions of
thankfulness, as Ps. 116. 1,2. How many seasonable deliverances
and supplies may we call Samuel, asked of God; and whatever is
so we are in a special manner engaged to devote to him. Hannah
intended, by this name, to put her son in mind of the obligation
he was under to be the Lord's, in consideration of this, that he
asked of God, and was at the same time dedicated to him.
A child of prayer is, in a special manner, bound to be a good
child. Lemuel's mother reminds him that he was the son of her
vows, Prov. 31.2.
III. The close attendance Hannah gave to the nursing of him,
not only because he was dear to her, but because he was devoted
to God, and for him she nursed him. She therefore nursed him
herself, and did not hang him on another's breast. We ought to
take care of our children, not only with an eye to the law of nature,
as they are our's, but with an eye to the covenant of grace, as they
are given up to God. See Ezek. 16. 20, 21. This sanctifies the
nursing of them, when it is done as unto the Lord.
Elkanah went up every year to worship at the tabernacle, and
particularly to perform his vow; perhaps some vow he had made,
distinct from Hannah's, if God would give him a son by her, v. 21.
But Hannah, though she felt a warm regard for the courts of
God's house, begged leave of her husband to stay at home; for
the women were not under any obligation to go up to the three
yearly feasts, as the men were. However, Hannah had been
accustomed to go, but now desired to be excused, 1. Because she
would not be so long absent from her nursery. Can a woman forget
her sucking child? We may suppose she kept constant at home,
for, if she had gone any whither, she would have gone to Shiloh.
Note, God will have mercy, and not sacrifice. Those that are
detained from public ordinances, by the nursing and tending of
little children, may take comfort from this instance, and believe,
that, if they do that with an eye to God, he will graciously accept
them therein; and, though they tarry at home, they shall divide
the spoil. 2. Because she would not go up to Shiloh till her son
was big enough, not only to be taken thither, but to be left there; ||
for, if once she took him thither, she thought she could never
find in her heart to bring him back again. Those who are stead-
fastly resolved to pay their vows, may yet see good cause to defer
the payment of them. Every thing is beautiful in its season.
No animal was accepted in sacrifice till it had been for some
time under the dam, Lev. 22. 27. Fruit is best when it is ripe
Elkanah agrees to what she proposes; (v.23.) Do what seemeth
thee good. So far was he from delighting to cross her, that he
referred it entirely. to her. Behold, how good and pleasant a
thing it is when yoke-fellows thus draw even in the yoke, and
accommodate themselves to one another, each thinking well of
what the other does, especially in works of piety and charity.
He adds a prayer, Only the Lord establish his word; that is,
"God preserve the child through the perils of his infancy, that
the solemn vow which God signified his acceptance of, by giving
us the child, may be performed in its season, and so the whole
matter may be accomplished." Note, Those that have, in sin-
cerity, devoted their children to God, may with comfort pray for
them, that God will establish the word sealed to them, at the
same time that they were sealed for him.
IV. The solemn entering of this child into the service of the
sanctuary. We may take it for granted that he was presented to
the Lord at forty days old, as all the first-born were; (Luke, 2.
22, 23.) but that is not mentioned, because there was nothing in
it singular; but now, that he was weaned, he was presented, not
to be redeemed. Some think it was as soon as he was weaned
from the breast, which, the Jews say, was not till he was three
years old; it is said, She gave him suck till she had weaned him,
v. 23.
Others think it was not till he was weaned from childish
things, at eight or ten years old. But I see no inconvenience in
But I see no inconvenience in
admitting such an extraordinary child as this into the tabernacle,
܀
at three years old, to be educated among the children of the priests,
It is said, (v. 24.) The child was young; but, being intelligent
above his years, he was no trouble. None can begin too soon
to be religious. The child was a child, so the Hebrew reads it,
in his learning age. For, whom shall he teach knowledge, bus
them that are newly weaned from the milk, and drawn from the
breasts? Isa. 28.9.
Observe how she presented her child.
1. With a sacrifice; no less than three bullocks, with a meat-
offering for each; (v.24.) a bullock, perhaps, for each year of
the child's life; or, one for a burnt-offering, another for a sin-
offering, and the third for a peace-offering. So far was she from
thinking, that, by presenting her son to God, she made God her
Debtor, that she thought it requisite, by these slain offerings, to
seek God's acceptance of her living sacrifice. All our covenants
with God for ourselves, and our's, must be made by sacrifice, the
great Sacrifice.
the
2. With a grateful acknowledgment of God's goodness in answer
to prayer. This she makes to Eli, because he had encouraged
her to hope for an answer of peace; (v. 26, 27.) For this child 1
prayed. (Here it was obtained by prayer, and here it is resigned
to the prayer-hearing God.). "You have forgotten me, my lord;
but I, who now appear so cheerful, am the woman, very same,
that, three years ago, stood by thee here, weeping and praying,
and this was the child I prayed for." Answers of prayer may
thus be humbly triumphed in, to the glory of God. Here is a
living testimony for God, "I am his witness that he is gracious.”
See Ps. 66.16..19. "For this mercy, this comfort, I prayed,
and the Lord has given me my petition." See Ps. 34. 2, 4, 6.
Hannah does not remind Eli of it, by adverting to the suspicion
he had formerly expressed; she does not say, "I am the woman
whom you passed that severe censure upon; what do you think
of me now?" Good men ought not to be upbraided with their
infirmities and oversights; they have themselves repented of them,
let them hear no more of them.
3. With a full surrender of all her interest in this child unto
the Lord; (v. 28.) I have lent him to the Lord as long as he liveth.
And she repeats it, because she will never revoke it, he shall be
(a deodand) lent, or given, to the Lord; not that she designed to
call for him back, as we do what we lend, but she uses this word,
Shaol, he lent, because it is the same word that she had used
before, (v. 20. I asked him of the Lord,) only in another con-
jugation. And, (v.27.) the Lord gave me the petition which
I asked, (Shaalti, in Kal,) therefore I have lent him; (Hishilti,
the same word in Hiphil;) and so it gives another etymology of
his naine, Samuel, not only asked of God, but lent to God. And
observe, (1.) Whatever we give to God, it is what we have first
asked and received from him. All our gifts to him were first his
gifts to us. Of thine own, Lord, have we given thee, 1 Chron. 29.
14, 16. (2.) Whatever we give to God may, upon this account,
be said to be lent to him; that though we may not recall it, as
a thing lent, yet he will certainly repay it, with interest, to our
unspeakable advantage, particularly what is given to his poor,
Prov. 19. 17. When, by baptism, we dedicate our children to God,
let us remember that they were his before by a sovereign right,
and that they are our's still, so much the more to our comfort.
Hannah resigns him to the Lord, not for a certain term of years,
as children are sent apprentices, but durante vita-as long as he
liveth, he shall be lent unto the Lord; a Nazarite for life. Such
must our covenant with God be, a marriage-covenant; as long as
we live, we must be his, and never forsake him.
Lastly, The child Samuel did his part beyond what could have
been expected from one of his years; for of him that seems to be
spoken, He worshipped the Lord there; that is, he said his prayers.
He was, no doubt, extraordinarily forward, (we have known chil-
dren that have discovered some sense of religion very young,) and
his mother, designing him for the sanctuary, took particular care
to train him up to that which was to be his work in the sanctuary.
Note, Little children should learn betimes to worship God. Their
parents should instruct them in it, and bring them to it; put them
Before Christ 1137.
Hannah's Song,
I SAMUEL, 1, 11.

apon doing it as well as they can, and God will graciously accept || thanksgiving for mercies received shall be accepted as a petition
them, and teach them to do better.
for further mercy. 4. From this particular mercy, which she
had received from God, she takes occasion, with an elevated and
enlarged heart, to speak glorious things of God, and of his
government of the world, for the good of his church. Whatever,
at any time, gives rise to our praises, in this manner they should
be raised. 5. Her prayer was mental, her voice was not heard;
but in her thanksgiving she spake, that all might hear her. She
made her supplication with groanings, that could not be uttered,
but now her lips were opened to shew forth God's praise. 6. This
thanksgiving is here left upon record, for he encouragement of
those of the weaker sex to attend the throne of grace; God will
regard their prayers and praises. The virgin Mary's song has
great affinity with this of Hannah, Luke, 1. 46.
Ar
CHAP. II.
In this chapter, we have, I. IIannah's song of thanksgiving to God, for his favour
to her, in giving her Samuel, v. 1..10. 11. Their return to their family, with
Eli's blessing, r. 11, 20. The increase of their family, (v. 21.) Samuel's
growth and improvement, (v. 11, 18, 21, 26.) and the cure Hannah took to
clothe him, v. 19. III. The great wickedness of Eli's sons, v. 12..17, 22.
IV. The over-mild reproof that Eli gave them for it, v.23..25. V. The
justly-dreadful message God sent him by a prophet, threatening the ruin of
his family, for the wickedness of his sons, v.27..36.
A
ND Hannah prayed, and said, My heart
rejoiceth in the LORD, mine
mine horn is
exalted in the LORD; my mouth is enlarged over
mine enemies; because I rejoice in thy salvation
2. There is none holy as the LORD: for there is
none beside thee: neither is there any rock like
our God. 3. Talk no more so exceeding proudly;
let not arrogancy come out of your mouth: for
the LORD is a God of knowledge, and by him
actions are weighed. 4. The bows of the mighty
men are broken, and they that stumbled are
girded with strength. 5. They that were full have
hired out themselves for bread; and they that were
hungry ceased: so that the barren hath born
seven; and she that hath many children is waxed
feeble. 6. The LORD killeth, and maketh alive;
he bringeth down to the grave, and bringeth up.
7.The LORD maketh poor, and maketh rich; he
bringeth low, and lifteth up. 8. He raiseth up
the poor out of the dust, and lifteth up the beggar
from the dunghil, to set them among princes, and
to make them inherit the throne of glory: for the
pillars of the earth are the Lop's, and he hath
set the world upon them. 9 He will keep the
feet of his saints and the wicked shall be silent
in darkness; for by strength shall no man prevail.
10. The adversaries of the LORD shall be broken
to pieces; out of heaven shall he thunder upon
hem: the LORD shall judge the ends of the
earth; and he shall give strength unto his king,
and exalt the horn of his anointed.
We have here Hannah's thanksgiving, dictated, not only by
the spirit of prayer, but by the spirit of prophecy. Her petition
for the mercy she desired, we had before, (ch.1.11.) and here her
return of praise; in both, out of the abundance of a heart deeply
affected, (in the former with her own wants, and in the latter with
God's goodness,) her mouth spake.
Observe, in general, 1. When she had received mercy from
God, she owned it, with thankfulness to his praise. Not like the
nine lepers, Luke, 17.17. Praise is our rent, our tribute; we are
unjust if we do not pay it. 2. The mercy she had received was
an answer to prayer, and therefore she thought herself especially
obliged to give thanks for it. What we win by prayer, we may
wear with comfort, and must wear with praise. 3. Her thanks
giving is here called a prayer; Hannah prayed; for thanksgiving
is an essential part of prayer. In every address to God, we must
express a grateful regard to him as our Benefactor. Nay, and
量
​Three things we have in this thanksgiving.
I. Hannah's triumph in God, in his glorious perfections, and
the great things he had done for her, v.1..3. Observe,
1. What great things she says of God. She takes little notice
of the particular mercy she was now rejoicing in, does not com-
of his age, or that she ever saw, as fond parents are apt to do;
mend Samuel for the prettiest child, the most toward and sensible
no, she overlooks the gift, and praises the Giver; whereas most
forget the Giver, and fasten only on the gift. (Every stream should
lead us to the Fountain; and the favours we receive from God
God. There may be other Samuels, but no other Jehovah. There
should raise our admiration of the infinite perfections there are in
is none beside thee. Note, God is to be praised as a peerless Being,
and of unparalleled perfection; this glory is due unto his name,
to own, not only that there is none like him, but that there is noe
beside him. All others were pretenders, Ps. 18.31.
Four of God's glorious attributes Hannah here celebrates the
glory of. (1.) His unspotted purity. This is that attribute which
is most praised in the upper world, by those that always behold
his face, Isa. 6.3. Rev. 4.8. When Israel triumphed over the
So here, in Hannah's triumph, There is none holy as the Lord. It
Egyptians, God was praised as glorious in holiness, Exod. 15.11.
is the rectitude of his nature, his infinite agreement with himself,
and the equity of his government and judgment, in all the admi-
nistrations of both. At the remembrance of this we ought to give
any strength, for so the word is sometimes rendered) like our God
thanks. (2.) His almighty power. Neither is there any rock (03
Hannah had experienced a mighty support by staying herself upon
him, and therefore speaks as she had found, and seems to refer
to that of Moses, Deut. 32.31. (3.) His unsearchable wisdom.
The Lord, the Judge of all, is a God of knowledge; he clearly
and perfectly sees into the character of every person, and the
merits of every cause, and he gives knowledge and understanding
to those that seek it of him. (4.) His unerring justice. By him
actions are weighed. His own are so, in his eternal counsels;
the actions of the children of men are so, in the balances of his
work, and is not mistaken in what any man is, or does.
judgment; so that he will render to every man according to his
2. How she solaces herself in these things. What we give God
the glory of, we may take the comfort of; Hannah does so, (1.) In
holy joy. My heart rejoiceth in the Lord; not so much in her
son as in her God; he is to be the Gladness of our joy, (Ps. 43. 4.)
and our joy must not terminate in any thing short of him. Irejoice
in thy salvation; not only in this particular favour to me, but in
the salvation of thy people Israel, those salvations especially which
this child will be an instrument of, and that, above all, by Christ,
which those are but the types of. (2.) In holy triumph. "My
horn is exalted; not only my reputation saved, by my having a
son, but greatly raised, by having such a son." We read of some
of the singers whom David appointed to lift up the horn, an in-
strument of music, in praising God; (1 Chron. 25. 5.) so that, My
horn is exalted, means this, "My praises are very much elevated
to an unusual strain." Exalted in the Lord; God is to have the
honour of all our exaltations, and in him must we triumph. My
mouth is enlarged; that is,
||
"Now I have wherewith to answer
them that reproached me;" he that has his quiver full of arrows
Before Christ 1137.
Hannah's Sung,
1
his house full of children, shall not be ashamed to speak with the
remy in the gate, Ps. 127.5.
1
||
3. How she herewith silences those that set up themselves as
wals with God, and rebels against him; (v. 3.) Talk no more
Exceeding proudly. Let not Peninnah and her children upbraid
ber any more with her confidence in God, and praying to him;
at length she found it not in vain. See Mic. 7. 10. Then she that
is mine enemy shall see it, and shame shall cover her that said,
Where is my God? Or, perhaps, it was below her to take so
much notice of Peninnah, and her malice, in this song; but this
is intended as a check to the insolence of the Philistines, and
other enemies of God and Israel, that set their mouth against the
heavens, Ps. 73.9. "Let this put them to silence and shame;
he that has thus judged for me against my adversary, will judge
for his people against all their's."
3. Empty families are replenished, and numerous families
diminished and made few. This is the instance that comes close
to the occasion of the thanksgiving. The barren hath born seven,
meaning herself, for though, at present, she had but one son, yet
that one being a Nazarite, devoted to God, and employed in his
immediate service, he was to her as good as seven. Or, it is the
language of her faith; now that she has one, she hopes for more,
and was not disappointed, she had five more; (v. 21.) so that, if we
reckon Samuel but for two, as we may well, she has the number
she promised herself; the barren hath born seven, while, on the
other hand, she that hath many children is waxed feeble, and hath
left bearing; she says no more, Peninnah is now mortified, and
crest-fallen. The tradition of the Jews, is, that when Hannah
bore one child, Peninnah buried two. There are many instances
both of the increase of families that were inconsiderable, and
the extinguishing of families that made a figure, Job, 22. 23.
Ps. 107. 38, &c.
1
II. The notice she takes of the wisdom and sovereignty of the
divine providence, in its disposal of the affairs, of the children of
men; such are the vicissitudes of them, and such the strange and
sudden turns and revolutions of them, that it is often found a
very short step between the height of prosperity and the depth of
adversity: God has not only set the one over against the other,
(Eccl. 7.14.) but the one very near the other, and no gulf fixed
between them, that we may rejoice as though we rejoiced not, and
weep as though we wept not.
~
||
4. God is the sovereign Lord of life and death; (v. 6.) The Lord
hilleth and maketh alive. Understand it, (1.) Of God's sovereign
dominion and universal agency, in the lives and deaths of the
children of men. He presides in births and burials. Whenever any
die, it is God that directs the arrows of death; the Lord killeth,
death is his messenger, strikes whom and when he bids; none are
brought to the dust, but it is he that brings them down, for in his
hand are the keys of death and the grave, Rev. 1. 18. Whenever
any are born, it is he that makes them alive; none knows what is
the way of the Spirit; but this we know, that it comes from the
Father of spirits. Whenever any are recovered from sickness,
and delivered from imminent perils, it is God that bringeth up,
for to him belong the issues from death. (2.) Of the distinction
he makes between some and others; he hilleth some, and maketh
(that is, keepeth) others alive, that were in the same danger, in
war, suppose, or pestilence. Two in a bed together, it may be;
one taken by death, and the other yet alive; even so, Father,
because it seemed good in thine eyes. Some, that were most likely
to live, brought down to the grave, and others, that were as likely
to die, brought up; for living and dying do not go by likelihoods.
God's providences toward some are killing, ruining, to their com-
forts; and towards others, at the same time, reviving. (3.) Of
the change he makes with one and the same person. He killeth
and bringeth down to the grave; that is, he brings even to death's
doors, and then revives and raises up, when even life was despaired
of, and a sentence of death received, 2 Cor. 1. 8, 9. He turns to
destruction, and then says, Return, Ps. 90.3. Nothing is too
hard for God to do, no not the quickening of the dead, and
putting life into dry bones.
5. Advancement and abasement are both from him. He brings
some low, and lifts up others; (v.7.) humbles the proud, and
gives grace and honour to the lowly; lays those in the dust that
would vie with the God above them, and trample upon all about
them; (Job, 40. 12, 13.) but lifts up those with his salvation that
humble themselves before him, Jam. 4. 10. Or, it may be under-
stood of the same persons; those whom he had brought low, when
they are sufficiently humbled, he lifteth up. This is enlarged
upon, (v. 8.) He raiseth up the poor out of the dust, a low and mean
condition, nay, from the dunghil, a base and servile condition,
loathed, and despised, to set them among princes. See Ps. 113. 7, 8.
Promotion comes not by chance, but from the counsel of God,
which often prefers those that were very unlikely, and that men
thought very unworthy. Joseph and Daniel, Moses and David,
were thus strangely advanced, from a prison to a palace, from 1
sheep-hook to a sceptre. The princes they are set among may be
tempted to disdain them, but God can establish the honour which
he gives thus surprisingly, and make them even to inherit the throng
•
1. The strong are soon weakened, and the weak are soon
strengthened, when God pleases, v.4. On the one hand, if he
speak the word, the bows of the mighty men are broken, they are
disarmed, disabled to do as they have done, and as they have
designed; they have been worsted in battle who seemed, upon all
accounts, to have had the advantage on their side, and thought
themselves sure of victory. See Ps. 46.9.-37.15, 17. Particular
persons are soon weakened by sickness and age, and they find
that the bow does not long abide in strength; many a mighty man,
who has gloried in his might, has found it a deceitful bow, that
failed him when he trusted to it. On the other hand, if the Lord
speak the word, they who stumbled through wickedness, who were
O feeble that they could not go straight or steady, are girded with
strength, in body and mind, and are able to bring great things to
pass. They who are weakened by sickness, return to their vigour;
(Job, 33.25.) by sorrow, shall recover their comfort; which will
confirm the weak hands and the feeble knees, Isa. 35. 3. Victory
turns in favour of that side that was given up for gone, and even
the lame take the prey, Isa. 33. 23.
2. The rich are soon impoverished, and the poor strangely
enriched of a sudden, v. 5. Providence sometimes does so blast
men's estates, and cross their endeavours, and, with a fire not blown,
consume their increase, that they who were full (their barns full,
and their bags full, their houses full of good things, Job, 22.18.
and their bellies full of these hid treasures, Ps. 17.14.) have been
reduced to such straits and extremities, as to want the necessary
supports of life, and to hire out themselves for bread, and they must
dig, since to beg they are ashamed. Riches flee away, (Prov. 23. 5.)
and leave those miserable, who, when they had them, placed their
happiness in them. To them that have been full and free, poverty
and slavery must needs be doubly grievous. But, on the other hand,
sometimes Providence so orders it, that they who were hungry,
ceased, that is, ceased to hire out themselves for bread, as they had
done; having, by God's blessing on their industry, got beforehand
in the world, and enough to live upon at ease, they shall hunger
no more, nor thirst any more. This is not to be ascribed to fortune,
nor merely to men's wisdom or folly; Riches are not to men of
understanding, nor favour to men of skill; (Eccl. 9.11.) nor is it
always men's own fault that they become poor, but, (v. 7.) The Lord
maketh some poor, and maketh others rich; the impoverishing of one
is the enriching of another, and it is God's doing. To some he
gives power to get wealth, from others he takes away power to keep
the wealth they have. Are we poor? God made us poor, which is
a good reason why we should be content, and reconcile ourselves
to our condition. Are we rich? God made us rich, which is a
ood reason why we should be thankful, and serve him cheerfully,
in the abundance of good things he gives us. It may be under
stood of the same person; those that were rich, God makes poor,
and, after a while, makes rich again, as Job; he gave, he takes
away, and then gives again. Let not the rich be proud and secure.
for God can soon make them poor; let not the poor despond and
despair, for God can in due time enrich them again.
•
Before Christ 1130.
Hannah's Song
I SAMUEL, II.
N
of glory. Let not those whom Providence has thus preferred be
upbraided with the dust and dunghill they are raised out of, for
the meaner their beginnings were, the more are they favoured,
and God glorified, in their advancement; if it be by lawful and
honourable means.
Lastly, A reason is given for all these dispensations, which
obliges us to acquiesce in them, how surprising soever they are,
for the pillars of the earth are the Lord's. (1.) If we understand
it literally, it bespeaks God's almighty power, which cannot be
controlled. He upholds the whole creation, founded the earth,
and still sustains it by the word of his power. What cannot he do
in the affairs of families and kingdoms, far beyond our conception
and expectation, who hangs the earth upon nothing? Job, 26.7.||
But, (2.) If we understand it figuratively, it bespeaks his incon-
testable sovereignty, which cannot be disputed. The princes and
great ones of the earth, the directors of states and governments,
are the pillars of the earth, Ps. 75.3. On these hinges the affairs
of the world seem to turn, but they are the Lord's, Ps. 47. 9.
From him they have their power, and therefore he may advance
whom he pleases; and who may say, What dost thou?
III. A prediction of the preservation and advancement of all God's
faithful friends, and the destruction of all his and their enemies.
Having testified her joyful triumph in what God had done, and is
doing, she concludes with joyful hopes of what he would do, v. 9,10.
Pious affections (says Bishop Patrick) in those days rose up many
times to the height of prophecy, whereby God continued in that
nation his true religion, in the midst of their idolatrous inclinations.
This prophecy may refer, 1. More immediately to the government
of Israel by Samuel, and David, whom he was employed to anoint.
The Israelites, God's saints, should be protected and delivered;
the Philistines, their enemies, should be conquered and subdued,
and particularly by thunder, ch.7.10. Their dominion should be
enlarged, king David strengthened and greatly exalted, and Israel
(that in the time of the judges had made so small a figure, and
had much ado to subsist) should now shortly become great and
considerable, and give law to all its neighbours. An extraordinary
change that was, and the birth of Samuel was, as it were, the
dawning of that But, 2. We have reason to think
prophecy looks further, to the kingdom of Christ, and the admi-
nistration of that kingdom of grace of which she now comes to
speak, having spoken so largely of the kingdom of providence.
And here is the first time that we meet with the name Messiah,
or his Anointed. The ancient expositors, both Jewish and
Christian, make it to look beyond David to the Son of David:
glorious things are here spoken of the kingdom of the Mediator,
both before and since his incarnation; for the method of the
administration of it, both by the eternal Word, and by that Word
made flesh, is much the same.
brought down, The wicked shall be silent in darkness; (v.S.) they
shall be struck both blind and dumb, not be able to see their way,
nor have any thing to say for themselves. Damned sinners are
sentenced to utter darkness, and in it they will be for ever speech-
less, Matth. 22. 12, 13. The wicked are called, The adversaries
of the Lord, and it is foretold, (v.10.) that they shall be broken to
pieces. Their designs against his kingdom among men will all
be dashed, and they themselves destroyed; how can they speed
better, that are in arms against Omnipotence? See Luke, 19.27.
God has many ways of doing it, and, rather than fail, from heaven
shall he thunder upon them, and so, not only put them in terro
and consternation, but bring them to destruction. Who can stand
before God's thunderbolt's?
A
(4.) That the conquests and commands of this kingdom shall
extend themselves to distant regions: The Lord shall judge the
ends of the earth. David's victories and dominions reached far, but
the utmost parts of the earth are promised to the Messiah for his
possession, (Ps. 2.8.) to be either reduced to his golden sceptre, of
ruined by his iron rod. God is judge of all, and he will judge for
his people, against his and their enemies, Ps. 110.5, 6.
||
(5.) That the power and honour of Messiah the Prince shall grow
and increase more and more. He shall give strength unto his King,
for the accomplishing of his great undertaking, (Ps. 89. 21. and
see Luke, 22. 43.) strengthen him to go through the difficulties
of his humiliation, and in his exaltation he will lift up the head,
(Ps. 110.7.) lift up the horn, the power and honour of his Anointed,
and make him higher than the kings of the earth, Ps. 89. 27. This
crowns the triumph, and is, more than any thing, the matter of
her exaltation. Her horn is exalted, (v.1.) because she foresees
the horn of the Messiah will be so.. This secures the hope; the
subjects of Christ's kingdom will be safe, and the enemies of it
will be ruined, for the Anointed, the Lord Christ, is girt with
strength, and is able to save and destroy unto the uttermost.
·
11. And Elkanah went to Ramah to his house.
And the child did minister unto the LORD before
Eli the priest. 12. Now the sons of Eli were sons
of Belial; they knew not the LORd. 13. And the
priest's custom with the people was, that, when any
man offered sacrifice, the priest's servant came,
while the flesh was in seething, with a flesh-hook of
three teeth in his hand; 14. And he struck it into
the pan, or kettle, or caldron, or pot; all that the
flesh-hook brought up the priest took for himself.
So they did in Shiloh, unto all the Israelites that
Concerning that kingdom we are here assured,
(1.) That all the loyal subjects of it shall be carefully and power-came thither. 15. Also before they burnt the fat,
fully protected; (v. 9.) He will keep the feet of his saints. There are the priest's servant came, and said to the man that
a people in the world that are God's saints, his select and sanctified sacrificed, Give flesh to roast for the priest; for
ones; and he will keep their feet, that is, all that belongs to them he will not have sodden flesh of thee, but raw
shall be under his protection, down to their very feet, the lowest
part of the body. If he will keep their feet, much more their
head and hearts: or, he will keep their feet, that is, he will
secure the ground they stand on, and establish their goings; he will
set a guard of grace upon their affections and actions, that their
feet may neither wander out of the way, nor stumble in the
way.
When their feet are ready to slip, (Ps.73. 2.) his mercy holdeth them
up, (Ps. 94.18.) and keepeth them from falling, Jude, 24. While
we keep God's ways, he will keep our feet) See Ps. 37. 23, 24.
(2.) That all the powers engaged against it shall not be able to
effect the ruin of strength no man shall prevail. God's
strength is engaged for the church; and while it so, man's strength
shall not prevail against it. The church seems destitute of strength,
her friends few and feeble; but prevalency does not go by human
strength; (Ps. 33. 16.) God neither needs it for him, (Ps. 147. 10.)
nor dreads it against him.
(3.) That all the enemies of it will certainly be broken and
16. And if any man said unto him, Let them not
fail to burn the fat presently, and then take as much
as thy soul desireth; then he would answer him,
Nay; but thou shalt give it me now: and if not, Ι
I
will take it by force. 17. Wherefore the sin of the
young, men was very great before the LORD: for
Samuel ministered before the LORD, being a child,
men abhorred the offering of the LORD. 18. But
girded with a linen ephod. 19. Moreover his
mother made him a little coat, and brought it to
him from year to year, when she came up with her
husband to offer the yearly sacrifice. 20. And Eli
blessed Elkanah and his wife, and said, The LORD
Before Christ 1130.
Samuel in the Sanctuary.
I SAMUEL, II.
give thee seed of this woman for the loan which is lent yearly sacrifice; and then Hannah fitted up her son (and some think
to the LORD. And they went unto their own home. oftener than once a year) with a new suit of clothes, a little coat,
21. And the LORD visited Hannah, so that she con-in clothes during his apprenticeship at the tabernacle, and took care
(v. 19.) and every thing belonging to it. She undertook to find him
ceived and bare three sons and two daughters. And he should be well provided, that he might appear the more decent
the child Samuel grew before the LORD. 22. Now and sightly in his ministration, and to encourage him in his towardly
Tli was very old, and heard all that his sons did beginnings. Parents must take care that their children want nothing
that is fit for them, whether they are with them or from them; but
unto all Israel; and how they lay with the women those that are dutiful and hopeful, and minister to the Lord, must
that assembled at the door of the tabernacle of the be thought worthy of double care and kindness.
congregation. 22. And he said unto them, Why do
ye such things? for I hear of your evil dealings by
all this people. 24. Nay, my sons: for it is no good
report that I hear: ye make the LORD's people to
transgress. 15. If one man sin against another, the
judge shall judge him: but if a man sin against the
LORD, who shall entreat for him? Notwithstanding,
they hearkened not unto the voice of their father,
because the LORD would slay them. 26.And the
child Samuel grew on, and was in favour both with
the LORD, and also with men.
4. The child Samuel did very well. Four several times he is
mentioned in these verses, and two things we are told of.
(1.) The service he did to the Lord. He did well indeed, for
he ministered to the Lord; (v. 11, 18.) according as his capacity was;
he learnt his catechism, and was constant to his devotions; soon
learnt to read, and took a pleasure in the book of the law, and
thus he ministered to the Lord. He ministered before Eli, that is,
under his inspection, and as he ordered him, not before Eli's sons;
all parties were agreed that they were unfit to be his tutors. Perhaps,
he attended immediately on Eli's person, was ready to him to fetch
and bring as he had occasion, and that is called ministering to the
Lord. Some little services perhaps he was employed in about the
altar, though much under the age appointed by the law for the
Levites' ministration. He could light a candle, or hold a dish,
or run on an errand, or shut a door; and because he did this with
a pious disposition of mind, it is called ministering to the Lord,
and great notice is taken of it. After a while, he did his work so
well that Eli appointed that he should minister with a linen ephod,
as the priests did, (though he was no priest,) because he saw that
God was with him. Note, Little children must learn betimes to
minister to the Lord; parents must train them up to it, and God.
will accept them; particularly, let them learn to pay respect to
their teachers, as Samuel to Eli. None can begin too soon to be
religious. See Ps. 8.2. and Matth. 21. 15, 16.
||
(2.) The blessing he received from the Lord. He grew before
the Lord, as a tender plant, (v. 21.) grew on (v. 26.) in strength and
stature, and especially in wisdom and understanding, and fitness
for business. Note, Those young people that serve God as well
as they can, he will enable to improve, that they may serve. I im
better. They that are planted in God's house shall flourish,
Ps. 92. 13. He was in favour with the Lord and with man. Note,
It is a great encouragement to children to be tractable, and virtuous,
and good betimes, that if they be, both God and man will love
them. Such children are the darlings both of heaven and earth.
What is here said of Samuel is said of our blessed Saviour, that
great Example, Luke, 2. 52.
In these verses we have the good character and posture of Elka-
nah's family, and the bad character and posture of Eli's family;
the account of these two is observably interwoven throughout this
whole paragraph; as if the historian intended to set the one over
against the other, that they might set off one another. The devo-
tion and good order of Elkanah's family aggravated the iniquity
of Eli's house; while the wickedness of Eli's sons made Samuel's
early piety shine the more bright and illustrious.
1. Let us see how well things went in Elkanah's family, and how
much better than formerly.
▸
1. Eli dismissed them from the house of the Lord, when they had
entered their little son there, with a blessing, v. 20. He blessed
as one having authority; The Lord give thee more children of this
woman, for the loan that is lent to the Lord. If Hannah had then
had many children, it had not been such a generous piece of piety
to part with one out of many for the service of the tabernacle;
but when she had but one, an only one, whom she loved, her
Isaac, to present him to the Lord, was such an act of heroic piety
as should by no means lose its reward. As when Abraham had
offered Isaac, he received the promise of a numerous issue,
(Gen. 22. 16, 17.) so did Hannah, when she had presented Samuel ||
unto the Lord a living sacrifice. Note, What is lent to the Lord, II. Let us now see how ill things went in Eli's family, though
will certainly be repaid with interest, to our unspeakable advan-seated at the very door of the tabernacle. The nearer the church,
tage, and oftentimes in kind. Hannah resigns one child to God, the further from God.
and is recompensed with r, for Eli's blessing took effect, (v. 21.) 1. The abominable wickedness of Eli's sons; (v.12.) The sons
she bare three sons and two daughters. There is nothing lost by of Eli were sons of Belial. It is emphatically expressed. Nothing
lending to God, or losing for him; it shall be repaid a hundred-appears to the contrary, but that Eli himself was a very good man,
fold, Matth. 19. 29.
and, no doubt, had educated his sons well, giving them good
instructions, setting them good examples, and putting up many a
good prayer for them; and yet, when they grew up, they proved
sons of Belial, profane wicked men, and arrant rakes; They knew
not the Lord. They could not but have a notional knowledge of
God and his law, a form of knowledge; (Rom. 2. 20.) yet, because
their practice was not accordingly, they are spoken of as wholly
ignorant of God; they lived as if they knew nothing at all of God.
Note Parents cannot give grace to their children, nor does it run
in the blood. Many that are sincerely pious themselves, live to see
those that come from them notoriously impious and profane, for
the race is not to the swift. Eli was high priest and judge in Israel;
his sons were priests by their birth; their character was sacred and
honourable, and obliged them, for thei: reputation's sake, to
observe decorum; they were resident at the fountain-head both of
magistracy and ministry, and yet they were sons of Belial, and
their honour, power, and learning, made them so much the worse.
They did not go to serve other gods, as those did that lived at a
2. They returned to their own habitation; this is twice mentioned;
(v.11. and again v. 20.) it was very pleasant to attend at God's
house, to bless him, and to be blessed of him. But they have a
family at home that must be looked after, and thither they return,
cheerfully leaving the dear little one behind them, knowing they
tett him in a good place; and it does not appear that he cried after
them, but was as willing to stay as they were to leave him, so soon
did he put away childish things, and behave like a man.
3. They kept up their constant attendance at the house of God,
with their yearly sacrifice, v. 19. They did not think that their
son's ministering there would excuse them, or that that offering
must serve instead of other offerings, but, having found the benefit
of drawing near to God, they would omit no appointed season for
it; and now they had one loadstone more in Shiloh to draw them
thither. We may suppose they went thither to see their child
oftener than once a year, for it was not ten miles from Ramah; but
eir annual visit is taken notice of, because then they brought their
Before Christ 1130.
I SAMUEL, II.
The Wickedness of Eli's Song.
distance from the altar, for from the house of God they had their
wealth and dignity; but, which was worse, they managed the
service of God as if he had been one of the dunghill-deities of the
heathen. It is hard to say which dishonours God more, idolatry
or profaneness, especially the profaneness of the priests.
2. The reproof which Eli gave his sons for this their wickedness.
Eli was very old, (v. 22.) and could not himself inspect the service
of the tabernacle as he had done, but left all to his sons, who,
because of the infirmities of his age, slighted him, and did what
they would; however, he was told of the wickedness of his sons,
and we may well imagine what a heart-breaking it was to him,
and how much it added to the burthens of his age; but, it should
seem, he did not so much as reprove them, till he heard of their
debauching the women, and then he thought fit to give them a
check. Had he rebuked them for their greediness and luxury,
this might have been prevented. Young people should be told of
their faults as soon as it is perceived that they begin to be extra-
vagant, lest their hearts be hardened.) Now, concerning the
reproof he gave them, observe,
Let us see the wickedness of Eli's son's; and it is a sad sight:
(1.) They profaned the offerings of the Lord, and made a gain
to themselves, or rather a gratification of their own luxury, out of
them. God had provided competently for them out of the sacrifices;
the offerings of the Lord made by fire were a considerable branch
of their revenue, but that did not please them, they served not
Israel, but their own bellies; (Rom. 16.18.) such as the prophet
calls greedy dogs that can never have enough, Isa. 56.11. [1.] They
robbed the offerers, and seized for themselves some of their part of
the sacrifice of the peace-offerings. The priests had for their share
the wave-breast and the heave-shoulder, (Lev. 7.34.) but that did
not content them; when the flesh was boiling, for the offerer to
feast upon religiously with his friends, they sent a servant with a
flesh-hook of three teeth, a trident, and that must be struck into the
pot, and whatever that brought up the priest must have; (v. 13, 14.)
and the people, out of their great veneration, suffered this to grow
into a custom, so that, after a while, prescription was pleaded for
this manifest wrong.
[2.] They stepped in before God himself,
and encroached upon his right too; as if it were a small thing to
weary men, they wearied my God also, Isa.7. 13. Be it observed,
to the honour of Israel, that though the people tamely yielded to
their unwarrantable demands from them, yet they were very
solicitous that God should not be robbed; Let them not fail to
burn the fat presently, v. 16. Let the altar have its due, for that
is the main matter; unless God have the fat, they can feast with
little comfort upon the flesh: it was a shame that the priests
should need to be thus admonished by the people of their duty;
but they regarded not the admonition, the priest will be served
first, and will take what he thinks fit of the fat too, for he is weary
of boiled meat, he must have roast, and, in order to that, they must
give it him raw; and, if the offerer dispute it, though not in his own
favour, (let him take what he pleases of his part,) but in favour of
the altar, (let them be sure to burn the fat first,) even the priest's
servant was grown so very imperious, that he would either have it
now, or take it by force; than which there could not be a greater
affront to God, or a greater abuse to the people. The effect was,
First, That God was displeased; The sin of the young men was
very great before the Lord, v.17. Nothing is more provoking to
God than the profanation of sacred things, and men serving of their
lusts with the offerings of the Lord. Secondly, That religion
suffered by it; Men abhorred the offerings of the Lord. All good
men abhorred their management of the offerings, and too many
insensibly fell into a contempt of the offerings themselves, for their But, (2.) It was too mild and gentle. He should have rebuked
Bakes. It was the people's sin to think the worse of God's insti- them sharply, their crimes deserved it, their temper needed it;
tutions, but it was the much greater sin of the priests that gave the softness of his dealing with them would but harden them the
them occasion to do so. Nothing brings a greater reproach upon
more. The animadversion was toe easy, when he said, It is no
religion, than ministers' covetousness, sensuality, and imperiousness. good report: he should have said, "It is a shameful scandale us
In the midst of this sad story, comes in the repeated mention of thing, and not to be suffered!" Whether it was because he loved
Samuel's devotion, But Samuel ministered before the Lord, as anthem, or because he feared them, that he dealt thus tenderly with
instance of the power of God's grace, in preserving him pure and them, it was certainly an evidence of his want of zeal for the
pious, in the midst of this wicked crew; and that helped to honour of God and his sanctuary. He bound them over to God's
keep up the sinking credit of the sanctuary in the minds of the judgment, but he should have taken cognizance of their crimes
people, who, when they had said all they could against Eli's himself, as high priest and judge, and have restrained and
sons, could not but admire Samuel's seriousness, and speak well of punished them. What he said was right, but it was not enough.
religion, for his sake.
Note,(It is sometimes necessary that we put an edge upon the
reproofs we give.
give. There
There are those that must be saved with
||fcar, Jude, 23.
3. Their obstinacy against this reproof: his lenity did not at all
work upon them; they hearkened not to their father, though he
was also a judge; they had no regard either to his authority, or to
his affection, which was to them an evident token of perdition; it
was because the Lord would slay them. They had long hardened
their hearts, and now God, in a way of righteous judgment, hard-
||ened their hearts, and seared their consciences, and withheld from
them the grace they had resisted and forfeited. Note, Those that
are deaf to the reproofs of wisdom are manifestly marked for ruin.
(1.) That it was very just and rational. That which he said
was very proper. [1.] He tells them that the matter of fact was
“I hear
too plain to be denied, and too public to be concealed;
It is not the
of your evil dealings by all this people, v.28.
many, all your
surmise of one or two, but the avowed testimony of
neighbours cry out shame on you, and bring their complaints
" [2.] He
to me, expecting that I should redress the grievance.”
shews them the bad consequences of it, that they not only sinned,
but made Israel to sin, and would have the people's sin to answer
You that should turn men from
for, as well as their own;
iniquity, (Mal. 2. 6.) you make the Lord's people to transgress, and
corrupt the nation, instead of reforming it; you tempt people to
go serve other gods, when they see the God of Israel so ill
served." [3.] He warns them of the danger they brought them-
selves into by it; (v. 25.) he intimates to them what God afterward
told him, that the iniquity would not be purged with sacrifice
nor offering, ch. 3. 14. If one man sin against another, the judge,
that is, the priest, who was appointed to be the judge in many
cases, (Deut. 17.9.) shall judge him, shall undertake his cause,
arbitrate the matter, and make atonement for the offender; but
if a man sin against the Lord, that is, if a priest profane the
holy things of the Lord, if a man that deals with God for others,
do himself affront him, who shall entreat for him? Eli was himself
a judge and had often made intercession for transgressors, but,
says he, "You that sin against the Lord," that is, against the
law and honour of God, in those very things which immediately
pertain to him, and by which reconciliation is to be made, how
can I entreat for you?" Their condition was deplorable indeed,
when their own father could not speak a good word for them, nor
could have the face to appear as their advocate. Sins against
the remedy, the atonement itself, are most dangerous; treading
under foot the blood of the covenant; for then there remains no
more sacrifice, Heb. 10. 26.
C
(2.) They debauched the women that came to worship at the
door of the tabernacle; (v.22.) they had wives of their own, but
were like fed horses, Jer. 5.8. To have gone to the harlots houses,
the common prostitutes, had been abominable wickedness; but to
use the interests which, as priests, they had in those women that
had devout dispositions, and were religiously inclined, and to
bring them to commit this wickedness, was such horrid impiety, as
one can scarcely think it possible that nien, who called themselves
priests, should ever be guilty of. Be astonished, O heavens, at
this, and tremble, O earth! No words can sufficiently express
the villany of such practices as these.
•

[
·
<
Before Christ 1128.
Eli and his House threatened,
I SAMUEL, 11.
The Lord has determined to destroy them, 2 Chron. 25. 16. See || been a means of awakening him to do his duty at last, and so to
Prov. 29. 1. Immediately upon this, Samuel's tractableness is have prevented the judgment, but we do not find it had any great
again mentioned, (v.26.) to shame their obstinacy; the child effect upon him.
Samuel grew. God's grace is his own; he denied it to the sons
of the high priest, and gave it to the child of an obscure country
Levite.
1
:
1
2
27. And there came a man of God unto Eli, and
said unto him, Thus saith the LORD, Did I plainly
appear unto the house of thy father, when they
were in Egypt in Pharaoh's house? 28. And did I
choose him out of all the tribes of Israel to be my
priest, to offer upon mine altar, to burn incense,
to wear an ephod before me? and did I give unto
the house of thy father all the offerings made by
fire of the children of Israel? 29. Wherefore kick
ye at my sacrifice, and at mine offering, which I
have commanded in my habitation; and honourest
thy sons above me, to make yourselves fat with the
chiefest of all the offerings of Israel my people?
30. Wherefore the LORD God of Israel saith, I
said indeed that thy house, and the house of thy
father, should walk before me for ever; but now
the LORD saith, Be it far from me; for them that
honour me I will honour, and they that despise
me shall be lightly esteemed. 31. Behold, the
days come, that I will cut off thine arm, and the
arm of thy father's house, that there shall not be
an old man in thine house. 32. And thou shalt
rec an enemy in my habitation, in all the wealth
which God shall give Israel: and there shall not
be an old man in thine house for ever. 33. And
the man of thine, whom I shall not cut off from
mine altar, shall be to consume thine eyes, and to
grieve thine heart: and all the increase of thine
house shall die in the flower of their age. 34. And
The message this prophet delivers from God, is very close.
I. He reminds him of the great things God had done for the
house of his fathers, and for his family. He appeared to Aaron
in Egypt, (Exod. 4.27.) in the house of bondage, as a token of
further favour which he designed for him, v. 28. He advanced
him to the priesthood, entailed it upon his family, and thereby
dignified it above any of the families of Israel. He intrusted him
and to wear that ephod in which was the breast-plate of judg-
with honourable work, to offer on God's altar, to burn incense,
ment. He settled upon him an honourable maintenance, a share
out of all the offerings made by fire, v.28. What could he
have done more for them, to engage them to be faithful to him?
especially those of the spiritual priesthood, are great aggrava-
Note, The distinguishing favours we have received from God,
tions of sin, and will be remembered against us in the day of
account, if we profane our crown, and betray our trust, Deut. 32.6.
Sam. 12.7,8.
children did wickedly, and he connived at it, and thereby involved
II. He exhibits a high charge against him and his family; his
himself in the guilt; the indictment therefore runs against them
all, v. 29. 1. His sons had impiously profaned the holy things of
God; Ye kick at my sacrifice which I have command d; not
only trample upon the institution as a mean thing, but spuru at it
as a thing you hate to be tied up to." They did the utmost despite
imaginable to the offerings of the Lord, when they committed
all that outrage and rapine, about them, that we read of, and
violently plundered the pots on which, in effect, Holiness to the
Lord was written, (Zech. 14. 20.) and took that fat to themselves,
which God had appointed to be burned on his altar. 2. Eli-had
bolstered them up in it, by not punishing their insolence and
impiety; "Thou for thy part honourest thy sons above me;" that
is, "Thou hadst rather see my offerings disgraced, by their pro-
fanation of them, than see thy sons disgraced by a legal censure
upon them for so doing, which ought to have been inflicted, even
to suspension and deprivation ab officio et beneficio-of their
office and its emoluments. Those that allow and countenance
their children in any evil way, and do not use their authority to
God, being more tender of their reputation than of his glory, and
restrain and them, do in effect honour them more than
more desirous to humour them than to honour him. 3. They
had all shared in the gains of the sacrilege. It to be feared,
the
•
""
this shall be a sign unto thee, that shall come upon they committed, yet did not forbear to eat of the roast meat they
thy two sons, on Hophni and Phinehas; in one
they shall die both of them: 35. And I will raise
me up a faithful priest, that shall do according to
that which is in mine heart and in my mind: and
I will build him a sure house; and he shall walk
before mine anointed for ever. 36. And it shall
come to pass, that every one that is left in thine
house shall come and crouch to him for a piece of
silver and a morsel of bread, and shall say, Put
me, I pray thee, into one of the priests' offices,
that I may eat a piece of bread.
Eli reproved his sons too gently, and did not threaten them as
he should, and therefore God sent a prophet to him to reprove
him sharply, and to threaten him, because, by his indulgence of
them, he had strengthened their hands in their wickedness. If
good men be wanting in their duty, and by their carelessness and
remissness contribute any thing to the sin of sinners, they must
Sing
expect both to of hear it, and to smart for it Eli's family was now
nearer to God than all the families of the earth, and therefore he
will punish them, Amos, 3.2. The message is sent to Eli himself, ||
because God would bring him to repentance, and save him; not to
his sons, whom he had determined to destroy. And it might have
•
sacrilegiously got; (v 15.) he was a fat heavy man; (ch.4.18.;
and therefore it is charged upon the whole family, (though
Hophni and Phinehas were principally guilty,) Ye make your-
selves fat with the chiefest of all the offerings. God gave them
themselves fat, and served their lusts, with that which God was
sufficient to feed them, but that would not suffice, they made
to be served with. See Hosea, 4.8.
III. He declares the cutting off of the entail of the high priest-
hood from his family; (v. 30.) "The Lord God of Israel, who is
jealous for his own honour and Israel's, says, and lets thee know
it, that thy commission is revoked and superseded." I said,
indeed, that thy house, and the house of thy father Ithamar, (for
from that younger son of Aaron, Eli was descended,) should walk
before me for ever. Upon what occasion the dignity of the high
priesthood was transferred from the family of Eleazar to that of
Ithamar, does not appear; but it seems it had been done, and Eli
stood fair to have that honour perpetuated to his posterity; but
observe, the promise carried its own condition along with it, They
shall walk before me for ever; that is, They shall have the honour,
provided they faithfully do the service; walking before God is the
Let them set mo
great condition of the covenant, Gen. 17.1.
before their face, and I will set them before my face continually,
(Ps. 41. 12.) otherwise not. But now the Lord says, Be it far from
me: "Now that you cast me off, you can expect no other than that
I should cast you off; you will not walk before me as you shouls
Before Christ 1128.
I SAMUEL, II.
Eli and his House threatened,

V..
||
should any of it come to be eminent in their day. Bishop Patrick
relates it, out of some of the Jewish writers, that, long after this,
there being a family in Jerusalem, none of which commonly lived
abov eighteen years, upon search, it was found that they descend d
to the houses of Eli, on which this sentence was passed.
That all their comforts should be imbittered.
(1.) The
comfort they had in the sanctuary, in its wealth and prosperity;
Thou shalt see an enemy in my habitation. This was fulfilled in
IV. He gives a good reason for this revocation, taken from a the Philistines' invasions, and the mischiefs they did to Israel, by
settled and standing rule of God's government, according to which which the country was impoverished, (ch. 13. 19.) and, no doubt.
all must expect to be dealt with; (like that by which Cain was the priests' incomes were thereby very much impaired. The cap-
tried, Gen. 4. 7.) Them that honour me I will honour; and they tivity of the ark was such an act of hostility, committed upon God's
that despise me, shall be lightly esteemed. Observe, in general, habitation, as broke Eli's heart. As it is a blessing to a family to
1. That God is the Fountain of honour and dishonour; he can see peace upon Israei, (Fs.128.5, 6.) so the contrary is a sore
exalt the meanest, and put contempt upon the greatest. 2. As we judgment upon a family, especially a family of priests. (2.) The
deal with God, we must expect to be dealt with by him, and yet, comfort of their children. The man of thine, whom I shall not
more favourably than we deserve. See Ps. 18.25, 26. Particularly, cut off by an untimely death, shall live to be a blot and burthen to
be it spoken, (1.) To the everlasting reputation of religion and the family, a scandal and vexation to his relations; he shall be to
serious godliness, that it gives honour to God, and puts honour consume thine eyes, and grieve thine heart, either for his foolish-
upon men. By it we seek and serve the glory of God, and he willness, or his sickliness, or his wickedness, or his poverty." (Grief
be behind-hand with none that do so, but here and hereafter will for a dead child is great, but for a bad child often greater
secure their glory. The way to be truly great, is to be truly good.
If we humble and deny ourselves in any thing to honour God, and
have a single eye to him in it, we may depend upon this promise,
he will put the best honour upon us. See John, 12.26. (2.) Be
it spoken to the everlasting reproach of impiety and profaneness,
that this does dishonour to God, (depises the greatest and best of
beings, whom angels adore,) and will bring dishonour upon men,
for they that do so shall be lightly esteemed; not only God will
lightly esteem them, (that, perhaps, they will not regard, as they
that honour him value his honour, of whom therefore it is said, I
will honour them,) but they shall be lightly esteemed by all the
work, the very honour they are proud of shall be laid in the dust;
they shall see themselves despised by all mankind, their names a
reproach; when they are gone, their memory shall rot, and when
they rise again, it shall be to everlasting shame and con-
tempt. The dishonour which their impotent malice puts upon
God and his omnipotent justice, will return upon their own heads,
Ps. 79.12.
1
4. That their substance should be wasted, and they should be
reduced to extreme poverty; (v. 36.) "He that is left alive in thy
house shall have little joy of his life, for want of a livelihood; he
shall come and crouch to the succeeding family for a subsistence."
(1.) He shall beg for the smallest alms, a piece of silver, and the
word signifies the least piece, and a morsel of bread.
See how
this answered the sin.
this answered the sin. Eli's sons must have the best pieces of
flesh, but their sons will be glad of a morsel of bread. Note, Want
is the just punishment of wantonness. Those who could not be
content without dainties and varieties, are brought, they or their's,
to want necessaries, and the Lord is righteous in it. (2.) He shall
beg for the meanest office; Put me into somewhat belonging to the
priesthood, as it is in the original, make me as one of the hired
servants; the fittest place for a prodigal. Plenty and power aṛə
forfeited, when they are abused. They should not be able to
pretend to any good preferment, not to any place at the altar, but
should petition for some poor employment, be the work ever so
hard, and the wages ever so small, so they might but get bread.
V. He foretells the particular judgments which should come This, it is probable, was fully accomplished, when Abiathar, who
apon his family, to its perpetual ignominy. A curse should be was of Eli's race, was deposed by Solomon for treason, and he
entailed upon his posterity, and a terrible curse it is, and shews and his turned out of office in the temple, (1 Kings, 2. 26, 27.) by
how jealous God is in the matters of his worship, and how ill he which it is easy to think his posterity were reduced to the ex-
takes it, when those who are obliged by their character and pro-tremities here described.
fession to preserve and advance the interests of his glory, are false 5. That God would shortly begin to execute these judgments
to their trust, and betray them. If God's ministers be vicious and in the death of Hophni and Phinehas, the sad tidings of which
profane, how much sorer punishment will they be thought worthy || Eli himself should live to hear; This shall be a sign to thee, v. 34.
of, here and for ever, than other sinners! Let such read the doom When thou hearest it, say, Now the word of God begins to
here passed on Eli's house, and tremble. It is threatened,
operate; here is one threatening fulfilled, from which I infer that
all the rest will be fulfilled in their order." Hophni and Phinehas
had many a time sinned together, and it is here foretold that they
should die together both in one day. Bind these tares in a bundle
|| for the fire. It was fulfilled, ch. 1.11.
Lastly, In the midst of all these threatenings against the house
of Eli, here is mercy promised to Israel; (v.35.) I will raise me
up a faithful priest. 1. This was fulfilled in Zadok, of the family
of Eleazar, who came into Abiathar's place, in the beginning of
Solomon's reign, and was faithful to his trust; and the high
priests were of his posterity as long as the Levitical priesthood
continued. Note The wickedness of ministers, though it destroy
themselves, yet it shall not destroy the ministry. How bad soever
the officers are, the office shall continue always to the end of the
world.
world. If some falsify their trust, yet others shall be raised up
that will be true to it. God's work shall never fall to the ground
for want of hands to carry it on. The high priest is here said to
walk before God's anointed, that is, David and his seed, because
he wore the breast-plate of judgment, which he was to consult, not
in common cases, but for the king, in the affairs of state. Note.
Notwithstanding the degeneracy we see and lament in many
families, God will secure to himself a succession.
If some groй
||
and therefore you shall not;" such wicked and abusive servants
God will discard, and turn out of his service. Some think there
is a further reach in this recall of the grant, and that it was not
only to be fulfilled shortly in the deposing of the posterity of Eli,
when Zadok, who descended from Eleazar, was put in Abiathar's
room, but it was to have its complete accomplishment at length in
the total abolishing of the Levitical priesthood by the priesthood
of Christ.
·
■
1. That their power should be broken; (v.31.) I will cut off
thine arm, and the arm of thy father's house; they should be
stripped of all their authority, should be deposed, and have no
influence upon the people as they had had : God would make them
contemptible and base. See Mal. 2. 8,9. The sons had abused
their power to oppress the people and encroach upon their rights,
and the father had not used his power, as he ought to have done,
to restrain and punish them, and therefore it is justly threatened,
that the arm should be cut off, which was not stretched out as it
should have been.
2. That their lives should be shortened: he was himself an old
man; but instead of using the wisdom, gravity, experience, and
authority, of his age, for the service of God and the support of
religion, he had suffered the infirmities of age to make him more
cool and remiss in his duty, and therefore it is here threatened,
that none of his posterity should live to be old; (v. 31, 32.) it is
twice spoken; There shall not be an old man in thy house for ever;
and again, (v. 33.) All the increase of thine house, from generation
to generation, shall die in the flower of their age, when they are in
the midst of the years of their service; so that though the family
thould not be extinct, yet it should never be considerable, nor
69
VOL. I.
·
•
Before Christ 1128.
The Call of Samuer
I SAMUEL, II, III.
worse than their ancestors, others, to balance that, shall grow || find that the surest way to preferment. Those are fittest to rule,
better. 2. It has its full accomplishment in the priesthood of that have learnt to obey. 2. How scarce a thing prophecy then was,
Christ, that merciful and faithful High Priest, whom God raised which made the call of Samuel to be the greater surprise to him-
up when the Levitical priesthood was thrown off, who in all things self, and the greater favour to Israel; The word of the Lord was
did his Father's mind, and for whom God will build a sure precious in those days. Now and then a man of God was employ.
house, build it on a rock, so that the gates of hell cannot prevailed, as a messenger upon an extraordinary occasion; (as ch. 2. 27.)
against it.
but there were no settled prophets, to whom the people might
have recourse for counsel, nor from whom they might expect the
discoveries of the divine will. And the rarity of prophecy made
it the more precious in the account of all those that knew how to
put a right value upon it. It was precious, for what there was,
(it seems,) was private, there was no open vision, that is, there were
none that were publicly known to have visions. Perhaps, the im-
piety and impurity that prevailed in the tabernacle, and, no doubt,
corrupted the whole nation, had provoked God, as a token of his
displeasure, to withdraw the Spirit of prophecy; till the decree
was gone forth for the raising up of a more faithful priest, and
||
AND the child Samuel ministered unto the then, as an earnest of that, this faithful prophet was raised up-
manner of God's revealing himself to Samuel is here
related very particularly, for it was uncommon.
LORD before Eli. And (the word of the
LORD was precious in those days there was no
open vision.
2. And it came to pass at that time,
when Eli was laid down in his place, and his eyes
began to wax dim, that he could not see; 3. And
ere the lamp of God went out in the temple of the
LORD, where the ark of God was, and Samuel was
laid down to sleep; 4. That the LORD called
Samuel; and he answered, Here am I. 5. And he
ran unto Eli, and said, Here am I; for thou
calledst me.
And he said, I called not; lie down
again. And he went and lay down. 6. And the
LORD called yet again, Samuel. And Samuel arose
and went to Eli, and said, Here am I; for thou
didst call me. And he answered, I called not, my
son; lie down again. 7. Now Samuel did not yet
know the LORD, neither was the word of the LORD
yet revealed unto him. 8. And the LORD called
Samuel again the third time. And he arose, and
went to Eli, and said, Here am I; for thou didst
call me. And
And Eli perceived that the LORD had
called the child. 9. Therefore Eli said unto
Samuel, Go, lie down, and it shall be, if he call
thee, that thou shalt say, Speak, LORD; for thy
servant heareth. So Samuel went and lay down
in his place.
10. And the LORD came, and stood,
and called as at other times, Samuel, Samuel.
Then Samuel answered, Speak; for thy servant
heareth.
CHAP. III.
In the foregoing chapter, we had Samuel a young priest, though by birth a Levite
only, for he ministered before the Lord in a linen ephod; in this chapter we have
kim a young prophet, which was more; God, in an extraordinary manner,
revealing himself to him, and in him reviving, if not commencing, prophecy in
Israel. Here is, I. God's first manifestation of himself in an extraordinary
manner to Samuel, v.1..10. II. The message he sent by him to Eli, v.11..14.
III. The faithful delivery of that message to Eli, and his submission to the
righteousness of God in it, v. 15..18. IV. The establishment of Samuel to
be a prophet in Israel, v. 19. .21.
i.
ឆ
To make way for the account of God's revealing himself first to
Samuel, we are here told, (v.1.) 1. How industrious Samuel was
in serving God, according as his place and capacity were; (v.1.)
The child Samuel, though but a child, ministered unto the Lord
before Eli. It was an aggravation of the wickedness of Eli's sons,
that the child Samuel shamed them. They rebelled against the
Lord, but Samuel ministered to him; they slighted their father's
admonitions, but Samuel was observant of them, he ministered be-
fore Eli, under his eye and direction. It was the praise of Samuel,
that he was so far from being influenced by their bad example, that
he did not in the least fall off, but improved and went on. And it
was a preparative for the honours God intended him; he that was
thus faithful in a little, was soon after intrusted with much more.
Let those that are young be humble and diligent, and they will
I. Eli was retired; Samuel had waited on him to his bed, and
the rest that attended the service of the sanctuary were gone, we
may suppose, to their several apartments; (v.2.) Eli was laid
down in his place, he went to bed betimes, being unfit for business,
and soon weary of it, and perhaps loving his case too well.
Probably, he kept his chamber much, which gave his sons the
greater liberty. And he sought retirement the more, because his
eyes began to wax dim, an affliction which came justly upon him
for winking at his sons' faults.
II. Samuel was laid down to sleep, in some closet near to Eli's
room, as his page of the back-stairs, ready within call, if the old
man should want any thing in the night, perhaps to read to him, if
he could not sleep. He chose to take.Samuel into this office rather
than any of his own family, because of the towardly disposition he
observed in him. When his own sons were a grief to him, his
little servitor was his joy. Let those that are afflicted in their
children, thank God, if they have any about them in whom they
are comforted. Samuel was laid down ere the lamp of God went
out; (v. 3.) it should seem he lay somewhere so near the holy place,
that he went to bed with that light, before any of the lamps in the
branches of the candlestick went out, (for the main lamp never
went out), which, probably, was toward midnight; till that time,
Samuel had been employing himself in some good exercise or other,
reading and prayer, or perhaps cleaning or making ready the holy
place; and then went softly to his bed. Then we may expect God's
gracious visits, when we are constant and diligent in our duty
·
:
A
III. God called him by name, and he took it for Eli's call, and
ran to him, v. 4,5. Samuel lay awake in his bed, his thoughts,
no doubt, well employed, (as David's, Ps. 63. 6.) when the Lord
called to him, Bishop Patrick thinks, out of the most holy place;
and so the Chaldee paraphrase reads it, A voice was heard out of
the temple of the Lord; but Eli, though it is likely he lay nearer,
heard it not; yet, possibly, it might come some other way. Here-
upon, we have an instance, 1. Of Samuel's industry, and readiness
to wait on Eli; supposing it was he that called him, he hastened
out of his warm bed, and ran to him, to see if he wanted any thing,
and perhaps fearing he was not well. "Here am I," said he.
good example to servants, to come when they are called; and to
the younger, not only to submit to the elder, but to be careful and
tender of them. 2. Of his infirmity, and unacquaintedness with
the visions of the Almighty, that he took that to be only Eli's
call, which was really the call of God Such mistakes as these
we make oftener than we think of. (God calls to us by his word,
and we take it to be only the call of the minister, and answer it
accordingly; calls to us by his providences, and we look only at the
instruments. His voice cries, and it is but here and there a man of
wisdom that understands it to be his voice. Eli assured him he
did not call him, yet did not chide him for disturbing him with
being over officious; did not call him a fool, and tell him he
dreamed, but mildly bade him lie down again, he had nothing for
•
Before Christ 1128.
I SAMUEL, III.
The Call of Samuel.
}
Let us never be
"C
but he was of a better spirit than to act so; he gave him the best
advice he could, for the forwarding of his advancement. Thus the
elder should, without grudging, do their utmost to assist and
improve the younger that are rising up, though they see themselves
likely to be darkened and eclipsed by them.
wanting to inform and instruct those that are coming after us,
The
even such as will soon be preferred before us, John, 1, 30.
instruction Eli gave him, was, when God called the next time, to
IV. The same call was repeated, and the same mistake made, a say, Speak, Lord, for thy servant heareth. He must call himself
second and third time, v. 6..9. 1. God continued to call the God's servant, must desire to know the mind of God. Speak,
child: yet again, (v. 6.) and again the third time, v. 8. Note, Lord, speak to me, speak now:" and he must prepare to hear, and
The call which divine grace designs to make effectual, shall be promise to attend, thy servant heareth. Note, Then we may expect
repeated till it is so; that is, till we come at the call: for the pur- that God will speak to us, when we set ourselves to hearken to
When we come to read the
pose of God, according to which we are called, shall certainly what he says, Ps. 85.8. Hab. 2.1.
stand. 2. Samuel was still ignorant that it was the Lord that word of God, and to attend on the preaching of it, we should come
called him; (v.7.) Samuel did not yet know the Lord. He knew thus disposed, submitting our souls to the commanding light and
the written word, and was acquainted with the mind of God in power of it: Speak, Lord, for thy servant heareth. 2. It should
that, but he did not yet apprehend the way in which God reveals seem that God spake the fourth time, in a way somewhat different
himself to his servants the prophets, especially by a still small from the other; though the call was, at other times, a call to him
voice; this was altogether new and strange to him; perhaps he had by name, yet now he stood and called; which intimates, that there
'been sooner aware of a divine revelation, had it come in a dream was now some visible appearance of the divine glory to Samuel, a
or a vision; but this was a way he had not only not known him-vision that stood before him, like that before Eliphaz, though he
self, but not heard of. Those that have the greatest knowledge of could not discern the form thereof, Job, 4.16. This satisfied him
divine things, must remember the time when they were as babes, that it was not Eli that called, for he now saw the voice that spake
unskilful in the word of righteousness. When I was a child, I un- with him, as it is expressed, Rev. 1.12. Now also the call was
derstood as a child. Yet let us not despise the day of small things; doubled, Samuel, Samuel, as if God delighted in the mention of
Thus did Samuel, (so the margin reads it,) before he knew the Lord, his name; or to intimate that now he should be made to under-
und before the word of the Lord was revealed unto him; thus he stand who spoke to him. God hath spoken once, twice have I heard
blundered one time after another, but afterward he understood this, Ps. 62:11. It was an honour to him, that God was pleased
better. The witness of the Spirit in the hearts of the faithful is to know him by name; (Exod.33.12.) and then his call was
often thus mistaken, by which means they lose the comfort of it; powerful and effectual, when he called him by name, and so
and the strivings of the Spirit with the consciences of sinners are brought it particularly to him, as Saul, Saul. Thus God called
likewise often mistaken, and so the benefit of their convictions is to Abraham by name, Gen. 22.1. 3. Samuel said as he was
lost: God speaketh once, yea twice, but man perceiveth it not, taught, Speak, for thy servant heareth. Note Good words should
Job, 33. 14. 3. Samuel went to Eli this second and third time, be put into children's mouths betimes, and apt expressions of pious
the voice perhaps resembling his, and the child being very near to and devout affections, by which they may be prepared for a better
him: and he tells him with great assurance, "Thou didst call me; || acquaintance with divine things, and trained up to a converse with
(v.6..8.) it could be no one else." Samuel's disposition to come them.
them. Teach young people what they shall say, for they cannot
when he was called, though but by Eli, proving him dutiful and order their speech by reason of darkness. Samuel did not now
active, qualified him for the favour now to be shewed him; God rise and run as before, when he thought Eli called, but lay still
chooses to employ such. But there was a special providence in and listened.
special providence in and listened. The more sedate and composed our spirits are,
it, that he should go thus often to Eli; for hereby, at length, Eli the better prepared they are for divine discoveries. Let all
perceived that the Lord had called the child, v.8. And, (1.) This tumultuous thoughts and passions be kept under, and every thing
would be a mortification to him, and he would apprehend it to be be quiet and serene in the soul, and then we are fit to hear from
a step toward his family's being degraded, that, when God had God All must be silent, when he speaks. But observe, Samuel
something to say, he should choose to say it to the child Samuel, left out one word; he did not say, Speak, Lord, but only, Speak,
his servant that waited on him, and not to him. And it would for thy servant heareth; perhaps, as Bishop Patrick suggests,
humble him the more, when afterward he found it was a message. out of uncertainty whether it was God that spoke to him or no.
to himself, and yet sent him by a child. He had reason to look However, by this answer, Speak, for thy servant heareth, way was
upon this as a further token of God's displeasure. (2.) This would made for the message he was now to receive, and Samuel was
put him upon inquiring what it was that God said to Samuel, and || brought acquainted with the words of God, and visions of the
would abundantly satisfy him of the truth and certainty of what Almighty; and this, ere the lamp of God went out, (v.3.) in i.«
should be delivered, and no room would be left for him to suggest || temple of the Lord, which some of the Jewish writers put à
that it was but a fancy of Samuel's; for, before the message was mystical sense upon: before the fall of Eli, and the eclipsing of
delivered, he himself perceived that God was about to speak to the Urim and Thummin for some time thereby, God called
him, and yet must not know what it is, till he had it from Samuel Samuel, and made him an oracle; whence they have an observation
himself. Thus even the infirmities and mistakes of those whom among their doctors, That the sun riseth, and the sun goeth down;
God employs, are over-ruled by infinite wisdom, and made (Eccl. 1.5.) that is, say they, Ere God maketh the sun of one
serviceable to his purposes.
righteous man to set, he makes the sun of another righteous man
to rise. Smith, ex Kimchi.
||
·
him to do. If servants must be ready at their masters' cail,
gasters also must be tender of their servants' comfort; that thy
man-servant, and thy maid-servant, may rest as well as thou. So
Samuel went and lay down. God calls many by the ministry of
the word, and they say, as Samuel did, “Here am I;" but, not
looking at God, nor discerning his voice in the call, the impres-
sions of it are soon lost; they lie down again, and their convictions
come to nothing.
}
+
V. At length, Samuel was put into a posture to receive a message
from God, not to be lodged with himself and go no further, but,
that he might be a complete prophet, to be published and made
an open vision. 1. Eli, perceiving that it was the voice of God
that Samuel heard, gave him instructions what to say, v. 9. This
was honestly done; that though it was a disgrace to him for God's
call to pass him by, and be directed to Samuel, yet he put him in
n way how to entertain it. Had he been envious of this honour
done to Samuel, he would have done what he could to deprive him
of it, and, since he did not perceive it himself, would have bidden
bin: lie down and sleep, and never heed it, it was but a dream;
11. And the LORD said to Samuel, Behold, 1
will do a thing in Israel, at which both the ears of
every one that heareth it shall tingle. 12. In that
day I will perform against Eli all things which 1
have spoken concerning his house: when I begin,
will also make an end. 13. For I have told him
that I will judge his house for ever for the iniquity
I SAMUEL, Ill.
Eli and his House threatened.

concerning his house; (v. 12. and v. 13.) I have told him, that i
2. Concerning the punishment, it is that which I have spokes
will judge his house for ever; that is, that a curse should be
entailed upon his family from generation to generation. The
particulars of this curse we had before; they are not here re-
peated, but it is added,
which he knoweth; because his sons made them- have a great deal to answer for, if ty make not the sword they
selves vile, and he restrained them nɔt. 14. And bear a terror to evil workers.
therefore I have sworn unto the house of Eli, that
the inquity of Eli's house shall not be purged with
sacrifice nor offering for ever. 15. And Samuel
lay until the morning, and opened the doors of
the house of the LORD. And Samuel feared to
shew Eli the vision. 16. Then Eli called Samuel,
and said, Samuel, my son. And he answered, Here
am I.
17. And he said, What is the thing that
the LORD hath said unto thee? I pray thee hide
it not from me: God do so to thee, and more
also, if thou hide any thing from me of all the
things that he said unto thee. 18. And Samuel
told him every whit, and hid nothing from him.
And he said, It is the LORD: let him do what
seemeth him good.
Here is,
I. The message which, after all this introduction, God delivered
to Samuel concerning Eli's house. God did not come to him
now, to tell him how great a man he should be in his day, what
a figure he should make, and what a blessing he should be in
Israel. Young people have commonly a great curiosity to be told
their fortune, but God came to Samuel, not to gratify his curiosity,
but to employ him in his service, and send him on an errand to
another person, which was much better; and yet the matter of
this first message, which, no doubt, made a very great impression
upon him, might be of good use to him afterward, when his own
sons proved, though not so bad as Eli's, yet not so good as they
should have been, ch. 8.3.
The message is short, not near so long as that which the man of
God brought; (ch. 2. 27.) for Samuel being a child, it could not be
expected he should remember a long message, and God considered
his frame. The memories of children must not be overcharged,
ro not with divine things. But it is a sad message, a message of
wrath, to ratify the message in the former chapter, and to build
on the sentence there pronounced, because perhaps Eli did not
give so much regard to that as he ought to have done. Divine
threatenings, the less they are heeded, the surer they will come,
and the heavier they will fall. Reference is here had to what was
there said concerning both the sin and the punishment.
(1.) That when that sentence began to be executed, it would
be very dreadful and amazing to all Israel; (v.11.) Both the ears
of every one that hears it shall tingle. Every Israelite would be
struck with terror and astonishment, to hear of the slaying of
family. Lord, how terrible art thou in thy judgments! If this
Eli's sons, the breaking of Eli's neck, and the dispersion of Eli's
be done in a green tree, what shall be done in the dry? Note,
God's judgments upon others should affect us with a holy fear,
Ps. 119. 120.
(2.) That these direful first-fruits of the execution would be
certain earnests of the progress and full accomplishment of it.
"When I begin, I will proceed, and make an end of all I have
threatened," v. 12. It is intimated that it might, possibly, be
some time before he would begin, but let them not call that for-
bearance an acquittance, nor that reprieve a pardon; for when at
length he does begin, he will make thorough work of it, and
though he stay long, he will strike home.
{
(3.) That no room should be left for hope that this sentence
might be reversed, and the execution stayed or mitigated, v. 14.
[1.] God would not revoke the sentence, for he backed it with an
back
oath; I have sworn to the house of Eli: and God will not go
from what he has sworn, either in mercy or judgment. [
[ 2.] He
would never come to a composition for the forfeiture. The iniquity
of Eli's house shall not be purged with sacrifice nor offering for
ever. No atonement shall be made for the sin, nor any abatement
of the punishment. This was the imperfection of the legal sacrifices,
that there were iniquities which they did not reach, which they
would not purge; but the blood of Christ cleanses from sin, and
secures all those that by faith are interested in it, from that eternal
death which is the wages of sin.
*
II. The delivery of this message to Eli. Observe,
||
1. Samuel's modest concealment of it, v. 15. (1.) He lag til
the morning, and we may well suppose he lay awake pondering o
what he had heard, repeating it to himself, and considering what
use he must make of it. After we have received the spiritual food
of God's word, it is good to compose ourselves, and give it time to
digest (2.) He opened the doors of the house of the Lord, in the
morning, as he used to do, being up first in the tabernacle. That
he should do so at other times, was an instance of extraordinary
1. Concerning the sin, it is the iniquity that he knoweth, v. 13. towardliness in a child, but that he should do so this morning,
The man of God told him of it, and many a time his own con- was an instance of great humility. God had highly honoured him
science had told him of it. Oh what a great deal of guilt and above all the children of his people, yet he was not proud of the
corruption is there in us, concerning which we may say, "It is the honour, nor puffed up with it; did not think himself too great and
iniquity which our own heart knoweth; we are conscious to our- too good to be employed in these mean and servile offices, but, as
selves of it! In short, the inquity was this, his sons made themselves cheerfully as ever, went and opened the doors of the tabernacle.
vile, and he restrained them not. Or, as it is in the Hebrew, he Note, Those whom God manifests himself to, he makes and keeps
frowned not upon them. If he did shew his dislike of their wicked low in their own eyes, and willing to stoop to any thing by which
courses, yet not to that degree that he ought to have done; he did they may be serviceable to his glory, though but as door-keepers
reprove them, but he did not punish them, for the mischief they in his house. One would have expected that Samuel should have
did, nor deprive them of their power to do mischief, which as a been so full of his vision, as to forget his ordinary service; that he
father, high priest, and judge, he might have done. Note, should have gone among his companions, as one in ecstacy, to tell
(1.) Sinners do by their own wickedness make themselves vile. them what converse he had had with God this night; but he
They debauch themselves, for every man is tempted, when he is modestly keeps it to himself, tells the vision to no man, but silently
drawn azide of his own lusts; (Jam. 1.14.) and thereby they debase goes on in his business. Our secret communion with God is not
themselves, and make themselves not only mean, but odious to to be proclaimed upon the house-tops (3.) He feared to shew
the holy God, and holy men and angels. Sin is a vile thing, and Eli the vision. If he was afraid that Eli would be angry with him,
viiifies men more than any thing, Ps. 15. 4. Eli's sons made light and chide him, it will give us cause to suspect that Eh used to be
of God, and made his offerings vile in the people's eyes; but the as severe with this towardly child, as he was indulgent to his own
shame returned into their own bosom, they made themselves vile.wicked sons, and that will bear hard upon him. But we will
(2.) Those that do not restrain the sins of others, when it is in the suppose it was rather because he was afraid to grieve and troubl
If he had run immediately
power of their hand to do it, make themselves partakers of the the good old man, that he was so shy.
quilt, and will be charged as accessaries. Those in authority will with the tidings to Eli, it would have looked as if he desired the
||
1
Before Christ 1120.
I SAMUEL, III, IV.
Elf's Submission
woeful day, and hoped to build his own family upon the ruin of 1. God did him honour. Having begun to favour him, he
Eli's, therefore it became him not to be forward to do it no good carried on and crowned his own work in him; (v.19.) Samuel
man can take pleasure in bringing evil tidings, especially not grew, for the Lord was with him. All our increase in wisdom and
Samuel to Eli, the pupil to the tutor whom he loves and honours.grace is owing to the presence of God with us; it is all in all to
2. Eli's careful inquiry into it; (v.16,17.) as soon as ever he our growth. God honoured Samuel, (1.) By further manifesta-
Samuel had faithfully delivered the
heard Samuel stirring, he called for him, probably, to his bed-tions of himself to him.
side; and, having perceived before that God had spoken to him, messages he was intrusted with, and therefore God employed
he obliged him, not only by importunity, I pray thee, hide it not him again in his service; (v. 21) The Lord revealed himself again
from me, but, finding him timorous and backward, by an adjura- to Samuel in Shiloh. Note, God will graciously repeat his visits
tion likewise, God do so to thee, and more also, if thou hide any to those that receive them aright. (2.) By fulfilling what he
thing from me! He had reason enough to fear that the message spake by him; (v. 19.) God did let none of his words fall to the
prophesied no good concerning him, but evil; and yet, because ground: whatever Samuel said, as a prophet, it proved true, and
Probably, there were some
it was a message from God, he could not contentedly be igno- was accomplished in its season.
rant of it. A good man desires to be acquainted with all the will remarkable instances of the truth of Samuel's predictions, that
of God, whether it make for him, or against him. His adjuration, happened soon after, which confirmed those that were afterward
God do so to thee, if thou hide any thing from me, may intimate the to be fulfilled, and gave general satisfaction as to his mission. God
fearful doom of unfaithful watchmen; if they warn not sinners, will confirm the word of his servants, and perform the counsel of
they bring upon themselves that wrath and curse, which they his messengers, (Isa. 44. 26.) and will do what he hath said.
should have denounced, in God's name, against those that go on
still in their trespasses.
4
3. Samuel's faithful delivery of his message at last; (v. 18.) He
told him every whit; when he saw that he must tell him, he never
minced the matter, nor offered to make it better than it was, to
blunt that which was sharp, or to gild the bitter pill, but delivered
the message as plainly and fully as he received it, not shunning
to declare the whole counsel of God. Christ's ministers must deal
thus faithfully.
2. Israel did him honour. They all knew, and owned, that
Samuel was established to be a prophet, v. 20. (1.) He grew
famous; all that came up to Shiloh to worship, took notice of
him, and admired him, and talked of him when they came home.
Early piety will be the greatest honour of young people, and
bring them, as much as any thing, and as soon, into reputation.
Them that honour God he will honour (2.) He grew usefu!
and very serviceable to his generation. (He that began betimes
to be good, soon came to do good. His established commission
from God, and established reputation with the people, gave him
a great opportunity of shining as a light in Israel. When old
Eli was rejected, young Samuel was established; for God will
never leave himself without a witness, nor his church without
a guide.
-
4. Eli's pious acquiescence in it: he did not question Samuel's
integrity, was not cross with him, nor had he any thing to object
against the equity of the sentence; he did not complain of the
punishment, as Cain did, that it was greater than either he deserved
or could bear, but patiently submitted, and accepted the punish-
ment of his iniquity; It is the Lord, let him do what seemeth him
od. He understood the sentence to intend only a temporal
ishment, and the entail of disgrace and poverty upon his
osterity, and not a final separation of them from the favour
of God, and therefore he cheerfully submitted; did not repine,
because he knew the demerits of his family; nor did he now in-
tercede for the reversing of the sentence, because God had ratified
it with a solemn oath, of which he would not repent: he therefore
composes himself into a humble resignation to God's will, as
Aaron, in a case not much unlike; (Lev. 10. 3.) He held his peace.
In a few words, (1.) He lays down this satisfying truth, "It is
the Lord; it is he that pronounces the judgment, from whose bar
there lies no appeal, and against whose sentence there lies no
exception. It is he that will execute the judgment, whose power
cannot be resisted, or justice arraigned, or sovereignty contested.
It is the Lord, who will thus sanctify and glorify himself, and it
is highly fit he should. It is the Lord, with whom there is no
unrighteousness, who never did nor ever will do any wrong to
ND the word of Samuel came to all Israel.
any of his creatures, nor exact more than their iniquity deserves."
Now Israel went out against the Philistines
(2.) He infers from it this satisfying conclusion, "Let him do what to battle, and pitched beside Eben-ezer: and the
seemeth him good; I have nothing to say against his proceedings;
he is righteous in all his ways, and holy in all his works, and Philistines pitched in Aphek. 2. And the Philis-
therefore his will be done. I will bear the indignation of the Lord, tines put themselves in array against Israel: and
because I have sinned against him." Thus we ought to quiet our-when they joined battle, Israel was smitten before
selves under God's rebukes, and never to strive with our Maker the Philistines: and they slew of the army in the
field about four thousand men. 3. And when the
A
people were come into the camp, the elders of
Israel said, (Wherefore hath the LORD smitten us
to-day before the Philistines? Let us fetch the ark
of the covenant of the LORD out of Shiloh unto us,
that, when it cometh among us, it may save us out
of the hand of our enemies. 4. So the people sent
to Shiloh, that they might bring from thence the
ark of the covenant of the LORD of hosts, which
dwelleth between the cherubims: and the two sons
R
19. And Samuel grew, and the LORD was with
him, and did let none of his words fall to the
ground 20. And all Israel from Dan even to Beer-
sheba knew that Samuel was established to be a
prophet of the LORD. 21. And the LORD appeared
again in Shiloh: for the LORD revealed himself to
Samuel in Shiloh by the word of the LORD.
Samuel being thus brought acquainted with the visions of God, we
have here an account of the further honour done him as a prophet.
CHAP. IV.
The predictions in the foregoing chapters, concerning the ruin of Eli's house
here begin to be fulfilled; how long after does not appear; but it was no
long. Such sinners God often makes quick work with. Here is, I. Th
disgrace and loss Israel sustained in an encounter with the Philistines, v. 1, 2.
II. Their foolish project to fortify themselves, by bringing the ark of God into
their camp upon the shoulders of Hophni and Phinehas, (v. 3, 4.) which made
them secure, (v. 5.) and struck a fear into the Philistines, but such a fear as
roused them, v. 6..9. III. The fatal consequences of it; Israel was beaten,
and the ark taken prisoner, v. 10, 11. IV. The tidings of this brought to
Shiloh, and the sad reception of those tidings. 1. The city was put into
confusion, v. 12, 13. 2. Eli fainted away, fell, and broke his neck, v. 14..18.
3. His daughter-in-law fell in labour'upon it, bore a son, but died immediately,
v. 19..22. These were the things which would make the ears of those that
heard them to tingle.
1.
Before Christ 1120.
The War with the Philistines
I SAMUEL, IV
of Eli. Hophni and Phinehas, were there with the
ark of the covenant of God. 5. And when the ark
of the covenant of the LORD came into the camp,
all Israel shouted with a great shout, so that the
earth rang again. 6. And when the Philistines
heard the noise of the shout, they said, What
meaneth the noise of this great shout in the camp
of the Hebrews? And they understood that the
ark of the LORD was come into the camp. 7. And
the Philistines were afraid, for they said, God is
come into the camp. And they said, Woe unto
us! for there hath not been such a thing hertofore.
8. Woe unto us! who shall deliver us out of the
hand of these mighty Gods? these are the Gods
that smote the Egyptians with all the plagues in
the wilderness. 9. Be strong, and quit yourselves
like men, O ye Philistines, that ye be not servants
unto the Hebrews, as they have been to you: quit
yourselves like men, and fight.
The first words, which relate to Samuel, that his word came to
all Israel, seem not to have any reference to the following story,
as if it was by any direction of his, that the Israelites went out
against the Philistines: had they consulted him, though but newly
initiated as a prophet, it might have stood them in more stead
than the ark did; but perhaps the princes of Israel despised his
youth, and would not have recourse to him as an oracle, and he
did not as yet interpose in public affairs; nor do we find any
mention of his name from henceforward, till some years after;
(ch. 7. 3.) only his word came to all Israel; that is, people from all
parts, that were piously disposed, had recourse to him as a pro-
phet, and advised with him. Perhaps it is meant of his prophecy
against the house of Eli, that was generally known and talked of,||
and all that were serious and observing, compared the events here
related, when they came to pass, with that prophecy, and saw it
accomplished in them.
"Wherefore shall
but, instead of submitting to it, they quarrel with it, and speak as
those that were angry at him and his providence, and not aware
of any just provocation they had given him.
we, that are Israelites, be smitten before the Philistines? How ab-
surd and unjust is it!" Note, The foolishness of man perverts ha
way, and then his heart frets against the Lord, (Prov.19.8.) and
him to appear for them the next time, by bringing the ark inte
finds fault with him. 2. that the ould oblige
their camp. The elders of Israel were so ignorant and foolish
as to propose it, (v. 3.) and the people soon put it in execution;
(v.4.) they sent to Shiloh for the ark, and Eli had not courage
enough to oppose it, but sent his ungodly sons, Hophni and
he knew, that, wherever they went, the curse of God went along
Phinehas, along with it, at least, permitted them to go, though
with them. Now see here, (1.) The profound veneration they had
for the ark. "Oh send for that, and that will do wonders for us.'
The ark was, by institution, a visible token of God's presence.
were over the ark, and were carried along with it; now they
thought, that, by paying a great respect to this sacred chest, they
should prove themselves to be Israelites indeed, and effectually
engage God Almighty to appear in their favour. Note, It is com-
"1
God bad said that he would dwell between the cherubims, which
mon for those that have estranged themselves from the vitals of
religion, to discover a great fondness for the rituals and external
observance of it; for those that even deny the power of godliness,
not only to have, but to have in admiration, the form of it. The
temple of the Lord is cried up, and the ark of the Lord stickled
for, with a great deal of seeming zeal, by multitudes that have
no regard at all for the Lord of the temple, and the God of the
ark; as if a fiery concern for the name of Christianity would
atone for a profane contempt of the thing. And yet indeed they
did but make an idol of the ark, and looked upon it to be as
much an image of the God of Israel, as those which the heathen
worshipped were of their gods. To worship the true God, and
not to worship him as God, is, in effect, not to worship him at
all. (2.) Their egregious folly in thinking that if they had that
in their camp it would certainly save them out of the hand of their
enemies, and bring victory back to their side. For, [1.] When
the ark set forward, Moses prayed, Rise up, Lord, and let thine
enemies be scattered; well knowing that it was not the ark moving
with them, but God appearing for them, that must give then
success; and here were no proper means used to engage God to
favour them with his presence; what good then would the ark
do them, the shell without the kernel? [2.] They were so far
from having God's leave to remove his ark; that he had plainly
enough intimated to them, in his law, that when they were settled
in Canaan, his ark should be settled in the place that he should
choose, (Deut. 12. 5, 11.) and that they must come to it, and not
it to them. How then could they expect any advantage by it,
when they had not a just and legal possession of it, nor any
warrant to stir it from its place? Instead of honouring God by
what they did, they really affronted him. Nay, [3.] If there had
been nothing else to invalidate their expectations from the ark,
how could they expect it should bring a blessing, when Hophni
and Phinehas were the men that brought it? It would have
given too much countenance to their villany, if the ark had
done any kindness to Israel, while it was in the hands of thʊse
graceless priests.
Here is,
I. A war entered into with the Philistines, v. 1. It was an
attempt to throw off the yoke of their oppression, and would have
succeeded better, if they had first repented and reformed, and so
begun their work at the right end. It is computed that this was
about the middle of the forty years' dominion that the Philistines
had over Israel, (Judg. 13. 1.) and soon after the death of Samson;
so Bishop Patrick, who thinks the slaughter he made at his death
might encourage this attempt: but Dr. Lightfoot reckons it forty
years after Samson's death, for so long Eli judged, v. 18.
II. The defeat of Israel in that war, v. 2. Israel, who were
the aggressors, were smitten, and had four thousand men killed ||
upon the spot. God had promised that one of them should chase
a thousand; but now it was quite contrary, Israel is smitten before
the Philistines. Sin, the accursed thing, was in the camp, and
gave their enemies all the advantage against them they could
wish for.
III. The measures they concerted for another engagement; a
council of war was called, and, instead of resolving to fast and
pray, and amend their lives, so ill taught were they, (and no
wonder, when they had such teachers,) that, 1. They quarrelled
with God for appearing against them; (v.2.) Wherefore has the
Lord smitten us? If they meant this as an inquiry into the cause
of God's displeasure, they needed not go far to find that out; it
was plain enough Israel had sinned, though they were not willing
to see it and own it; but it rather seems that they expostulate
boldly with God shout it, are displeased at what God had done,
and dispute it with him. They own the hand of God in their
trouble, (so far was right,) "It is the Lord that has smitten us"
+
IV. The great joy that was in the camp of Israel, wher the
ark was brought into it; (v. 5.) they shouted, so that the warth
rang again. Now they thought themselves sure of vitory,
and therefore gave a triumphant shout before the battle, as if
the day was without fail their own, intending by this nighty
shout to animate themselves and their own forces, and to in-
timidate their adversaries. Note, Carnal people triumph much
in the external privileges and performances of religion, and build
much upon them, as if those would infallibly save them; and
as if the ark, God's throne in the camp, would bring them to
heaven, though the world and the flesh be upon the throne i
the heurt.
4
Before Christ 1120.
The Defeat of the Israelite
1 SAMUEL, IV.
||
•
V. The consternation which the bringing of the ark into the II. The ark itself was taken by the Philistines; and Hophai
tamp of Israel put the Philistines into. The two armies lay so and Phinehas, who, it is likely, kept close to it, and, when it was
near encamped, that the Philistines heard the shout the Israelites in danger, ventured far in the defence of it, because by it they
gave on this great occasion. They soon understood what it was got their living, were both slain, v.11. To this sad event the
they triumphed in, (v. 6.) and were afraid of the consequences. || psalmist refers; (Ps. 78. 61, 64.) He delivered his strength into
For, 1. It had never been done before in their days. God is come|| captivity, and his glory into the enemy's hands. Their priests fell
into their camp, and therefore woe unto us; (v. 7.) and again, woe by the sword. 1. The slaughter of the priests, considering their
unto us, v. 8. The name of the God of Israel was formidable even bad character, was no great loss to Israel, but it was a dreadful
to those that worshipped other gods, and some apprehensions even judgment upon the house of Eli. The word which God had
the infidels had of the danger of contending with him. Natural spoken was fulfilled in it; (ch. 2.34.) This shall be a sign unto
conscience suggests this, that those are in a woeful condition who thee, an earnest of the judgments threatened, thy two sons shall
have God against them; yet see what gross notions they had of die both in one day, and so shall all the increase of thy house die in
the divine presence, as if the God of Israel was not as much in the flower of their age, v. 33. If Eli had done his duty, and put
the camp before the ark came thither; which may very well be them, as polluted, from the priesthood, (Neh. 7.64.) they might
excused in them, since the notions the Israelites themselves had of have lived, though in disgrace; but now God takes the work into
that presence were no better. "Oh," say they, "this is a new his own hands, and chases them out of the world by the sword of
design upon us, more frightful than all their stratagems, for there the uncircumcised; The Lord is known by those judgments which
has not been such a thing heretofore; this was the most effectual he executeth. It is true the sword devours one as well as another,
course they could take to dispirit our men, and weaken their but these were waited for of the sword, marked for vengeance.
?
hands." 2. When it had been done in the days of old, it had They were out of their place; what had they to do in the camp
wrought wonders; (v. 8.) These are the gods that smote the When men leave the way of their duty, they shut themselves out
Egyptians with all the plagues in the wilderness. Here they were of God's protection. But this was not all; they had betrayed the
as much out in their history as in their divinity; the plagues of ark, by bringing it into danger, without a warrant from God,
Egypt were inflicted before the ark was made, and before Israel this filled the measure of their iniquities. But, 2. The taking of
came into the wilderness; but some confused traditions they had the ark was a very great judgment upon Israel, and a certain
of wonders wrought by or for Israel, when this ark was carried token of God's hot displeasure against them. Now they are made
before them, which they attributed, not to Jehovah, but to the ark. to see their folly in trusting to their externa! privileges, when they
Now, say they, Who shall deliver us out of the hand of these|| had, by their wickedness, forfeited them, and fancying that the
mighty gods? Taking the ark for God, as well they might, when ark would save them, when God was departed from them. Now
the Israelites themselves idolized it. Yet it should seem they they are made to reflect, with the utmost regret, upon their own
scarcely believed themselves, when they spoke thus formidably of rashness and presumption, in bringing the ark into the camp, and
these mighty gods, but only bantered; for, instead of retreating, so exposing it; and wish a thousand times they had left it where
or proposing conditions of peace, which they would have done, God had fixed it. Now they are convinced that God will not be
had they been really convinced of the power of Israel's God, they prescribed to by vain and foolish men, and that though he bas
stirred up one another to fight so much the more stoutly: this bound us to his ark, he has not bound himself to it, but will rather
surprising difficulty did but sharpen their resolution; (v. 9.) Be deliver it into the hands of his sworn enemies, than suffer it to be
strong, and quit yourselves like men; the commanders inspiring profaned by his false friends, and countenance their superstition.
bold and generous thoughts into the minds of their soldiers, when Let none think to shelter themselves from the wrath of God,
they bid them remember how they had lorded it over Israel, and under the cloak of a visible profession; for there will be those
what an intolerable grief and shame it would be, if they flinched cast into utter darkness that have eaten and drunken in Chris"'-
now, and suffered Israel to lord it over them.
presence.
and

10. And the Philistines fought, and Israel was
smitten, and they fled every man into his tent:
and there was a very great slaughter; for there fell
of Israel thirty thousand footmen. 11. And the
ark of God was taken; and the two sous of Eli,
Hophni and Phinehas, were slain.
Here is a short account of the issue of this battle.
I. Israel was smitten, the army dispersed, and totally routed,
not retiring into the camp, as before, (v. 2.) when they hoped to
rally again, but returning to their tents, every man shifting for his
own safety, and making the best of his way home, despairing to
make head any more; and thirty thousand were slain in the field
of battle, v.10. Israel was put to the worse, 1. Though they had
the better cause, were the people of God, and the Philistines were
uncircumcised; they stood up in necessary defence of their just
rights and liberties against invaders, and yet they failed of success,
for their Rock had sold them. A good cause often suffers for the
sake of the bad men that undertake it. 2. Though they had the
greater confidence, and put a better heart on it. They shouted
while the Philistines trembled, and yet, when God pleased so to
order it, the Philistines' terrors were turned into triumphs, and
Israel's shouts into lamentations. 3. Though they had the ark of
God with them. External privileges will secure none that abuse
hem, and do not live up to them. The ark in the camp will add
sothing to its strength, when there is an Achan in it.
12. And there ran a man of Benjamin out of the
army, and came to Shiloh the same day with his
clothes rent, and with earth upon his head. 13. And
when he came, lo, Eli sat upon a seat by the way-
side, watching for his heart trembled for the ark
of God. And when the man came into the city,
and told it, all the city cried out. 14. And when
Eli heard the noise of the crying, he said, What
meaneth the noise of this tumult? And the man
came in hastily, and told Eli. 15. Now Eli was
ninety and eight years old; and his eyes were
dim, that he could not see. 16. And the man said
unto Eli, I am he that came out of the army, and
I fled to-day out of the army. And he said, What
is there done, my son? 17. And the messenger
answered and said, Israel is fled before the Philis-
tines, and there hath been also a great slaughter
among the people, and thy two sons also, Hophr
and Phinehas, are dead, and the ark of God is
taken. 18. And it came to pass, when he made
mention of the ark of God, that he fell from off the
seat backward by the side of the gate, and his neck
G
Before Christ 1120.
1 SAMUEL, IV.
The Death of Eli.

Tidings are here brought to Shiloh of the fatal issue of their
battle with the Philistines. Il news flies fast. This soon spread
This soon spread
through all Israel, every man that fled to his tent brought it, with
too plain a proof of it, to his neighbours: but no place was so
nearly concerned as Shiloh, thither therefore an express posted
away immediately; it was a man of Benjamin, the Jews fancy it
was Saul; he rent his clothes, and put earth upon his head; by
these signs to proclaim to all that saw him as he ran, the sorrow-
ful news, and to shew how much himself was affected with it, v. 12.
He went straight to Shiloh with it; and here we are told,
1
which swallows up the lesser; he does not interrupt the narrative
with any passionate lamentations for his sons, like David for
Absalom, but waits for the end of the story, not doubting but
that the messenger, being an Israelite, would, without being
asked, say something of the ark; and if he could but have said,
"Yet the ark of God is safe, and we are bringing that home," his
joy for that would have overcome his grief for all the other
disasters, and have made him easy; but when the messenger
concludes his story with, The ark of God is taken, he is struck
to the heart, his spirits fail, and, it should seem, he swooned
away, fell off his seat, and, partly with the fainting, and partly
with the fall, he died immediately, and never spoke a word more.
His heart was broken first, and then his neck. So fell the high
priest and judge of Israel, so fell his heavy head, when he had
lived within two of a hundred years; so fell the crown from his
head, when he had judged Israel about forty years: thus did his
sun set under a cloud, thus were the folly and wickedness of those
sons of his, whom he had indulged, his ruin at last. Thus does
God sometimes set marks of his displeasure upon good men in
this life, who have misconducted themselves, that others may hear,
and fear, and take warning. A man may die miserably, and yet
not die eternally; may come to an untimely end, and yet the end
be peace. Dr. Lightfoot observes, that Eli died the death of an
unredeemed ass, whose neck was to be broken, Exod. 13. 13.
Here we must observe, to Eli's praise, that it was the loss of the
ark that was his death, not the slaughter of his sons. He does,
in effect, say, "Let me fall with the ark;" for what pious Israelite
can live with any comfort when God's ordinances are removed?
Farewell all in this world, even life itself, if the ark be gone.
||
1. How the city received it. Eli sat in the gate, (v. 13, 18.) but
the messenger was loath to tell him first, and therefore passed him
by, and told it in the city, with all the aggravating circumstances;
and now both the ears of every one that heard it tingled, as was
foretold; (ch. 3. 11.) their hearts trembled, and every face gathered
blackness. All the city cried out, (v. 13.) and well they might;
for, besides that this was a calamity to all Israel, it was a par-
ticular loss to Shiloh, and the ruin of that place. For though the
ark was soon rescued out of the hands of the Philistines, yet it
never returned to Shiloh again; their candlestick was removed
out of its place, because they had left their first love, and their
city dwindled, and sunk, and came to nothing. Now God for-
sook the tabernacle of Shiloh, they having driven him from them;
and the tribe of Ephraim, which had for three hundred and forty
years been blessed with the presence of the ark in it, lost the
honour, (Ps. 78. 60, 67.) and, some time after, it was transferred to
the tribe of Judah, the mount Zion which he loved, as it follows
there, (v. 68.) because the men of Shiloh knew not the day of their
visitation. This abandoning of Shiloh, Jerusalem is long after
reminded of, and bid to take warning by; (Jer. 7. 12.) Go see what
I did to Shiloh. From this day, this fatal day, let the desolations
of Shiloh be dated; they had therefore reason enough to cry out,
when they heard that the ark was taken.
I
brake, and he died: for he was an old man, and
heavy. And he had judged Israel forty years.
II. What a fatal blow it was to old Eli. Let us see,
1. With what fear he expected the tidings. Though old, and
blind, and heavy, yet he could not keep his chamber, when he
was sensible the glory of Israel lay at stake, but placed himself
by the way-side, to receive the first intelligence; for his heart
trembled for the ark of God, v.13. His careful thoughts repre-
sented to him, What a dishonour it would be to God, and what
an irreparable loss to Israel, if the ark fall into the Philistines'
hands; with what profane triumphs it would be told in Gath, and
published in the streets of Ashkelon. He also apprehends what
imminent danger there was of it; Israel had forfeited the ark,
(his own sons especially,) and the Philistines would aim at it; and
now the threatening comes to his mind, that he should see an
enemy in God's habitation; (ch. 2. 32.) and perhaps his own heart
reproached him for not using his authority, to prevent the carry-
ing of the ark into the camp; all these things made him tremble.
Note, All good men lay the interest of God's church nearer their
hearts, than any secular interest or concern of their own, and
cannot but be in pain and fear for them, if, at any time, they are
in peril. How can we be easy, if the ark be not safe?
2. With what grief he received the tidings. Though he could
not see, he could hear the tumult and crying of the city, and per-
ceived it to be the voice of lamentation, and mourning, and woe;
like a careful magistrate, he asks, What means the noise of this
tumult? v.14. He is told, there is an express come from the
army, who relates the story to him very distinctly, and with great
confidence, having himself been an eye witness of it, v. 16, 17.
The account of the defeat of the army, and the slaughter of a great
number of the soldiers, was very grievous to him as a judge; the
tidings of the death of his two sons, of whom he had been so
indulgent, and who, he had reason to fear, died impenitent,
touched him in a tender part, as a father; yet it was not for these
hat his heart trembled, there is a greater concern upon his spirit,
!
19. And his daughter-in-law, Phinehas' wife, was
with child, near to be delivered: and when she
heard the tidings that the ark of God was taker,
and that her father-in-law and her husband wer
dead, she bowed herself and travailed; for her
pains came upon her. 20. And about the time o
her death, the women that stood by her said unts
her, Fear not; for thou hast born a son. But she
answered not, neither did she regard it. 21. And
she named the child I-chabod, saying, The glory
is departed from Israel: because the ark of God
was taken, and because of her father-in-law and her
husband. 22. And she said, The glory is departed
from Israel: for the ark of God is taken.
We have here another mélancholy story, that carries on the
desolations of Eli's house, and the sorrowful feeling which the
tidings of the ark's captivity excited. It is concerning the wife of
Phinehas, one of those ungracious sons of Eli, that had brought
all this mischief on Israel. It cost her her life, though young, as
well as her father-in-law, that was old; for many a green head,
as well as many a hoary head, has been brought by sorrow to the
grave: it worketh death.
By what is here related of her, it appears,
I. That she was a woman of a very tender spirit. Providence so
ordered it, that, just at this time, she was near her time; and our
Saviour hath said, Woe to them that are with child, or give suck,
in such days as these, Matth. 24. 19. So little joy will there then
be in the birth, even of a man child, that it will be said, Blessed
are the wombs that bare xot, Luke, 23.29. The amazing news
coming at this unhappy juncture, it put her into labour, as great
frights or other strong passions sometimes do. When she heard
of the death of her father-in-law, whom she reverenced, and het
husband, whom, bad as he was, she loved, but especially of the
loss of the ark, she travailed, for her pains came thick upon her,
(v. 19.) and the tidings so seized her spirits, at a time when they
needed all possible supports, that though she had strength to beat
1
Before Christ 1120.
The Death of Phinehas' Wife
I SAMUEL, IV, V.
1
1
the child, she, soon after, fainted and died away, being very
willing to let life go, when she had lost the greatest comforts of her
life. Those who are drawing near to that needful hour, have need
▸
to treasure up for themselves comforts from the covenant of grace, 1. brought it from Eben-ezer unto Ashdod.
In balance, not only the usual sorrows, but any thing extraordinary
that may add to the grief which they do not foresee. Faith, at
such a time, will keep from fainting, Ps. 27. 13.
II. That she was a woman of a very gracious spirit, though
matched to a wicked husband. Her concern for the death of her
husband, and father-in-law, was an evidence of her natural affec-
tion; but her much greater concern for the loss of the ark, was an
evidence of her pious and devout affection to God and sacred
things. The former helped to hasten her travail, but it appears,
by her dying words, that the latter lay nearer her heart; (v.22.)
She said, The glory is departed from Israel; not lamenting so
much the sinking of that particular family to which she was
related, as the general calamity of Israel in the captivity of the
ark. This, this was it, that was her grief, that was her death.
1. This made her regardless of her child. The women that
attended her, who, it is likely, were some of the first rank in the
city, encouraged her, and, thinking that her concern was mostly
about the issue of her pains, when the child was born, said unto her,
Fear not, now the worst is past, for thou hast born a son, (and perhaps
it was her first-born,) but she answered not, neither did she regard
it. The sorrows of her travail, if she had had no other, would have
been forgotten, for joy that a man-child was born into the world,
John, 16.21. But what is that joy, (1.) To one that feels herself ||
dying? No joy, but that which is spiritual and divine, will stand
us in any stead then death is too serious a thing to admit the relish
of any earthly joy, it is all flat and sapless then. (2.) What is it
to one that is lamenting the loss of the ark? Small comfort could
she have of a child born in Israel, in Shiloh, when the ark is gone,
and is a prisoner in the land of the Philistines. What pleasure
oan we take in our creature-comforts and enjoyments, if we want
God's word and ordinances, especially if we want the comfort of
his gracious presence, and the light of his countenance? As
vinegar upon nitre, so is he that sings songs to such heavy hearts.
2. This made her give her child a name which should perpetuate
the remembrance of the calamity, and her sense of it. She has
nothing to say to the child, only it being her province, now that
her husband was dead, to name the child, she orders them to call
it I-chabod, that is, Where is the glory? Or, Alas for the glory! or,
There is no glory; (v. 21.) which she thus explains with her dying
lips, (v. 22.) The glory is departed from Israel; for the ark of
God is taken. Call the child inglorious, for so he is; the beauty
of Israel is gone, and there appears no hope of ever retrieving it;
never let the name of an Israelite, much less a priest, carry glory
in it any more, now that the ark is taken." Note, (1.) The purity
and plenty of God's ordinances, and the tokens of his presence in
them, are the glory of any people, much more so than their wealth,
and trade, and interest, among the nations. (2.) Nothing is more
cutting, more killing, to a faithful Israelite, than the want and
of these. If God go, the glory goes, and all good goes. Woe
unto us, if he depart!
↓
then the men of Gath, (v.8,9.) and, lastly, those of Ekron, which forced them
al length upon a resolution to send the ark back to the land of Israel; for, when
God judges, he will overcome.
CHAP. V.
It is now time to inquire what is become of the ark of God; we cannot but think
that we shall hear more of that sacred treasure. I should have thought the next ||
news would have been, that all Israel, from Dan to Beersheba, had gathered
together as one man, with a resolution to bring it back, or die in the attempt:
but we find not any motion made of that kind, so little was there of zeal or
courage left among them. Nay, we do not find that they desired a treaty with
the Philistines about the ransom of it, or offered any thing in lieu of it; "It
is gone, and let it go." Many have softness enough to lament the loss of the
ark, that have not hardiness enough to take one step toward the recovery of it
any more than Israel here. If the ark will help itself, it may, for they will not
จ
help it. Unworthy they were of the name of Israelites, that could thus tamely
part with the glory of Israel. God would therefore take the work into his own
hands, and plead his own cause, since men would not appear for him. We are
told in this chapter, I. How the Philistines triumphed over the ark, (v. 1.2.)||
and, 11. How the ark triumphed over the Philistines. 1. Over Dugon their
god, v.3..5. 2. Over the
themselves, who were sorely plagued
with amerods, and made weary of the ark; the men of Ashdod first, (t.,7.)
ND the Philistines took the ark of God, and
A
2. When the Philistines took the ark of God,(they
brought it into the house of Dagon, and set it by
Dagon. 3. And when they of Ashdod arose early
on the morrow, behold, Dagon was fallen upon his
face to the earth before the ark of the LORD. And
they took Dagon, and set him in his place again
4. And when they arose early on the morrow morn-
ing, behold, Dagon was fallen upon his face to the
ground before the ark of the LORD; and the head
of Dagon and both the palms of his hands were cnt
off upon the threshold; only the stump of Dagon
was left to him. 5. Therefore neither the priests of
Dagon, nor any that come into Dagon's house, tread
on the threshold of Dagon in Ashdod unto this day.
Here is,
I. The Philistines' triumph over the ark, which they were the
more pleased, the more proud, to be now masters of, because, before
the battle, they were possessed with a great fear of it, ch.4.7.
When they had it in their hands, God restrained them, that they
did not offer any violence to it; did not break it to pieces, as the
Israelites were ordered to do by the idols of the heathen, but
shewed some respect to it, and carefully carried it to a place of
safety. Whether the.r curiosity led them to open it, and to read
what was written with the finger of God on the two tables of stone
that were in it, we are not told; perhaps they looked no further
than the golden outside, and the cherubims that covered it, like
children that are more affected with the fine binding of their Bibles
than with the precious matter contained in them. They carried it
to Ashdod, one of their five cities, and that in which Dagon's tempie
was; there they placed the ark of God, by Dagon, v. 2. Either,
1. As a sacred thing, which they designed to pay some religious
respect to, in conjunction with Dagon; for the gods of the heathen
were never looked upon as averse to partners. Though the nations
would not change their gods, yet they would multiply them, and
add to them. But they were mistaken in the God of Israel, when,
in putting his ark by Dagon's image, they intended to do him
honour; for he is not worshipped at all, if he be not worshipped
alone. The Lord our God is one Lord. Or, rather, 2. They placed
it there as a trophy of victory, in honour of Dagon their god, to
whom, no doubt, they intended to offer a great sacrifice, as they
had done when they had taken Samson; (Judg. 16. 23, 24.) boast-
lossing, that as then they had triumphed over Israel's champion, so
now over Israel's God. What a reproach was this to God's great.
name! What a disgrace to the throne of his glory! Shall the ork,
the symbol of God's presence, be a prisoner to Dagon, a dunghill
deity? So it is, because God will shew of how little account the ark
of the covenant is, if the covenant itself be broken and neglected;
even sacred signs are not things that either he is tied to❤ or we can
trust to.
glory, in reckoning with those that thus affront him, and get him
So it is for a time, that God may have so much the more
honour upon them. Having punished Israel that betrayed the
ark, by giving it into the hands of the Philistines, he will next
deal with those that abused it, and will fetch it out of their hands
again. Thus even the wrath of man shall praise him; and he is
bringing about his own glory, even then when he seems to neglect
it, Ps. 76.10. Out of the eater shall come forth meat.
made to fall before it. If they designed to do honour to the ark,
II. The ark's triumph over Dagon. Once and again, Dagon was
God hereby shewed that he valued not their honour, nor would be
accept it, for he will be worshipped, not with any god, but abo
Before Christ 1120.
The Fall of Dagon
1 SAMUEL, V.
all gods. He owes a shame (as Bishop Hall expresses it) to those || artificially put together, which, perhaps, the ignorant devotees had
who will be making matches betwixt himself and Belial. But been made to believe was done by miracle. (2.) Very impotent,
they really designed to affront it; and though, for some hours, and unworthy to be prayed to, or trusted to; for his losing of his
Dagon stood by the ark, and, it is likely, stood above it, (the ark head and hands proved him utterly destitute both of wisdom and
at its footstool,) yet, the next morning, when the worshippers of power, and for ever disabled either to advise or act for them.
Dagon came to pay their devotions to his shrine, they found their This they got by setting Dagon in his place again; they had
triumphing short, Job, 29.5.
better have let him alone when he was down. But they can speed
no better that contend with God, and will set up that which he is
throwing down, Mal. 1.4. God, by this, magnified his ark and
made it honourable, then when they vilified and made it contempt
ible. He also shewed what will be the end of all that which is set
up in opposition to him; Gird yourselves, but ye shall be broken
to pieces, Isa. 8. 9.
1. Dagon, that is, the image, for that was all the god, was
fallen upon his face to the earth before the ark, v.3. God had
seemed to forget his ark; but see how the psalmist speaks of his
appearing, at last, to vindicate his own honour. When he had
delivered his strength into captivity, and all seemed going to ruin,
then the Lord awaked as one out of sleep, and like a mighty man
that shouteth by reason of wine, Ps. 78. 65. And therefore he
prevented the utter desolations of the Jewish church, because he
feared the wrath of the enemy, Deut. 32. 26, 27. Great care was
taken in setting up the images of their gods, to fix them; (the
prophet takes notice of it, Isa. 41.7. He fastened it with nails,
that it should not be moved; and again, ch.46.7.) and yet Dagon's
fastenings stood him in no stead; the ark of God triumphs over
him upon his own dunghill, in his own temple; down he comes
betore the ark, directly towards it, (though the ark was set on one
side of him,) as it were, pointing to the conqueror to whom he is
constrained to yield and do obeisance. Note, (The kingdom of
Satan will certainly fall before the kingdom of Christ, error before
truth, profaneness before godliness, and corruption before grace in
the hearts of the faithful. When the interests of religion seem to
be run down, and ready to sink, yet even then we may be
confident that the day of their triumph will come. Great is the
truth, and will prevail. Dagon, by falling prostrate before the
ark of God, which was a posture of adoration, did, as it were,
direct his worshippers to pay their homage to the God of Israel,
as greater than all gods. See Exod. 18.11.
2. The priests, that found their idol on the floor, make all the
haste they can, before it be known, to set him in his place again.
A sorry silly thing to make a god of, which, when he was down,
wanted help to get up again; and sottish wretches those were,
that could pray for help from that idol that needed, and, in effect,
implored, their help. How could they attribute their victory to
the power of Dagon, when Dagon himself cannot keep his own
ground before the ark? But they are resolved Dagon shall be
their god still, and therefore set him up in his place. Bishop
Hall observes hence, It is just with God, that those who want
grace shall want wit too; and it is in the power of superstition to
turn men into the stocks and stones they worship. They that
make them are like unto them. What is it that the great
upholders of the anti-christian kingdom are doing at this day, but
heaving Dagon up, and labouring to set him in his place again,
and healing the deadly wound that has been given to the beast?
but if the reformation be the cause of God, before which it
has begun to full, it shall not prevail, but shall surely fall
before it.
+
4. The threshold of Dagon's temple was ever after looked upon as
sacred, and not to be trodden on, v.5. Some think that reference
is had to this superstitious usage of Dagon's worshippers,
(Zeph. 1.9.) where God threatens to punish those who, in
imitation of them, leaped over the threshold. One would have
thought that this incontestable proof of the ark's victory over
Dagon, should have convinced the Philistines of their folly in
worshipping such a senseless thing, and that from henceforward
they should have paid their homage to the Conqueror; but, instead
of being reformed, they were hardened in their idolatry, and, as
evil men and seducers are wont to do, became worse and worse,
2 Tim. 3. 13. Instead of despising Dagon, for the threshold's sake
that beheaded him, they are almost ready to worship the threshold,
because it was the block on which he was beheaded; and will never
set their feet on that on which Dagon lost his head; shaming those
who tread under foot the blood of the covenant, and trample on
things truly sacred. Yet this piece of superstition would help to
perpetuate the remembrance of Dagon's disgrace; for, with the
custom, the reason would be transmitted to posterity, and the
children that should be born, inquiring why the threshold of
Dagon's temple must not be trodden on, would be told, that Dagon
fell before the ark of the Lord. Thus God would have honour,
even out of their superstition. We are not told that they repaired
the broken image; it is probable that they got the ark of God
away first, and then they patched it up again, and set it in its
place; for, it seems, they cannot deliver their souls, nor say,
Is there not a lie in our right hand? Isa. 44. 20.
3. The next night, Dagon fell the-second time, v. 4. They rose
early, either, as usual, to make their addresses to their god, or
earlier than usual, being impatient to know whether Dagon had
kept his standing this night; and, to their great confusion, they
find his case now worse than before; whether the matter of which
the image was made was apt to break or no, so it was, that the
head and hands were cut off upon the threshold. So that nothing
remained but the stump, or, as the margin reads it, the fishy part
of Dagon; for (as many learned men conjecture) the upper part of
this image was in a human shape, the lower, in the shape of a fish;
as mermaids are painted. Such strong delusions were idolaters
given up to, so vain were they in their imaginations, and so
wretchedly darkened were their foolish hearts, as to worship the
images, not only of creatures, but of nonentities, the mere figments
of fancy. Well, the mishapen monster is by this fall made
to appear, (1.) Very ridiculous, and worthy to be despised. An
admirable figure Dagon made now, when the fall had anatomized us, to slay us and our people. 11. So they sent
him. and shewed how the human part and the fishy part were and gathered together all the lords of the Philis-
6. But the hand of the LORD was heavy upon
them of Ashdod and he destroyed them, and smote
them with emerods, even Ashdod and the coasts
thereof. 7. And when the men of Ashdod saw that
it was so, they said, The ark of the God of Israel
shall not abide with us: for his hand is sore upon
us, and upon Dagon our god. 8. They sent there-
fore and gathered all the lords of the Philistines
unto them, and said, What shall we do with the
ark of the God of Israel? And they answered, Let
the ark of the God of Israel be carried about unto
Gath. And they carried the ark of the God of
Israel about thither. 9. And it was so, that, after
they had carried it about, the hand of the Lord
was agaiust the city with a very great destruction:
and he smote the men of the city, both small and
great, and they had emerods in their secret parts.
10. Therefore they sent the ark of God to Ekron.
And it came to pass, as the ark of God came to
Ekron, that the Ekronites cried out, saying, They
have brought about the ark of the God of Israel to
•
Before Christ 1119.
I SAMUEL, V, VI.
The Distress of the Philistines
times, and said, Send away the ark of the God of
Israel, and let it go again to his own place, that it
slay us not, and our people; for there was a deadly
destruction throughout all the city; the hand of
God was very heavy there. 12. And the men that
lied not were smitten with the emerods; and the
ry of the city went up to heaven.
✓
was, "What shall we do with the ark?" And, at last, it waż
4. It is resolved to change the place of its imprisonment. A
great council was called, and the question proposed to all the lords
agreed that it should be carried to Gatli, v.8. Some superstitious
conceit they had, that the fault was in the place, and that the ark
would be better pleased with another lodging, further off from
Dagon's temple; and therefore, instead of returning it, as they
should have done, to its own place, they contrive to send it to
another place. Gath is pitched upon, a place famed for a race
of giants, but their strength and stature are no fence against the
pestilence and the emerods; the men of that city were smitten,
both small and great, (v.9.) both dwarfs and giants; all alike to
God's judgments; none so great as to over-top them, none so
small as to be over-looked by them.
5. They were all, at last, weary of the ark, and very willing to
be rid of it. It was sent from Gath to Ekron, and, coming by
order of council, the Ekronites could not refuse it, but were much
exasperated against their great men for sending them such a fatal
present; (v. 10.) They have sent it to us, to slay us and our people.
The ark had the tables of the law in it; and nothing more welcome
to faithful Israelites than the word of God; to them it is a savour
of life unto life: but to uncircumcised Philistines, that persist in
enmity to God, nothing more dreadful or unwelcome; to them it
is a savour of death unto death. A general assembly is instantly
called, to advise about sending the ark again to its own place,
v. 11. While they are consulting about it, the hand of God is
doing execution; and their contrivances to evade the judgment
do but spread it; many drop down dead among them, many
more are raging ill of the emerods, v.12. What shall they do?
Their triumphs in the captivity of the ark are soon turned into
lamentations, and they are as eager to quit it as ever they had
been to seize it. Note, God can easily make Jerusalem a burthen-
some stone to all that heave at it, Zech. 12. 3. Those that fight
against God, will soon have enough of it, and, first or last, will be
made to know that none ever hardened their hearts against him,
and prospered. The wealth that is got by fraud and injustice,
especially by sacrilege, that is, robbing God, though swallowed
greedily, and rolled under the tongue as a sweet morsel, must be
vomited up again; for, till it be, the sinner shall not feel quietnes
|| in his belly, Job, 20.15..20.
||
The downfall of Dagon (if the people had made a good use of
it, and had been brought by it to repent of their idolatries, and to
humble themselves before the God of Israel, and seek his face)
might have prevented the vengeance which God here proceeds to
take upon them for the indignities done to his ark, and their
obstinate adherence to their idol, in defiance of the plainest
conviction: Lord, when thy hand is lifted up, they will not see,
but they shall see, Isa. 26. 11. And if they will not see the glory,
they shall feel the weight, of God's hand, for so the Philistines
did; The hand of the Lord was heavy upon them; (v. 6.) and he
not only convinced them of their folly, but severely chastised their
insolence.
1. He destroyed them, that is, cut many of them off by sudden
death, those, we may suppose, that had most triumphed in the
captivity of the ark. This is distinguished from the disease with
which others were smitten. At Gath, it is called a great destruc-
tion, (v. 9.) a deadly destruction, v. 11. And it is expressly said,
(v. 12.) that those who were smitten with the emerods were the men
that died not by the other destruction, which, probably, was the
pestilence. They boasted of the great slaughter which their sword
had made among the Israelites, ch. 4. 10. But God lets them
know, that though he does not see fit to draw Israel's sword against
them, (they were unworthy to be employed,) yet God had a sword
of his own, with which he could make a no less dreadful execution
among them, which if he whet, and his hand take hold on judg-
ment, he will render vengeance to his enemies, Deut. 32. 41, 42.
Note, Those that contend with God, his ark, and his Israel, will
infallibly be ruined by it at last. If conviction conquer not,
destruction shall.
2. Those that were not destroyed he smote with emerods, (v. 6.)
in their secret parts, (v. 9.) so grievous, that (v. 12.) the cry went
up to heaven; that is, it might be heard a great way off; and
perhaps, in the extremity of their pain and misery, they cried,
not to Dagon, but to the God of heaven. The psalmist, speaking
of this sore judgment upon the Philistines, describes it thus, that
God smote his enemies in the hinder parts, and put them to a
perpetual reproach, Ps. 78. 66. God threatens the emerods among
the judgments that would be the fruit of the curse, Deut. 28. 27.
It was both a painful and shameful disease; a vile disease for vile
deserts; by it God would humble their pride, and put contempt
upon them, as they had done upon his ark. The disease was
epidemical, and, perhaps, among them, a new disease. Ashdod
was smitten, and the coasts thereof; the country round. For
contempt of God's ordinances, many are weak and sick, and
many sleep, 1 Cor. 11. 30.
3. The men of Ashdod were soon aware that it was the hand of
God, the God of Israel, v.7. Thus they were constrained to
acknowledge his power and dominion, and themselves within his
jurisdiction, and yet they would not renounce Dagon, and submit
to him; but rather, now that he touched their bone and their
flesh, and in a tender part, they were ready to curse him to his
face; and, instead of their with and
the stay of his ark upon better terms, they desired to get clear of
it, as the Gadarenes, who, when they had lost their swine, desired
Christ to depart out of their coasts. Carnal hearts, when they
smart under the judgments of God, would rather, if it were
possible, put him far from them, than enter into covenant and
coinmunion with him, and make him their friend. Thus the men
uf Ashdod resolve, The ark of the God of Israel shall not abide
with us.
CHAP. VI.
In this chapter we have the return of the ark to the land of Israel, whither we are
now gladly to attend it, and observe, I. How the Philistines dismissed it, bg
the advice of their priests, (v. 1..11.) with rich presents to the God of Israel,
to make an atonement for their sin, (v.3..5.) and yet with a project to bring
it back, unless. Providence directed the kine, contrary to their inclination, to
go to the land of Israel, v.8, 9. II. How the Israelites entertained it.
1. With great joy, and sacrifices of praise, v.12..18. 2. With an over-bold
curiosity to look into it, for which many of them were struck dead, the terror
of which moved them to send it forward to another city, v. 19..21.
ND the ark of the LORD was in the country
of the Philistines seven months. 2. And
the Philistines called for the priests and the
diviners, saying, What shall we do to the ark of
the LORD? tell us wherewith we shall send it to
his place. 3. And they said, If ye send away the
ark of the God of Israel, send it not empty; but in
any wise return him a trespass-offering: then ye
shall be healed, and it shall be known to you why
his hand is not removed from you. 4. Then said
they, What shall be the trespass-offering which we
shall return to him? They answered, Five golden
emerods, and five golden mice, according to the
number of the lords of the Philistines: for one
1.
A
Before Christ 1119.
I SAMUEL, I
The Ark among the Philistines,
plague was on you all, and on your lords. 5. Where-We have divines, of whom we should inquire, wherewith we shall
fore ye shall make images of your emerods, and come before the Lord, and bow ourselves before the most high
God.
images of your mice that mar the land; and ye shall
II. They give their advice very fully, and seem to be very unani-
give glory unto the God of Israel: peradventure he mous in it. It was a wonder they did not, as friends to theis
will lighten his hand from off you, and from off country, give it, ex officio-officially, before they were asked.
your gods, and from off your land. 6. Wherefore send the ark back, from the example of Pharaoh and the Egyptians,
1. They urge it upon them, that it was absolutely necessary to
then do ye harden your hearts, as the Egyptians v. 6. Some, it may be, were loath to yield, and were willing to
and Pharaoh hardened their hearts? when he had try it out with the ark a while longer, and to them they apply
wrought wonderfully among them, did they not themselves; Wherefore do ye harden your hearts, as the Egyptians
let the people go, and they departed? 7. Now and Pharaoh did? It seems they were well acquainted with the
therefore make a new cart, and take two milch- we should make of the remaining records of God's judgments upon
Mosaic history, and could cite precedents out of it. This good use
kine, on which there hath come no yoke, and tie obstinate sinners, we should by them be warned not to harden
the kine to the cart, and bring their calves home our hearts as they did. It is much cheaper learning by other
from them: 8. And take the ark of the LORD, at last to let Israel go, therefore let the Philistines yield in time to
people's experience than by our own. The Egyptians were forced
and lay it upon the cart; and put the jewels of at last to let Israel go, therefore let the Philistines yield in time to
let the ark go.
gold which ye return him for a trespass-offering,
in a coffer by the side thereof; and send it away,
that it may go. 9. And see, if it goeth up by the
way of his own coast to Beth-shemesh, then he
hath done us this great evil: but if not, then we
shall know that it is not his hand that smote us;
it was a chance that happened to us.
The first words of the chapter tell us how long the captivity of
the ark continued-it was in the country of the Philistines seven
months. In the field of the Philistines; so it is in the original;
from which some gather, that, having tried it in all their cities, and
found it a plague to the inhabitants of each, at length, they sent
it into the open fields, upon which, mice sprang up out of the
ground in great multitudes, and destroyed the corn, which was now
nearly ripe, and marred the land. With that judgment they were
plagued, (v. 5.) and yet it is not mentioned in the foregoing chapter;
so God let them know, that, wherever they carried the ark, so
long as they carried it captive, they should find it a curse to them.
Cursed shalt thou be in the city, and cursed in the field, Deut. 28. 16.
But most take it to signify, as we render it, The country of the
Philistines. Now, 1. Seven months Israel was punished with the
absence of the ark, that special token of God's presence. How
bare did the tabernacle look without it! How was the holy
city now a desolation, and the holy land a wilderness! A
melancholy time, no doubt it was, to the good people among
them, particularly to Samuel; but they had this to comfort them-
selves with, as we have in the like distress, when we are deprived
of the comfort of public ordinances, that, wherever the ark is, the
Lord is in his holy temple, the Lord's throne is in heaven, and by
faith and prayer we may have access with boldness to him there.
We may have God nigh unto us, when the ark is at a distance.
2. Seven months the Philistines were punished with the presence
of the ark; so long it was a plague to them, because they would
not send it home sooner. Note, Sinners lengthen out their own
miseries, by obstinately refusing to part with their sins. Egypt's
plagues had been fewer than ten, if Pharaoh's heart had not been
sardened not to let the people go.
But at length it is determined the ark must be sent back, there
is no remedy, they are undone if they detain it.
I. The priests and the diviners are consulted about it, v. 2.
They were supposed to be best acquainted both with the rules of
wisdom, and with the rites of worship and atonement. And the
Israelites being their neighbours, and famed above all people
for the institutions of their religion, they had, no doubt, the
curiosity to acquaint themselves with their laws and usages; and
herefore it was proper to ask them, What shall we do to the ark
of Jehovah? All nations have had a regard to their priests, as
ihe men whose lips keep knowledge. Had the Philistines diviners?
•
2. They advise, that, when they sent it back, they should send
a trespass-offering with it, r. 3. Whatever the gods of other
nations were, they knew the God of Israel was a jealous God, and
offerings, from his own people; and therefore, since they found
how strict he was in his demands of sin-offerings, and trespass-
how highly he resented the affront of holding his ark captive, they
with whom he had such a quarrel must in any wise return him a
trespass-offering; and they could not expect to be healed upon
any other terms. Injured justice demands satisfaction; so far
natural light instructed men; but when they began to contrive what
that satisfaction should be, they became wretchedly vain in their
imaginations. But those who, by wilful sin, have imprisoned the
truth in unrighteousness, (as the Philistines did the ark,) Rom.1.18.
may conclude that there is no making of their peace with him
whom they have thus injured, but by a sin-offering; and we know
but one that can take away sin.
3. They direct, that this trespass-offering should be an acknow-
ledgment of the punishment of their iniquity; by which they might
take shame to themselves as conquered and yielding, and guilty
before God, and might give glory to the God of Israel, as their
mighty Conqueror, and most just Avenger, v. 5. They must make
images of the emerods, that is, of the swellings and sores with
which they had been afflicted; so making the reproach of that
shameful disease perpetual by their own act and deed; (Ps. 78.66.)
also images of the mice that had marred the land, o vning thereby
the almighty power of the God of Israel, who could chastise and
humble them, even in the day of their triumph, by such small and
despicable animals. These images must be made of gold, the most
precious metal, to intimate that they would gladly purchase their
peace with the God of Israel at any rate, and would not think it
bought too dear with gold, with much fine gold. The golden
emerods must be, in number, five, according to the number of the
lords, who, it is likely, were all afflicted with them, and were
content thus to own it: it was advised that the golden mice should
be five too, but, because the whole country was infested with them,
it should seem, upon second thoughts, they sent more of them,
according to the number both of the fenced cities and of country
villages, v. 18. Their priests reminded them, that one plague was
on them all; they could not blame one another, for they were all
guilty, which they were plainly told, by being all plagued. Their
proposal to offer a trespass-offering for their offence, was
conformable enough to divine revelation at that time; but to
send such things as these for trespass-offerings, was very foreign,
and shewed them grossly ignorant of the methods of recon
ciliation appointed by the law of Moses; for there it appears all
along, that it is blood, and not gold, that makes atonement for
the soul.
4. They encourage them to hope that thereby they would tak
an effectual course to get rid of the plague, Ye shall be healed, v.3
For, it seems, the disease obstinately resisted all the methoʻls of
cure their physicians had prescribed; “Let them therefore send
Before Christ 1119.
The Restoration of the Ark
I SAMUEL, VI,
:
聽
​back the ark, and then," say they, "it shall be known to you, why emerods which the Philistines returned for a
his hand is not removed from you; that is, by this it will appear trespass-offering unto the LORD; for Ashdod one,
whether it is for detaining of the ark that are thus
plagued; for, if it be, upon your delivering of it up, the plague
will cease.
God has sometimes put his people upon making such
a trial, whether their reformation would not be their relief; Prove
me now herewith, saith the Lord of hosts, Mal. 3. 10. Hag. 2. 19.
Yet they speak doubtfully, (v.5.) Peradventure he will lighten
his hand from off you; as if now they began to think that the
judgment might come from God's hand, and yet not be removed
immediately upon the restitution of the ark; however, that was
the likeliest way to obtain mercy. Take away the cause, and the
effect will cease.
for Gaza one, for Askelon one, for Gath one, for
Ekron one: 18. And the golden mice, according
to the number of all the cities of the Philistines
belonging to the five lords, both of fenced cities,
and of country villages, even unto the great stone
of Abel, whereon they set down the ark of the
LORD: thich stone remaineth unto this day in the
field of Joshua, the Beth-shemite.
We are here told,
I. How the Philistines dismissed the ark; (v. 10, 11.) they were
made as glad to part with it, as ever they had been to take it;
as God had fetched Israel out of the house of bondage, so now he
fetched the ark out of its captivity, in such a manner as that Egypt
was glad when they departed, Ps. 105.38. 1. They received no
money or price for the ransom of it, as they hoped to have done,
even beyond a king's ransom. Thus it is prophesied of Cyrus,
(Isa. 45. 13.) He shall let go my captives, not for price nor reward.
Nay, 2. They gave jewels of gold, as the Egyptians did to the
Israelites, to be rid of it. Thus, the ark that was carried into the
land of the Philistines, a trophy of their victory, carried back with
it trophies of its own, and lasting monuments of the disgrace of
the Philistines. Note,(God will be no loser in his glory, at last,
by the successes of the church's enemies against his ark, but will
get him honour from those that seek to do dishonour to him.
II. Ilow the kine brought it to the land of Israel, v. 12. They
took the straight way to Beth-shemesh, the next city of the land of
Israel, and a priests' city, and turned not aside.. This was a
wonderful instance of the power of God over the brute-creatures,
and, all things considered, no less than a miracle. That cattle
unaccustomed to the yoke should draw so even, so orderly, and
still go forward; that, without any driver, they should go from
home, to which all tame creatures have a natural inclination, and
from their own calves, to which they had a natural affection; that,
without any director, they should go the straight road to Beth-
10. And the men did so; and took two milch-shemesh, a city eight or ten miles off, never miss the way, never
kine, and tied them to the cart, and shut up their turn aside into the fields to feed themselves, nor turn back home
calves at home: 11. And they laid the ark of the to feed their calves; they went on lowing for their young ones, by
LORD upon the cart, and the coffer with the mice was sensible of the grievance of going from them; the power ef
which it appeared that they had not forgotten them, but that nature
of gold, and the images of their emerods. 12. And the God of nature therefore appeared so much the greater, in
the kine took the straight way to the way of Beth- over-ruling one of the strongest instincts of nature. These two
shemesh, and went along the high-way, lowing as (Isa. 1.3.) whom Hophni and Phinehas knew not; to which I may
kine, says Dr. Lightfoot, knew their Owner, their great Owner,
they went, and turned not aside to the right-hand add, they brought home the ark, to shame the stupidity of Israel
or to the left; and the lords of the Philistines that made no attempt to fetch it home. God's providence is con-
went after them unto the border of Beth-shemesh.versant about the motions even of brute-creatures, and serves its
13. And they of Beth-shemesh were reaping their own purposes by them. The lords of the Philistines, with a suitable
wheat-harvest in the valley: and they lifted up God of Israel; and thus they, who thought to triumph over the
retinue, no doubt, went after them, wondering at the power of the
their eyes, and saw the ark, and rejoiced to see it ark, were made to go like menial servants after it.
14. And the cart came into the field of Joshua, a
III. How it was welcomed to the land of Israel. The men of
Beth-shemite, and stood there, where there was going on with their worldly business, and were in no care about
Beth-shemesh were reaping their wheat-harvest, v. 13. They were
great stone and they clave the wood of the cart, the ark, made no inquiries what was become of it; if they had, it
and offered the kine a burnt-offering unto the is likely they might have had private intelligence beforehand of its
LORD. 15. And the Levites took down the ark of coming, and would have gone to meet it, and conduct it into their
the LORD, and the coffer that was with it, wherein own border. But they were as careless as the people that ceiled
the jewels of gold were, and put them on the great his own time, effect the deliverance of his church, not only though
their own houses, and let God's house lie waste. Note, God will, in
stone: and the men of Beth-shemesh offered burnt- it be fought against by its enemies; but though it be neglected by
offerings and sacrificed sacrifices the same day its friends. Some observe, that the returning ark found the mea
unto the Lord. 16. And when the five lords of of Beth-shemesh, not idling or sporting in the streets of the city,
the Philistines had seen it, they returned to Ekron the tidings of the birth of Christ were brought to the shepherds,
but busy, reaping their corn in the fields, and well-employed: thus
same day. 17. And these are the golden when they were keeping their flock by night. The devil visits
1
a
5. Yet they put them in a way to make a further trial, whether
it was the hand of the God of Israel that had smitten them with
these plagues, or no. They must, in honour of the ark, put it on a
new cart or carriage, to be drawn by two milch-cows, that had
calves daily sucking them, (v. 7.) unused to draw, and inclined to
home, both for the sake of the crib where they were fed, and of
the calves they nourished, and, besides, altogether unacquainted
with the road that led toward the land of Israel; they must have
no one to lead or drive them, but must take their own way, which,
in all reason, one might expect, would be home again; and yet,
unless the God of Israel, after all the other miracles he has wrought,
will work one more, and by an invisible power lead these cows,
contrary to their natural instinct and inclination, to the land of
Israel, and particularly to Beth-shemesh, they will retract their
former opinion, and will believe it was not the hand of God that
smote them, but it was a chance that happened to them, v.8, 9.
Thus did God suffer himself to be tempted and prescribed to,
after he had been otherwise affronted, by these uncircumcised
Philistines. Would they have been content that the honour of
Dagon, their god, should have been put upon such an issue as
this? See how willing bad men are to shift off their convictions of
the hand of God upon them, and to believe, when they are in
trouble, it is a chance that happens to them; and if so, the rod
has no voice which they are concerned to hear or heed.
Before Christ 1119,
The Ark at Beth-shemesh
I SAMUEL, VI.
idle men with his temptations; God visits industrious men with
his favours.
The same invisible hand that directed the kine to the land of
Israel, brought them into the field of Joshua, and in that field
they stood; some think, for the owner's sake, on whom, being a
ery good man, they suppose God designed to put this honour.
I rather think, it was for the sake of the great stone in that field,
which was convenient to put the ark upon, and which is spoken
of, v. 14, 15, 18.
JUD
praises, yet they are resolved they will think Baal-zebub, the god
of Ekron, at least as good as he, and to him they will cleava,
however, because he is their's.
Now, 1. When the reapers saw the ark, they rejoiced; (v. 13.)
their joy for that was greater than the joy of harvest, and there-
fore they left their work to bid it welcome. When the Lord turned
again the captivity of his ark, they were like men that dream,
then was their mouth filled with laughter, Ps. 126. 1, 2. Though
they had not zeal and courage enough to attempt the rescue or
ransom of it, yet, when it did come, they bid it heartily welcome.
Note, The return of the ark, and the revival of holy ordinances,
after days of restraint and trouble, cannot but be matter of great
joy to every faithful Israelite.
3. They offered up the kine for a burnt-offering, to the honour
of God, and made use of the wood of the cart for fuel, (v. 14.)
probably, the Philistines intended these, when they sent them, to
be a part of their trespass-offering, to make atonement, v, 3, 7.
However, the men of Beth-shemesh looked upon it as proper to
make this use of them, because it was by no means fit that ever
they should be put to any other use; never shall that cart carry
any common thing, that has once carried that sacred symbol of
the divine presence: and the kine had been under such an imme-
diate guidance of heaven, that God had, as it were, already laid
claim to them; they were servants to him, and therefore must be
sacrifices to him; and, no doubt, were accepted, though females,
whereas, in strictness, every burnt-offering was to be a male.
L
Lastly, Notice is taken of the continuance of the great stone
in the same place; there it is unto this day; (v.18.) because it
remained a lasting memorial of this great event, and served to
support the traditional history, by which it was transmitted to
posterity. The fathers would say to the children, "This is the
stone upon which the ark of God was set, when it came out of
the Philistines' hands; a thing never to be forgotten."
|
||
L
3. They deposited the ark, with the chest of jewels that the
Philistines presented, upon the great stone in the open field; a
cold lodging for the ark of the Lord, and a very mean one; yet
better so than in Dagon's temple, or in the hands of the Phi-
listines. It is desirable to see the ark in its habitation, in all the
circumstances of solemnity and splendour, but better have it upon
a great stone, and in the fields of the wood, than be without it.
The intrinsic grandeur of instituted ordinances ought not to be
diminished in our eyes by the meanness and poverty of the place
where they are administered. As the burning of the cart and
cows that brought home the ark, might be construed to signify
their hopes that it should never be carried away again out of
the land of Israel, so the setting it upon a great stone might
signify their hopes that it should be established again upon a firm
foundation. The church is built upon a Rock.
?
{
Here is, 1. The sin of the men of Beth-shemesh, They looked
into the ark of the Lord, v. 19. Every Israelite had heard great
talk of the ark, and had been possessed with a profound veneration
for it, but they had been told, that it was lodged within a vail,
and even the high priest himself might not look upon it but
once a year, and then through a cloud of incense. Perhaps, this
made many say, (as we are apt to covet that which is forbidden,)
what a great deal they would give for a sight of it. Some of
these Beth-shemites, we may suppose, for that reason rejoiced to
see the ark, (v. 13.) more than for the sake of the public. Yet
this did not content them, they might see it, but they would go
further, they would take off the covering, which, it is likely, was
nailed or screwed on, and look into it; under pretence of seeing
whether the Philistines had not taken the two tables out of it, or
some way damaged them; but really to gratify a sinful curiosity
of their own, which intruded into those things that God had
thought fit to conceal from them. Note, It is a great affront to
God, for vain men to pry into, and meddle with, the secret things
which belong not to them, Deut. 29. 29. Col. 2. 18. We were all
4. They offered the sacrifices of thanksgiving to God, some ruined by an ambition of forbidden knowledge. That which made
think, upon the great stone, more probably, upon an altar of earththis looking into the ark a great sin, was, that it proceeded from
made for the purpose, v. 15. And the case being extraordinary, a very low and mean opinion of the ark. The familiarity they
the law for offering at the altar in the court of the tabernacle was had with it upon this occasion, bred, contempt and irreverence.
dispensed with, and the more easily, because Shiloh was now | Perhaps, they presumed upon their being priests, but the dignity
dismantled; God himself had forsaken it, and the ark, which was of the ministerial office will be so far from excusing, that it wil
its chief glory, they had met with them here. Beth-shemesh, aggravate, a careless and irreverent treatment of holy things.
though it lay within the lot of the tribe of Dan, yet belonged to They should, by their example, have taught others to keep their
Judah, so that this accidental bringing of the ark hither was an distance, and look upon the ark with a holy awe. Perhaps they
indication of its designed settlement there, in process of time; for presumed upon the kind entertainment they had given the ark,
when God refused the tabernacle of Joseph, he chose the tribe of and the sacrifices they had now offered to welcome it home with
Judah, Ps. 78. 67, 68. It was one of those cities which were for this, they thought the ark was indebted to them, and they might
assigned out of the lot of Judah to the sons of Aaron, Josh. 21.16. be allowed to repay themselves with the satisfaction of looking
Whither should the ark go but to a priests' city? And it was well into it. But let no man think that his service done for God, will
they had those of that sacred order ready, (for though they are justify him in any instance of disrespect or irreverence toward the
here called Levites, (v. 15.) yet it should seem they were priests,) things of God. Or, it may be, they presumed upon the present
both to take down the ark, and to offer the sacrifices.
mean circumstances the ark was in, newly come out of captivity,
and unsettled; now that it stood upon a cold stone, they thought
they might make free with it; they should never have such another
opportunity of being familiar with it. It is an offence to God,
if we think meanly of his ordinances, because of the meanness
of the manner of their administration. Had they looked with au
understanding eye upon the ark, and not judged purely by out
5. The lords of the Philistines returned to Ekron, much affected,
we may suppose, with what they had seen of the glory of God,
and the zeal of the Israelites, and yet not reclaimed from the
worship of Dagon; for how seldom has a nation changed their
gods, though they were no gods? Jer. 2. 11. Though they cannot
but think the God of Israel glorious in holiness, and fearful in
because they had looked into the ark of the LORD,
19. And he smote the men of Beth-shemesh,
even he smote of the people fifty thousand and
threescore and ten men: and the people lamented,
because the LORD had smitten many of the people
with a great slaughter. 20. And the men of Beth-
shemesh said, Who is able to stand before this
holy LORD God? and to whom shall he go up
from us? 21. And they sent messengers to the
inhabitants of Kirjath-jearim, saying, The Philis-
tines have brought again the ark of the LORD;
come ye down, and fetch it up to you.
}
Before Christ 1099.
The Ark at Kirjath-jearin
I SAMUEL, VI, VII.
1
ward appearance, they would have thought that the ark never | Thus was it sent from town to town, and no care taken of it by the
shone with greater majesty than it did now; it had triumphed public; a sign that there was no king in Israei.
over the Philistines, and come out of its house of bondage (like
Christ out of the grave) by its own power; had they considered
this, they would not have looked into it thus, as a common chest.
2. Their punishment for this sin; He smote the men of Beth-
shemesh, many of them, with a great slaughter. How jealous
is God for the honour of his ark! He will not suffer it to be
profaned; be not deceived, God is not mocked. They that will
not fear his goodness, and reverently use the tokens of his grace,
shall be made to feel his justice, and sink under the tokens of his
displeasure. They that pry into what is forbidden, and come too
ncar to holy fire, will find it is at their peril. He smote fifty
thousand and seventy men. This account of their numbers smitten,
is expressed in a very unusual manner in the original, which,
besides the improbability that there should be so many guilty,
and so many slain, occasions many learned men to question,
whether we take the matter right. In the original it is, He smote
in (or among) the people, threescore and ten men; fifty thousand
The Syriac and Arabic read it, five thousand and seventy
The Chaldee reads it, seventy men of the elders, and fifty
thousand of the common people. Seventy men as valuable as fifty
thousand, so some, because they were priests. Some think the
men were the Beth-shemites that were slain for
into the ark, and the fifty thousand were those that were slain by
the ark, in the land of the Philistines. He smote seventy men,
that is, fifty out of a thousand; which was one in twenty, a half
decimation; so some understand it. The Septuagint read it much
as we do, he smote seventy men, and fifty thousand men. Josephus
says only seventy were smitten.
men.
men.
||
3. The terror that was struck upon the men of Beth-shemesh
Ly this severe stroke. They said, as well they might, Who is
able to stand before this holy Lord God? v. 20. Some think it
bespeaks their murmuring against God, as if he had dealt hardly
and unjustly with them. Instead of quarrelling with themselves
and their own sins, they quarrelled with God and his judgments;
as David was displeased, in a case not much unlike, 2 Sam. 6. 8, 9.
I rather think it bespeaks their awful and reverent adoration of
God, as the Lord God, as a holy Lord God, and as a God before
whom none is able to stand. This they infer from that tremendous
judgment, "Who is able to stand before the God of the ark?"
To stand before God to worship him, blessed be his name, is not
inipossible; we are through Christ invited, encouraged, and
enabled to do it, but to stand before God, to contend with him,
we are not able. Who is able to stand before the throne of his
immediate glory, and look full upon it? 1 Tim. 6. 16. Who is
able to stand before the tribunal of his inflexible justice, and
make his part good there? Ps. 130. 3.-143. 2. Who is able to
stand before the arm of his provoked power, and either resist or
bear the strokes of it? Ps. 76. 7.
CHAP. VII.
In this chapter, we have, I. The eclipsing of the glory of the ark, by its privacy,
in Kirjath-jearim for many years, v. 1, 2. II. The appearing of the glory of
Samuel, in his public services for the good of Israel, to whom he was raised
up to be a judge, and he was the last that bore that character.
This chapter
gives us all the account we have of him, when he was in the prime of his time;
for what we had before was in his childhood, (ch. 2, and 3.) what we have
of him after was in his old age, ch. 8.1. We have him here active, 1. In
the reformation of Israel from their idolatry, v. 3, 4. 2. In the reviving of
religion among them, v. 5, 6. 3. In praying for them against the invading
Philistines, (v. 7..9.) over whom God, in answer to his prayer, gave them a
glorious victory, v. 10, 11. 4. In erecting a thankful memorial of that victory,
6. In the admini-
5. In the improvement of that victory, v. 13, 14.
stration of justice, v. 15..17. And these were the things for which God was
preparing and designing him, in the early vouchsafements of his grace to him.
v. 12.
A
ND the men of Kirjath-jearim_came, and
up the ark of the LORD, and
brought it into the house of Abinadab in the hill,
and sanctified Eleazar his son, to keep the ark of
the LORD. 2. And it came to pass, while the ark
abode in Kirjath-jearim, that the time was long;
for it was twenty years: and all the house of
Israel lamented after the LORD.
1.
Here we must attend the ark to Kirjath-jearim, and then leave
it there, to hear not a word more of it, till David fetched it thence,
above forty years after, (1 Chron. 13. 6.) except once.
I. We are very willing to attend it thither, for the men of Beth-
shemesh have, by their own folly, made that a burthen which
might have been a blessing; and gladly would we see it among
those to whom it will be a savour of life unto life, for in every
place where it has been of late, it has been a savour of death unto
death.
Now, 1. The men of Kirjath-jearim cheerfully bring it among
them; (v.1.) They came, at the first word, and fetched up the ark
of the Lord. Their neighbours, the Beth-shemites, were no better
pleased to be rid of it, than they were to receive it, knowing very
well that what slaughter the ark had made at Beth-shemesh was
not an act of arbitrary power, but necessary justice, and they
that suffered by it must blame themselves, not the ark; we may
depend upon the word which God hath said, (Jer. 25. 6.) Provoke
me not, and I will do you no hurt. Note, The judgments of God
on those who profane his ordinances, should not make us afraid
of the ordinances, but of profaning them, and making an ill use of
them.
2. They carefully provide for its decent entertainment among
4. Their desire, hereupon, to be rid of the ark; they asked, them; as a welcome guest, with true affection, and as an honour-
To whom shall he go up from us? v. 20. They should rather have able guest, with respect and reverence. (1.) They provide a
asked, "How may we make our peace with him, and recover his proper place to receive it. They had no public building to adorn
favour?" Mic. 6. 6, 7. But they begin to be as weary of the ark as with it, but they lodged it in the house of Abinadab, which stood
the Philistines had been, whereas, if they had treated it with due upon the highest ground, and, probably, was the best house in
reverence, who knows, but it might have taken up its residence their city; or, perhaps, the master of it was the most eminent
among them, and they had all been blessed for the ark's sake? man they had for piety, and best affected to the ark. The men
But thus, when the word of God works with terror on sinners' of Beth-shemesh left it exposed upon a stone in the open field, and
consciences, they, instead of taking the blame and shame to them-though it was a city of priests, none of them received it into his
elves, quarrel with the word, and put that from them, Jer. 6. 10. house; but the men of Kirjath-jearim, though common Israelites,
They sent messengers to the elders of Kirjath-jearim, a strong city gave it house-room, and, no doubt, the best-furnished room in
further up in the country, and begged of them to come and fetch the house to which it was brought. Note, [1.] God will find out
the ark up thither, v. 21. They durst not touch it, to bring it a resting-place for his ark; if some thrust it from them, yet the
thither themselves, but stood aloof from it as a dangerous thing. hearts of others shall be inclined to receive it. [2.] It is no new
Thus do foolish men run from one extreme to the other, from thing for God's ark to be thrust into a private house. Christ, and
presumptuous boldness to slavish shiness. Kirjath-jearim, that is, his apostles, preached from house to house, when they could not
the city of woods, belonged to Judah: (Josh. 15. 9, 60.) it lay in have public places at command.
from Beth-shemesh to Shiloh; so that when they sent to ashamed and out-done in religion by common Israelites. [2.] They
[3.] Sometimes priests are
them to fetch it, we may suppose they intended that from thence provide a proper person to attend it; They sanctified Eleazar his
the elders of Shiloh should fete it, but God intenaed otherwise, son to keep it; not the father, either because be was aged 251
the
way
Before Christ 1099.
The Ark at Kirjath-jearin
I SAMUEL, VIL
infirm, or because he had the affairs of his house and family to
attend, from which they would not take him off; but the son, who,
it is probable, was a very pious devout young man, and zealously
affected toward the best things; his business was to keep the ark,
not only from being seized by malicious Philistines, but from
being touched or looked into by too curious Israelites. He was
to keep the room clean and decent, in which the ark was, that,
though it was in an obscure place, it might not look like a
neglected thing, which no man looked after. It does not appear
that this Eleazar was of the tribe of Levi, much less of the house
of Aaron, nor was it needful that he should, for here was no altar
either for sacrifice or incense, only we may suppose that some
devout Israelites would come and pray before the ark, and those
that did so, he was there ready to attend and assist. For this
purpose, they sanctified him, that is, by his own consent, they
obliged him to make this his business, and to give a constant
attendance to it; they set him apart for it in the name of all their
citizens. This was irregular, but it was dispensed with, by reason
of the present distress. When the ark
When the ark is but newly come out of
solemnity, but must take things as they are, and make the best of
1
captivity, we cannot expect it to be of a sudden in its usual
them.

II. Yet we are very loath to leave it here, wishing it well at
Shiloh again, but that is made desolate, (Jer. 7. 14.) however,
wishing it at Nob, or Gibeon, or wherever the tabernacle and the
altars are; but, it seems, it must lie by the way, for want of some
public-spirited men, to bring it to its proper place.
1. The time of its continuance here was long, very long; above
forty years it lay in these fields of the wood, a remote obscure
private place, unfrequented and almost unregarded; (v. 2.) The
time that the ark abode in Kirjath-jearim was long, even till
David fetched it thence. It was very strange, that, all the time
that Samuel governed, the ark was never brought to its place in
the holy of holies, an evidence of the decay of holy zeal among
them. God suffered it to be so, to punish them for their neglect
of the ark when it was in its place; and to shew that the great
stress which the institution laid upon the ark was but typical of
Christ, and those good things to come, which cannot be moved,
Heb. 9. 23.—12. 27. It was a just reproach to the priests, that
not one of their order was sanctified to keep the ark.
་
+
2. Twenty years of this time were passed before the house of
Israel was sensible of the want of the ark. The Septuagint read
it, somewhat more clearly than we do; And it was twenty years,
and (that is, when) the whole house of Israel looked up again
after the Lord. So long the ark remained in obscurity, and the
Israelites were not sensible of the inconvenience, nor ever made
any inquiry after it, what was become of it; though, while it was
absent from the tabernacle, the token of God's special presence
was wanting, nor could they keep the day of atonement, as it
should be kept. They were content with the altars without the
ark; so easily can formal professors rest satisfied in a road of
external performances, without any tokens of God's presence or
acceptance. But at length they bethought themselves, and began
to lament after the Lord, stirred up to it, it is probable, by the
preaching of Samuel, with which an extraordinary working of the
Spirit of God set in. A general disposition to repentance and
reformation now appears throughout all Israel, and they begin to
wok unto him whom they had slighted, and to mourn, Zech. 12. 10.
Dr. Lightfoot thinks this was a matter and time as remarkable as
almost any we read of in scripture; and that that great conversion,
Acts, 2, and 3. is the only parallel to it. Note, (1.) Those that
know how to value God's ordinances, cannot but reckon it a very ||
lamentable thing to want them. (2.) True repentance and con-
version begin in lamenting after the Lord; we must be sensible
that by sin we have provoked him to withdraw, and are undone
if we continne in a state of distance from him; and be restless till
we have recovered his favour, and obtained his gracious returns.
It was better with the Israelites, when they wanted the ark, and
were lamenting after it, than when they had the ark, and were
orving into it, or priding themselves in it. Better see people ||
J
longing in the scarcity of the means of grace, than loathing in the
abundance of them.
•
3. And Samuel spake unto all the house of
Israel, saying, If ye do return unto the LORD with
all your hearts, then put away the strange gods
and Ashtaroth from among you, and (prepare your
hearts unto the LORD, and serve him only and
he will deliver you out of the hand of the Philis-
tines. 4. Then the children of Israel did put away
Baalim and Ashtaroth, and served the LORD only.
5. And Samuel said, Gather all Israel to Mizpeh,
and I will pray for you unto the LORD. 6. And
they gathered together to Mizpeh, and drew
water, and poured it out before the LORD, and
fasted on that day, and said there, We have
sinned against the LORD. And Samuel judged
the children of Israel in Mizpeh.
We may well wonder where Samuel was, and what he was
doing all this while, for we have not had him so much as named,
till now, since ch. 4. 1. Not as if he were unconcerned, but his
labours among his people are not mentioned, till there appear the
fruit of them. When he perceived that they began to lament after
the Lord, he struck while the iron was hot, and two things he
endeavoured to do for them, as a faithful servant of God, and a
faithful friend to the Israel of God.
✰✰
<<
I. He endeavoured to separate between them and their idols,
for there reformation must begin. He spake to all the house of
Israel, (v. 3.) going, as it should seem, from place to place, un
itinerant preacher; (for we find not that they were gathered
together till v. 5.) and, wherever he came, this was his exhortation,
If you do indeed return to the Lord, as you seem inclined to do,
by your lamentation for your departure from him, and his from
you, then know," 1. "That you must renounce and abandon your
idols, put away the strange gods, for your God will admit no rival;
put them away from you, each one for himself, nay, and put
them from among you, do what you can, in your places, to rid
them out of the country. Put away Baalim, the strange gods.
and Ashtaroth the strange goddesses," for they had of them too.
Or, Ashtaroth is particularly named, because it was the best-
beloved idol, and that which they were most wedded to. Note,
True repentance strikes at the darling sin, and will, with a pecu-
liar zeal and resolution, put away that; the sin which most easily
besets us. 2. "That you must make a solemn business of returning
to God, and do it with a serious consideration and a steadfast
resolution, for both are included in preparing the heart, directing,
disposing, establishing the heart unto the Lord." 3. "That you
must be entire for God, for him and no other, serve him only,
else you do not serve him at all, so as to please him. 4. "That
this is the only way, and a sure way, to prosperity and deliverance.
Take this course, and he will deliver you out of the hand of the
Philistines; for it was because you forsook him, and served other
gods, that he delivered you into their hands. This was the pur-
port of Samuel's preaching, and it had a wonderfully good effect;
(v. 4.) They put away Baalim and Ashtaroth; not only quitted
the worship of them, but destroyed their images, demolished their
altars, and quite abandoned them; What have we to do any more
with idols? Hos. 14. 8. Isa. 30. 22.
Apa
II. He endeavoured to engage them for ever to God and his
service. Now that he had them in a good mind, he did all he
could to keep them in it.
1. He summons all Israel, at least by their elders, as their repre-
sentatives, to meet them at Mizpeh, (v. 5.) and there he promised to
pray for them. And it was worth while for them to come from
the remotest part of the country, to join with Samuel in seeking
1
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+
Before Christ 1199.
I SAMUEL, VII. The Philistines attack the Israelites
1

God's favour. Note, Ministers should pray for those to whom discomfited them; and they were smitten before
they preach, that God by his grace would make the preaching Israel. 11. And the men of Israel went out of
effectual. And when we come together in religious assemblies,
we must remember, that it is as much our business there to join in Mizpeh, pursued the Philistines, and smote them,
public prayers, as it is to hear a sermon. He would pray for until they came under Beth-car. 12. Then Samuel
them, that, by the grace of God, they might be parted from their took a stone, and set it between Mizpeh and
idols, and that then, by the providence of God, they might be Shem, and called the name of it Eben-ezer, saying,
delivered from the Philistines. Ministers would profit their people Hitherto hath the LORD helped us.
more, if they did but pray more for them.
Laman
Here,
&
2. They obey his summons, and not only come to the meeting,
but conform to the intentions of it, and appear there very well
disposed, v.6. (1.) They drew water, and poured it out before the
Lord; signifying, [1.] Their humiliation and contrition for sin;
owning themselves as water spilt upon the ground, which cannot
be gathered up again; (2 Sam. 14.14.) so mean, so miserable,
before God, Ps. 22. 14. The Chaldee reads it, They poured out
their hearts in repentance before the Lord. They wept rivers of
tears, and sorrowed after a godly sort; for it was before the Lord,
and with an eye to him. [2.] Their eanest prayers and suppli-
cations to God, for mercy. The sou is, in prayer, poured out
before God, Ps. 62.8. [3] Their universal reformation; they
thus expressed their willingness to part with all their sins, and to
retain no more of the relish or savour of them than the vessel does
of the water that is poured out of it. They were free and full in
their confession, and fixed in their resolution to cast away from
them all their_transgressions. Israel is now baptized from their
idols. so Dr. Lightfoot. [4.] Some think it signifies their joy in
the hope of God's mercy, which Samuel had assured them of.
This ceremony was used with that signification at the feast of
tabernacles, John,7.37, 38. and see Isa. 12.3. Taking it in this
sense, it must be read, They drew water after they had fasted.
In the close of their humiliation they thus expressed their hope of
pardon and reconciliation. (2.) They fusted, abstained from
food, afflicted their souls; so expressing repentance, and exciting
devotion. (3.) They made a public confession, We have sinned
against the Lord; so giving glory to God, and taking shame to
themselves, And if we thus confess our sins, we shall find our
God faithful and just to forgive us our sins.
I. The Philistines invaded Israel, (v.7.) taking umbrage from
that general meeting for repentance and prayer, as if it had been
a rendezvous for war; and if so, they thought it prudence to keep
the war out of their own country. They had no just cause for
this suspicion: but those that seek to do mischief to others, will«
be forward to imagine that others design mischief to them Now
see here, 1. How evil sometimes seems to come out of good. The
religious meeting of the Israelites at Mizpeh brought trouble upon
them from the Philistines, which, perhaps, tempted them to wish
they had staid at home, and to blame Samuel for calling them
together. But we may be in God's way, and yet meet with dis-
tress; nay, when sinners begin to repent and reform, they must
expect that Satan will muster all his force against them, and set
his instruments on work to the utmost, to oppose and discourage
them. But, 2. How good is, at length, brought of that evil.
Israel could never be threatened more seasonably than at this time,
when they were repenting and praying, nor could they have been
better prepared to receive the enemy; nor could the Philistines
have acted more impoliticly for themselves, than to make war
upon Israel at this time, when they were making their peace with
God: but God permitted them to do it, that he might have an
opportunity immediately of crowning his people's reformation with
tokens of his favour, and of confirming the words of his messenger,
who had assured them that, if they repented, God would deliver
them out of the hand of the Philistines. Thus he makes man's
wrath to praise him, and serves the purposes of his grace to his
people, even by the malicious designs of their enemies against
hethem, Mic. 4. 11, 12.
||
3. Samuel judged them at that time at Mizpeh; that is,
assured them, in God's name, of the pardon of their sins, upon II. Israel cleaves close to Samuel, as their best friend, under
their repentance, and that God was reconciled to them. It was God, in this distress, though he was no military man, nor ever
a judgment of absolution. Or, he received informations against celebrated as a mighty man of valour; yet, being afraid of the
those that did not leave their idols, and proceeded against them, || Philistines, for whom they thought themselves an unequal match,
according to law. Those that would not judge themselves, he they engaged Samuel's prayers for them; (v. 8.) Cease not to cry
judged. Or, now he settled courts of justice among them, and unto the Lord our God for us. They were here unarmed, unpres
appointed the terms and circuits, which he observed afterward,pared for war, come together to fast and pray, not to fight; prayers
v. 16. Now he set those wheels a-going; and whereas, before, he and tears therefore being all the weapons many of them are now
acted only as a prophet, now he began to act as a magistrate; || furnished with, to these they have recourse. And knowing Samuel
to prevent their relapsing to those sins which now they seemed to to have a great interest in heaven, they earnestly beg of him to
have renounced.
improve it for them. They had reason to expect it, because he had
promised to pray for them, (v. 5.) had promised them deliverance
from the Philistines; (v. 3.) and they had been observant of him,
they who sincerely submit to Christ, as their Lawgiver and Judge,
in all that which he had spoken to them from the Lord. Thus
need not doubt of their interest in his intercession. They were
very solicitous that Samuel should not cease to pray for them; what
military preparations were to be made, they would undertake them,
when Moses did but let down his hand ever so little, Amalek pre-
but let him continue instant in prayer; perhaps remembering, that
vailed. Oh what a comfort it is to all believers, that our great
Intercessor above never ceases, is never silent, for he always
appears in the presence of God for us!
•
III. Samuel intercedes with God for them, and does it by sacri-
fice, v.9. He a sucking a
1
#
als
7. And when the Philistines heard that the chil-
dren of Israel were gathered together to Mizpeh,
the lords of the Philistines went up against Israel.
And when the children of Israel heard it they were
afraid of the Philistines. 8. And the children of
Israel said to Samuel, Cease not to cry unto the
LORD our God for us, that he will save us out of
the hand of the Philistines. 9. And Samuel took
a sucking lamb, and offered it for a burnt-offering
wholly unto the LORD: he LORD heard him a whole burnt-offering, to the Lord, and while the sacrifice was in
the LORD for Israel, and the LORD heard him
10. And as Samuel was offering up the burnt-burning, with the smoke of it his prayers ascended up to heaven
offering, the Philistines drew near to battle against for Israel. Observe, 1. He made intercession with a sacrifice.
Israel: but the LORD thundered with a great Christ intercedes in the virtue of his satisfaction, and in all our
hunder on that day upon the Philistines, and upon that for audience and acceptance. Samuel's sacrifice without
prayers we must have an eye to his great oblation, depending
VOL. I
70
*** + 6 ***T$1 -
Before Christ 1092.
The Defeat of the Philistines,
I SAMUEL, VII.

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his prayer had been an empty shadow, his prayer without the
acrifice had not been so prevalent, but both together teach us,
what great things we may expect from God, in answer to those
prayers which are made with faith in Christ's sacrifice. 2. It was
& burnt-offering, which was offered purely for the glory of God, so
intimating, that the great plea he relied on, in this prayer, was
taken from the honour of God. Lord, help thy people now, for
thy name's sake." When we endeavour to give glory to God, we
may hope he will, in answer to our prayers, work for his own
glory. 2. It was but one sucking lamb that he offered; for it is
the integrity and intention of the heart that God looks at, more
than the bulk or number of the offerings. The one lamb (typifying
the Lamb of God) was more acceptable than thousands of rams or
bullocks would have been, without faith and prayer. Samuel was
no priest, but he was a Levite and a prophet: the case was extraor-
dinary, and what he did was by special direction, and therefore
was accepted of God. And justly was this reproach put upon the
priests, because they had corrupted themselves.
the hot
13. So the Philistines were subdued, and they
came no more into the coast of Israel: and the
hand of the LORD was against the Philistines all
the days of Samuel. 14. And the cities which the
Philistines had taken from Israel were restored to
Israel, from Ekron even unto Gath, and the coasts
thereof did Israel deliver out of the hands of the
Philistines. And there was peace between Israel
and the Amorites. 15. And Samuel judged Israel
16. And he went from
IV. God gave a gracious answer to Samuel's prayer; (v. 9.) The
Lord heard him. He was himself a Samuel, asked of God, and
many a Samuel, many a mercy, in answer to prayer, God gave him.
Sons of prayer should be famous for praying, as Samuel was among
them that call upon his name, Ps. 99.6. The answer was a real
answer, The Philistines were discomfited, (v. 10, 11.) totally routed,
and that in such a manner as highly magnified the prayer of Samuel,
the power of God, and the valour of Israel. T. The prayer of Samuel all the days of his life.
was honoured, for at the very time when he was offering up his
sacrifice, and his prayer with it, the battle began, and turned im-year to year in circuit to Beth-el, and Gilgal, and
mediately against the Philistines. Thus while he was yet speaking Mizpeh, and judged Israel in all those places.
God heard, and answered in thunder, Isa. 65.24. God shewed 17. And his return was to Ramah; for there was
that it was Samuel's prayer and sacrifice that he had respect to, his house; and there he judged Israel; and there
and hereby let Israel know, that, as in a former engagement with he built an altar unto the LORD.
the Philistines, he had justly chastised their presumptuous confi-
dence in the presence of the ark, on the shoulders of two profane
priests, so now he graciously accepted their humble dependence
upon the prayer of faith, from the mouth and heart of a pious
prophet. 2. The power of God was greatly honoured; for he
took the work into his own hand, and discomfited them, not with
great hail-stones, which would kill them, (as Josh. 10.11.) but
with a great thunder which frightened them, and put them into
such terror and consternation that they fainted away, and became
a very easy prey to the sword of Israel, before whom, being thus
confounded, they were smitten. Josephus adds, that the earth
quaked under them when first they made the onset, and in many
places opened and swallowed them up; and that, beside the
terror of the thunder, their faces and hands were burnt with
lightning, which obliged them to shift for themselves by flight.
And being thus driven to their heels by the immediate hand of
God, (whom they feared not so much as they had feared his ark,
ch.4.7.) then, 3. Honour was put upon the hosts of Israel; they
were made use of for the completing of the victory, and had the
pleasure of triumphing over their oppressors; they pursued the
Philistines, and smote them. How soon did they find the benefit
of their repentance, and reformation, and return to God! Now
that they have thus engaged him for them, none of their enemies
can stand before them.
"
•
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thought himself in a special manner obliged to make this grateful
acknowledgment of it. 3. The reason he gives for the ñame is,
Hitherto hath the Lord helped us: in which he speaks thankfully
of what was past, giving the glory of the victory to God only,
who had added this to all his former favours; and yet he speaks
somewhat doubtfully for the future: "Hitherto things have done
well, but what God may yet do with us, we know not, that we
refer to him; but let us praise him for what he has done." Note,
The beginnings of mercy and deliverance are to be acknowledged
by us with thankfulness, so far as they go, though they be
not completely finished; nay, though the issue seem uncertain.
Having obtained help from God, I continue hitherto, says blessed
Paul. Acts, 26. 22.
0
;
We have here a short account of the further good services that
Samuel did to Israel. Having parted them from their idols, and
brought them home to their God, he had put them into a capacity
of receiving further benefits by his ministry. Having prevailed in
that, he becomes, in other instances, a great blessing to them
yet, writing it himself, he is brief in the relation. We are not told
here, but it appears, 2 Chron. 35. 18. that, in the days of Samuel
the prophet, the people of Israel kept the ordinance of the
passover with more than ordinary devotion, notwithstanding the
distance of the ark and the desolations of Shiloh. Many good,
offices, no doubt, he did for Israel; but here we are only told
how instrumental he was,
student of the water
1. In securing the public peace; (v.13.) In his days the Philis-
tines came no more into the coast of Israel, made no inroads or
incursions upon them, perceiving that God now fought for Israel,
and that his hand was against the Philistines; this kept them in
awe, and restrained the remainder of their wrath. Samuel was
a protector and deliverer to Israel, not by dint of sword, as Gideon,
nor by strength of arm, as Samson, but by the power of prayer
to God, and carrying on a work of reformation among the people.
Religion and piety are the best securities of a nation.
14,7
2. In recovering the public rights, v. 14. By his influence,
Israel had the courage to demand the cities which the Philistines
V. Samuel erected a thankful memorial of this victory, to the had unjustly taken from them, and had long detained; and the
glory of God, and for the encouragement of Israel; (v. 12.) he set Philistines, not daring to contend with one that had so great an
up an Eben-ezer, the stone of help. If ever the people's hard hearts interest in heaven, tamely yielded to the demand, and restored
should lose the impressions of this providence, this stone would (some think) even Ekron and Gath, two of their capital cities,
either revive the remembrance of it, and make them thankful, or though afterward they retook them; others think, some small
remain a standing witness against them for their unthankfulness. towns that lay between Ekron and Gath, which were forced out
1. The place where this memorial was set up, was the same of the Philistines' hands. This they got by their reformation and
where, twenty years before, the Israelites were smitten before the religion; they got ground of their enemies, and got forward in
Philistines, for that was beside Eben-ezer, ch.4.1. The sin their affairs. It is added, There was peace between Israel and the
which procured that defeat formerly, being pardoned upon their Amorites, that is, the Canaanites, the remains of the natives. Not
repentance, the pardon was sealed by this glorious victory in the that Israel made any league with them, but they were quiet, and
very same place where they then suffered loss; see Hos. 1.10.not so mischievous to Israel as they had sometimes been. Thus,
2. Samuel himself took care to set up this monument; he had been when a man's ways please the Lord, he maketh even his enemies
instrumental by prayer to obtain the mercy, and therefore he to be at peace with him, and give him no disturbance, Prov. 16.2
Before Christ 1073.
I SAMUEL, VII, VIII. The Wickedness of Samuel's Sons.
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4. In keeping up the public exercises of religion; for there,
where, he lived he built an altar to the Lord, not in contempt of the
altar that was at Nob, or Gibeon, or wherever the tabernacle was;
but, divine justice having laid Shiloh waste, and no other place
being yet chosen for them to bring their offerings to, (Deut. 12. 11.)
he looked upon the law, which confined them to one place, to be for
the present suspended, and therefore, being a prophet, and under
divine direction, he did as the patriarchs did, he built an altar
where he lived, both for the use of his own family, and for the
good of the country that resorted to it. Great men should use
their wealth, power, and interest, for the keeping up of religion in
the places where they live.
3. In administering public justice; (v. 15, 16.) He judged Israel:|| 2. The children of a good man going to naught, and not treading
as a prophet, he taught them their duty, and reproved them for in his steps. Samuel had giving his sons so good an education,
their sins, for that-is called judging, Ezek. 20. 4.-22.2. Moses and they had given him such good hopes of their doing well, and
judged Israel, when he made them know the statutes of God, and gained such a reputation in Israel, that he made them judges,
his laws; (Exod. 18. 16.) and thus Samuel judged them to the last, assistants to him a while, and afterward deputies under him at Beer-
even after Saul was made king: so he promised them, then, when sheba, which lay remote from Ramah, v. 2. Probably, the southern
Saul was inaugurated, ch. 12. 23. I will not cease to teach you counties petitioned for their residence there, that they might not
the good and right way. As a magistrate, he received appeals be necessitated to travel far with their causes: we have reason to
from the inferior courts, and gave judgment upon them; tried think that Samuel gave them their commissions, not because they
causes, and determined them; tried prisoners, and acquitted or were his sons, (he had no ambition to entail the government upon
condemned them, according to the law. This he did all his days, his family, any more than Gideon had,) but because, for augh!
till he grew old and past service, and resigned to Saul; and after- that yet appeared, they were men very fit for the trust; and none
ward he exercised authority, when application was made to him; so proper to ease the aged judge, and take some of the burthen off
nay, he judged even Agag, and Saul himself. But when he was in him, as (cæteris paribus-other things being equal) his own sons,
his prime he rode the circuit, for the convenience of the country, who, no doubt, were respected for their good father's sake, and,
at least of that part of it which lay most under his influence. He having such an advantage at setting out, might soon have been
kept courts at Beth-el, Gilgal, and Mizpeh, all in the tribe of great, if they had been but good. But, alas! his sons walked not
Benjamin; but his constant-residence was at Ramah, his father's in his ways; (v.3.) and when their character was the reverse of
city, and there he judged Israel, whither they resorted to him his, their relation to so good a man, which otherwise had been their
from all parts with their complaints, v. 17.
honour, was really their disgrace. Degeneranti genus opprobrium
-A good extraction is a 1 eproach to him that degenerates from it.
Note, Those that have the most grace themselves cannot give grace
to their children. It has often been the grief of good men, to see
their posterity, instead of treading in their steps, trampling upon
them, and, as Job speaks, marring their path. Nay, many that
have begun well, promised fair, and set out in the right paths, so
that their parents and friends have had great hopes of them, yet
afterwards have turned aside to by-paths, and been the grief of
those of whom they should have been the joy. When Samuel's
sons were made judges, and settled at a distance from him, then
they discovered themselves. Thus, (1.) Many that have been well
educated, and have conducted themselves well while they were
under their parents' eye, when they have gone abroad into the
world, and set up for themselves, have proved bad. Let none
therefore be secure, either of themselves or their's, but depend on
divine grace. (2.) Many that have done well in a state of meanness
and subjection, have been spoiled by preferment and power.
Honours change men's minds, and, too often, for the worse.
does not appear that Samuel's sons were so profane and vicious as
I
Eli's sons; but, whatever they were in other respects, they were
corrupt judges, they turned aside after lucre, after the mammon of
unrighteousness, so the Chaldee reads it. Note, The love of money
is the root of all evil. It is pernicious in any, but especially in
judges. Samuel had taken no bribes, (ch. 12. 3.) but his sons did,
though, no doubt, he warned them against it when he made then
judges; and then they perverted judgment, in determining contro-
versies, had an eye to the bribe, not to the law, and inquired whe
bid highest, not who had right on his side.
people, when the public justice, that should do them right, being
It is sad with a
perverted; does them the greatest wrong.
CHAP. VIII.
Things went so very well with Israel, in the chapter before, under Samuel's
administration, that, methinks, it is pily to find him so quickly, as we do in
this chapter, old, and going off, and things working towards a revolution.
But so it is; Israel's good days seldom continue long. We have here,
1. Samuel decaying, v.1. II. His sons degenerating, v.2, 3. III. Israel
discontented with the present government, and anxious to see a change. For,
1. They petition Samuel to set a king over them, v. 4,5. 2. Samuel brings the
matter to God, v.6. 3. God directs him what answer to give them by way of ||
reproof, (v. 7,8.) and by way of remonstrance, setting forth the consequences
of a change of the government, and how uneasy they would soon be under it,
v.9..18. 4. They insist upon their petition, v. 19, 20. 5. Samuel promisse
them, from God, that they shall shortly be gratified, v. 21, 22. Thus hard is
it for people to know when they are well off.
Zig
1.
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ND it came to pass, when Samuel was old,
that he made his sons judges over Israel.
2. Now the name of his first born was Joel; and
the name of his second, Abiah: they were judges
in Becr-sheba. 3. And his sons walked not in his
ways, but turned aside after lucre, and took bribes,
and perverted judgment.
Two sad things we find here, but not strange things.
1. A good and useful man growing old, and unfit for service, v.1.
Samuel was old, and could not judge Israel as he had done. He
is not reckoned to be past sixty years of age now, perhaps not so
much; but he was a man betimes, was full of thoughts and cares
when he was a child, which, perhaps, hastened the infirmities of
age upon him: the fruits that are first ripe, keep the worst. He
had spent his strength and spirits in the fatigue of public business,
and now, if he think to shake himself as at other times, he finds
he is mistaken, old age has cut his hair. Those that are in the
prime of their time ought to be busy in doing the work of life;
for as they go into years they will find themselves less disposed
to, and less able for it.
4. Then all the elders of Israel gathered them-
selves together, and came to Samuel unto Ramah,
5. And said unto him, Behold, thou art old, and thy
sons walk not in thy ways: now make us a king
to judge us like all the nations. 6. But the thing
displeased Samuel, when they said, Give us a king
to judge us.
7. And the LORD said unto Samuel, Hearken unto
And Samuel prayed unto the LORD.
the voice of the people in all that they say unto
thee: for they have not rejected thee, but they have
rejected me, that I should not reign over them
8. According to all the works which they have done
since the day that I brought them up out of Egypt
even unto this day, wherewith they have forsaken
me, and served other gods, so do they also unto
Before Christ 1075.
The Request for a King
I SAMUEL, VIII.
I
¿
but a small thing will serve factious spirits for a colour to desire a
change (1.) It was true that Samuel was old; but if that made
him less able to ride the circuit, and sit long on the bench, yet it
made him the more wise and experienced, and, upon that account,
the fitter to rule. If he was old, was he not grown old in their
service? And it was very unkind, ungrateful, nay, and unjust, to cast
him off when he was old, who had spent his days in doing them
good. God had saved his youth from being despicable, (ch. 3. 20.)
yet they make his old age so, which should have been counted
worthy of double honour. If old people be upbraided with their
infirmities, and laid aside for them, let them not think it strange;
Samuel himself was so (2.) It was true that his sons did not
walk in his ways, the more was his grief, but they could not say
it was his fault: he had not, like Eli, indulged them in their
badness, but was ready to receive complaints against them. And
if that had been the thing desired, we may well suppose, upon
the making out of the charge of bribery against them, he would
have susperseded their commissions, and punished them.
this would not content the elders of Israel, they had another
project in their head.
But
thee. 9. Now therefore hearken anto their voice:
howbeit yet protest solemnly unto them, and
shew them the manner of the king that shall
reign over them. 10. And Samuel told all the
words of the LORD unto the people that asked of
him a king. 11. And he said, This will be the
manner of the king that shall reign over you: He
will take your sons, and appoint them for himself,
for his chariots, and to be his horsemen; and some
shall run before his chariots. 12. And he will
appoint him captains over thousands, and captains
over fifties; and will set them to ear his ground, and
to reap his harvest, and to make his instruments
of war, and instruments of his chariots. 13. And
he will take your daughters to be confectionaries,
and to be cooks, and to be bakers. 14. And he
will take your fields, and your vineyards, and your
2. A petition for the redress of these grievances, by setting a
olive-yards, even the best of them, and give them king over them: Make us a king to judge us like all the nations.
Thus far it was well, that they did not rise up in rebellion against
to his servants. 15. And he will take the tenth of Samuel, and set up a king for themselves, vi et armis by force;
your seed, and of your vineyards, and give to his but they applied themselves to Samuel, God's prophet, and humbly
fficers, and to his servants. 16. And he will take begged of him to do it. But it appears, by what follows, that it
your men-servants, and your maid-servants, and was a bad motion, and ill made, and was displeasing to God.
God designed them a king, a man after his own heart, when
your goodliest young men, and your asses, and put Samuel was dead; but they would anticipate God's counsel, and
them to his work. 17. He will take the tenth would have one, now that Samuel was old. They had a prophet
of your sheep: and ye shall be his servants. to judge them, that had immediate correspondence with heaven,
18. And ye shall cry out in that day because of and therein they were great and happy above any nation, non
having God so nigh unto them as they had, Deut. 4.7. But this
your king which ye shall have chosen you; and the would not serve, they must have a king to judge them with
LORD will not hear you in that day. 19. Never-external pomp and power, like all the nations. A poor prophet in
theless the people refused to obey the voice of a mantle, though conversant in the visions of the Almighty,
looked mean in their eyes, who judged by outward appearance:
Samuel; and they said, Nay; but we will have a
king over us; 20. That we also may be like all but a king in a purple robe, with his guards and officers of state,
would look great; and such a one they must have. They knew
the nations; and that our king may judge us, and it was in vain to court Samuel to take upon him the title and
go out before us, and fight our battles. 21. And dignity of a king, but he must appoint them one. They do not
Samuel heard all the words of the people, and say, "Give us a king that is wise and good, and will judge better
than thy sons do," but, "Give us a king," any body that will but
he rehearsed them in the ears of the LORD. make a figure. Thus foolishly do they forsake their own mercies,
22. And the LORD said to Samuel, Hearken unto and, under pretence of advancing the dignity of their nation to
their voice, and make them a king. And Samuel that of their neighbours, did really thrust themselves down from
said unto the men of Israel, Go ye every man their own excellency, and profane their crown, by casting it to the
unto his city.
ground.
We have here the starting of a matter perfectly new and sur-
prising, which was, the setting up of kingly government in Israel.
Perhaps the thing had been often talked of among them by those
that were given to change, and affected that which looked great:
but we do not find that it was ever till now publicly proposed
and debated. Abimelech was little better than a titular king, ||
though he is said to reign over Israel; (Judg. 9.22.) and perhaps
his fall had for a great while rendered the title of king odious in
Israel, as that of Tarquinius did among the Romans; but if it
had, by this time the odium was worn off, and some bold steps
are here taken toward so great a revolution as that amounted to.
Here is,
I. The address of the elders of Samuel in this matter, v. 4, 5.
They gathered themselves together, by common consent, and not in
a riotous tumultuous manner, but with respect due to his character:
they came to him to his house at Ramah with their address, which
contained,
1. A remonstrance of their grievances; in short, Thou art old,
und thy sons walk not in' thy ways. Many a fairer occasion that
people had had to ask a king, when they were oppressed by their
neighbours, or embroiled at home, for want of a king in Israel;
S
II. Samuel's resentment of this address, v. 6. Let us see how
he took it: 1. It cut him to the heart. Probably, it was a surprise
to him, and he had not any intimation before of their design,
which made it the more grievous. The thing displeased Samuel;
not when they upbraided him with his own infirmities and his
children's irregularities, he could patiently bear what reflected on
himself and his own family, but it displeased him when they said,
Give us a king to judge us, because that reflected upon God and
his honour. 2. It drove him to his knees; he gave them no
answer for the present, but took some time to consider of what
they proposed, and prayed unto the Lord for direction what to do,
spreading the case before him, and leaving it with him, and so
making himself easy. Samuel was a man much in prayer, and
and we are encouraged in every thing to make our requests known
to God, Phil. 4. 6. When any thing disturbs us, it is our interest,
as well as duty, to shew God our trouble, and he gives us leave
to be humbly free with him
III. The intruction God gave him concerning this matter. They
that in straits seek to God, shall find him nigh unto them, and
ready to direct them. He tells him,
1. That which would be an allay to his displeasure. Samuel
was much disturbed at the motion, it troubled him greatly to sœe
Before Christ 1075.
I SAMUEL. VIII. The Manner of a King predicted.
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(2.) But he must tell them withal, that, when they have a king,
they will soon have enough of him, and will, when it is too late,
repent of their choice. This he must protest solemnly to them,
(v. 9.) that, if they would have a king to rule them, as the eastern
kings ruled their subjects, they would find the yoke exceedingly
heavy. They looked only at the pomp and magnificence of a
king, and thought that would make their nation great and con-
siderable among its neighbours, and would strike a terror upon
their enemies; but he must bid them consider how they would
like to bear the charges of that pomp, and how they would endure
that arbitrary power which the neighbouring kings assumed.
Note, Those thai set their hearts inordinately upon any thing in
this world, for the moderating of their desires, ought to consider
the inconveniencies, as well as conveniencies, that will attend it,
and to set the one over against the other in their thoughts. Those
that submit themselves to the government of the world and the
flesh, are told plainly what hard masters they are, and what a
tyranny the dominion of sin is; and yet they will exchange God's
government for it.
his prophetical office thus slighted, and all the good turns he had
done to Israel thus ungratefully returned; but God tells him he
must not think it either hard or strange. (1.) He must not think
A hard that they had put this slight upon him, for they had herein
put a slight upon God himself; "They have not rejected thee
only, but they have rejected me; I share with thee in the affront,"
v.7. Note, If God interest himself in the indignities that are
done us, and the contempts that are put upon us, we may well
afford to bear them patiently; nor need we think the worse of
ourselves, if, for his sake, we bear reproach, (Ps. 69.7.) but rather
rejoice, and count it an honour, Col. 1.24. Samuel must not
complain that they were weary of his government, though just and
gentle, for really they were weary of God's government, that was
it they disliked; They have rejected me, that I should not reign
over them.
God reigns over the heathen, (Ps. 47.8.) over all the
world, but the government of Israel had hitherto been, in a more
peculiar manner than ever any government was, a theocracy, a
divine government; their judges had their call and commission
immediately from God, the affairs of their nation were under his
peculiar conduct. As the constitution, so the administration, of
their government, was by, Thus saith the Lord; this method they
were weary of, though it was their honour and safety, above any
thing, so long as they kept in with God; they were indeed so
much the more exposed to calamities, if they provoked God to
anger by sin, and found they could not transgress at so cheap a
rate as other nations could, which, perhaps, was the true reason
why they desired to stand upon the same terms with God that
other nations did. (2.) He must not think it strange, nor marvel
at the matter, for they do as they always have done; (v.8.) Ac-
cording to all the works which they have done, since the day that
I brought them out of Egypt, so do they unto thee. They had, at
first, been so very respectful and obsequious to Samuel, that he
began to hope they were cured of their old stubborn disposition;
but now he found himself deceived in them, and must not be
surprised at it. They had always been rude to their governors,
witness Moses and Aaron; nay, They have forsaken me, and served
other gods; the greatness of their crime, in affecting new gods,
may make this crime, of affecting new governors, seem little.
Samuel might expect they would deal treacherously, for they were
called transgressors from the womb, Isa. 48.8. This had been
This had been
their manner from their youth up, Jer. 22. 21.
||
2. He tells him that which would be an answer to their de-
mand. Samuel would not have known what to say, if God had
not instructed him. Should he oppose the motion, it would
bespeak a greater fondness of power and dominion than did
become a prophet, and an indulgence of his sons. Should he
yield to the motion, it would look like the betraying of his trust,
and he would become accessary to all the bad consequences of a
change. Aaron sinned in gratifying the people, when they said,
Make us gods; he dares not therefore comply with them, when
they say, Make us a king, but he gives them, with assurance,
the answer God sent them.
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IV. Samuel's faithful delivery of God's mind to them; (v.10.)
He told them all the words of the Lord, how ill he resented it; that
he construed it into a rejecting of him, and compared it with their
serving other gods; that he would grant their request, if they
insisted on it; but, withal, had ordered him to represent to them
the certain consequences of their choice, that they would be such
as, if they had any reason left them, and would allow themselves
to consult their own interest, would make them withdraw their
petition, and beg to continue as they were. Accordingly, he lays
before them, very particularly, what would be, not the right of a
king in general, but the manner of the king that should reign over
them, according to the pattern of the nations, v.11. Samuel does
not speak (as Bishop Patrick expounds it) of a just and honest
right of a king to do these things, for his right is quite otherwise
described in that part of Moses's law which concerns the king's
duty, but such a right as the kings of the nations had then
acquired. This shall be the manner of the king; that is, 1. "Thus
he must support his dignity, at the expence of that which is dearest
to you." 2. "Thus he will abuse his power, as those that have
power are apt to do; and, having the militia in his hand,
will be under a necessity of submitting to him."
you
If they will have such a king as the nations have, let them
consider,.
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(1.) That a king must have a great retinue, abundance of ser-
vants to wait on him, grooms to look after his chariots and horses,
gentlemen to ride about with him, and footmen to run before his
chariots. This is the chief grandeur of princes, and the imaginary
glory of great men, to have a multitude of attendants. And whence
must he have those? Why, he will take your sons, who are
free-born, have a liberal education, and whom you now have
at your own disposal, and will appoint them for himself, v. 11.
They must wait upon him, and be at his beck; they that used to
work for their parents and themselves must work for him, ear
his ground, and reap his harvest, (v.12.) and count it their
preferment too," v. 16. This would be a great change.
(1.) He must tell them, that they shall have a king. Hearken
to the voice of the people, (v.7.) and again, v.9. Not that God
was pleased with their request, but as sometimes he crosses us, in (2.) "He must keep a great table; he will not be content to
love, so at other times he gratifies us, in wrath; he did so here. dine with his neighbours upon a sacrifice, as Samuel used to do,
When they said, Give us a king, and princes, he gave them a||(ch.9. 13.) but he must have variety of dainty dishes, forced-meats,
king, in his anger. See Hos. 13. 10, 11. as he gave quails, and sweet-meats, and delicate sauces.
And who must prepare
Ps. 106. 15.-78.29. God bade Samuel humour them in this him these? Why, he will take your daughters, the most ingenious
matter, [1.] That they might be beaten with their own rod, and and handy of them, whom you hoped to prefer to houses and
might feel, to their cost, the difference between his government || tables of their own, and, whether you be willing or no, they must
and the government of a king. See 2 Chron. 12.8. It soon be his confectionaries, and cooks, and bakers, and the like.”
appeared how much worse their condition was, in all respects,
under Saul, than it had been under Samuel. [2.] To prevent
something worse. If they were not gratified, they would either
rise in rebellion against Samuel, or universally revolt from their
religion, and admit the gods of the nations, that they might have
kings like them. Rather than so, let them have a king. [3.] God
knows how to bring glory to himself out of it, and serve his own
aise purposes, even by their foolish counsels.
(3.) "He must needs have a standing army, for guards and
garrisons; and your sons, instead of being elders of your cities,
and living in quiet and honour at home, must be captains over
thousands, and captains over fifties, and must be disposed of at
the pleasure of the sovereign."
a
(4.) "You may expect that he will have great favourites, whom,
having dignified and ennobled, he must enrich, and give them
estates suitable to their honour: and which way can he do that
Before Christ 1120.
J
I SAMUEL, VII, IX.
The Manner of a King predicted
•
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but out of your inheritances? v. 14. He will take your fields and shortly, they should have what they asked. 1. Samuel rehearsed
vineyards, which descended to you from your ancestors, and which || all their words in the ears of the Lord, v.21. Not but that God
you hoped to have left to your posterity after you, even the best perfectly knew it, without Samuel's report; but thus he dealt
of them; and will not only take them to himself, (you could bear faithfully between God and Israel, as a prophet, returning the
that the better,) but he will give them to his servants, who will be answer to him that sent him; and thus he waited on God for
your masters, and hear rule over that for which you have laboured. further direction. God is fully acquainted with the state of the
How will you like that?"
case we are in care and doubt about, but he will know it from us.
His rehearsing it in the ears of the Lord, intimates that it was
done in private; for the people were not disposed to join with
him in prayer to God, for direction in this matter; also it bespeaks
a holy familiarity, to which God graciously admits his people;
they speak in the ears of the Lord, as one friend whispers with
another; their communion with God is meat they have to eat,
which the world knows not of, John, 4.32. 2. God gave direction
that they should have a king, since they were so inordinately set
upon it; (v.22.) "Make them a king, and let them make the
best of him, and thank themselves if that very pomp and power,,
which they are so eager to see their sovereign in, be their plague
and burthen. So he gave them up to their own hearts' lust.
Samuel told them this, but sent them home for the present,
every man to his city; for the designation of the person must
be left to God, they had now no more to do. When God saw
fit to notify the choice to Samuel, they should hear further from
him; in the mean time, let them keep the peace, and expect the
issue.
(5.) "He must have great revenues, to maintain his grandeur
and power with; and whence must he have them, but from you?
He will take the tenth of the fruits of your ground, (v. 15.) and
your cattle, v. 17. You think the tenths, the double tenths,
which the law of God has appointed for the support of the church,
grievous enough, and grudge the payment of them; but, if you
have a king, there must issue another tenth out of your estates,
which will be levied with more rigour, for the support of the royal
dignity. Consider the expence with the magnificence, and whether
it will quit cost."
#
These would be their grievances; and, [1.] They would have
none but God to complain to. Once they complained to the prince
himself, and were answered, according to the manner of the
king, Your yoke is heavy, and I will add to it, 1 Kings, 12. 11.
[2.] When they complained to God, he would not hear them;
(v.18.) nor could they expect that he should, both because they
had been deaf to his calls and admonitions, and this trouble, in
particular, they had brought upon themselves, by rejecting him,
and would not believe, when he told them what would come of
it. Note, When we bring ourselves into distress, by our own
irregular desires and projects, we justly forfeit the comfort of
prayer, and the benefit of divine aids, and, if God be not better
to us than we deserve, must have our relief in our own hands,
and then it is bad with us.
V. The people's obstinacy in their demand, v. 19, 20. One
would think such a representation of the consequences, as this
was, coming from God himself, who can neither deceive by his
word, nor be deceived in his knowledge, should have prevailed
with them to waive their request: but their hearts were upon it,
right or wrong, good or evil; "We will have a king over us,
whatever God or Samuel say to the contrary; we will have a
king, whatever it costs us, and whatever inconvenience we bring
upon ourselves or our posterity by it." See their folly. 1. They
were quite deaf to reason, and blind to their own interest. They
could not answer Samuel's arguments against it, nor deny the
force of them, and yet they grow more violent in their request,
and more insolent. Before it was, "Pray make us a king;" now
it is, "Nay, but we will have a king; yea, that we will, because
we will; nor will we bear to have any thing said against it."
See the absurdity of inordinate desires, and how they rob men
of their reason. 2. They could not stay God's time. God had
intimated to them in the law, that, in due time, Israel should
have a king, (Deut. 17. 14, 15.) and perhaps they had some
intimation that the time was at hand; but they are all in haste,
"We, in our day, will have this king over us. Could they but
have waited ten or twelve years longer, they had had David, a
king of God's giving in mercy, and all the calamities that attended
the setting up of Saul had been prevented. Sudden resolves and
hasty desires make work for a long and leisurely repentance.
3. That which they aimed at, in desiring a king, was, not only,
as before, that they might be like the nations, and levelled with
them, above whom God had so far advanced them, but that
they might have one to judge them, and to go out before them
when they took the field, and to fight their battles. Foolish
people, and unwise! Could they ever desire a battle better fought
for them than the last was, by Samuel's prayer, and God's
thunder? ch. 7.10. Was victory hereby too sure to them? and
Was victory too sure
were they fond of trying the chance of war, at the same uncer-
tainty that others did? So sick, it seems, were they of their
privileges: and what was the issue? Their first king was slain
in battle, which none of their judges ever were; so was Josiah,
""
one of the last and best.
VI. The dismissing of them, with an intimation, that, very
1
CHAP. IX.
Samuel had promised Isruel, from God, that they should have a king; it is
strange that the next news is not of candidates setting up for the government,
making an interest in the people, or recommending themselves to Samuel, and,
by him, to God, to be put in nomination. Why does not the prince of the
tribe of Judah, whoever he is, look about him now, remembering Jacob's entaž
of the sceptre on that tribe? Is there never a bold aspiring man in Israel to .
say, "I will be king, if God will choose me?" No, none appears; whether it
is owing to a culpable mean spiritedness, or a laudable humanity, I know net,
but sure it is what can scarcely be paralleled in the history of any kingdom→
a crown, such a croivn, set up, and nobody bids for it. Most governments
began in the ambition of the prince to rule, but Israel's in the ambition of the
people to be ruled. Had any of those elders which petitioned for a king,
afterward petitioned to be king, I should have suspected that person's ambition
to have been at the bottom of the motion; but now (let them have the praise
of what was good in them) it was not so, God having, in the law, undertaken
to choose their king; (Deut. 17. 15.) they all sit still, till they hear from
heaven, and that they do in this chapter, which begins the story of Saul, their
first king, and, by strange steps of Providence, brings him to Samuel, to be
anointed privately, and so to be prepared for an election by lot, and a public
commendation to the people, which follows in the next chapter. Here is,
I. A short account of Saul's parentage and person, v. 1,2. II. A large and
particular account of the bringing of him to Samuel, to whom he had been before
altogether a stranger. 1. God, by revelation, had bid Samuel expect him
v. 15, 16. 2. God, by providence, led him to Sumuel. (1.) Being sent to
seek his father's asses, he was at a loss, v.3..5. (2.) By the advice of his
servant, he determined to consult Samuel, v.6..10. (3.) By the direction
of the young maidens, he found him out, v. 11..14. (4.) Samuel, being
informed of God concerning him, (v. 17.) treated him with respect in the gate,
(v. 18..21.) in the dining-room, (v. 22, 24.) and, at length, in private, where
he prepared him to hear the surprising news, that he must be king, v. 25..27.
And these beginnings had been very hopeful and promising, if it had not been
that the sin of the people was the spring of this great affair.
1.
Now
OW there was a man of Benjamin, whose
name was Kish, the son of Abiel, the son
of Zeror, the son of Bechorath, the son of Aphiah,
a Benjamite, a mighty man of power. 2. And he
had a son, whose name was Saul, a choice young
man, and a goodly: and there was not among the
children of Israel a goodlier person than he: from
his shoulders and upward he was higher than any
of the people.
$
Before Christ 1075.
Saul introduced to Samuel.
I SAMUEL, IX.
1
We are here told,
I. What a good family Saul was of, v. 1. He was of the tribe
of Benjamin; so was the New-Testament Saul, who also was
called Paul, and he mentions it as his honour, for Benjamin was
a favourite, Rom. 11. 1. Phil.3.5. That tribe had been reduced
to a very small number by the fatal war with Gibeah, and much
ado there was to provide wives for those six hundred men that
were the poor remains of it out of that diminished tribe, which is
here called, with good reason, the smallest of the tribes of Israel,
v. 21. Saul sprang as a root out of a dry ground. That tribe,
though fewest in number, was first in dignity, God giving more
abundant honour to that part which lacked, 1 Cor. 12.24. His
father was Kish, a mighty man of power, or, as the margin reads
it, in substance; in spirit stout, in body strong, in estate wealthy.
The whole lot of the tribe of Benjamin coming to be distributed
among six hundred men, we may suppose their inheritances were
much larger than their's who were of other tribes-an advantage
which somewhat helped to balance the disadvantage of the small-
ness of their number.
silver, that will I give to the man of God, to tell us
our way. 9. (Before-time in Israel, when a man
went to inquire of God, thus he spake, Come, and
let us go to the seer: for he that is now called a
Prophet was before-time called a Seer.) 10. Then
said Sa 1 to his servant, Well said; come, let us
go. So they went unto the city where the man
of God was.
3. And the asses of Kish, Saul's father, were
lost. And Kish said to Saul his son, Take now
one of the servants with thee, and arise, go seek
the asses.
4. And he passed through mount
Ephraim, and passed through the land of Shalisha,
but they found them not: then they passed through
the land of Shalim, and there they were not: and
he passed through the land of the Benjamites, but
they found them not. 5. And when they were
come to the land of Zuph, Saul said to his servant
that was with him, Come, and let us return; lest
my father leave caring for the asses, and take
thought for us. 6. And he said unto him, Behold
now, there is in this city a man of God, and he is
an honourable man; all that he saith cometh surely
to pass: now let us go thither; peradventure he
can shew us our way that we should go. 7. Then
said Saul to his servant, But, behold, if we go,
what shall we bring the man? for the bread is
spent in our vessels, and there is not a present to
bring to the man of God: what have we? 8. And
the servant answered Saul again, and said. Behold,
I have here at hand the fourth part of a shekel of
A
Here is,
I. A great man rising from small beginnings. It does not appear
that Saul had any preferment at all, or was in any post of honour
or trust, till he was chosen king of Israel. Most that are advanced
rise gradually; but Saul, from the level with his neighbours, stepped
at once into the throne, according to that of Hannah, He raiseth
up the poor out of the dust, to set them among princes, ch. 2.8.
Saul, it should seem, though he was himself married, and had
children grown up, yet lived in his father's house, and was subject
to him. Promotion comes not by chance nor human probabilities,
but God is the Judge.
2. What a good figure Saul made, v.2. No mention is here
made of his wisdom or virtue, his learning or piety, or any of the
accomplishments of his mind, but that he was a tall, proper,
handsome man, that had a good face, a good shape, and a good
presence, graceful, and well proportioned; among all the children
of Israel, there was not a goodlier person than he; and, as if
nature had marked him for pre-eminence and superiority, he was
taller, by the head and shoulders, than any of the people, the
fitter to be a match for the giants of Gath, the companions of the
Philistines. When God chose a king after his own heart, he
pitched upon one that was not at all remarkable for the height of
his stature, nor any thing in his countenance, but the innocency
and sweetness that appeared there; (ch. 16.7, 12.) but, when he
chose a king after the people's heart, who aimed at nothing so
much as stateliness and grandeur, he pitched upon this huge tall
man, who, if he had no other good qualities, yet would look great.
It does not appear that he excelled in strength so much as he did
in stature; Samson did, and him they slighted, bound, and
betrayed into the hands of the Philistines; justly therefore are
they now put off with one, who, though of uncommon height, is
weak as other men. They would have a king like the nations,
and the nations commonly chose portly men for their kings.
||
1. Saul's father sends him, with one of his servants, to seek some
asses that he had lost. It may be they had no way then to give
public notice of such a number of asses strayed or stolen out of
the grounds of Kish the Benjamite. A very good law they had
to oblige men to bring back an ox or an ass that went astray,
but, it is to be feared, that was, as other good laws, neglected
and forgotten. It is easy to observe here, that they who have
must expect to lose; that it is wisdom to look after what is lost
that no man should think it below him to know the state of his
flocks; that children should be forward to serve their parents'
interests; Saul readily went to seek his father's asses,. v.3, 4.
His taking care of the asses is to be ascribed, not so much to the
humility of his spirit, as to the plainness and simplicity of those
times. But his obedience to his father in it was very commend-
able. Seest thou a man diligent in his business, and dutiful to
his superiors, willing to stoop, and willing to take pains? he does,
as Saul, stand fair for preferment. The servant of Kish would
and therefore he sent him with him. Saul and his servant travelled
be faithful only as a servant, but Saul as a son, in his own business,
far on foot, it is likely, in quest of the asses, but in vain, they
found them not. He missed of what he sought, but had no reason
to complain of the disappointment, for he met with the kingdom,
which he never dreamed of.
V
2. When he could not find them, he determined to return to
his father, (v. 5.) in consideration of his father's tender concern
for him, being apprehensive, that, if they stayed out any longer,
his aged father would begin to fear, as Jacob concerning Joseph,
that an evil beast had devoured them, or some mischief had befallen
them; "He will leave caring for the asses, as much as he was in
care about them, and thought for us." Children should
take care that they do nothing to grieve or frighten their parents,
but be tender of their tenderness.
3. His servant moved, (for it should seem he had more religion
they should call on Samuel, and take his advice in this important
in him than his
since were now at Ramah,
affair. Observe here,
•
II. A great event rising from small occurrences. How low does
the history begin! Begin to trace Saul to the crown, we find him
first employed as meanly as any we meet with called out to prefer-
ment.
(1.) They were close by the city where Samuel lived, and that
put it into their heads to consult him; (v.6.) There is in this city
opportunities of acquainting ourselves with those that are wise and
a man of God. Note, Wherever we are, we should improve our
good. But there are many that will consult a man of God, if he
comes in their way, that would not go a step out of their way to
get wisdom.
though he had no personal knowledge of him, but by common
(2.) The servant spoke very respectfully concerning Samuel,
fame only; He is a man of God, and an honourable man.
Note,
Refore Christ 1075.
Saul introduced to Samuel,
I SAMUEL, IX.
Meu of God are honourable men, and should be so in our eyes.
Acquaintance with the things of God, and serviceableness to the
kingdom of God, put true honour upon men, and make them
great. This was the honour of Samuel, as a man of God, that
all he saith comes surely to pass. This was observed concerning
him, when he was a prophet, (ch.3. 19.) God did let none of his
words fall to the ground; and still it held true.
(3.) They agreed to advise with him concerning the way that
they should go; Peradventure he can shew us. All the use they
would make of the man of God, was, to be advised by him, whether
they should return home, or, if there was yet any hopes of finding
the asses, which way they must go next-a poor business to employ
a prophet about! Had they said, "Let us the asses
lost, and now, that we are so near the man of God, let us go and
learn from him the good knowledge of God, let us consult him
how we may order our conversations aright, and inquire the law
at his mouth, since we may not have such another opportunity,
and then we shall not lose our journey," the proposal had been
such as became Israelites; but, to make prophecy, that glory of
Israel, serve so mean a turn as this, discovered too much what
manner of spirit they were of. Note Most people would rather
I e told their fortune than told their duty; how to be rich, than
how to be saved If it were the business of the men of God to
direct for the recovery of lost asses, they would be consulted
much more than they are, now that it is their business to direct
for the recovery of lost souls-so preposterous is the care of most
a
men!
you: make haste now, for he came to-day to the
city; for there is a sacrifice of the people to-day in
the high place. 13. As soon as ye be come into
the city, ye shall straightway find him, before he go
up to the high place to eat: for the people will not
eat until he come, because he doth bless the sacri-
fice, and afterward they eat that be bidden. Now
therefore get you up; for about this time ye shall
find him. 14. And they went up into the city:
and when they were come into the city, behold,
Samuel came out against them, for to go up to
the high place. 15. Now the LORD had told
Samuel in his ear, a day before Saul came, saying,
16. To-morrow, about this time, I will send thee
man out of the land of Benjamin, and thou shalt
anoint him to be captain over my people Israel,
that he may save my people out of the hand of
the Philistines: for I have looked upon my people,
because their cry is come unto me. 17. And when
Samuel saw Saul, the LORD said unto him, Behold
the man whom I spake to thee of! this same shall
reign over my people.
Here,
(5.) The historian here takes notice of the name then given to
the prophets; they called them Seers, or seeing men; (v.9.) not
but that the name prophet was then used, and applied to such
persons, but that of seers was more in use. Note, Those that are
prophets, must first be seers they who undertake to speak to
others of the things of God, must have an insight into those things
themselves.
v. 10.
(4.) Saul was thoughtful, what present they should bring to the
man of God, what fee they should give him for his advice; (v.7.)
I. Saul, by an ordinary inquiry, is directed to Samuel, v.11, 14.
What shall we bring the man? They could not present him, as Gibeah of Saul was not twenty miles from Ramah, where Samuel
Jeroboam's wife did Abijah, with loaves and cakes, (1 Kings, 14.3.) dwelt, and was near to Mizpeh, where he often judged Israel; and
for their bread was spent; but the servant bethought himself that yet, it seems, Saul had lived so very privately, and had taken so
he had in his pocket the fourth part of a shekel, (about seven-little notice of public affairs, that he had never seen Samuel; for,
pence halfpenny in value,) and that he would give to the man of when he met him, (v. 18.) he did not know him, so that there was
God, to direct them, v. 8. "That will do," says Saul, let us go, no cause to suspect any secret complaint or collusion between them
Some think, that, when Saul talked of giving Samuel a
in this matter. I knew him not, says John Baptist, concerning
fee, he measured him by himself, or by his sons, as if he must be Christ, John, 1. 31. Yet I do not think it any commendation to
hired to do an honest Israelite a kindness, and were like the false Saul, that he was a stranger to Samuel. However, the maid-
prophets, that divined for money, Mic. 3. 11. He came to him as servants of Ramah, whom they met with at the places of drawing
u fortune-teller rather than as a prophet, and therefore thought water, could give him and his servant intelligence concerning
the fourth part of a shekel was enough to give him. But it rather Samuel; and very particular they were in their directions, v. 12, 13.
seems to be agreeable to the general usage of these times, as it is We should always be ready to give what assistance we can to
to natural equity, that those who sowed spiritual things should those that are inquiring after God's prophets, and further them in
reap not only eternal things from Him that employs them, but their inquiries.
temporal things from those for whom they are employed. Samuel
needed not their money, nor would he have denied them his
advice, if they had not brought it; (it is probable, when he had
it, he gave it to the poor;) but they brought it to him, as a token
of their respect, and the value they put upon his office; nor did
he refuse it, for they were able to give it, and, though it was but
little, it was the widow's mite. But Saul, as he never thought of
going to the man of God, till the servant proposed it, so, it should
seem, he mentioned the want of a present as an objection against
their going; he would not own that he had money in his pocket,
but when the servant generously offered to be at the charge, then,
“Well said,” says Saul, "come, let us go.'
come, let us go." Most people love a
cheap religion, and like it best, when they can devolve the expence
of it on others
Even the maid-servants could tell them, 1. That there was a
sacrifice that day in the high place, it being either an ordinary
festival, or an extraordinary day of prayer and thanksgiving, with
which sacrifices were joined. The tabernacle being deprived of
the ark, the altar there had not now the reputation it formerly had,
nor were they tied to it, as they would be, when God had again
chosen a place to put his name in; and therefore now other places
were allowed. Samuel had built an altar at Ramah, (ch. 7. 17.) and
here we have him making use of that altar. 2. That Samuel came
that day to the city, either from his circuit or from his country
seat. He was such a public person, that his motions were gene-
rally known. 3. That this was just the time of their meeting to
feast before the Lord upon the sacrifice; "About this time you
will find him in the street, going up to the high place." They
knew the hour of the solemn feast. 4. That the people would not
eat till Samuel came, not only because he was the worthiest per-
son, and they ought, in good manners, to stay for him, and he was,
as some think, the maker of the feast, the sacrifice being offered
at his charge, and upon his account, but because, as a man of
God, whoever made the feast, he must bless the sacrifice, that is,
those parts of the sacrifice which they feasted upon; which may
be considered, (1.) As a common meal; and so this is an instance
of that great duty of craving a blessing upon our meat before we
partake of it. We cannot expect benefit from our food without
that blessing, and we have no reason to expect that blessing, if we
do not pray for it. Thus we must give glory to God as our Bene
and own our dependence upon him, and our obligations ta
11. And as they went up the hill to the city, they
found young maidens going out to draw water, and
said unto them, Is the seer here? 12. And they
answered them, and said, He is; behold, he is before
+
(
•
སཱ
Before Christ 1070.
Saul entertained by Samuel
1 SAMUEL, IX.
him. Or, (2.) As a religious assembly. When the sacrifice was
offered, which was the ceremony, Samuel blessed it; that is, he
prayed over it, and offered up spiritual sacrifices with it, which
were the substance; and afterward, when the holy duties were
performed, they did eat. Let the soul first be served. The feast
upon the sacrifice being a sacred rite, it was requisite that it
should in a particular manner be blessed, as is the Christian
eucharist. They feasted, in token of their reconciliation to God
by virtue of the sacrifice, and their participation of the benefits
of it; and Samuel blessed it, that is, he prayed to God to grace
the solemnity with his special presence, that it might answer
those great ends.
to think that Samuel fixed his eye upon him at a distance, and
perhaps, looked the more wistfully toward him, because the hout
was now come when God would send him the man that should
be king of Israel, and he fancied this might be he; but, that he
might be fully satisfied, God told him expressly, That is the man
that shall restrain, (for magistrates are heirs of restraint,) in my
people Israel.

›
Saul and his servant followed the directions given them, and
Saul and his servant followed the directions given them, and
very opportunely met Samuel going to the high place, the syna-
gogue of the city, v. 14. This seemed purely accidental, but the
Divine Providence ordered it for the forwarding of this great
event. The wise God serves very great and certain purposes, by
very small and casual occurrences. A sparrow falls not to the
Bishop Hall observes, what a particular account these maid-said, I am the seer: go up before me unto the high
servants could give of the usages of those sacred feasts, and infers place; for ye shall eat with me to-day, and to-
from it, That, where there is and of
there is practice and example of piety
in the better sort, there will be a reflection of it upon the meanest. morrow I will let thee go, and will tell thee all
It is no small advantage to live in religious places; for we shall that is in thine heart. 20. And as for thine asses
be much to blame if all goodness fall beside us.'
that were lost three days ago, set not thy mind on
them; for they are found. And on whom is all
the desire of Israel? Is it not on thee, and on all
thy father's house? 21. And Saul answered and
said, Am not I a Benjamite, of the smallest of the
tribes of Israel? and my family the least of all the
families of the tribe of Benjamin? wherefore then
speakest thou so to me? 22. And Samuel took
Saul and his servant, and brought them into the
parlour, and made them sit in the chiefest place
among them that were bidden, which were about
thirty persons. 23. And Samuel said unto the
cook, Bring the portion which I gave thee, of
24. And
which I said unto thee, Set it by thee.
the cook took up the shoulder, and that which
was upon it, and set it before Saul. And Samuel
said, Behold that which is left! set it before thee,
and eat: for unto this time hath it been kept for
thee, since I said, I have invited the people. So
Saul did eat with Samuel that day. 25. And when
they were come down from the high place into the
city, Samuel communed with Saul upon the top of
the house. 26. And they arose early and it came
to pass about the spring of the day, that Samuel
called Saul to the top of the house, saying, Up,
that I may send thee away. And Saul arose, and
they went out both of them, he and Samuel,
abroad. 27. And as they were going down to the
end of the city, Samuel said to Saul, Bid the
servant pass on before us, (and he passed on,) but
stand thou still a while, that I may shew thee the
Word of God.
ground without our Father.
II. Samuel, by an extraordinary revelation, is informed con-
cerning Saul. He was a seer, and therefore must see this in a
way peculiar to himself.
F
1. God had told him, the day before, that he would, at this
time, send him the man that should serve the people of Israel for
such a king as they wished to have, like all the nations, v. 15, 16.
He told him in his ear; that is, privately, by a secret whisper to
his mind; or, perhaps, by a still small voice, some soft and gentle
sounds conveyed to his ear, probably, when he was praying in
secret for direction in that and other affairs of the nation. He had
spoken in the ears of the Lord, (ch. 8. 21.) and now God spake in
his ear, in token of friendship and familiarity; for he revealeth
his secret to his servants the prophets, as secrets in their ear,
Amos, 3. 7. God told him before, that it might not be a surprise
to him; and, perhaps, it was in expectation of it, that he appointed
the feast and the sacrifice, for the imploring of God's blessing
upon this great and important affair, though he might keep the
particular occasion in his own breast, God having only told it him
in his ear. The Hebrew phrase is. He uncovered the ear of
Samuel; to which some allude, for the
of the way of
God's revealing himself to us; he not only speaks, but uncovers
our ear. We have naturally a covering on our ears, so that we
perceive not what God says; (Job, 33, 14.) but when God will
manifest himself to a soul, he uncovers the ear, says, Ephphatha,
Be opened; he takes the vail from off the heart, 2 Cor. 3. 16.
Though God had, in displeasure, granted their request for a
king, yet here he speaks tenderly of Israel; for even in wrath he
remembers mercy. (1.) He calls them again and again his people;
though a peevish and provoking people, yet mine still. (2.) He
sends them a man to be captain over them, that they might not
be a body without a head, and to save them out of the hand of
the Philistines, which, perhaps, was more than many of them
aimed at it in desiring a king. (3.) He does it with a gracious
respect to them and to their cry, I have looked upon my people,
and their cry is come unto me. He gratified them with what
they cried for, as the tender mother humours the froward child,
lest it should break its heart. And (as Bishop Patrick observes)
though he would not hear their cry, to relieve them against the
oppression of their kings, (ch. 8. 18.) yet he was so gracious as
to make those kings instruments of their deliverance from the
oppression of their neighbours; which was more than they had
reason to expect.
▾
2. When Saul came up toward him in the street, God again
whispered Samuel in the ear; (v.17.) Behold the man whom I
pake to thee of! Saul being a man of unusual stature, it is natural
}
18. Then Saul drew near to Samuel in the gate,
and said, Tell me, I pray thee, where the seer's
house is. 19. And Samuel answered Saul, and
Providence having at length brought Samuel and Saul together,
we have here an account of what passed between them in the gate,
at the feast, and in private.
I. In the gate of the city; passing through that, Saul found him,
(v. 18.) and, little thinking that he was Samuel himself, asked him
the way to Samuel's house; Tell me where the seer's house is; for
there he expected to find him. See how mean a figure Samuel
made, though so great a man; he took not any state, had no
attendants, no ensigns of honour carried before him, nor any
distinguishing habit, no not when he went to church, but appeared,
in all respects, so much a common person, that Saul, though he
was told he should meet him, never suspected that it was he, but
Before Christ 1070.
Saul's Interview with Samuel
I SAMUEL, IX, X.
28 if he looked more like a porter than a prophet, asked him the | them. And what should this precious dish be, which was so very
way to the seer's house. Thus is great worth oftentimes hid carefully reserved for the king-elect? One would expect it should
under a very despicable appearance. Samuel knew that it was be something very nice and delicate; no, it was a plain shoulder
not the house, but the man, that he wanted, and therefore of mutton: (v. 23, 24.) the right shoulder of the peace-offering was
answered him, "I am the seer, the person you inquire for," v.19. to be given to the priests, who were God's receivers; (Lev. 7. 32.)
Samuel knew him before he knew Samuel; thus, though all that the next in honour to that was the left shoulder, which, probably,
are called to the kingdom of glory are brought to know God, yet was always allotted to those that sat at the upper end of the table,
first they were known of him, Gal. 4. 9.
and was wont to be Samuel's mess at other times; so that his
giving it to Saul, now, was an implicit resignation of his place to
him. Some observe a significancy in this dish; the shoulder
denotes strength, and the breast, which, some think, went with it,
denotes affection: he that was king had the government upon his
shoulder, for he must bear the weight of it; and the people in his
bosom, for they must be dear to him.
Now, 1. Samuel obliges him to stay with him till the next day;
the greatest part of this day had been spent in sacrificing, and
the rest of it was to be spent in holy feasting, and therefore,
“To-morrow I will let thee go, and not sooner; now go up before
me to the high place; let us pray together, and then we will talk
together." Saul had nothing in his mind but to find his asses;
but Samuel would take him off from that care, and dispose him to III. What passed between them in private; both that evening
the exercises of piety; and therefore bids him go to the high place, and early the next morning, Samuel communed with Saul upon
and go before him, because, it may be, some business obliged the flat roof of the house, v. 25, 26. We may suppose Samuel
Samuel to call by the way. 2. He satisfies him about his asses; now told him the whole story of the people's desire of a king, the
(v.20.) “Set not thy mind on them, be not in further care about grounds of their desire, and God's grant of it; to all which, Saul,
them, they are found." By this, Saul might perceive that he was living very private, was perhaps a stranger; he satisfied him that
a prophet, that he could give him an answer to the inquiry which he was the person God had pitched upon. for the government ;
he had not yet made, and tell him what he thought; and from and whereas Saul would object, that Samuel was in possession,
thence might infer, If a man of God could do this, much more and he would not for all the world take it out of his hands, Samuel,
doth God himself understand our thoughts afar off. 3. He sur- we may suppose, gave him all the assurance he could desire, of his
prises him with an intimation of preferment before him; "Onwillingness to resign. Early in the morning, he sent him toward
whom is all the desire of Israel? Is it not a king that they are home, brought him part of the way, bade him send his servant
set upon ? and there is never a man in Israel that will suit them before, that they might be private, (v. 27.) and there, as we find
so as thou wilt?" It does not appear that the country had as yet in the beginning of the next chapter, he anointed him, and therein
an eye upon him for the government, because they had left it shewed him the word of the Lord; that is, gave him full satis-
wholly to God to choose for them; but such a one as he they faction that he was the person chosen to be king, for he would
wished for; and his advancement would be the advancement of not jest with that sacred rite. It is by the unction of the Holy
his family and relations, as Abner, and others.
Ghost, that Christ, the great Prophet, shews us the word of the
Lord; (1 John, 2. 27.) the same anointing teacheth you of all
things.
I
To this strange intimation Saul returns a very modest answer,
v. 21. Samuel, he thought, did but banter him, because he was
a tall man, but a very unlikely man to be a king; for though the
historian says (v. 1.) his father was a mighty man of power, yet he
himself speaks diminishingly of his tribe and family. "Benjamin,
the youngest of Jacob's sons, when grown up to be a man, was
called a little one, (Gen. 44. 20.) that tribe diminished by the war
of Gibeah, and I am a Benjamite; my family the least ;” probably,
a younger house; not in any place of honour or trust, no not in
their own tribe. Gideon had expressed himself thus, Judg. 6. 15.
humble disposition is a good presage of preferment.
II. At the public feast; thither Samuel took him and his
servant. Though the advancing of Saul would be the deposing of
Samuel, yet that good prophet was so far from envying him, or
bearing him any ill-will for it, that he was the first and forwardest 1.
man to do him honour, in compliance with the will of God. If
this be the man whom God has chosen, though he be none of
Samuel's particular friends or confidants, yet he is heartily wel-
come to his table, nay, to his bosom. We may suppose it was no
unseasonable kindness to Saul, to give him a meal's meat, for it
seems, by what he said, (v.7.) that all their meat and money were
spent. But this was not all, Samuel treats him not as a common
person, but a person of quality and distinction, to prepare both
him and the people for what was to follow. Two marks of honour
he put upon him.
1. He set him in the best as more honourable than
other of the guests, to whom he said, Give this man piace,
Luke, 14.9. Though we may suppose the magistrates were there,
who in their own city would claim precedency, yet the master of
the feast made Saul and his servant too (who, if he were a king,
must be respected as his prime minister of state) sit in the chiefest
place, v. 22. Note, Civil respects must be paid to those who,
in civil things, have the precedency given them by the Divine
Providence.
2. He presented him with the best dish; which having had
notice from heaven the day before of his coming, (v. 16.) he had
designed for him, and ordered the cook to secure for him, when
he gave orders for inviting the guests, and making preparation for
CHAP. X.
We left Samuel and Saul walking together, probably some. private way over the
fields down from Rumah, perhaps in the paths of the vineyards, and Saul
expecting to hear from Samuel the word of God. Now here we have, I. The
anointing of Suul, then and there, v. 1. The signs Samuel gave him, (v. 2..6.)
and instructions, v. 7, 8. II. The accomplishment of those signs to the satis-
faction of Saul, v. 9..13. III. His return to his father's house, v. 14..16,
IV. His public election by lot, and solemn inauguration, v. 17. .25. V. His
return again to his own city, v. 26, 27. It is a great work that is here a
doing, the setting up not only of a monarch, but of monarchy itself, in Israel;
and therefore, in all the advances towards it, much of God is seen,
THE
HEN Samuel took a vial of oil, and poured
it upon his head, and kissed him, and said,
Is it not because the LORD hath anointed thee to
be captain over his inheritance? 2. When thou
art departed from me to-day, then thou shalt find
two men by Rachel's sepulchre in the border of
Benjamin at Zelzah; and they will say unto thee,
The asses which thou wentest to seek are found:
and, lo, thy father hath left the care of the asses,
and sorroweth for you, saying, What shall I do for
my son? 3. Then shalt thou go on forward from
thence, and thou shalt come to the plain of Tabor,
and there shall meet the three men going up to
God to Beth-el, one carrying three kids, and an-
other carrying three loaves of bread, and another
carrying a bottle of wine: 4. And they will salute
thee, and give thee two loaves of bread; which
5. After that,
thou shalt receive of their hands.
throu shalt come to the hill of God, where is the
GO
尼
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1
Before Christ 1070.
+
I SAMUEL, X
Samuel's Addiess to Saul.
[should come to pass immediately, this very day; and they were
such as would not only confirm the word of Samuel in general,
and prove him a true prophet, but would confirm this word to
Saul in particular, that he should be king.
1. He should presently meet with some that would bring him
intelligence from home, of the care his father's house was in con-
cerning him; (v. 2.) these he would meet hard by Rachel's sepulchre.
The first place he directea him to was a sepulchre, the sepulchre
of one of his ancestors, for Rachel died in travail with Benjamin;
there he must read a lecture of his own mortality, and, now that he
had a crown in his eye, must think of his grave, in which all his
honour would be laid in the dust. Here two men would meet
him the asses were found, and his father was in pain concerning
him, perhaps sent on purpose to look after him, and would tell
him, saying, What shall I do for my son? He would reckon it
happened well that he met with these messengers; and it is good
to eye Providence in favourable conjunctures, (though the matter
be minute,) and to be encouraged to trust it in greater matters.
2. He should next meet with others going to Bethel, where, it
should seem, there was a high place for religious worship, and
these men were bringing their sacrifices thither, v. 3, 4. It was a
token for good to one that was designed for the government of
Samuel is here executing the office of a prophet, giving Saul
full assurance from God that he should be king, as he was after-Israel, wherever he came, to meet with people going to worship
ward, according to these prophecies which went before of him.
God. It is supposed that those kids and loaves, and the bottle of
I. He anointed him, and kissed him, v. 1. This was not done wine, which the three men had with them, were designed for
in a solemn assembly, but, being done by divine appointment, sacrifice, with the meat-offerings and drink-offerings that were to
that made up the want of all external solemnities, nor was it ever attend the sacrifice: yet Samuel tells Saul they would give him
the less valid for its being done in private, under a hedge, or, as two of their loaves, and he must take them. This would look
the Jews say, by a fountain. God's institutions are great and to us now like the relieving of a beggar. Saul must hereafter
honourable, though the circumstances of their administration be remember the time when he received alms, and must therefore be
ever so mean and despicable. 1. Samuel, by anointing Saul, humble and charitable to the poor. But, perhaps, it would then
assured him that it was God's act to make him king, Is it not be construed a fit present for a prince; and, as such, Saul must
because the Lord hath anointed thee? And, in token of that, the receive it, the first present that was brought him, by such as knew
high priest was anointed to his office, which signified the conferring not what they did, nor why they did it, but God put it into their
of those gifts upon him that were requisite for the discharge of hearts, which made it the more fit to be a sign to him. These
his office; and the same was intimated in the anointing of kings; two loaves, which were the first tribute paid to this new-anointed
for, whom God calls he qualifies, and that is a good proof of a king, might serve for an admonition to him, not to spend the
commission. These sacred unctions, then used, pointed at the wealth of his crown in luxury, but still to be content with plain
great Messiah, or anointed One, the King of the church, and food. Bread is the staff of life.
High Priest of our profession, who was anointed with the oil of
3. The most remarkable sign of all would be his joining with a
the Spirit, not by measure, but without measure, and above all company of prophets that he should meet with, under the influence
the priests and princes of the Jewish church. It was common oil, of a spirit of prophecy, which should at that time come upon him.
no doubt, which Samuel used, and we read not of his blessing it, What God works in us by his Spirit, serves much more for the
or praying over it. But it was only a vial of oil that he anointed confirming of faith, than any thing wrought for us by his provi-
him with; the vessel brittle, because his kingdom would soon be dence. He here tells him, v. 5, 6. (1.) Where this would happen;
cracked and broken; and the quantity small, because he had but at the hill of God, where there was a garrison of the Philistines;
little of the Spirit conferred upon him, to what David had, who which is supposed to be near Gibeah, his own city, for there was
was therefore anointed with a horn of oil, and so were Solomon the Philistines' garrison, ch. 13. 3. Perhaps, it was one of the
and Jehu with a box of oil. 2. By kissing him, he assured him articles of Samuel's agreement with them, that they should have
of his own approbation of the choice; not only his consent to it, a garrison there, or rather, after they were subdued in the begin-
but his complacency in it, though it abridged his power and ning of his time, they got ground again, so far as to force this
eclipsed his glory, and the glory of his family. "God has anointed garrison into that place, and thence God raised up the man that
||
thee," says Samuel, “to be king, and I am satisfied and very well should chastise them. There was a place that was called the
pleased, in pledge of which, take this kiss." It was likewise a || hill of God, because one of the schools of the prophets was built
kiss of homage and allegiance; hereby he not only owns him to upon it; and such respect did even Philistines themselves pay to
be king, but his king; and in this sense we are commanded to religion, that a garrison of their soldiers suffered a school of God's
kiss the Son, Ps. 2. 12. God has anointed him, and therefore we || prophets to live peaceably by them, and did not only not dislodge
must thus acknowledge him, and do homage to him. In Samuel's them, but not restrain or disturb the public exercises of their
explication of the ceremony, he reminds him, (1.) Of the nature devotion. (2.) Upon what occasion; he should meet a company of
of the government to which he is called; he was anointed to be|| prophets with music before them, prophesying, and with them he
captain, a commander indeed, which bespeaks honour and power, should jom himself. These prophets were not (as it should seem)
but a commander in war, which bespeaks care, and toil, and divinely inspired to foretell things to come, nor did God reveal him.
danger. (2.) Of the original of it; The Lord hath anointed self to them by dreams and visions, but they employed themselves
thee. By him he ruled, and therefore must rule for him, in in the study of the law, in instructing their neighbours, and in
dependence on him, and with an eye to his glory. (3.) Of the the acts of piety, especially in praising God, wherein they were
end of it; it is over his inheritance, to take care of that, protectwonderfully assisted and enlarged by the Spirit of God. It was
it, and order all the affairs of it for the best, as a steward whom happy for Israel, that they had not only prophets, but companies
a great man sets over his estate, to manage it for his service, and of prophets, who gave them good instructions, and set then good
give an account of it to him.
examples, and helped very much to keep up religion among them.
Now the word of the Lord was not precious, as it had been whey
•
II. For his further satisfaction, he gives him some signs, which
garrison of the Philistines: and it shall come to
pass, when thou art come thither to the city, that
thou shalt meet a company of prophets coming
down from the high place, with a psallery, and a
tabret, and a pipe, and a harp, before them; and
they shall prophesy: 6. And the Spirit of the
LORD will come upon thee, and thou shalt pro-
phesy with them, and shalt be turned into another
man. 7. And let it be when these signs are come
unto thee, that thou do as occasion shall serve
thee for God is with thee. 8. And thou shalt go
down before me to Gilgal; and, behold, I will
come down unto thee, to offer burnt-offerings, and
to sacrifice sacrifices of peace-offerings: seven
days shalt thou tarry, till I come to thee, and
shew thee what thou shalt do.
Before Christ 1070.
Saul among the Prophe
1 SAMUEL, X.
}
INS
Samuel was first raised up, who had been instrumental in found-
mg these colleges, or religious houses, whence, it is probable, the
gynagogues took their rise. What pity was it that Israel should be
weary of the government of such a man, who, though he had not,
as a man of war, expelled the Philistines, yet (which was a greater
kindness to Israel) had, as a man of God, settled the schools of the
prophets! Music was then used as a proper means to dispose the
mind to receive the impressions of the good Spirit, as it did Elisha's;
(2 Kings, 3.15.) but we have no reason to look for the same benefit
by it now, unless we saw it as effectual as it was then, in Saul's
case, to drive away the evil spirit. These prophets had been at
the high place, probably, offering sacrifice, and now they came
back singing psalms. We should come from holy ordinances
with our hearts greatly enlarged in holy joy and praise. See
Ps. 138. 5. Saul should find himself strongly moved to join with
them, and should be turned thereby into another man from what he
had been while he lived in a private capacity. The Spirit of God,
by his ordinances, changes men, wonderfully transforms them;
Saul, by praising God in the communion of saints, became another
man, but whether a new man or no, may be questioned.
III. He directs him to proceed in the administration of his
government, as Providence should lead him, and as Samuel
should advise him. 1. He must follow Providence in ordinary
cases; (v.7.) “Do as occasion shall serve thee. Take such measures
as thine own prudence shall direct thee." But, 2. In an extraor-
ornary strait, that would hereafter befall him at Gilgal, and would
be the most critical juncture of all other, when he would have
special need of divine aids, he must wait for Samuel to come to
him, and must tarry seven days in expectation of him, v. 8.
How his failing in this matter proved his fall we find afterward,
ch. 13. 11. It was a plain intimation to him, that he was upon his
good behaviour, and, though a king, must act under the direction
of Samuel, and do as he should order him. The greatest of men
must own themselves in subjection to God and his word.
kom
9. And it was so, that when he had turned his
back to go from Samuel, God gave him another
heart: and all those signs came to pass that day.
10. And when they came thither to the hill, behold,
a company of prophets met him; and the Spirit of
God came upon him, and he prophesied among
them. 11. And it came to pass, when all that knew
him beforetime saw that, behold, he prophesied
among the prophets, then the people said one to
another, What is this that is come unto the son of
Kish? Is Saul also among the prophets? 12. And
one of the same place answered and said, But who
is their father? Therefore it became a proverb,
Is Saul also among the prophets? 13. And when prophet not the worst be despaired of, yet let not an external
Let
shew of devotion, and a sudden change for the present, he too
much relied on; for Saul, among the prophets, was Saul still,
But, 2. His being anointed was kept private. When he had done
prophesying, (1.) It should seem he uttered all his words before
the Lord, and recommended the affair to his favour; for he went
straight to the high place, (v.13.) to give God thanks for his mercies
But,
to him, and to pray for the continuance of those mercies.
(2.) He industriously concealed it from his relations. His uncle,
who met with him either at the high place, or as soon as he came
home, examined him, v. 14. Saul owned, for his servant knew
ik, that they had been with Samuel, and that he told them the asses
were found, but said not a word of the kingdom, v. 14, 15. This
was an instance, [1.] Of his humility; many a one would have
been so elevated with this surprising elevation, as to proclaim 4
upon the house-top. But Saul, though he might please himsel
with it, in his own breast, did not pride himself in it among hi
he had made an end of prophesying, he came to
the high place. 14. And Saul's uncle said unto
him and to his servant, Whither went ye? And
he said, To seek the asses: and when we saw
that they were no where, we came to Samuel.
15. And Saul's uncle said, Tell me, I pray thee,
what Samuel said unto you. 16. And Saul said
unto his uncle, He told us plainly that the asses
were found. But of the matter of the kingdom,
whereof Samuel spake, he told him not.
I. What occurred by the way, v. 9. Those signs which Samuel
had given him, came to pass very punctually; but that which gave
him the greatest satisfaction of all, was this, he found immediately
that God had given him another heart. A new fire was kindled
in his breast, such as he had never before been acquainted with;
seeking his asses is quite out of his mind, and he thinks of nothing
but fighting the Philistines, redressing the grievances of Israel,
making laws, administering justice, and providing for the public.
safety: these are the things that now fill his head. He finds him-
self raised to such a pitch of boldness and bravery, as he never
thought he should have been conscious of. He has no longer the
heart of a husbandman, that is low, and mean, and narrow, and
concerned only about his corn and cattle; but the heart of a states-
man, a general, a prince. Whom God calls to service he will make
fit for it. If he advance to another station, he will give another
heart to those who sincerely desire to serve him with their power.
II. What occurred when he came near home; they came to
the hill, (v. 10.) that is, to Gibeah, or Geba, which signifies a hill;
and so the Chaldee here takes it as a proper name; he met with
the prophets as Samuel had told him, and the Spirit of God came
upon him; strongly and suddenly, so the word signifies; but not
so as to rest and abide upon him. It came on, so as to go off
quickly: however, for the present, it had a strange effect upon
him; for he immediately joined with the prophets, in their devo-
tion, and that with as much decorum, and as great a transport of
affection, as any of them; He prophesied among them.
1
·
Now, 1. His prophesying was publicly taken notice of, v. 11, 12.
He was now among his acquaintance, who, when they saw him
among the prophets, called one another to come and see a strange
sight. This would prepare them to accept of him as a king,
though one of themselves, when they had seen how God had
advanced him to the honour of a prophet. The seventy elders
prophesied before they were made judges, Numb. 11.25. Now,
(1.) They all wondered to see Saul among the prophets. What
is this that is come to the son of Kish? Though this school of the
prophets was near his father's house, yet he had never associated
with them, nor shewed them any respect, perhaps had sometimes
spoken slightly of them; and now to see him prophesying among
them was a surprise to them, as it was long after, when his name.
sake, in the New Testament, preached that gospel which he had
before persecuted, Acts, 9, 21. Where God gives another heart,
it will soon shew One of them, was wiser than
(2.) that
the rest, asked, "Who is their father, or instructor? Is it not God?
Are they not all taught of him? Do they not all owe their gifts
to him? And is he limited? Cannot he make Saul a prophet,
their father?" Under God, he was so; and Saul had now lately
as well as any of if he pleases?" Or, "Is not Samuel
been with him, which, by his servant, he might know. No marvel
for him to prophesy, who lay, last night, under Samuel's roof.
(3.) It became a proverb, commonly used in Israel, when they
would express their wonder at a bad man's either becoming good,
or, at least, being found in good company, Is Saul among the
is wonder, to a pro-
=%
them,
Saul has now taken his leave of Samuel, much amazed, we may
well suppose, at what had been done to him, almost ready to
question whether he was awake or no, and whether it be not all a
dream. Now here we are told,
·
་
Before Christ 1070.
*
I SAMUEL, X.
The Election of a King.
1
|
neighbours. The heirs of the kingdom of glory are well enough || and desiring that of a captain. He shews them (v. 18.) how happy
pleased that the world knows them not, 1John, 3.1. [2.] Of his they had been under the divine government; when God ruled
prudence. Had he been forward to proclaim it, he would have them, he delivered them out of the hand of them that oppressed
been envied, and he knew not what difficulty that might have || them, and what would they desire more? Could the mightiest man
created him. Samuel had communicated it to him as a secret, of valour do that for them which the Almighty God had done?
and he knows how to keep counsel. Thus it appears that he had He likewise shews them (v. 19.) what an affront they had put upon
another heart, a heart fit for government. [3.] Of his dependence God, (who had himself saved them out of all their tribulations,
upon God. He does not go about to make an interest for himself, by his own power, and by such as he had immediately called
but leaves it to God to carry on his own work by Samuel, and, for and qualified,) in desiring a king to save them. He tells them,
his own part, sits still to see how the matter will fall.
in plain terms, "Ye have this day rejected your God, ye have,
in effect, done it, so he construes it, and he might justly, for yout
so doing, reject you." They that can live better by sense than by
faith, that stay themselves upon an arm of flesh rather than upon
the Almighty arm, forsake a fountain of living waters for broken
cisterns. And some make their obstinacy in this matter to be a
presage of their rejecting Christ, in casting off whom, they cast
off God, that he should not reign over them.
II. He puts them upon choosing their king by lot: he knew
whom God had chosen, and had already anointed him, but he
knew also the peevishness of that people, and that there were those
among them who would not acquiesce in the choice, if it depended
upon his single testimony; and therefore that every tribe, and every
family of the chosen tribe, might please themselves with having a
chance for it, he calls them to the lot, v. 19. Benjamin is taken
out of all the tribes, (v. 20.) and out of that tribe Saul, the son of
Kish, v.21. By this method, it would appear to the people, as it
already appeared to Samuel, that Saul was appointed of God to
be king, for the disposal of the lot is of the Lord. It would also
prevent all disputes and exceptions, for the lot causeth contention
to cease, and parteth between the mighty. When the tribe of
Benjamin was taken, they might easily foresee that they were
setting up a family that would soon be put down again, for dying
Jacob had, by the spirit of prophecy, entailed the dominion upon
Judah; that is the tribe that must rule as a lion, Benjamin shall
only ravin as a wolf, Gen. 49. 10, 27. Those therefore that knew
the scriptures, could not be very fond of the doing of that which
they foresaw must, ere long, be undone again.
III. It is with much ado, and not without further inquiries of
the Lord, that Saul is at length produced. When the lot fell
upon him, every one expected he should answer to his name at the
first call, but, instead of that, none of his friends could find him,
(.21.) he had hid himself among the stuff, v.22. So little fond
was he now of that power, which yet, when he was in possession
of, he could not, without the utmost indignation, think of parting
with. He withdrew, in hopes that, upon his not appearing, they
would proceed to another choice; or thus to express his modesty,
for, by what had already passed, he knew he must be the man.
we may suppose he was at this time really averse to take upon
him the government, 1. Because he was conscious to himself of
unfitness for so great a trust. He had not been bred up to books,
or arms, or courts, and feared he should be guilty of some fatal
blunder. 2. Because it would expose him to the envy of his
neighbours that were ill affected toward him. 3. Because he
understood, by what Samuel had said, that the people sinned
in asking a king, and it was in anger that God granted their
request. 4. Because the affairs of Israel were at this time in a bad
posture : the Philistines were strong, the Ammonites threatening,
and he must be bold indeed that will set sail in a storm.

T
17. And Samuel called the people together unto
the LORD to Mizpeh: 18. And said unto the chil-
dren of Israel, Thus saith the LORD God of Israel,
I brought up Israel out of Egypt, and delivered you
out of the hand of the Egyptians, and out of the
hand of all kingdoms, and of them that oppressed
you: 19. And ye have this day rejected your God,
who himself saved you out of all your adversities
and your tribulations; and ye have said unto him,
Nay, but set a king over us. Now therefore present
yourselves before the LORD by your tribes, and
by your thousands. 20. And when Samuel had
caused all the tribes of Israel to come near, the
tribe of Benjamin was taken. 21. When he had
caused the tribe of Benjamin to come near by their
families, the family of Matri was taken, and Saul
the son of Kish was taken: and when they sought
him, he could not be found. 22. Therefore they
inquired of the LORD further, if the man should
yet come thither. And the LORD answered, Behold,
he hath hid himself among the stuff. 23. And
they ran and fetched him thence: and when he
stood among the people, he was higher than any
of the people from his shoulders and upward.
24. And Samuel said to all the people, See ye him
whom the LORD hath chosen, that there is none
like him among all the people? And all the people
shouted, and said, God save the king. 25. Then
Samuel told the people the manner of the kingdom,
and wrote it in a book, and laid it up before the
LORD. And Samuel sent all the people away,
every man to his house. 26. And Saul also went
home to Gibeah: and there went with him a band
of men, whose hearts God had touched. 27. But
the children of Belial said,(How shall this man
save us? And they despised him, and brought
him no presents. But he held his peace.
1
•
But the congregation, believing that choice well made, which
God himself made, would leave no way untried to find him out
on whom the lot fell. They inquired of the Lord, either by the
high priest, and his breast-plate of judgment, or by Samuel, and
his spirit of prophecy; and the Lord directed them where they
should find him, hid among the carriages, and thence they fetched
him, v. 23. Note None will be losers at last by their humility and
modesty. Honour, like the shadow, follows those that flee from
it, but flees from those that pursue it.
Saul's nomination to the throne is here made public, in a
general assembly of the elders of Israel, the representatives of their
respective tribes, at Mizpeh. It is probable that this convention of
the states was called as soon as conveniently it might, after Saul
was anointed, for, if there must be a change in their government,
the sooner the better: it might be of bad consequence to be long
in the doing. The people being met in a solemn assembly, in
which God was, in a peculiar manner, present, (and therefore it is
said, they were called together unto the Lord, v. 17.) Samuel acts IV. Samuel presents him to the people, and they accept of hin.
for God among them.
He needed not mount the bench or scaffold, to be seen; when he
I. He reproves them for casting off the government of a prophet, || stood upon even ground with the rest, he topt them all, was seen
Before Christ 1069.
I SAMUEL, X, XI.
"
Saul introduced to the People.
above them all, for he was taler than any of them by head and
shoulders, v. 23. Look you," said Samuel, "what a king God
has chosen for you, just such a one as you wished for; there is
none like him among all the people, that has so much majesty in
his countenance, and such a graceful stateliness in his mien; he
is in the crowd like a cedar among the shrubs. Let your own
eyes be judges, is he not a brave and gallant man?" The people
hereupon signified their approbation of the choice, and their
acceptance of him; they shouted and said, Let the king live; that
is, "Let him long reign over us, in health and prosperity." Sub-
jects were wont to testify their affection and allegiance to their
prince, by their good wishes, and those turned (as our translation
does this) into addresses to God, Ps. 72.15. Prayer shall be
made for him continually, Ps. 20.1. Samuel had told them, they
would soon be weary of their king, but, in the mind they are now
in, they will never be so: Let him live.
they had, must their salvation come from the man, but from
God. They would not join with their neighbours in testifying an
affection to him and his government, by bringing him presents,
or addressing him upon his accession to the crown. Perhaps,
those discontented spirits were most earnest for a king, and yet,
now that they had one, they quarrelled with him, because he was
not altogether such a one as themselves. It was reason enough for
them not to like him, because others did. Thus differently are
men affected to our exalted Redeemer. God hath set him King
upon the holy hill of Zion. There is a remnant that submit to
him, rejoice in him, bring him presents, and follow him wherever
he goes; and they are such whose hearts God has touched, whom
he has made willing in the day of his power. But there are others
who despise him, who ask, How shall this man save us? They
are offended in him, stumble at his external meanness, and they
will be broken by it.
V. Samuel settles the original contract between them, and leaves Lastly, How did Saul resent the bad conduct of those that
it upon record, v. 25. He had before told them the manner of were disaffected to the government? He held his peace; margin,
the king, (ch.8.11.) how he would abuse his power; now he tells He was as though he had been deaf. He was so far from resent-
them the manner of the kingdom, or rather, the law, or judgment, ing it, that he seemed not to take notice of it. Which was an
or constitution, of it; what power the prince might challenge, evidence both of his humility and modesty, and the mercifulness
and the utmost of the property the subject might claim. He fixed of his disposition, and also, that he was well satisfied with his
the land-marks between them, that neither might encroach upon title to the crown; for those are commonly most jealous of their
the other; let them rightly understand one another at first, and honour, and most revengeful of affronts, that gain their power by
let the agreement remain in black and white, and that will pre-improper means. Christ held his peace when he was affronted,
zerve a good understanding between them ever after. The learned for it was the day of his patience; but there is a day of recom-
Bishop Patrick thinks he now repeated and registered what he pence coming.
had told them, (ch. 8. 11.) of the arbitrary power their kings would
assume; that it might hereafter be a witness against them, that
they had drawn the calamity upon themselves, for they were
warned what it would come to, and yet they would have a king.
VI. The convention was dissolved, when the solemnity was over;
Samuel sent every man to his house. Here were no votes past, nor,
for aught that appears, so much as a motion made, for the raising
of money to support the dignity of their new-elected king; if
therefore he afterward think fit to take what they do not think fit
to give, (which yet it was necessary that he should have,) they must
thank themselves. They went every man to his house, pleased with
the name of a king over them, and Saul also went home to Gibeah,
to his father's house, not puffed up with the name of a kingdom
under him. At Gibeah he had no palace, no throne, no court, yet
thither he goes. If he must be a king, as one mindful of the rock
out of which he was hewn, he will make his own city the royal
city, nor will he be ashamed (as too many are, when they are pre-
ferred) of his mean relations. Such a humble spirit as this puts a
beauty and lustre upon great advancements. The condition rising,
and the mind not rising with it, behold, how good and pleasant it is!
But how did the people stand affected to their new king? The
generality of them, it should seem, did not shew themselves much
concerned, they went every man to his own house, their own do-
mestic affairs lay nearer their hearts than any interests of the
public; this was the general temper. But, 1. There were some so
faithful as to attend him, (v. 26.) a band of men whose hearts God
had touched. Not the body of the people, but a small company,
who, either because they were fond of their own choice of a king,
or because they were pleased with God's choice of this king, or
because they have so much more sense than their neighbours, as
to conclude, that if he were a king, he ought to be respected
accordingly, went with him to Gibeah, as his life-guard. They
were those whose hearts God had touched, in this instance, to do
their duty. Note Whatever good there is in us, or is done by
us, at any time, it must be ascribed to the grace of God. If the
heart bend at any time the right way, it is because he has touched
it. One touch is enough, when it is divine 2. There were others
so spiteful as to affront him; children of Belial, men that would
endure no yoke, that would be pleased with nothing that either
God or Samuel did; they despised him, (v. 27.) for the meanness
of his tribe and family, the smallness of his estate, and privacy
of his education; and they said, How shall this man save us?
Yet they did not propose any man more likely; nor, whomsoever
+
CHAP. XI.
•
In this chapter, we have the first fruits of Saul's government, in the glorious
rescue of Jabesh-gilead out of the hands of the Ammonites. Let not Israel
thence infer that therefore they did well to ask a king, God could and would
have saved them without one; but let them admire God's goodness that he did
not reject them when they rejected him, and acknowledge his wisdom in the
choice of the person, whom, if he did not find fit, yet he made fit, for the great
trust he called him to, and enabled, in some measure, to merit the crown by his
public services, before it is fixed on his head by the public approbation. Here
is, I. The great extremity to which the city of Jubesh-gilead was reduced, on
the other side Jordan, by the Ammonites, v.1..3 II. Suul's great readiness
to come to their relief, whereby he signalized himself, v; 4..10." III. The good
success of his attempt, by which God signalized him, v. 11. IV. Saul's ten-
derness, notwithstanding this, toward those that had opposed him, v. 12, 13.
V. The public confirmation and recognition of his election to the government,
v. 14, 15.
1.THE
1.
HEN Nahash the Ammonite came up, and
encamped against Jabesh-gilead: and all
the men of Jabesh said unto Nahash, Make a
2. And
Covenant with us, and we will serve thee.
Nahash the Ammonite answered them, On this
condition will I make a covenant with you, that I
may thrust out all your right eyes, and lay it for a
reproach upon all Israel. 3. And the elders of
Jabesh said unto him, Give us seven days' respite,
that we may send messengers unto all the coasts
of Israel: and then, if there be no man to save us,
we will come out to thee. 4. Then came the mes-
sengers to Gibeah of Saul, and told the tidings in
the ears of the people: and all the people lifted up
their voices, and wept.
The Ammonites were bad neighbours to those tribes of Israel
that lay next them, though descendants from just Lot, and, for
that reason, dealt civilly with by Israel. See Deut. 2. 19. Jephthah,
in his time, had humbled them, but now the sin of Israel had put
them into a capacity to make head again, and avenge that quarrel.
The city of Jabesh-gilead had been, some ages ago, destroyed by
Israel's sword of justice, for not appearing against the wicked-
ness of Gibeah; (Judg. 21. 10.) and now, being replenished
again, probably, by the posterity of those that then escaped the
t
Before Christ 1069.
The Distress of Jabesh-gilead.
I SAMUEL, XI.
1. The besieged beat a parley; (v.1.) "Make a covenant with
us, and we will surrender upon terms, and serve thee." They
had lost the virtue of Israelites, else they had not thus lost the
valour of Israelites, nor tamely yielded to serve an Ammonite,
without one bold struggle for themselves. Had they not broken
their covenant with God, and forsaken his service, they needed
not thus to have courted a covenant with a Gentile nation, and
sword, it is in danger of being destroyed by the Ammonites, as if be done unto his oxen. And the fear of the LORD
some bad fate attended the place. Nabash, king of Ammon, fell on the people, and they came out with one
(1 Chron. 19. 1.) laid siege to it. Now here,
consent. 8. And when he numbered them in Bezek,
the children of Israel were three hundred thousand,
and the men of Judah thirty thousand. 9. And
they said unto the messengers that came, Thus shal!
ye say unto the men of Jabesh-gilead, To-morrow,
by that time the sun be hot, ye shall have help.
And the messengers came and shewed it to the
men of Jabesh; and they were glad. 10. Therefore
the men of Jabesh said, To-morrow we will come
out unto you, and ye shall do with us all that
seemeth good unto you. 11. And it was so on the
morrow, that Saul put the people in three com-
panies; and they came into the midst of the host
in the morning-watch, and slew the Ammonites
until the heat of the day: and it came to pass,
that they which remained were scattered, so that
two of them were not left together.
offered themselves to serve them.
·
2. The besiegers offer them base and barbarous conditions;
they will spare their lives, and take them to be their servants,
upon condition that they shall put out their right eyes, v.2. The
Gileadites were content to part with their liberty and estates, for
the ransom of their blood; and, had the Ammonites taken them at
their word, the matter had been so settled immediately, and the
Gileadites would not have sent out for relief; but their abject con-
cessions make the Ammonites more insolent in their demands, and
they cannot be content to have them their servants, but, (1.) They
must torment them, and put them to pain, exquisite pain, for so
the thrusting out of an eye would be. (2.) They must disable
them for war, and render them incapable, though not of labour,
(that would have been a loss to their lords,) yet of bearing arms;
for in those times they fought with shields in their left hands,
which covered their left eye, so that a soldier without his right
*eye, was, in effect, blind. (3.) They must put a reproach upon
all Israel, as weak and cowardly, that would suffer the inhabit-endued. Observe here,
ants of one of their chief cities to be thus miserably used, and not
offer to rescue them.
2.
3. The besieged desire, and obtain, seven days' time to consider
of this proposal, v.3. If Nahash had not granted them this
respite, we may suppose the horror of the proposal would have
made them desperate, and they would rather have died with their
swords in their hands, than have surrendered to such merciless
enemies; therefore Nahash, not imagining it possible that, in so
short a time, they should have relief, and being very secure of the
advantages he thought he had against them, in a bravado, gave
them seven days, that the reproach upon Israel, for not rescuing
them, might be the greater, and his triumphs the more illustrious.
But there was a providence in it, that his security might be his
infatuation and ruin.
4. Notice is sent of this to Gibeah. They said they would send
messengers to all the coasts of Israel, (v. 3.) which made Nahash
the more secure, for that, he thought, would be a work of time,
and none would be forward to appear, if they had not one common
head; and, perhaps, Nahash had not yet heard of the new-elected
king; but the messengers, either of their own accord, or by order
from their masters, went straight to Gibeah, and, not finding Saul
within, told their news to the people, who fell a weeping upon it,
v. 4. They would sooner lament their brethren's misery and
danger, than think of helping them; shed their tears for them,
than shed their blood. They wept, as despairing to help the men
of Jabesh-gilead, and fearing, lest, if that frontier city were lost,
the enemy would penetrate into the very bowels of their country,
which now appeared in great hazard.
5. And, behold, Saul came after the herd out of
the field; and Saul said, What aileth the people
that they weep? And they told him the tidings of
the men of Jabesh. 6. And the Spirit of God
came upon Saul when he heard those tidings, and
his anger was kindled greatly. 7. And he took a
yoke of oxen, and hewed them in pieces, and sent
them throughout all the coasts of Israel by the
hands of messengers, saying, Whosoever cometh
not forth after Saul and after Samuel, so shall it
What is here related, turns very much to the honour of Saul,
and shews the happy fruits of that other spirit with which he was
I. His humility. Though he was appointed king, and accepted
by the people, yet he did not think it below him to know the state
of his own flocks, but went himself to see them, and came in the
evening, with his servants, after the herd out of the field, v.5.
This was an evidence that he was not puffed up with his advance-
ment, as those are most apt to be that are raised from a mean
estate. Providence had not yet found him business as a king, he
left all to Samuel; and therefore, rather than be idle, he would,
for the present, apply himself to his country business again;
though the sons of Belial would, perhaps, despise him the more
for it; such as were virtuous and wise, and loved business them-
selves, would think never the worse of him. He had no revenues
settled upon him for the support of his dignity, and he was desirous
not to be burthensome to the people; for which reason, like Paul,
he worked with his hands; for if he neglect his domestic affairs,
how must he maintain himself and his family? Solomon gives it
as a reason why men should look well to their herds, because
the crown doth not endure to every generation; Prov. 27. 23, 24.
Saul's did not, he must therefore provide something surer.
II. His concern for his neighbours. When he perceived them
in tears, he asked, "What ails the people that they weep? Let
me know, that, if it is a grievance which can be redressed, I may
help them, and that, if not, I may weep with them." Good
magistrates are in pain, if their subjects be in tears.
v.6.
III. His zeal for the safety and honour of Israel. When he
heard of the insolence of the Ammonites, and the distress of a
city, a mother in Israel, the Spirit of God came upon him, and put
great thoughts into his mind, and his anger was kindled greatly,
He was angry at the insolence of the Ammonites, angry at
the mean and sneaking spirit of the men of Jabesh-gilead, angry
that they had not sent him notice sooner of the Ammonites' de-
scent, and the extremity they were likely to be reduced to.
was angry to see his neighbours weeping, when it had been fitter
fire that was now kindled in the breast of Saul, and such as
for them to have prepared for war. It was a brave and generous
fire that was now kindled in the breast of Saul, and such as
He
became his high station.
IV. The authority and power ie exerted, upon this important
occasion; he soon let Israel know, that, though he was retired to
his privacy; he had a care for the public, and knew how to com-
mand men into the field, as well as how to drive cattle out of the
field, v. 5,7. He sent a summons to all the coasts of Israel, to
shew the extent of his power beyond his own tribe, even to all the
Before Christ 1069.
Sacrifices offered to God.
1 SAMUEL, XI.
tribes, and ordered all the military men forthwith to appear || expert, even without experience. A vast army (especially in
in arms at a general rendezvous in Bezek. Observe, 1. His comparison with the present usage) Saul had now at his foot, and
modesty, in joining Samuel in commission with himself; he a long march before him, near sixty miles, and over Jordan too.
would not execute the office of a king, without a due regard to No cavalry in his army, but all infantry, which he divides into
that of a prophet. 2. His mildness, in the penalty threatened three battalions, v. 11. And observe, 1. With what incredible
against those that should disobey his orders. He hews a yoke of swiftness he flew to the enemy; in a day and a night, he came to
oxen in pieces, and sends the pieces to the several cities of Israel, the place of action, where his own fate, and that of Israel, must
threatening, with respect to him who should decline the public be determined. He had passed his word, and would not break it;
service, not, "Thus shall it be done to him," but, "Thus shall it nay, he was better than his word, for he promised help next day,
be done to his oxen." God had threatened it as a great judgment, by that time the sun was hot, (v.9.) but brought it before day, in
(Deut. 28. 31.) Thine ox shall be slain before thine eyes, and thou the morning-watch, v.11. Whom God helps, he helps right
shalt not eat thereof. It was necessary that the command should carly, Ps. 46. 5. 2. With what incredible bravery he flew upon the
be enforced with some penalty, but this was not near so severe enemy; betimes in the morning, when they lay dreaming of the
as that which was affixed to the like order by the whole congre- triumphs they expected that day over the miserable inhabitants
gation, Judg. 21. 5. Saul wished to shew that his government was of Jabesh-gilead, before they were aware, he was in the midst of
more gentle than that which they had been under. The effect their host; and his men, being marched against them in three
of this summons was, that the militia, or trained-bands, of the columns, surrounded them on each side, so that they could have
nation, came out as one man, and the reason given is, because the neither heart, nor time, to make head against him.
fear of the Lord fell upon them. Saul did not affect to make
them fear him, but they were influenced to observe his orders by
the fear of God, and a regard to him who had made Saul their
king, and them members one of another. Note, Religion and the
fear of God will make men good subjects, good soldiers, and good
friends to the public interests of their country. They that fear
God, will make conscience of their duty to all men, particularly
to their rulers.
||
Lastly, To complete his honour, God crowned all these virtues
with success. Jabesh-gilead was rescued, and the Ammonites
totally routed; he had now the day before him to complete his
victory in; and so complete a victory it was, that they which
remained, after a great slaughter, were scattered so, that two of
them were not left together, to encourage or help one another,
v.11. We may suppose that Saul was the more vigorous in this
matter, 1. Because there was some alliance between the tribe of
Benjamin and the city of Jabesh-gilead. That city had declined
joining with the rest of the Israelites to destroy Gibeah, which
was then punished as their crime, but, perhaps, was now remem-
bered as their kindness, when Saul of Gibeah came with so much
readiness and resolution to relieve Jabesh-gilead. Yet that was
not all; two thirds of the Benjamites, that then remained, were
provided with wives from that city, (Judg.21.14.) so that most of
the mothers of Benjamin were daughters of Jabesh-gilead, for
which city, Saul, being a Benjamite, had therefore a particular
kindness; and we find they returned his kindness, ch. 31. 11, 12.
2. Because it was the Ammonites' invasion that induced the people
to desire a king, (so Samuel says, ch. 12.12.) so that, if he had not
done his part in this expedition, he had disappointed their ex-
pectations, and had for ever forfeited their respect.
v. 8.
V. Els conduct and prudent proceedings in this great affair,
He numbered those that came in to him, that he might
know his own strength, and how to distribute his forces in the best
manner their numbers would allow. It is the honour of princes to
know the numbers of their men, but it is the honour of the King
of kings that there is not any number of his armies, Job, 25. 3. In
this muster, it seems, Judah, though numbered by itself; made
no great figure, for as it was one tribe of twelve, so it was but an
eleventh part of the whole number, thirty thousand three hundred
and thirty; though the rendezvous was at Bezek, in that tribe,
they wanted either the numbers, or the courage, or the zeal, that
that tribe used to be famous for; so low was it, just before the
sceptre was brought into it in David.
||
VI. His faith and confidence, and (grounded on that) his courage
and resolution, in this enterprise. It should seem that those very
messengers, which brought the tidings from Jabesh-gilead, Saul
sent into the country to raise the militia, who would be sure to
be faithful and careful in their own business, and them he now
sends back to their distressed countrymen, with this assurance,
(in which, it is probable, Samuel encouraged him,) "To-morrow,
by such an hour, before the enemy can pretend that the seven
days are expired, you shall have deliverance, v. 9.
Be you ready
to do your part, and we will not fail to do our's. Do you sally
out upon the besiegers, while we surround them." Saul knew he
had a just cause, a clear call, and God on his side, and therefore
doubted not of success. This was good news to the besieged
Gileadites, whose right eyes had wept themselves dry for their
talamities, and now began to fail with looking for relief, and to
ache in expectation of the doom of the ensuing day, when they
must look their last; the greater the exigence, the more welcome
the deliverance. When they heard it they were glad, relying on
the assurances that were sent them. And they sent into the
nemies' camp, (v. 10.) to tell them, that next day they would
be ready to meet them, which the enemies understood as an inti-
mation that they despaired of relief, and so were made the more
secure by it; if they took not care, by sending out scouts, to
rectify their own mistake, they must thank themselves if they
were surprised, the besieged were under no obligation to give
them notice of the help they were assured of.
VII. His industry and close application to this business. If he
had been bred up to war from his youth, and had led regiments as
often as he had followed droves, he could not have gone about an
affair of this nature more dexterously or more diligently. When
the Spirit of the Lord comes upon men, it would make them
J
12. And the people said unto Samuel, Who is
he that said, Shall Saul reign over us? Bring the
men, that we may put them to death.
13. And
Saul said, There shall not a man be put death
this day: for to-day the LORD bath wrought sal-
vation in Israel.
vation in Israel. 14. Then said
14. Then said Samuel to the
people, Come, and let us go to Gilgal, and renew
the kingdom there. 15. And all the people went to
Gilgal; and there they made Saul king before the
LORD in Gilgal; and there they sacrificed sacri-
fices of peace-offerings before the LORD; and there
Saul and all the men of Israel rejoiced greatly.
We have here the improvement of that glorious victory which
Saul had obtained, not the improvement of it abroad, (though we
take it for granted that the men of Jabesh-gilead, having so nar-
rowly saved their right eyes, would with them now discern the
opportunity they had of avenging themselves upon these cruel
enemies, and disabling them ever to straiten thieni in like manner
again; now shall they be avenged on the Ammonites, for their
right eyes condemned, as Samson on the Philistines, for his two
eyes put out, Judg. 16.28.) but the account here given, is of the
improvement of it at home.
I. The people took this occasion to shew their jealousy for the
honour of Saul, and their resentment of the indiguities done him,
Samuel, it seems, was present, if not in the action, (it was too fa
Before Christ 1069.
Samuel's Discourse to Israel
I SAMUEL, XI, XII.
for him to march,) yet to meet them when they returned victo-
rious; and to him, as judge, the motion was made, (for they
knew Saul would not be judge in his own cause,) that the sons of
Belial that would not have him to reign over them, should be
brought forth and slain, v.12. Saul's good fortune (as foolish
men commonly call it) went further with them to confirm his
title, than either his choice by lot, or Samuel's anointing of him.
They had not courage thus to move for the persecution of those
that opposed him, when he himself looked mean, but, now that his
victory made him look great, now, nothing will serve but they must
be put to death.
"
II. Saul took this occasion to give further proofs of his cle-
mency, for, without waiting for Samuel's answer, he himself
quashed the motion; (v.13.) There shall not a man be put to death
this day, no not those men, those bad men, that had abused him,
and therein reflected on God himself: 1. Because it was a day of
joy and triumph; To-day the Lord has wrought salvation in
Israel: and, since God has been so good to us all, let us not be
harsh one to another. Now that God has made the heart of
Israel in general so glad, let not us make sad the hearts of any
particular Israelites. 2. Because he hoped they were by this
day's work brought to a temper, were now convinced that this
man, under God, could save them; now honoured him whom
before they had despised; and, if they be but reclaimed, he is
secured from receiving any disturbance by them, and therefore
his point is gained; if an enemy be made a friend, that is
more to our advantage than to have him slain. And all good
princes consider that their power is for edification, not for
destruction.
:
ነ
4.
..
.•
"C
Here,
I. Samuel gives them a short account of the late revolution, and
of the present posture of their government, by way of preface to
what he had further to say to them, v. 1,2. 1. For his own part,
he had spent his days in their service; he began betimes to be
useful among them, and had continued long so. "I have walked
before you, as a guide to direct you, as a shepherd that leads his
flock, (Ps. 80.1.) from my childhood unto this day:" (as soon as
he was illuminated with the light of prophecy, in his early days, he
began to be a burning and shining light to Israel :) "and now my
best days are done; I am old and gray-headed;" therefore they
were the more unkind to cast him him off; yet therefore he was
the more willing to resign, finding the weight of government
heavy upon his stooping shoulders. Old, and therefore the more
able to advise them; and the more observant they should be of
what they said, for days shall speak, and the multitude of years
shall teach wisdom; and there is a particular reverence owing to
the aged, especially aged magistrates and aged ministers. "Old,
and therefore not likely to live long; perhaps may never have an
opportunity of speaking to you again, and therefore take notice of
what I say." 2. As for his sons: (C
Behold," (says he,) they
are with you; you may, if you please, call them to an account for
any thing they have done amiss. They are present with you, and
have not, upon this revolution, run their country; they are upon
the level with you, subjects to the new king as well as you; if you
can prove them guilty of any wrong, you may prosecute them now
by a due course of law, punish them, and oblige them to make
restitution." 3. As for their new king, Samuel had gratified them
in setting him over them; (v. 1.) "I have hearkened to your voice
in all that ye said to me, being desirous to please you, if it were
possible, and make you easy, though to the discarding of myself
and family; and now, will you hearken to me, and take my
advice?" The change was now perfected; "Behold, the king
walketh before you; (v.2.) he appears in public, ready to serve
you in public business. Now that you have made yourselves like
the nations in your civil government, and have cast off the divine
administration in that, now take heed lest you make yourselves
like the nations in religion, and cast off the worship of God."
<<
||
A
ND Samuel said unto all Israel, Behold, I
have hearkened unto your voice in all that
ye said unto me, and have made a king over you
2. And now, behold, the king walketh before you
and I am old and gray-headed; and, behold, my
sons are with you and I have walked before you
from my childhood unto this day. 8. Behold, here
Tam: witness against me before the LORD, and
before his anointed: whose ox have I taken? or
whose ass have I taken? or whom have I defrauded?
whom have I oppressed? or of whose hand have
I received any bribe to blind mine eyes therewith?cions, that we may finish our course with honour, as well as joy.
II. He solemnly appeals to them concerning his own integrity in
the administration of the government; (v.3.) Witness against me,
whose ox have I taken? By this he intended, 1. To convince them
of the injury they had done him, in setting him aside, when they
had nothing amiss to charge him with; his government had no
fault, but that it was too cheap, too easy, too gentle. Also of the
injury they had done themselves, in turning off one that did not so
much as take an ox or an ass from them, to put themselves under
the power of one that would take from them their fields and
unlike would the manner of the king be from his manner.
vineyards, nay, and their very sons and daughters; (ch. 8.11.) so
2. To
preserve his own reputation: they that heard of Samuel's being
rejected as he was, would be ready to suspect, that certainly he
so that it was necessary for him to make this challenge, that it
had done some bad thing, or he had never been so ill treated;
might appear upon record, that it was not for any iniquity in his
hands that he was laid aside, but to gratify the humour of a giddy
people, who owned they could not have a better man to rule them,
only they desired a bigger man There is a just debt, which
stations, which is, to guard against unjust aspersions and suspi
every man owes to his own good name, especially men in public
VOL. I
71
III. Samuel took this occasion to call the people together
before the Lord in Gilgal, v. 14, 15. 1. That they might publicly
give God thanks for their late victory. There they rejoiced greatly;
and, that God might have the praise of that which they had the
comfort of, they sacrificed to him, as the Giver of all their suc-
cesses, sacrifices of peace-offerings. 2. That they might confirm
Saul in the government, more solemnly than it had been yet
done, that he might not retire again to his obscurity. Samuel
would have the kingdom renewed; he would renew his resigna-
tion, and the people should renew their approbation, and so, in
concurrence with, or rather in attendance upon, the divine nomi-
nation, they made Saul king, making it their own act and deed to
submit to him.
and I will restore it you. 4. And they said, Thou
hast not defrauded us, nor oppressed us, neither
hast thou taken aught of any man's hand. 5. And
he said unto them, The LORD is witness against
you, and his anointed is witness this day, that ye
have not found aught in my hand. And they
answered, He is witness.
CHAP. XII.
V
We left the general assembly of the states together, in the close of the foregoing
chapter; in this chapter, we have Samuel's speech to them, when he resigned
the government into the hands of Saul. In which, I. He clears himself from
all suspicion or imputation of mismanagement, while the administration was in
his hands, v.1..5. II. He reminds them of the great things God had done for
them, and for their fathers, v. 6..13. ` III. He sets before them good and evil, ||
the blessing and the curse, v. 14, 15. IV. He awakens them to regard what he
said to them, by calling to God for thunder, v. 16. 19. V. He encourages them
with hopes that all should be well, v. 20..25. This is his farewell sermon to
that august assembly, and Saul's coronation sermon.
•
Before Christ 1069.
Samuel's Discourse to Israel
I SAMUEL, XII.
8. As he designed hereby to leave a good name behind him, so
he designed to leave his successor a good example before him;
let him write after his copy, and he will write fair. 4. Samuel
designed, in the close of his discourse, to reprove the people, and
therefore he begins with a vindication of himself: for he that will,
with confidence, tell another of his sin, must see to it that he
himself be clear
Now observe, (1.) What it is that Samuel here acquits himself
from. [1.] He had never, under any pretence whatsoever, taken
that which was not his own, ox nor ass; had never distrained their
cattle for tribute, fines, or forfeitures, nor used their service
without paying for it. [2.] He had never defrauded those with
whom he dealt, nor oppressed those that were under his power.
[3.] He had never taken bribes to pervert justice, nor was ever
biassed, by favour or affection, to give judgment in a cause against
his conscience. (2.) How he appeals to those that had slighted
him concerning it; "Here I am; witness against me, if you have
any thing to lay to my charge; do it now before the Lord, and
the king, the proper judges. He puts honour upon Saul, by
owning himself accountable to him, if he had been guilty of any
wrong.
III. Upon this appeal he is honourably acquitted; he did not
expect that they should do him honour at parting, though he well
deserved it, and therefore mentioned not any of the good services
he had done them, for which they ought to have applauded him,
and returned him the thanks of the house; all he desired was,
that they should do him justice; and that they did, (v.4.) readily
owning, 1. That he had not made his government oppressive to
them, nor used his power to their wrong. 2. That he had not
made it expensive to them; " Neither hast thou taken aught of any
man's hand, for the support of thy dignity." Like Nehemiah, he
did not require the bread of the governor; (Neh. 5. 18.) had not
only been righteous, but generous; had coveted no man's silver or
gold, or apparel, Acts, 20. 33.
IV. This honourable testimony borne to Samuel's integrity, is
left upon record to his honour; (v.5.) The Lord is Witness, who
searcheth the heart, and his anointed is witness, who trieth
overt-acts; and the people agree to it, He is witness. Note, The
testimony of our neighbours, and especially the testimony of our
own consciences for us, that we have in our places lived honestly,
will be our comfort, under the slights and contempts that are put
Demetrius is a happy man, that has a good report of all
men, and of the truth itself, 3 John, 12.
upon us.
6. And Samuel said unto the people, It is the
LORD that advanced Moses and Aaron, and that
brought your fathers up out of the land of Egypt.
7. Now therefore (stand still, that I may reason
with you before the LORD of all the righteous acts
of the LORD which he did to you and to your
fathers. 8. When Jacob was come into Egypt, and
your fathers cried unto the LORD, then the LORD
sent Moses and Aaron, which brought forth your
fathers out of Egypt, and made them dwell in this
place. 9. And when they forgat the LORD their
God, he sold them into the hand of Sisera, captain
of the host of Hazor, and into the hand of the
Philistines, and into the hand of the king of Moab, ||
and they fought against them. 10. And they cried
unto the LORD, and said, We have sinned, because
we have forsaken the LORD, and have served
Baalim and Ashtaroth: but now deliver us out of
the hand of our enemies, and we will serve thee.
11. And the LORD sent Jerubbaal, and Bedan, and
Jephthah, and Samuel, an. delivered you out of
the hand of your enemies on every side, and ye
dwelled safe. 12. And when ye saw that Nahash
the king of the children of Ammon came against
you, ye said unto me, Nay; but a king shall reign
over us: when the LORD your God was your King.
13. Now therefore,behold the king whom ye have
chosen, and whom ye have desired! and, behold,
the LORD hath set a king over you. 14. If ye will
fear the LORD, and serve him, and obey his voice,
and not rebel against the commandment of the
LORD, then shall both ye and also the king that
reigneth over you continue following the LORD
your God 15. But if ye will not obey the voice
of the LORD, but rebel against the commandment
of the LORD, then shall the hand of the LORD be
against you, as it was against your fathers.
1
Samuel, having sufficiently secured his own reputation, instead
of upbraiding the people upon it with their unkindness to him,
sets himself to instruct them, and keep them in the way of their
duty, and then the change of the government would be the less
damage to them.
I. He reminds them of the great goodness of God to them and
to their fathers; gives them an abstract of the history of their
nation, that, by the consideration of the great things God had
done for them, they might be for ever engaged to love him and
serve him. "Come," says he, (v.7.) "stand still, in token of
reverence, when God is speaking to you; stand still in token of
attention and composedness of mind, and give me leave to reason
with you." Religion has reason on its side, Isa.1.18. The work
of ministers is to reason with people; not only to exhort and direct,
but to persuade; to convince men's judgments, and so to gain their
wills and affections. Let reason rule men, and they will be good.
He reasons of the righteous acts of the Lord; that is,
"both the
benefits he has bestowed upon you, in performance of his
pro
mises, and the punishments he has inflicted on you for your sins.'
His favours are called his righteous acts, (Judg. 5.11.) because in
them he is just to his own honour. He not only puts them in mind
of what God had done for them in their days, but of what he had
done of old, in the days of their fathers, because the present age
had the benefit of God's former favours. We may suppose that
his discourse was much larger than as here related.
""
1. He reminds them of their deliverance out of Egypt; into
that house of bondage Jacob and his family came down poor and
little; when they were oppressed, they cried unto God, who
advanced Moses and Aaron, from mean beginnings, to be their
deliverers, and the founders of their state and settlement in
Canaan, v.6, 8.
2. He reminds them of the miseries and calamities which their
fathers brought themselves into, by forgetting God, and serving
other gods; (v. 9.) they enslaved themselves, for they were sold as
criminals and captives in the hands of oppressors: they exposed
themselves to the desolation of war, their neighbours fought
against them.
3. He reminds them of their fathers' repentance and humilia-
tion before God for their idolatries. They said, We have sinned,
v. 10. Let not them imitate the sins of their fathers, for, what
they had done amiss they had many a time wished undone again:
in the day of their distress they had sought unto God, and had
promised to serve him, let their children then reckon that good at
all times, which they found good in bad times.
4. He reminds them of the glorious deliverances God had
wrought for them, the victories he had blessed them with, and
their happy settlements, many a time, after days of trouble and
distress, v.11. He specifies some of their judges, Gideon and
Jephthah, great conquerors in their time; among the rest he men
efore Samac calls for Thunder,
efore
Christ 1009.
I SAMUEL, XII.
tions Bedan, whom we read not of any where else: he might be day: and all the people greatly feared the LORD
some eminent person, that was instrumental of salvation to them,
though not recorded in the book of such a one as
of whom it is said, that he delivered Israel, but not that he judged
them, Judg. 3.31. Perhaps, this Bedan guarded and delivered
them on one side, at the same time when some other of the judges
appeared and acted for them on another side. Some think it was
the same with Jair, so the learned Mr. Poole; others, the same
with Samson, who was Ben Dan, a son cf Dan, of tribe, and
the Spirit of the Lord came upon him, Be-Dan, in Dan, in the
camp of Dan. Samuel mentions himself, not to his own praise,
but to the honour of God, who had made him an instrument of
subduing the Philistines.
and Samuel. 19. And all the people said unto
Samuel, Pray for thy servants unto the LORD thy
God, that we die not; for we have added unto all
our sins this evil, to ask us a king.
a king. 20. And
Samuel said unto the people, Fear not: ye have
done all this wickedness; yet turn not aside from
following the LORD, but serve the LORD with all
your heart: 21. And turn ye not aside: for then
should ye go after vain things, which cannot profit
nor deliver; for they are vain. 22. For the LORD
will not forsake his people, for his great name's
sake: because it hath pleased the LORD to make
you his people. 23. Moreover as for me, God
forbid that I should sin against the LORD in ceasing
to pray for you: but I will teach you the good and
the right way 24. Only fear the LORD, and serve
him in truth with all your heart: for Consider how
great things he hath done for you. 25. But if ye
shall still do wickedly, ye shall be consumed, both
ye and your king.
5. At last, he puts them in mind of God's late favour to the pre-
sent generation, in gratifying them with a king, when they would
prescribe to God, by such a one, to save them out of the hand of
Nahash king of Ammon, v. 12, 13. Now it appears that that was
the immediate occasion of their desiring a king: Nahash threatened
them; they moved Samuel to nominate a general; he told them
God was Commander-in-chief in all their wars, and they needed
no other; what was wanting in them should be made up by his
power; The Lord is your king; but they insisted on it, Nay, but a
king shall reign over us. "And now," said he, "you have a king:
a king of your own asking, let that be spoken to your shame; but
a king of God's making, let that be spoken to his honour, and the
glory of his grace." God did not cast them off then, when they,
in effect, cast him off.
II. He shews them that they were now upon their good behaviour,
they and their king; let them not think that they had now cut
themselves off from all dependence upon God, and that now,
having a king of their own, the making of their own fortunes (as
aen foolishly call it) was in their own hands; no, still their judg-
ment must proceed from the Lord. He tells them plainly,
}
1. That their obedience to God would certainly be their happi-
ness, (v.14.) if they would not revolt from God to idols, nor rebel
against him, by breaking his commandments, but would persevere
in their allegiance to him, would fear his wrath, serve his interests,
and obey his will, then they and their king should certainly be
happy: but observe how the promise is expressed, Then ye shall
continue following the Lord your God; that is, (1.) "Ye shall
continue in the way of your duty to God, which will be your honour
and comfort." Note, To those that are sincere in their religion,
God will give grace to persevere in it; those that follow God faith
fully, God will enable to continue following him. And observe,
Following God is a work that is its own wages. It is the matter
a promise as well as of a precept. (2.)Ye shall continue
under the divine guidance and protection." Ye shall be after the
Lord, so it is in the original; that is, "He will go before you to
lead and prosper you, and make your way plain; The Lord is with
you, while you are with him.”
||
2. That their disobedience would as certainly be their ruin;
(v. 15.) “ If ye rebel, think not that your having a king will secure
you against God's judgments, and that now, having in this instance
made yourselves like the nations, you may sin at as cheap a rate as
hey can. No, the hand of the Lord will be against you, as it was
against your fathers when they offended him, in the days of the
Judges." We mistake if we think that we can evade God's justice
by shaking off his dominion. If God shall not rule us, yet he will
udge us.
16. Now therefore stand and see this great thing,
which the LORD will do before your eyes. 17. Ts
it not wheat-harvest to-day? I will call unto the
LORD, and he shall send thunder and rain; that ye
may perceive and see that your wickedness is great,
which ye have done in the sight of the LORD, in
asking you a king. 18. So Samuel called unto the
LORD; and the LORD sent thunder and rain that
·
Two things Samuel here aims at:
I. To convince the people of their sin in desiring a king. They
were now rejoicing before God, in and with their king, (ch. 11.15.)
and offering to God the sacrifices of praise, which they hoped God
would accept of; and this perhaps made them think that there was
no harm in the asking a king, but really they had done well in it;
therefore Samuel here charges it upon them as their sin, as wicked-
ness, great wickedness in the sight of the Lord. Note, Though
we meet with prosperity and success in a way of sin, yet we must
not therefore think the more favourably of it. They have a king,
and if they conduct themselves well, their king may be a very
great blessing to them, and yet Samuel will have them perceive
and see that their wickedness is great in asking a king. We must
never think well of that which God in his law frowns upon, though
in his providence he seem to smile upon it.
Observe, 1. The expressions of God's displeasure against them
for asking a king. At Samuel's word, God sent prodigious thunder
and rain upon them, at a season of the year when, in that country,
the like was never seen or known before, v.16..18. Thunder
and rain have natural causes, and sometimes terrible effects. But
Samuel made it to appear that this was designed by the almighty
power of God, on purpose to convince them that they had done
very wickedly in asking a king; not only by its coming in an
unusual time, in wheat-harvest, and this on a fair clear day, when
there appeared not to the eye any signs of a storm, but by his giving
notice of it before.
notice of it before. Had there happened to be thunder and rain at
the time when he was speaking to them, he might have improved
it for their awakening and conviction, as we may in a like case; but
to make it no less than a miracle, before it came, (1.) He spoke
to them of it; (v. 16,17.) Stand and see this great thing. He had
bidden them stand and hear, (v.7.) but because he did not see that
his reasoning with them affected them, (so stupid were they and
unthinking,) now he bids them stand and see. If what he said in a
still small voice did not reach their hearts, nor his doctrine, which
ful claps of thunder, and the great rain of his strength. He appealed
dropped as the dew, they shall hear God speaking to them in dread-
to this as a sign; "I will call upon the Lord, he shall send thunder;
shall send it just now, to confirm the word of his servant, and to
make you see that I said true, when I told you that God was angry
with you asking a And the event proved him a trus
with you for asking a king." And the event proved him a tru
prophet, the sign and wonder came to pass. (2.) He spoke in
God for it. Samuel called unto the Lord, and, in answer to h
+

Before Christ 1069.
Samuel prays for Israel.
I SAMUEL, XII, XIII.
prayer, even while he was yet speaking, the Lord sent thunder and
rain. By this Samuel made it to appear, not only what a powerful
influence God has upon this earth, that he could, of a sudden,
when natural causes did not work towards it, produce this dreadful
rain and thunder, and bring them out of his treasures, (Ps. 135.7.)
but also what a powerful interest he had in heaven, that God would
thus hearken to the voice of a man, (Josh. 10. 14.) and answer him
in the secret place of thunder, Ps. 81.7. Samuel, that son of
prayer, was still famous for success in prayer.
Now by this extraordinary thunder and rain sent on this occasion,
[1.] God testified his displeasure against them in the same way in
which he had formerly testified it, and at the prayer of Samuel too,
against the Philistines; (ch. 7.10.) The Lord discomfited them
with a great thunder. Now that Israel rebelled, and vexed his
holy Spirit, he turned to be their Enemy, and fought against them
with the same weapons which, not long before, had been employed
against their adversaries, Isa. 63. 10. [2.] He shewed them their
folly in desiring a king to save them, rather than God, or Samuel,
promising themselves more from an arm of flesh, than from the
arm of God, or from the power of prayer. Could their king
thunder with a voice like God? Job, 40.9. Could their prince
command such forces as the prophet could by his prayers?
[3.] He intimated to them, that how serene and prosperous soever
their condition seemed to be now that they had a king, like the
weather in wheat-harvest, yet, if God pleased, he could soon
change the face of the heavens, and persecute them with his
tempest, as the psalmist speaks.
2. The impressions which this made upon the people. It
startled them very much, as well it might. (1.) They greatly
feared the Lord and Samuel. Though, when they had a king,
they were ready to think they must fear him only, God made them
know that he is greatly to be feared, and his prophets for his sake.
Now they were rejoicing in their king, God taught them to rejoice
with trembling. (2.) They own their sin and folly in desiring a
king; (v. 19.) We have added to all our sins this evil. Some people
will not be brought to a sight of their sins by any gentler methods
than storms and thunders. Samuel did not extort this confession
from them till the matter was settled, and the king confirmed, lest
it should look as if he designed by it rather to establish himself in
the government, than to bring them to repentance. Now that
they were flattering themselves in their own eyes, their iniquity
was found to be hateful, Ps. 36. 2. (3.) They earnestly begged
Samuel's prayers; (v. 19.) Pray for thy servants, that we die not.
They were apprehensive of their danger from the wrath of God,
and could not expect that he should hear their prayers for them-
selves, and therefore they entreat Samuel to pray for them. Now
they see their need of him whom a while ago they slighted. Thus
many that will not have Christ to reign over them, would yet be
glad to have him to intercede for them, to turn away the wrath of
God. And the time may come, when those that have despised
and ridiculed praying people, will value their prayers, and desire
a share in them. "Pray" (say they) " to the Lord thy God; we
know not how to call him our's, but if thou have any interest in
him, improve it for us."
II. He aims to confirm the people in their religion, and engage
them for ever to cleave unto the Lord. The design of his
discourse is much the same with Joshua's, ch. 23. and 24.
forsake his people, because it has pleased him to make them kis
people. Had he chosen them for their good merits, we might
fear he would cast them off for their bad merits: but, choosing
them for his name's sake, for his name's sake he will not leave them.
2. He cautions them against idolatry; "Turn not aside from
God and the worship of him," v. 20. and again, v. 21. “for if ye
turn aside from God, whatever ye turn aside to, you will find it is
a vain thing, that can never answer your expectations, but will cer
tainly deceive you, if you trust to it; it is a broken reed, a broken
cistern." Idols are so, they are enmity and a lie: whatever we make
a god of, we shall find it so. Creatures in their own place are good
things, but when put in God's place, they are vain things. Idols could
not profit those that sought to them in their wants, nor deliver those
that sought to them in their straits, for they were vain, and not what
they pretended to be. An idol is nothing in the world, 1 Cor. 8. 4.
3. He comforts them with an assurance that he would continue
his care and concern for them, v. 23. They desired him to pray
for them: (v. 19.) he might have said, "Go to Saul, and get him to
pray for you, the king that you have put in my room;" but so far
is he from upbraiding them with their disrespect to him, that he
promises them much more than they asked. (1.) They asked it
of him as a favour; he promised it as a duty, and startles at the
thought of neglecting it. Pray for you! says he, God forbid that
I should sin against the Lord in not doing it. Note, It is a sin
against God, not to pray for the Israel of God, especially for those
of them that are under our charge: and good men are afraid of
the guilt of omissions. (2.) They asked him to pray for them at
this time, and upon this occasion, but he promises to continue his
prayers for them, and not to cease as long as he lived. Our rule
is, to pray without ceasing; we sin if we restrain prayer in general,
and in particular if we cease praying for the church. (3.) They
asked him only to pray for them, but he promises to do more for
them, not only to pray for them, but to teach them; though they
were not willing to be under his government as a judge, he would
not therefore deny them his instructions as a prophet. And they
may be sure he would teach them no other than the good and the
right way: and the right way is certainly the good way; the way
of duty, the way of pleasure and profit.
4. He concludes with an earnest exhortation to practical religion
and serious godliness, v. 24, 25. The great duty here pressed upon
"Fear not with a
us, is, to fear the Lord. He had said, (v. 20.)
slavish fear," but here, "Fear the Lord with a filial fear. As the
fruit and evidence of this, serve him in the duties of religious
worship, and of a godly conversation; in truth and sincerity, and
not in shew and profession only, but with your heart, and with all
And two things he
your heart, not dissembling, not dividing."
urges by way of motive; (1.) That they were bound in gratitude to
serve God, considering what great things he had done for them, to
engage them for ever to his service. (2.) That they were bound in
interest to serve him, considering what great things he would do
against them, if they should still do wickedly; "Ye shall be
destroyed by the judgments of God, both ye and your king that you
are so proud of, and expect so much from; and that will be a
blessing to you, if you keep in with God." Thus, as a faithful
watchman, he gave them warning, and so delivered his own soul.
:
"C
1. He would not that the terrors of the Lord should frighten
them from him, for they were intended to frighten them to him;
(v. 20.) "Fear not, though ye have done all this wickedness; and
though God is angry with you for it, yet do not therefore abandon
his service, nor turn from following him." Fear not; that is,
Despair not, fear not with amazement; the weather will clear up
after the storm. Fear not; for though God will frown upon his
people, yet he will not forsake them, (v. 22.) for his great name's
sake; do not you forsake him then." Every transgression in the
covenant, though it displease the Lord, yet does not throw us out
of covenant, and therefore God's just rebukes must not drive us
from our hopes in his mercy. The fixedness of God's choice is
owing to the freeness of it: we may therefore hope he will not
CHAP. XIII.
3
They that desired a king like all the nations, fancied that, when they had one,
they should look very great and considerable; but in this chapter we find it
proved much otherwise. While Samuel was joined in commission with Saul,
things went well; (ch. 11.7.) but now that Saul began to reign alone, all went
to decay, and Samuel's words began to be fulfilled. Ye shall be consumed,
both you and your king; for never was the state of Israel further gone in a
consumption than in this chapter. I. Saul appears here a very silly prince ;
1. Infatuated in his councils, v.1..3. 2. Invaded by his neighbours, v.4,5.
3. Deserted by his soldiers, v. 6,7. 4. Disordered in his own spirit, and
sacrificing in confusion, v.8..10. 5. Chidden by Samuel, v. 11..13.
here
6. Rejected of God from being a king, v.14. II. The people appeur
a very miserable people; 1. Disheärtened and dispersed, v.6,7. 2. Diminished,
v. 15, 16. 3. Plundered, v. 17, 18. 4. Disarmed, v.19..23. This they got
by casting off God's government, and making themselves like the nations;
their glory departed from them.
Before Christ 1067.
The Philistines war against Israel.
I SAMUEL, XIII
{
SA
AUL reigned one yeàr; and when he had
reigned two years over Israel, 2. Saul chose
him three thousand men of Israel; whereof two
thousand were with Saul in Michmash and in
mount Beth-el, and a thousand were with Jonathan
in Gibeah of Benjamin: and the rest of the people
he sent every man to his tent. 3. And Jonathan
smote the garrison of the Philistines that was in
Geba, and the Philistines heard of it. And Saul
blew the trumpet throughout all the land, saying,
Let the Hebrews hear. 4. And all Israel heard say
that Saul bad smitten a garrison of the Philistines,
and that Israel also was had in abomination with
the Philistines. And the people were called to-
gether after Saul to Gilgal. 5. And the Philistines
gathered themselves together to fight with Israel,
thirty thousand chariots, and six thousand horsemen,
and people as the sand which is on the sea-shore
in multitude: and they came up, and pitched in
Michmash, east-ward from Beth-aven. 6. When
the men of Israel saw that they were in a strait,
(for the people were distressed,) then the people did
hide themselves in caves, and in thickets, and in
rocks, and in high places, and in pits. 7. And
some of the Hebrews went over Jordan to the land
of Gad and Gilead. As for Saul, he was yet in
Gilgal, and all the people followed him trembling
1.
that it was done treacherously and perfidiously; the reason why I
suspect it, is, because it is said, that, for doing it, Israel was had
in abomination, or, as the word is, did stink with the Philistines,
(v. 4.) as men void of common honesty, and whose word could not
be relied on. If it was so, we will lay the blame, not on Jonathan,
who did it, but on Saul, his prince and father, who ordered him
to do it, and, perhaps, kept him in ignorance of the truth of the
matter. Nothing makes the name of Israel odious to them that
are without, so much as the fraud and dishonesty of those that
are called by that worthy name. If professors of religion cheat
and over-reach, break their word, and betray their trust, religion
Whom may one trust, if not an Israelite? one that, it is expected,
suffers by it, and is had in abomination with the Philistines.
should be without guile.
3. When he had thus exasperated the Philistines, then he
began to raise forces, which, if he had acted wisely, he would
have done before. When the Philistines had a vast army ready to
pour in upon him, to avenge the wrong he had done them, then
was he blowing the trumpet through the land, among a careless,
if not a disaffected, people, saying, Let the Hebrews hear; (v. 3.)
and so, as many as thought fit, came to Saul to Gilgal, v.4. But
now, the generality, we may suppose, drew back, either in dislike
had summoned them sooner, would have been as ready at his
of Saul's politics, or in dread of the Philistines' power, who, if he
beck as they were when he marched against the Ammonites. We
often find that after-wit would have done much better before, and
have prevented much inconvenience
II. Never did the Philistines appear in such a formidable body
as they did now, upon this provocation which Saul gave them; we
may suppose they had great assistance from their allies, for, (v. 5.)
beside six thousand horse, which, in those times, when horses
were not so much used in war as they are now, was a great body,
most of them, we may suppose, were carriages for the bag and
they had an incredible number of chariots, thirty thousand in all;
baggage of so vast an army, not chariots of war. But their foot
was innumerable as the sand of the sea-shore; so jealous were
they for the honour of their nation, and so much enraged at the
baseness of the Israelites in destroying their garrison. If Saul
had asked counsel of God before he had given the Philistines this
provocation, he and his people might the better have borne this
threatening trouble, which they had now brought on themselves by
their own folly.
We are not told wherein it was that the people of Israel
offended God, so as to forfeit his presence, and turn his hand
against them, as Samuel had threatened; (ch. 12. 15.) but,
doubtless, they left God, else he had not left them, as here it
appears he did; for,
||
I. Saul was very weak and impolitic, and did not order his affairs
with discretion. Saul was the son of one year, so the first words
are in the original; a phrase which we make to signify the date of III. Never were the people of Israel so faint-hearted, so sneak-
his reign, but ordinarily it signifies the date of one's birth: and, ing, so very cowardly, as they were now. Some considerable
therefore, some understand it figuratively, he was as innocent and numbers, it may be, came to Saul to Gilgal, but, hearing of the
good as a child of a year old; so the Chaldee paraphrase, he was Philistines' numbers and preparations, their spirits sunk within
without fault, like the son of a year. But, if we admit a figurative them; some think, because they did not find Samuel there with
sense, it may as well intimate that he was ignorant and imprudent, Saul. They that, a while ago, were weary of him, and wished
and as unfit for business as a child of a year old: and the follow-for a king, now had small joy of their king, unless they could see
ing particulars make that more his character, than the former. him under Samuel's direction. Sooner or later, men will be made
But we take it rather as our own translation has it, Saul reigned to see that God and his prophets are their best friends. Now, that
one year, and nothing happened that was considerable; it was a they saw the Philistines making war upon them, and Samuel not
year of no action; but in his second year he did as follows: coming in to help them, they know not what to do; men's hearts
failed them for fear. And, 1. Some absconded. Rather than run
upon death among the Philistines, they buried themselves alive in
caves and thickets, v.6.
caves and thickets, v. 6. See what work sin makes; it exposes
men to perils, and then robs them of their courage, and dispirits
them. A single person, by faith, can say, I will not be afraid
of ten thousand; (Ps. 3. 6.) but here thousands of degenerate
Israelites tremble at the approach of a great crowd of Philistines.
Guilt makes men cowards. 2. Others fled, v.7. They went
over Jordan to the land of Gilead, as far as they could from the
danger, and to a place where they had lately been victorious over
the Ammonites: where they had triumphed, they hoped to be
sheltered. 3. Those that stayed with Saul, followed him trembling,
expecting no other than to be cut off, and having their hands and
hearts very much weakened by the desertion of so many of their
troops. And, perhaps, Saul himself, though he had so much
honour as to stand his ground, yet had no courage to spar,
wherewith to inspire his trembling soldiers.
1. He chose him a band of three thousand men, of which he
himself commanded two thousand, and his son Jonathan one
thousand; (v.2.) the rest of the people he dismissed to their tents.
If he intended these only for the guard of his person, and his
honorary attendants, it was impolitic to have so many; if for a
standing army, in apprehension of danger from the Philistines, it
was no less impolitic to have so few; and, perhaps, the confidence
he put in this select number, and his disbanding the rest of that
brave army with which he lately beat the Ammonites, (ch. 11.8, 11.)
was looked upon as an affront to the kingdom, gave a general
disgust, and was the reason he had so few at his call when he had
occasion for them. The prince that relies on a particular party,
weakens his own interest in the whole community
2. He ordered his son Jonathan to surprise and destroy the
parrison of the Philistines that lay near him in Geba, v.3. I
wish there were no ground for supposing it to have been a
Holation or infraction of some articles with the Philistines, and
*
Before Christ 1067.
Saul reproved by Samu 1
I SAMUEL, XIII.

•
8. And he tarried seven days, according to the Samuel know that he needed him not, but could do well enough
set time that Samuel had appointed: but Samuel without him. He went out to bless him, so the word is, as if he
came not to Gilgal; and the people were scattered now thought himself a complete priest, empowered to bless as well
as sacrifice, whereas he should have gone out to be blessed by
from him. 9. And Saul said, Bring hither a burnt- him. (3.) That he charged Samuel with breach of promise, Thou
offering to me, and peace-offerings. And he offered camest not within the days appointed; (v. 11.) and, therefore, if
the burnt-offering. 10. And it came to pass, that any thing was amiss, Saniuel must bear the blame, who was God's
as soon as he had made an end of offering the minister; whereas, he did come according to his word, before the
seven days were expired. Thus, the scoffers of the latter days
burnt-offering, behold, Samuel came; and Saul think the promise of Christ's coming is broken, because he does
went out to meet him, that he might salute him. not come in their time, though, it is certain, he will come at the
11. And Samuel said, What hast thou done? And set time. (4.) That, when he was charged with disobedience, he
Saul said, Because I saw that the people were scat-repentance for it. It is not sinning that ruins men, but sinning, and
justified himself in what he had done, and gave no sign at all of
tered from me, and that thou camest not within the not repenting; falling, and not getting up again. See what excuses
days appointed, and that the Philistines gathered he made, v. 11, 12. He would have this act of disobedience pass,
themselves together to Michmash; 12. Therefore [1] For an instance of his prudence; the people were most of
said I, The Philistines will come down now upon keep those with him that remained, and to prevent their deserting
them scattered from him, and he had no other way than this, to
me to Gilgal, and I have not made supplication too. If Samuel neglected the public concerns, he would not.
unto the LORD: I forced myself therefore, and [2.] For an instance of his piety; he would be thought very devout,
offered a burnt-offering. 13. And Samuel said to and in great care not to engage the Philistines, till he had by
Saul, Thou hast done foolishly: thou hast not kept said he, "will come down upon me, before I have made my sup-
and sacrifice engaged God on his side. "The Philistines,
the commandment of the LORD thy God, which plication to the Lord, and then I am undone. What! go to war
tre commanded thee: for now would the LORD before I have said my prayers!" Thus he covered his disobedience
have established thy kingdom upon Israel for ever. to God's command, with a pretence of concern for God's favour.
14. But now thy kingdom shall not continue: the Hypocrites lay a great stress upon the external performances of
religion, thinking thereby to excuse their neglect of the weightier
LORD hath sought him a man after his own heart, matters of the law. And yet, lastly, He owns it went against his
and the LORD hath commanded him to be captain conscience to do it; I forced myself, and offered a burnt-offering;
over his people, because thou hast not kept that perhaps, boasting that he had broken through his convictions, and
which the LORD commanded thee.
got the better of them; or, at least, thinking this extenuated his
fault, that he knew he should not have done as he did, but did it
with reluctancy. Foolish man! to think that God would be well
pleased with sacrifices offered in direct opposition both to his
general and particular command.
Here is,
I. Saul's offence in offering sacrifice before Samuel came.
Samuel, when he anointed him, had ordered him to tarry for him II. The sentence passed upon Saul for this offence: Samuel
seven days in Gilgal, promising, that, at the end of those days, he found him standing by his burnt-offering; but, instead of an
would be sure to come to him, and both offer sacrifices for him, answer of peace, was sent to him with heavy tidings, and let him
and direct him what he should do. This we had, ch. 10. 8. Per-know that the sacrifice of the wicked is abomination to the Lord,
haps that order, though inserted there, was given him afterward; much more when he brings it, as Saul did, with a wicked mind.
or, was given him as a general rule to be observed in every public 1. He shews him the aggravations of his crime; and says to this
congress at Gilgal; or, as is most probable, though not mentioned | king, Thou art wicked; which it is not for any but a prophet of
again, was lately repeated, with reference to this particular occa- the Lord to say, Job, 34.18. He charges him with being an
sion; for it is plain that Saul himself understood it as obliging enemy to himself and his interest, Thou hast done foolishly; and
him, from God, now to stay till Samuel came, else he would not art a rebel to God and his government, "Thou hast not kept the
have made so many excuses as he did for not staying, v. 11. This commandment of the Lord thy God, that command wherewith he
order Saul broke; he stayed till the seventh day, yet had not intended to try thy obedience." Note, Those that disobey the
patience to wait till the end of the seventh day; perhaps, he began commandments of God, do foolishly for themselves. Sin is folly,
to reproach Samuel as false to his word, careless of his country, and and sinners are the greatest fools. 2. He reads his doom; (v. 14.)
disrespectful to his prince; and thought it more fit that Samuel Thy kingdom shall not continue long to thee or thy family; God
should wait for him, than he for Samuel. However, 1. He pre- has his eye upon another, a man after his own heart, and not like
sumed to offer sacrifice without Samuel, and nothing appears to thee, that will have thy own will and way." The sentence is, in
the contrary, but that he did it himself, though he was neither effect, the same with Mene tekel. Only, now, there seems room
priest nor prophet, as if, because he was a king, he might do any left for Saul's repentance, upon which this sentence should have
thing; a piece of presumption, which king Uzziah paid dear for, been reversed; but, upon the next act of disobedience, it was
2 Chron. 26. 16, &c. 2. He determined to engage the Philistines made irreversible, ch. 15. 29. And now, better a thousand
without Samuel's directions, though he had promised to shew him times he had continued in obscurity tending his asses, than to be
what he should do. So self-sufficient Saul was, that he thought|| enthroned and so soon dethroned.
it not worth while to stay for a prophet of the Lord, either to
pray for him, or advise him.
<<
·
But, was not this hard, to pass so severe a sentence upon him
and his house for a single error, and that seemed so small, and in
excuse for which he had so much to say? No, The Lord is righte-
in all his ways, and does no man any wrong; will be justified
when he speaks, and clear when he judges. By this, (1.) He shews
that there is no sin little, because no little god to sin against; but
that every sin is a forfeiture of the heavenly kingdom, for which
we stood fair) (2.) He shews, that disobedience to an express
command, though in a small matter, is a great provocation; as
in the case of our first parents (3.) He warns us to take heed
This was Saul's offence, and that which aggravated it, was,
(1.) That, for aught that appears, he did not send any messengerous
to Samuel, to know his mind, to represent the case to him, and to
receive fresh directions from him, though he had enough about
him that were swift enough of foot at this time. (2.) That, when
Samuel came, he rather seemed to boast of what he had done, than
to repent of it; for he went forth to salute him, as his brother sacri-
Beer, end sremed pleased with the opportunity he had of letting
Before Christ 1067.
I SAMUEL, XIII, XIV.
The Israelites' low Condition.
||
V
the
power in their hands, and did what they pleased in Israel; they
put down all the smiths' shops, transplanted the smiths into their
own country, and forbade any Israelite, under severe penalties, to
exercise the trade, or mystery, of working in brass or iron, though
they had rich mines of both, (Deut. 8. 9.) in such plenty, that it
was said of Asher, His shoes shall be iron and brass, Deut. 33. 25.
This was subtilly done of the Philistines, for, hereby, they not
only prevented the people of Israel from making themselves
weapons of war, (by which they would be both disused to military
15. And Samuel arose, and gat him up from exercises, and unfurnished when there was occasion,) but obliged
them to a dependence upon them, even for the instruments of
Gilgal unto Gibeah of Benjamin. And Saul num-husbandry; they must go to them, that is, to some or other of
bered the people that were present with him, about their garrisons, which were dispersed in the country, to have all
six hundred men. 16. And Saul, and Jonathan their iron-work done, and no more might an Israelite do than use
his son, and the people that were present with a file; (v. 20, 21.) and, no doubt, the Philistines' smiths brought
the Israelites long bills for work done. (2.) How impolitic Saul
them, abode in Gibeah of Benjamin: but the was, that did not, in the beginning of his reign, set himself to
Philistines encamped in Michmash. 17. And the redress this grievance. Samuel's not doing it was very excusable,
spoilers came out of the camp of the Philistines in he fought with other artillery; thunder and lightning, in answer
three companies: one company turned unto to his prayer, were to him instead of sword or spear; but for
Saul, that pretended to be a king, like the kings of the nations, to
way that leadeth to Ophrah, unto the land of leave his soldiers without swords and spears, and take no care to
Shual: 18. And another company turned the provide them, especially when he might have done it out of the
way to Beth-horon: and another company turned spoils of the Ammonites, whom he conquered in the beginning of
to the way of the border that looketh to the valley be excused. (3.) How slothful and mean-spirited the Israelites
was such a of as no means,
of Zeboim toward the wilderness. 19. Now there were, that suffered the Philistines thus to impose upon them, and
was no smith found throughout all the land of had no thought nor spirit to help themselves. It was reckoned
Israel: for the Philistines said, Lest the Hebrews very bad with them, when there was not a shield or spear found
make them swords or spears: 20. But all the among forty thousand in Israel; (Judg. 5. 8.) and it was no better
Israelites went down to the Philistines, to sharpen but the king and his son; never a soldier, never a gentleman:
now, when there was never an Israelite with a sword by his side,
every man his share, and his coulter, and his axe, surely they were reduced to this, or began to be so, in Samson's
and his mattock.. 21. Yet they had a file for the time, for we never find him with sword or spear in his hand. If
mattocks, and for the coulters, and for the forks, they had not been dispirited, they could not have been disarmed,
and for the axes, and to sharpen the goads. but it was sin that made them naked to their shame.
22. So it came to pass in the day of battle, that
there was neither sword nor spear found in the
hand of any of the people that were with Saul and
Jonathan: but with Saul and with Jonathan his We left the host of Israel in a very ill posture, in the close of the foregoing
son was there found. 23. And the garrison of the
Philistines went out to the passage of Michmash.
CHAP. XIV.
chapter; we saw in them neither wisdom, nor strength, nor goodness, to give
us ground to expect any other than that they should all be cut off by the army of
the Philistines; yet here we find that infinite power which works without
means, and that infinite goodness which gives without merit, glorified in a
happy turn to their affairs, that still Samuel's words may be made good, The
Lord will not forsake his people, for his great name's sake, ch. 12. 22.
In this chapter, we have, I. The host of the Philistines trampled upon, and
triumphed over, by the faith and courage of Jonathan, who, unknown to his
father, (v.1..3.) with his armour-bearer only, made a brave attack upon them,
encouraging himself in the Lord his God, v.4..7. He challenged them,
(v. 8..12.) and, upon their acceptance of the challenge, charged them with
such fury, or rather such faith, that he put them to flight, and set them one
against another, (v. 13..15.) which gave opportunity to Saul and his forces,
with other Israelites, to pursue the blow, and gain a victory, v.16..23.
II. The host of Israel troubled and perplexed by the rashness and folly of Saul,
who adjured the people to eat no food till night; which, 1. Brought Jonathan
into a præmunire, v. 24..30. 2. Was a temptation to the people, when the
time of their fast was expired, to eat with the blood, v. 31..35. 3. Jonathan's
error, through ignorance, had like to have been his death, but the people rescued
him, v.36..46. III. In the close, we have a general account of Saul's
exploits, (v. 47, 48.) and of his family, v. 49..52.
of our spirits; for that which to men may seem but a small offence,
yet, to him that knows from what principle, and with what dispo-
sition of mind, it is done, may appear a heinous crime. (4.) God,
in rejecting Saul for an error, seemingly little, sets off, as by a
foil, the lustre of his mercy, in forgiving such great sins as those
of David, Manasseh, and others. (5.) We are taught hereby,
how necessary it is that we wait on our God continually. Saul
lost his kingdom for want of two or three hour's patience.
Here is,
1. Samuel gone in displeasure. Saul has set up for himself,
and now he is left to himself; Samuel gat him from Gilgal, (v. 15.)
and it does not appear that he either prayed with him, or
directed him. Yet, in going up to Gibeah of Benjamin, which
was Saul's city, he intimated that he had not quite abandoned
him, but waited there to do him a kindness another time. Or,
he went to the college of the prophets, there to pray for Saul, when
he did not think fit to pray with him.
2. Saul goes after him to Gibeah, and there musters his army,
and finds his whole number to be but six hundred men, v. 15, 16.
Thus were they for their sin diminished and brought low.
3. The Philistines ravaged the country, and put all the adjacent
parts under contribution. The body of their army, or standing
1.
that Jona-
camp, as it is called in the margin, (v. 28.) lay in an advantageous NOW it came to pass upon a day, the young
pass at Michmash, but thence they sent out three several parties
or detachments, that took several ways, to plunder the country,
and bring in provisions for the army, v. 17, 18. By these the
land of Israel was both terrified and impoverished, and the
Philistinės animated and enriched. This the sin of Israel brought
upon them, Isa. 42. 24.
than the son of said unto
man that bare his armour, Come, and let us go
over to the Philistines' garrison, that is on the other
side. But he told not his father. 2. And Saul
tarried in the uttermost part of Gibeah under a
pomegranate-tree which is in Migron: and the
people that were with him were about six hundred
men; 3. And Ahiah, the son of Ahitub, I-chabod's
4. The Israelites that took the field with Saul were unarmed,
had only slings and clubs, but not a sword or spear among them
all, except what Saul and Jonathan themselves had, v. 19..22.
See here, (1.) How politie the Philistines were, when they had
Before Christ 1067.
Jonathan smites the Philistines.
I SAMUEL, XIV.
brother, the son of Phinehas, the son of Eli, the men with him, v. 2.
LORD's priest in Shiloh, wearing an ephod. And
the people knew not that Jonathan was gone.
4. And between the passages, by which Jonathan
sought to go over unto the Philistines' garrison,
there was a sharp rock on the one side, and a sharp
rock on the other side: and the name of the
one was Bozez, and the name of the other Seneh.
5. The forefront of the one was situate north-ward
over against Michmash, and the other south-ward
over against Gibeah. 6. And Jonathan said to the
young man that bare his armour, Come, and let us
go over unto the garrison of these uncircumcised:
it may be that the LORD will work for us: for here
is no restraint to the LORD to save by many or by
few 7. And his armour-bearer said unto him, Do
all that is in thine heart: turn thee; behold, I am
with thee according to thy heart. 8. Then said
8. Then said
Jonathan, Behold, we will pass over unto these men,
and we will discover ourselves unto them. 9. If
they say thus unto us, Tarry until we come to you;
then we will stand still in our place, and will not
go up unto them. 10. But if they say thus, Come
up unto us; then we will go up: for the LORD hath
delivered them into our hand and this shall be a
sign unto us. 11. And both of them discovered
themselves unto the garrison of the Philistines: and
the Philistines said, Behold, the Hebrews come
forth out of the holes where they had hid them-
selves. 12. And the men of the garrison answered
Jonathan and his armour-bearer, and said, Come
up to us, and we will shew you a thing. And
Jonathan said unto his armour-bearer, Come up
after me: for the LORD hath delivered them into
the hand of Israel. 13. And Jonathan climbed up
upon his hands and upon his feet, and his armour-
bearer after him: and they fell before Jonathan;
and his armour-bearer slew after him. 14. And
that first slaughter, which Jonathan and his
which Jonathan and his
armour-bearer made, was about twenty men,
within as it were an half acre of land, which a
yoke of oxen might plough. 15. And there was
trembling in the host, in the field, and among
all the people: the garrison, and the spoilers,
they also trembled, and the earth quaked: so it
was a very great trembling.
•
We must here take notice,
1. Of the goodness of God in restraining the Philistines, who
had a vast army of stout men in the field, from falling upon that
little handful of timorous trembling people that Saul had with
him, whom they would easily have swallowed up at once. It is
an invisible power that sets bounds to the malice of the church's
enemies, and suffers them not to do that which we should think
there is nothing to hinder them from.
II. Of the weakness of Saul, who seems here to have been quite
at a loss, and unable to help himself.
1. He pitched his tert under a tree, and had but six hundred
Where were now the three thousand men
Ad
he had chosen, and put such a confidence in? ch. 13. 2. Those
them. He durst not stay in Gibeah, but got into some obscure
whom he trusted too much to, failed him when he most needed
place, in the uttermost part of the city, under a pomegranate-
tree, under Rimmon, so the word is, Ha-Rimmon, that Rimmon
near Gibeah, in the caves of which these six hundred Benjamites,
Saul took shelter there; so mean and abject was his spirit, now
that escaped, hid themselves, Judg. 20. 47. Some think that
that he was fallen under God's displeasure, every hour expecting
the Philistines upon him, and, thereby, the accomplishment of
Samuel's threatening, ch. 13. 14. Those can never think then-
selves safe, that see themselves cast out of God's protection.
2. Now, he sent for a priest, and the ark; a priest from Shiloh,
and the ark from Kirjath-jearim, v. 3, 18. Saul had once offended
by offering sacrifice himself, (ch. 13. 9.) now, he resolves never
to fall into that error again, and, therefore, sends for a priest, and
reformation, as many do, whose hearts are unhumbled and un-
hopes to compromise the matter with God Almighty by a partial
changed. Samuel, the Lord's prophet, had forsaken him, but he
thinks he can make up that loss, by commanding Ahiah, the Lord's
priest, to attend him, and he will not make him stay for him, nor
v. 18, 19. Many love to have just such ministers as will be what
reprove him, as Samuel had done, but will do just as he bids him,
they would have them to be, and prophesy smooth things to them;
and their caressing of them, because they are priests, they hope,
will atone for their enmity to those ministers that deal faithfully
haps, to upbraid Samuel, who, in the days of his government, for
and plainly with them. He will also have the ark brought, per-
aught that appears, had not made any public use of it; or, in
hopes that that would make up the deficiency of his forces; one
would have supposed, that they would never have brought the ark
save them, but did itself fall into the Philistines' hands. But it
into the camp again, since the last time, when it not only did not
is common for those that have lost the substance of religion, to be
most fond of the shadows of it, as here is a deserted, prince courting
a deserted priest.
was much fitter than the father to wear the crown.
III. Of the bravery and piety of Jonathan, the son of Saul, who
"A sweet
imp" (says Bishop Hall) "out of a crab-stock."
1. He resolved to go incognito-unknown to any one, into the
camp of the Philistines; he did not acquaint his father with his
knew they would all discourage him; and, because he resolved not
design, for he knew he would forbid him; nor the people, for he
to heed their objections, he resolved not to hear them, nor ask
their advice, v. 1, 3. Nor had he so great an opinion of the
priest as to consult him, but, being conscious of a divine impulse
putting him upon it, he threw himself into the mouth of danger,
in hopes of doing service to his country. The way of access to
the enemies' camp is described (v.4, 5.) to be peculiarly difficult,
and their natural intrenchments seemed impregnable; yet that
do but harden and whet his resolutions. Great and generous
does not discourage him: the strength and sharpness of the rocks
souls are animated by opposition, and take a pleasure in breaking
through it.
2. He encouraged his armour-bearer, a young man that attended
him, to go alone with him in this daring enterprise; (v. 6.) “Come,
and let us put our lives in our hands, and go over to the enemies'
garrison, and try what we can do to put them into confusion."
See whence he draws his encouragements. (1.) "They are un-
circumcised, and have not the seal of the covenant in their flesh,
as we have. Fear not, we shall do well enough with them, for
they are not under the protection of God's covenant, as we are,
cannot call him their's, as we can, by the sign of circumcision."
If such as are enemies to us are also strangers to God, we need
not fear them. (2.) "God is able to make us two victorious over
their unnumbered regiments. There is no restraint to the Lord, no
limitation to the Holy One of Israel, but it is all one to him, to save
by many or by few." This is a truth easily granted in general, that
it is all alike to Omnipotence, what the instruments are by which
wh
Before Christ 1067.
The Philistines destroyed.
I SAMUEL, XIV.
It works: and yet it is not so easy to apply it to a particular case: || the hand of Israel; for he aimed at nothing but the advantage of
when we are but few and feeble, then to believe that God cannot the public. His faith being thus strengthened, no difficulty can
only save us, but save by us, this is an instance of faith, which, stand before him; he climbs up the rock upon all four, (v. 13.)
wherever it is, shall obtain a good report. Let this strengthen the though he had nothing to cover him, nor any of his own servants
weak, and hearten the heartless; let it be pleaded with God for to second him, nor any human probability of any thing but death
the enforcing of our petitions, and with ourselves for the silencing before him.
of our fears, It is nothing with God to help, whether with many,
or with them that have no power, 2 Chron. 14. 11. (3.) "Who
knows, but he that can use us for his glory, will do it? It may
be the Lord will work for us, work with us, work a sign or miracle
for us;" so the Chaldee. We may encourage ourselves with hope
that God will appear for us, though we have not ground on which
to build an assurance.
An active faith will venture far in God's
cause upon an, It may be.
The
4. The wonderful success of this daring enterprise.
Philistines, instead of falling upon Jonathan, to slay him, or take
prisoner, fell before him, (v.13.) unaccountably, upon the first
blow he gave. They fell; that is,
||
||
His armour-bearer, or esquire, as if he had learned to carry, not
his arms only, but his heart, promised to stand by him, and follow
him wheresoever he went, v.7. We have reason to think that
Jonathan felt a divine impulse and impression, putting him upon
this bold adventure, in which he was encouraged by his servant's
concurrence, else the danger was so great which he ran upon, that
he had rather tempted God, than trusted him. And, perhaps,
he had an actual regard to that word of Joshua, (ch.23.10.) One
man of you shall chase a thousand, borrowed from Moses,
Deut. 32. 30.
"
<< we
3. How bold soever his resolution was, he resolved to follow
Providence in the execution of it, which, he believed, would guide
him with its eye, (Ps. 32.8.) and which therefore he would care-
fully attend, and take hints of direction from.
See, (1.) How he put himself upon Providence, and resolved to
be determined by it, Come," (says he to his confidant,)
will discover ourselves to the enemy, as those that are not afraid to
look them in the face, (v. 8.) and then, if they be so cautious as to
bid us stand, we will advance no further, taking that intimation of
Providence, that God would have us act defensively; and we will
prepare, as well as we can, to give them a warm reception: (v. 9.)
but if they be so presumptuous as to challenge us, and the first
sentinel we meet with bids us march on, we will push forward, and
make as brisk an onset, assuredly gathering from thence that it is
the will of God we should act offensively, and then, not doubting
but he will stand by us;" (v.10.) and upon this issue he puts it,
firmly believing, as we all should, [1.] That God has the govern-
ing of the hearts and tongues of all men, even of those that know
him not, nor have any regard to him, and serves his own purposes
by them, though they mean not so, neither doth their heart think
Jonathan knew God could discover his mind to him, if he
pleased, and would do it, since he depended upon him, as surely by
the mouth of a Philistine, as by the mouth of a priest. [2.] That
God will, some way or other, direct the steps of those that
acknowledge him in all their ways, and seek unto him for direction,
with full purpose of heart to follow his conduct. Sometimes we
find most comfort in that which is least our own doing, and into
which we have been led by the unexpected, but well observed,
80.
turns of Providence.
(1.) They were many of them slain by him and his armour-
bearer; (v. 14.) twenty Philistines fell presently. It was not so
much the name of Jonathan that made them yield so tamely,
(though some think that he was become terrible to them, since he
smote one of their garrisons, ch. 13.3.) but it was God's right
hand, and his arm, that got him this victory.
(2.) The rest were put to flight, and fell foul upon one another,
(v.15.) There was a trembling in the host. There was no visible
cause for fear, they were so numerous, bold, and advantageously
posted; the Israelites had fled before them, not an enemy nade
head against them, but one gentleman and his man, and yet they
shook like an aspen-leaf; the consternation was general, they all
trembled, even the spoilers; those that had been most bold and
forward shared in the common fright, the joints of their loins were
loosed, and their knees smote one against another, and yet none
of them could tell why, or wherefore; it is called a trembling of
God, so the original phrase is, signifying, not only, as we render
it, a very great trembling which they could not resist, nor reason
themselves clear of, but that it was supernatural, and came imme-
diately from the hand of God. He that made the heart knows
how to make it tremble. To complete the confusion, even the
earth quaked, and made them ready to fear that it would sink
under them. Those that will not fear the eternal God, he can
make them afraid of a shadow. See Prov. 28. 1. Isa. 33. 14.
•
#
16. And the watchmen of Saul in Gibeah of
Benjamin looked; and, behold, the multitude
melted away, and they went on beating down one
another. 17. Then said Saul unto the people that
were with him, Number now, and see who is gone
from us. And when they had numbered, behold,
Jonathan and his armour-bearer were not there.
18. And Saul said unto Ahiah, Bring hither the ark
of God. For the ark of God was at that time with
the children of Israel. 19. And it came to pass,
while Saul talked unto the priest, that the noise
that was in the host of the Philistines went on and
increased: and Saul said unto the priest, (With-
draw thine hand.) 20. And Saul and all the people
that were with him assembled themselves, and
they came to the battle: and, behold, every man's
sword was against his fellow, and there was a very
that were with the Philistines before that time,
great discomfiture. 21. Moreover the Hebrews
which went up with them into the camp from the
country round about, even they also turned to be with
the Israelites that were with Saul and Jonathan.
22. Likewise all the men of Israel which had hid
themselves in mount Ephraim, when they heard
(2.) Providence gave him the sign he expected, and he answered
the signal. He and his armour-bearer did not surprise the Philis-
tines when they were asleep, but discovered themselves to them by
day-light, v. 11. The guards of the Philistines, [1.] Disdained
them, upbraided them with the cowardice of many of their people,
and looked upon them to be of the regiment the
Behold, the Hebrews came forth out of their holes. If some of
Christ's soldiers play the coward, others, that play the man, may,
perhaps, be upbraided with it. [2.] They defied them; (v.12.)
Come, and we will shew you a thing; as if they came like children
to gaze about them; but meaning, as Goliath, (ch. 17.44.) that
they would give them as meat to the fowls of the air. They
bantered them, not doubting but to make a prey of them. This that the Philistines fled, even they also followed
greatly imboldened Jonathan. With it he encouraged his servant; hard after them in the battle. 23. So the LORU
he had spoken with uncertainty, (v. 6.) It may be the Lord will
work for us, but now with assurance, (v. 12.) The Lord has deliver-
el them, not into our hon (he sought not his own glory,) but into
{
saved Israel that day: and the battle passed ove
unto Beth-aven.
3
Before Christ 1067.
Saul's rash Oath.
I SAMUEL, XIV..
We have here the prosecution and improvement of the wonderful that had run their colours, and hid themselves in the mountains,
advantages which Jonathan and his armour-bearer gained against returned to their posts, and joined in with the pursuers, v. 22.
the Philistines.
hoping, by their great zeal and officiousness, now that the danger
was over, and the victory sure, to atone for their former cowardice.
It was not much to their praise to appear now, but it would have
been more their reproach if they had not appeared. Those are
remiss and faint-hearted indeed, that will not act in the cause of
God, when they see it victorious as well as righteous.
Thus all hands were at work against the Philistines, and every
Israelite slew as many as he could, without sword or spear; yet it
is said, v. 23. it was the Lord that saved Israel that day. He did
it by them, for without him they could do nothing. Salvation is
of the Lord.
I. The Philistines were, by the power of God, set against one
another. They melted away like snow before the sun, and went
on, beating down one another, v.16. for every man's sword was
against his fellow, v. 20. When they fled for fear, instead of
turning back upon those that chased them, they reckoned those
only their enemies that stood in their way, and treated them
accordingly. The Philistines were very secure, because all the
swords and spears were in their hands, Israel had none, except
what Saul and Jonathan had; but now God shewed them the folly
of that confidence, by making their own swords and spears the
instruments of their destruction, and more fatal in their own hands
than if they had been in the hands of Israel. See the like done,
Judg. 7.22. 2 Chron. 20. 23.
24. And the men of Israel were distressed that
day for Saul had adjured the people, saying,
II. The Israelites were hereby animated against them.
1. Notice was soon taken of it by the watchmen of Saul, those Cursed be the man that eateth any food until
that stood sentinel at Gibeah; (v. 16.) were aware that
host of the enemy was in great confusion, and that a great slaugh- evening, that I may be avenged on mine enemies.
host of the enemy was in great confusion, and that a great slaugh- So none of the people tasted any food. 25. And
ter was made among them, and yet, upon search, they found none
of their own forces absent, but only Jonathan and his servant, all they of the land came to a wood; and there
(v. 17.) which, no doubt, greatly animated them, and assured them was honey upon the ground. 26. And when the
that it could be no other than the Lord's doing, when there was people were come into the wood, behold, the honey
no more of man's doing than what those two could do against a dropped; but no man put his hand to his mouth:
great host.
2. Saul began to inquire of God, but soon desisted. His spirit for the people feared the oath. 27. But Jonathan
was not come down so far as to allow him to consult with Samuel, heard not when his father charged the people with
though, it is probable, he was near him; for we read, (ch. 13.15.) the oath: wherefore he put forth the end of the rod
that he was come to Gibeah of Benjamin: but he called for the that was in his hand, and dipped it in an honey-
ark, (v.18.) desiring to know whether it would be safe for him to
attack the Philistines, upon the disorder they perceived them to be comb, and put his hand to his mouth; and his eyes
in. Many will consult God about their safety, that would never were enlightened. 28. Then answered one of the
consult him about their duty. But perceiving by his scouts that the people, and said, Thy father straightly charged the
noise in the enemy's camp increased. he commanded the priest that people with an oath, saying, Cursed be the man
officiated to break off abruptly, "Withdraw thine hand. (v.19.) that eateth any food this day.
consult no more, wait no longer for an answer.”
that eateth any food this day. And the people
unwise indeed, if (as some think) he forbade him to lift up his hands were faint. 29. Then said Jonathan, My father
in prayer; for, when Joshua was actually engaged with Amalek, hath troubled the laud: see, I pray you, how mine
Moses continued still to lift up his hands. It is rather a prohibi-eyes have been enlightened, because I tasted a
tion to his inquiring of the Lord, either, (1.) Because now he little of this honey. 30. How much more, if haply
thought he did not need an answer, the case was plain enough.
He was very
And yet, the more evident it was that God did all, the more reason the people had eaten freely to-day of the spoil of
he had to inquire whether he would give him leave to do any thing. their enemies which they found? for had there
Or, (2.) Because now he would not stay for it; he was in such not been now a much greater slaughter among the
haste to fight a falling enemy, that he would not stay to make an Philistines? 31. And they smote the Philistines
end of his devotions, nor hear what answer God would give him.
A little thing will divert a vain and carnal mind from religious that day from Michmash to Aijalon: and the people
exercises. He that believeth will not make such haste as this, nor were very faint. 32. And the people flew upon the
reckon any business so urgent, as not to allow time to take God spoil, and took sheep, and oxen, and calves, and
along with him.
3. He, and all the little force he had, made a vigorous attack slew them on the ground: and the people did eat
upon the enemy and all the people were cried together, so the them with the blood. 33. Then they told Saul,
word is, v.20. for want of the silver trumpets, wherewith God saying, Behold, the people sin against the LORD, in
appointed them to sound an alarm in the day of battle, Numb. 10.9. that they eat with the blood. And he said, Ye have
They summoned them together by shouting, and their number was
transgressed roll a great stone unto me this day.
not so great, but that they might soon be got together. And now
they seem bold and brave, when the work is done to their hands. 34. And Saul said, Disperse yourselves among the
Our Lord Jesus has conquered our spiritual enemies, routed and people, and say unto them, Bring me hither every
dispersed them, so that we are cowards indeed, if we will not man his ox, and every man his sheep, and slay them
stand to our arms, when it is only to pursue the victory and divide here, and eat; and sin not against the LORD in
the spoil.
4. Every Hebrew, even those from whom one would least have eating with the blood. And all the people brought
expected it, now turned his hand against the Philistines. 1. Those every man his ox with him that night, and slew
that had deserted, and gone over to the enemy, and were among them there. 35. And Saul built an altar unto the
them, now fought against them; v.21. some think, they were such LORD: the same was the first altar that he built
as had been taken prisoners by them, and now they were as
goads in their sides: it rather seems, that they went in to them
voluntarily, but, now that they saw them falling, recovered the
unto the Lord.
hearts of Israelites, and did valiantly for their country. 2. Those | We have here an account of the distress of the children cl
Before Christ 1067.
Jonathan condemned to die
I SAMUEL, XIV.
It is bread that strengthens man's heart;
Israel, even in the days of their triumphs. Such allays are all || graciously gives us.
present joys subject to! and such obstructions does many a good therefore Jonathan reasoned very well, If the people had eaten
cause meet with even then when it seems most prosperous, through || freely, there had been a much greater slaughter, (v.30.) but, as it
the mismanagement of instruments.
was, they were very faint, too much fatigued, so the Chalder, aud
4. The
began to think more of their meat than of their work.
worst effect of all was, that, at evening, when the restraint was
taken off, and they returned to their food again, they were so
greedy and eager upon it, that they ate the flesh with the blood,
expressly contrary to the law of God, v.32.
expressly contrary to the law of God, v.32. Two hungry meals,
we say, make the third a glutton; it was so here. They would
not stay to have their meat either duly killed, for they slew them
upon the ground, and did not hang them up, as they used to do,
that the blood might all run out of them, or duly dressed, but fell
greedily upon it, before it was half boiled, or half roasted, v.32.
Saul, being informed of it, reproved them for the sin, v. 34. Ye
have transgressed; but did not, as he should have done, reflect
upon himself as having been accessary to it, and having made the
Lord's people to transgress. To put a stop to this irregularity,
Saul ordered them to set up a great stone before him, and let all
that bad cattle to kill, for their present use, bring them thither,
and kill them under his eye upon that stone, v. 33. and the people
did so; v.34. so easily were they restrained and reformed when
their prince took care to do his part. If magistrates would but
use their power as they might, people would be made better than
they are, with more ease than is imagined.
Lastly, On this occasion Saul built an altar, v. 35. that he might
offer sacrifice, either by way of acknowledgment of the victory
they had obtained, or by way of atonement for the sin they had been
guilty of. The same was the first altar that he built, and perhaps
the rolling of the great stone to kill the beasts on, reminded him
of converting it into an altar, else he had not thought of it. Saul
was turning aside from God, and yet now he begins to build altars,
being most zealous (as many are) for the form of godliness then
when he was denying the power of it. See Hos. 8. 14. Israel has
forgotten his Maker, and buildeth temples. Some read it, He
began to build that altar; he laid the first stone, but was so hasty
pursue his victory, that he could not stay to finish it.
I. Saul forbade the people, under the penalty of a curse, to taste
any food that day, v. 54. Here we will suppose, 1. That as king
he had power to put his soldiers under this interdict, and to bind
it on with a curse; and therefore they submitted to it, and God
so far owned it, as to discover, by the lot, that Jonathan was the
delinquent that had meddled with the accursed thing, (though
ignorantly,) on which account, God would not be at that time
inquired of by them. 2. That he did it with a good intention, lest
the people, who, perhaps, had been kept for some time at short
allowance, when they found plenty of victuals in the deserted camp
of the Philistines, should fall greedily upon that, and so lose time
in pursuing the enemy, and some of them, it may be, glut them-
selves to that degree, as not to be fit for any more service that day.
To prevent this, he forbade them to taste any food, and laid him-
self, it is likely, under the same restraint. And yet his making this
severe order was, (1.) Impolitic, and very unwise; for if it gained
time, it lost strength for the pursuit. (2.) It was imperious, and
disobliging to the people, and worse than muzzling the mouth of
the ox, when he treads out the corn. To forbid them to feast had
been commendable, but to forbid them so much as to taste, though
so hungry, was barbarous. (3.) It was impious to enforce the
prohibition with a curse and an oath. Had he no penalty less than
an anathema, wherewith to support his military discipline? Death
for such a crime had been too much, but especially death with a
curse. Though superiors may chide and correct, they may not
curse their inferiors; our rule is, Bless, and curse not. When
David speaks of an enemy he had that loved cursing, perhaps he
meant Saul, Ps. 109. 17, 18.
1
II. The people observed his order, but it had many inconveni-
ences attending it. 1. The soldiers were tantalized; for, in their
pursuits of the enemy, it happened that they went through a wood
so full of wild honey, that it dropped from the trees upon the
ground; the Philistines having perhaps, in their flight, broken into
upon the honey-combs, for their own refreshment, and left them
running. Canaan flowed with honey, and here is an instance of it.
They sucked honey out of the rock, the flinty rock; Deut. 32. 13.
yet, for fear of the curse, they did not so much as taste the honey,
v. 25, 26. Those are worthy the name of Israelites, that can deny
themselves and their own appetites, even then when are
craving, and the delights of sense most tempting, for fear of guilt
and a curse, and the table becoming a snare. Let us never feed
ourselves, much less feast ourselves, without fear. 2. Jonathan fell
under the curse through ignorance. He heard not of the charge
his father had given; for, having bravely forced the lines, he was
then following the chase, and therefore might justly be looked upon
as exempted from the charge, and not intended in it. But it seems
it was taken for granted, and he himself did not object against it
afterward, that it extended to him, though absent upon so good an
occasion. He, not knowing any peril in it, took up a piece of a
honey-comb, upon the end of staff, and sucked v. 27.
was sensibly refreshed by it; his eyes were enlightened, which
began to grow dim through hunger and faintness; it made his
countenance look pleasant and cheerful, for it was such as a
stander-by might discern, v. 29. See how mine eyes have been
enlightened. He thought no harm, nor feared any, till one of the
people acquainted him with the order, and then he found himself in
a snare. Many a good son has been thus entangled and distressed,
more ways than one, by the rashness of an inconsiderate father.
Jonathan, for his part, lost the crown he was heir to, by his father's
folly, which, it may be, this was an ill omen of. 3. The soldiers
were faint, and grew feeble in the pursuit of the Philistines.
Jonathan foresaw this would be the effect of it, their spirits would
flag, and their strength would fail, for want of sustenance. Such
is the nature of our bodies, that they soon grow unfit for service,
if they be not supplied with fresh recruits. Daily work cannot be
done without daily bread, which therefore our Father in heaven
1
36. And Saul said, Let us go down after the
Philistines by night, and spoil them until the morn
ing light, and let us not leave a man of them. And
they said, Do whatsoever seemeth good unto thee.
Then said the priest, Let us draw near hither unto
God. 37. And Saul asked counsel of God, Shall
I go down after the Philistines? wilt thou deliver
them into the hand of Israel? But he answered
him not that day. 38. And Saul said, Draw ye
near hither, all the chief of the people: and know
and see wherein this sin hath been this day. 39. For,
as the LORD liveth, which saveth Israel, though it
be in Jonathan my son, he shall surely die. But
there was not a man among all the people that
answered him. 40. Then said he unto all Israel,
Be ye on one side, and I and Jonathan my son will
be on the other side. And the people said unto
Saul, Do what seemeth good unto thee. 41. There-
fore Saul said unto the LORD God of Israel, Give
a perfect lot. And Saul and Jonathan were taken:
but the people escaped. 42. And Saul said, Cast
lots between me and Jonathan my son. And Jona-
than was taken. 43. Then Saul said to Jonathan,
Tell me what thou hast done. And Jonathan told
him, and said, I did but taste a little honey with
the end of the rod that was in mine hand, and, lo,
Before Christ 1067.
Jonathan rescue d
1 SAMUEL, XIV.

worthy of death.
I must die. 44. And Saul answered, God do soling hereby to countenance and support a lawful authority, and to
and more also: for thou shalt surely die, Jonathan. put an honour upon the administration of public justice in general,
45. And the people said unto Saul, Shall Jonathan reserving another way to bring off one that had done nothing
die, who hath wrought this great salvation in Israel?
God forbid: as the LORD liveth, there shall not
one hair of his head fall to the ground; for he hath
wrought with God this day. So the people rescued
Jonathan, that he died not. 46. Then Saul went up
from following the Philistines: and the Philistines
went to their own place.
||
||
3. Jonathan ingeniously confesses the fact, and Saul, with an
angry curse, passes sentence upon him. Jonathan denies not the
truth, nor goes about to conceal it, only he thinks it hard that he
invincible ignorance of the law, or have insisted upon his merit,
must die for it, v.43. He might very fairly have pleaded his
but he submitted to the necessity with a great and generous mind,
"God's and my father's will be done:" thus he shewed as much
valour in receiving the messengers of death himself, as in sending
them among the Philistines. It is as brave to yield in some cases,
as it is in other cases to fight Saul is not mellified by his filial
submission, nor the hardness of his case; but, as one that affected
to be thought firm to his word, and much more to his oath, even
then when it bound him hardest, with another imprecation he
gives judgment upon Jonathan; (v.44.) God do so and more also
to me, if I do not execute the law upon thee, for thou shalt surely
die, Jonathan." (1.) He passed this sentence too hastily, without
consulting the oracle; Jonathan had a very good plea in arrest of
the judgment; what he had done was not malum in se—bad in
itself; and as for the prohibition of it, he was ignorant of that,
so that he could not be charged with rebellion or disobedience.
(2.) He did it in fury. Had Jonathan been worthy to die, yet it
had become a judge, much more a father, to pass sentence with
tenderness and compassion, and not with such an air of triumph,
like a man perfectly divested of all humanity and natural affection.
Justice is debased, when it is administered with wrath and bitterness,
3.) He backed it with a curse upon himself, if he did not see the
sentence executed; and this curse did return upon his own head;
Jonathan escaped, but God did so to Saul, and more also; for he
was rejected of God, and made an anathema. Let none upon any
occasion dare to use such imprecations as these, lest God say Amen
to them, and make their own tongues to fall upon them, `Ps. 64.8.
He that rolleth this stone, it will return upon him. Yet we have
reason to think that Saul's bowels yearned toward Jonathan, so
1. God, by giving an intimation of his displeasure, put Saul that he really punished himself, and very justly, when he seemed
upon searching for an accursed thing. When, by the priest, he so severe upon Jonathan. God made him feel the smart of his own
consulted the oracle, God answered him not, v. 37. Note, When rash edict, which might make him fear being again guilty of the
God denies our prayers, it concerns us to inquire what the sin is like. By all these vexatious accidents, God did likewise correct
that has provoked him to do so. Let us see where the sin is, him for his presumption, in offering sacrifice without Samuel. An
(v. 38.) for God's ear is not heavy that it cannot hear, but it is sin expedition so ill begun, could not end without some rebukes.
that separates between us and him. If God turns away our
4. The people rescued Jonathan out of his father's hands, v. 45.
prayer, we have reason to suspect it is for some iniquity regarded Hitherto they had expressed themselves very observant of Saul,
in our hearts, which we are concerned to find out, that we may what seemed good to him they acquiesced in; (v. 36, 40.) but when
put it away, may mortify it, and put it to death. Saul swears by Jonathan is in danger, Saul's word is no longer a law to them, but
his Maker, that whoever was the Achan that troubled the camp, with the utmost zeal they oppose the execution of his sentence,
by eating the forbidden fruit, should certainly die, though it were “Shall Jonathan die? That blessing, that darling, of his coun-
Jonathan himself; that is, though ever so dear to himself and the try? Shall that life be sacrificed to a punctilio of law and honour,
people, little thinking that Jonathan was the man; (v.39.) " He which was so bravely exposed for the public service, and to which
shall surely die; the curse shall be executed upon him." But we owe our lives and triumphs? No, we will never stand by and
none of the people answered him; that is, none of those who knew.see him thus treated, whom God delights to honour." It is good
Jonathan had broken the order, would inform against him. to see Israelites zealous for the protection of those whom God has
2. Jonathan was discovered by lot to be the offender. Saul made instruments of public good. Saul had sworn that Jonathau
would have lots cast between himself and Jonathan on the one should die, but they oppose their path to his, and swear he shall
side, and the people on the other, perl.aps, because he was as not die; As the Lord liveth, there shall (not only not his head, but)
confident of Jonathan's innocency in this matter, as of his own, not a hair of his head fall to the ground; they did not rescue him
v.40. The people, seeing him in a heat, durst not gainsay any by violence, but by reason and resolution; and Josephus says,
thing he proposed, but acquiesced. "Do as seemeth good unto they made their prayer to God, that he might be loosed from the
thee. Before he cast lots, he prayed that God would give a curse. They plead for him, that he has wrought with God this
perfect lot; (v.41.) that is, make a full discovery of this matter, day; that is, " he has owned God's cause, and God has owned
or, as it is in the margin, that he would shew the innocent. This his endeavours, and therefore his life is too precious to be thrown.
was with an air of impartial justice. Judges should desire that away upon a nicety." We may suppose, Saul had not so perfectly
||
truth may come out, whoever may suffer by it. Lots should be forgotten the relation of a father, but that he was willing enough
cast with prayer, because they are a solemn appeal to Providence, to have Jonathan rescued, and well pleased to have that done,
and by them we beg of God to direct and determine us; (Acts, 1. 24.) which yet he would not do himself: and he that knows the heart
for which reason some have condemned games, that depend of a father, knows not how to blame him.
purely upon lot or chance, as making too bold with a sacred Lastly, The design against the Philistines is quashed by this incr
thing. Jonathan at length was taken; (v. 42.) Providence design-dent; (v.46.) Saul went up from following them, and so an op
II. His falling foul on his son Jonathan: and the rest of this
paragraph is wholly concerning him for, while he is prosecuted,
the Philistines made their escape. (We know not what mischief
may ensue upon one rash resolve
Here is,
I. Saul's boasting against the Philistines; he proposed, as soon
as his soldiers had got their suppers, to pursue them all night, and
not leave a man of them, v.36. Here he shewed much zeal, but
little discretion; for his army, thus fatigued, could as ill spare a
night's sleep, as a meal's meat. But it is common for rash and
foolish men, to consider no body but themselves, and, so they may
but have their honour, not to care what hardships they put upon
those that are under them. However, his people were so obsequious
to their king, that they would by no means oppose the motion, but
resolved to make the best of it, and, if he will go on, they will
follow him. Do whatsoever seemeth good to thee. Only the priest
thought it convenient to go on with the devotions that were broken
off abruptly, (v. 19.) and to consult the oracle, Let us draw hither
unto God. Princes and great men have need of such about them,
as will thus be their remembrancers, wherever they go, to take
God along with them. And, when the priest proposed it, Saul
could not, for shame, reject the motion, but asked counsel of God,
(v. 37.) "Shall I go down after the Philistines? And shall I
speed?" ·
#
1
Before Christ 1065.
I SAMUEL, XIV, XV.
The Amalekites destroyed.
portunity was lost of completing the victory. When Israel's voice of the words of the LORD. 2. Thus saith
shields are clashing with one another, the public safety and the LORD of hosts, remember that which Amalek
service suffer by it.
did to Israel, how he laid wait for him in the way
3. Now go and
when he came up from Egypt. 3. Now
smite Amalek, and utterly destroy all that they
have, and spare them not; but slay both man and
woman, infant and suckling, ox and sheep, camel
and ass. 4. And Saul gathered the people to-
hundred thousand footmen, and ten thousand men
gether, and numbered them in Telaim, two
and numbered
of Judah. 5. And Saul came to a city of Amalek,
unto the Kenites, Go, depart, get you down from
and laid wait in the valley.
among the Amalekites, lest I destroy you with
them for ye shewed kindness to all the children
6. And Saul said
of Israel, when they came up out of Egypt. So
7. And Saul smote the Amalekites from Havilah
the Kenites departed from among the Amalekites.
until thou comest to Shur, that is over against
Egypt. &. And he took Agag the king of the
Amalekites alive, and utterly destroyed all the
and the people spared Agag, and the best of the
with the of the sword. 9. But Saul
sheep, and of the oxen, and of the fatlings, and the
lambs, and all that was good, and would not utterly
destroy them: but every thing that was vile and
refuse, that they destroyed utterly.
47. So Saul took the kingdom over Israel, and
fought against all his enemies on every side, against
Moab, and against the children of Ammon, and
against Edom, and against the kings of Zobah, and
against the Philistines: and whithersoever he turned
himself, he vexed them. 48. And he gathered an
host, and smote the Amalekites, and delivered
Israel out of the hands of them that spoiled them.
49. Now the sons of Saul were Jonathan, and Ishui,
and Melchi-shua: and the names of his two
daughters were these; the name of the first-born
Merab, and the name of the younger Michal
50. And the name of Saul's wife was Ahinoam, the
daughter of Ahimaaz: and the name of the captain
of his host was Abner, the son of Ner, Saul's
uncle. 51. And Kish was the father of Saul; and
Ner the father of Abner was the son of Abiel.
52. And there was sore war against the Philistines
all the days of Saul: and when Saul saw any strong
man, or any valiant man, he took him unto him.
Here is a general account of Saul's court and camp.
1. Of his court and family. The names of his sons and daugh-
ters, v. 49. and of his wife, and his consin-german that was general
of his army, v.50. There is mention of another wife of Saul's,
2 Sam. 21.8. Rizpah, a secondary wife, and of the children he
had by her.
Here,
-
I. Samuel, in God's name, solemnly requires Saul to be obedient
2. Of his camp and military actions. (1.) How he levied his to the command of God, and plainly intimates that he was now
army: when he saw any strong valiant man, that was remarkably about to put him upon a trial, in one particular instance, whether
fit for service, he took him unto him, v.52. as Samuel had told he would be obedient or no, v.1. And the making of this so
them the manner of the king would be; (ch.8.11.) and, if he must expressly the trial of his obedience, did very much aggravate
have a standing army, it was his prudence to fill it up with the his disobedience. 1. He reminds him of what God had done
ablest men he could make choice of. (2.) How he employed his for him. "The Lord sent me to anoint thee to be a king. God
army; he guarded his country against the insults of its enemies gave thee thy power, and therefore he expects thou shouldest use
on every side, and prevented their incursions, v.47, 48, It is thy power for him. He put honour upon thee, and now thou
supposed that he acted only defensively against those that used to must study how to do him honour. He made thee king over
invade the borders of Israel; and withersoever he turned himself, || Israel, and now thou must plead Israel's cause, and avenge their
as there was occasion, he vexed them, by checking and disap-quarrels. Thou art advanced to command Israel, but know that
pointing them. But the enemies he struggled most with, were, the thou art a subject to the God of Israel, and must be commanded
Philistines, with them he had sore war all his days, v. 52. He had by him." Men's preferment, instead of discharging them from
little reason to be proud of his royal dignity, nor had any of his their obedience to God, obliges them so much the more to it.
neighbours cause to envy him, for he had little enjoyment of himself Samuel had himself been employed to anoint Saul, and therefore
after he took the kingdom. He could not vex his enemies without was the fitter to be sent with these orders to him. 2. He tells
some vexation to himself, such thorns are crowns quilted with. him, in general, that, in consideration of this, whatever God
commanded him to do, he was bound to do it. Now therefore
hearken to the voice of the Lord. Note, God's favours to us lay
strong obligations upon us to be obedient to him. This we must
render, Ps. 116. 12.
II. He appoints him a particular piece of service, in which he
must now shew his obedience to God, more than in any thing he
had done yet. Samuel promises God's authority to the command.
Thus says the Lord of hosts, the Lord of all hosts, of Israel's hosts:
he also gives him a reason for the command, that the severity he
must use might not seem hard, I remember that which Amalek did
to Israel, v. 2. God had an ancient quarrel with the Amalekites,
for the injuries they did to his people Israel, when he brought them
out of Egypt; we have the story, Exod. 17.8, &c. and the crime
is aggravated, Deut. 25.18. he basely smote the hindmost of them,
with Amalek from generation to generation, and that, in process
and feared not God; God then swore that he would have war
of time, he would utterly put out the remembrance of Amalek,
CHAP. XV.
In this chapter, we have the final rejection of Saul from being king, for his
disobedience to God's command, in not utterly destroying the Amalekites. By
his wars and victories, he hoped to magnify and perpetuate his own name and
honour; but, by his mismanagement of them, he ruined himself, and laid his
honour in the dust. Here I. The commission God gave him to destroy the
is,
Amalekites, with a command to do it utterly, v.1..3. 11. Saul's preparation
for this expedition, v.4..6. III. His success, and partial execution of this
commission, v.7..9. IV. His examination before Samuel, and sentence past
upon him, notwithstanding the many frivolous pleas he made to excuse himself,
v. 10..31. V. The slaying of Agag, v. 32, 33. VI. Samuel's final farewell
to Saul, v. 34, 35.
•
1. SAMUEL also said unto Saul, The LORD sent
me to anoint thee to be king over his people,
over Israel: now therefore hearken thou unto the
Before Christ 1065.
I SAMUEL, XV.
Samuel reproves Saul.
that is the work that Saul is now appointed to do, v.3. "Go,
and smite Amalek. Israel is now strong, and the measure of the
iniquity of Amalek is now full: now, go, and make a full riddance of
that devoted nation." He is expressly commanded to kill and
slay all before him, both man and woman, infant and suckling,
and not spare them out of pity; ox and sheep, camel and ass,
and not spare them out of covetousness. Note, 1. Injuries done
to God's Israel will certainly be reckoned for sooner or later,
especially the opposition given them, when they are coming out
of Egypt. 2. God often bears long with those that are marked
for ruin. The sentence past, is not executed speedily. 3. Though
he bear long, he will not bear always. The year
The year of recompence
for the controversy of Israel, will come at last. Though divine
justice strikes slow, it strikes sure 4. The longer judgment is
delayed, many times the more severe it is when it comes. 5. God
chooses out instruments to do his work, that are fittest for it. This
was bloody work, and therefore Saul must do it, that was a rough
and severe mau.
remove their tents from among the Amalekites; Go, depart, get
you down from among them. When destroying judgments are
abroad, God will take care to separate between the precious
and the vile, and to hide the meek of the earth in the day of his
anger. It is dangerous being found in the company of God's
enemies, and it is our duty and interest to come out from_among
them, lest we share in their sins and plagues, Rev. 18.4. The
Jews have a saying, Woe to the wicked man, and woe to his
neighbour.
I
▸
•
·
V. Saul prevailed against the Amalekites, for it was rather an
execution of condemned malefactors, than a war with contending
enemies; the issue could not be dubious when the cause was just,
and the call so clear, He smote them, (v.7.) utterly destroyed
them, v.8. Now they pay dear for the sin of their ancestors;
God sometimes lays up iniquity for the children. They were
idolaters, and were guilty of many other sins, for which they
deserved to fall under the wrath of God; yet, when God would
reckon with them, he fastened upon the sin of their ancestors
in abusing his Israel, as the ground of his quarrel. Lord, how
unsearchable are thy judgments, yet how incontestable is thy
righteousness!
VI. Yet he did his work by halves, v.9. 1. He spared Agag,
because he was a king like himself, and, perhaps, in hope to get
a great ransom for him. 2. He spared the best of the cattle, and
destroyed only the refuse, that was good for little. Many of the
people, we may suppose, made their escape, and took their effects
with them into other countries, and therefore we read of Amalekites
after this, but that could not be helped; it was Saul's fault, that
he did not destroy such as came to his hands, and were in his
power. That which was now destroyed, was, in effect, sacrificed
to the justice of God, as the God to whom vengeance belongeth;
and for Saul to think the torn and the sick, the lame and the lean,
good enough for that, while he reserved for his own fields, and his
own table, the firstlings and the fat, was really to honour himself
more than God.
III. Saul hereupon musters his forces, and makes a descent
upon the country of Amalek; it was an immense army that he
brought into the field, (v.4.) two hundred thousand footmen.
When he was to engage the Philistines, and the success was
hazardous, he had but six hundred attending him; (ch. 13. 15.)
but now that he was to attack the Amalekites, by express order
from heaven, in which he was sure of victory, he had thousands at
his call. But, whatever it was at other times, it was not now for the
honour of Judah, that their forces were numbered by themselves,
for their quota was scandalously short, (whatever was the reason,)
but a twentieth part of the whole, for they were but ten thousand,
when the other ten tribes (for I except Levi) brought into the
field two hundred thousand. The day of Judah's honour drew
near, but was not yet come. Saul numbered them in Telaim,
which signifies lambs. He numbered them like lambs, so the vulgar
Latin: numbered them by the paschal lambs, so the Chaldee,
allowing ten to a lamb, a way of numbering used by the Jews in
the later times of their nation. Saul drew all his forces to the
city of Amalek, that city was their metropolis, (v. 5.) that he might
provoke them to give him battle.
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IV. He gave a friendly advice to the Kenites, to separate them-
selves from the Amalekites, among whom they dwelt, while this
execution was in doing, v. 6. Herein he did prudently and piously,
and, it is probable, according to the direction Samuel gave him.
The Kenites were of the family and kindred of Jethro, Moses's
father-in-law, a people that dwelt in tents, which made it easy to
them, upon every occasion, to remove to other lands, not appro-
priated; many of them, at this time, dwelt among the Amalekites,
where, though they dwelts in tents, they were fortified by nature,
for they put their nest in a rock; hardy people, that could live
any where, and affected fastnesses, Numb. 24.21. Balaam had
there foretold, that they should be wasted; (v. 22.) however, Saul
must not waste them. But, 1. He acknowledges the kindness of
their ancestors to Israel, when they came out of Egypt. Jethro,
and his family, had been very helpful and serviceable to them in
their passage through the wilderness, had been to them instead of
eyes, and this is remembered to their posterity many ages after.
Thus a good man leaves the divine blessing for an inheritance to
bis children's children; those that come after us may be reaping
the benefit of our good works, when we are in our graves. God
10. Then came the word of the LORD unto
Samuel, saying, 11. It repenteth me that I have set
up Saul to be king: for he has turned back from
following me, and hath not performed my command-
ments. And it grieved Samuel; and he cried unto
the LORD all night. 12. And when Samuel arose
early to meet Saul in the morning, it was told Samuel,
saying, Saul came to Carmel, and, behold, he set
him up a place, and is gone about, and passed on,
and gone down to Gilgal. 13. And Samuel came
to Saul: and Saul said unto him, Blessed be thou
of the LORD: I have performed the commandment
of the LORD. 14. And Samuel said, What meaneth
then this bleating of the sheep in mine ears, and the
lowing of the oxen which I hear? 15. And Saul
said, They have brought them from the Amalekites:
for the people spared the best of the sheep and
is not unrighteous, to forget the kindness shewn to his people: but of the oxen, to sacrifice unto the LORD thy
they shall be remembered another day, at furthest, in the great God; and the rest we have utterly destroyed.
day, recompensed in the resurrection of the just: I was an hun- 16. Then Samuel said unto Saul, Stay, and I will
gered, and ye gave me meat. God's remembering the kindnesses of
the Kenites' ancestors, in favour to them, at the same time when he tell thee what the LORD hath said to me this
was punishing the injuries done by the ancestors of the Amalekites, night. And he said unto him, Say ou. 17. And
helped to clear the righteousness of God in that dispensation. If Samuel said, When thou wast little in thine own
he entail favours, why may he not entail frowns? He espouses his sight, wast thou not made the head of the tribes of
people's cause, so as to bless those that bless them; and therefore
50 as to curse those that curse them, Numb. 24. 9.
Israel, and the LORD anointed thee king over
Gen. 12.3.
Israel? 18. And the LORD sent thee on a journey,
and said, Go and utterly destroy the sinners the
They cannot requite the kindnesses, nor avenge the injuries, done
them, themselves, but God will do both. 2. He desires them to
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Before Christ 1067.
Saul rejected of God.
I SAMUEL, XV
the manner of expression, he is gone about, and passed on, and gone
down, with a great deal of pomp and parade. There Samuel
gave him the meeting.
Amalekites, and fight against them until they be
consumed. 19. Wherefore then didst thou not
obey the voice of the LORD, but didst fly upon
the spoil, and didst evil in the sight of the LORD?
20. And Saul said unto Samuel, Yea, I have
obeyed the voice of the LORD, and have gone the
way which the LORD sent me, and have brought
Agag the king of Amalek, and have utterly de-
stroyed the Amalekites. 21. But the people took obedience; for by this he hoped to prevent Samuel's reproving
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being judged of the Lord; whereas the only way to do that, is, by
him. Thus sinners think, by justifying themselves, to escape
judging ourselves. They that boast most of their religion, may
of the whereas the to do that, is, by
justly be suspected of partiality and hypocrisy in it.
(1.) Saul makes his boast to Samuel of his obedience, because
that was the thing by which he was now to signalize himself; (v.13.)
"Blessed be thou of the Lord, for thou sentest me upon a good
errand, in which I have great success, and I have performed the
commandment of the Lord." It is very likely, if his conscience
had not flown in his face at this time, and charged him with dis-
obedience, he would not have been so forward to proclaim his
of the spoil, sheep and oxen, the chief of the things
which should have been utterly destroyed, to sacri-
fice unto the LORD thy God in Gilgal. 22. And
Samuel said, Hath the LORD as great delight in
burnt-offerings and sacrifices, as in obeying the
voice of the LORD? (Behold, to obey is better than
sacrifice, and to hearken than the fat of rams.
23. For rebellion is as the sin of witchcraft, and
stubbornness is as iniquity and idolatry Because
thou hast rejected the word of the LORD, he hath
also rejected thee from being king.
(2.) Samuel convicts him by a plain demonstration of his dis-
obedience. "Hast thou performed the commandment of the Lord?
What means then the bleating of the sheep? v. 14. Saul would
needs have it thought that God Almighty was wonderfully beholden
to him for the good service he had done; but Samuel shews him,
that God was so far being a debtor to him, that he had just cause
of action against him, and produces for evidence the bleating of the
sheep, and the lowing of the oxen, which, perhaps, Saul appointed
up rear of his triumph, but Samuel appeals to them
as witnesses against him; he need not go far to disprove him.
The noise the cattle made, like the rust of the silver, (Jam.5.3.)
would be a witness against him. Note, It is no new thing for the
plausible professions and protestations of hypocrites to be contra-
dicted and disproved by the most plain and undeniable evidence.
Many boast of their obedience to the command of God; but what
mean then their indulgence of the flesh, their love of the world,
their passion and uncharitableness, and their neglect of holy
duties, which witness against them?
Saul is here cailed to account by Samuel, concerning the exe-
cution of his commission against the Amalekites; and remarkable
instances we are here furnished with of the strictness of the justice
of God, and the treachery and deceitfulness of the heart of man.
We are here told,
I. What passed between God and Samuel in secret, upon this
occasion, v. 10, 11. 1. God determines Saul's rejection, and
acquaints Samuel with it. It repenteth me that I have set up Saul
to be king. Repentance in God is not, as it is in us, a change of
his mind, but a change of his method or dispensation. He does
not alter his will, but wills an alteration. The change was in
Saul, he is turned back from following me; this construction God ||
put upon the partiality of his obedience, and the prevalency of
his covetousness. And hereby he did himself make God his
enemy. God repented that he had given Saul the kingdom, and
the honour and power that belonged to it; but he never repented
that he had given any man wisdom and grace, and his fear and
love; those gifts and callings of God are without repentance.
2. Samuel laments and deprecates it. It grieved Samuel that Saul
had forfeited God's favour, and that God had resolved to cast him ||
off; and he cried unto the Lord all night, spent a whole night in ||
interceding for him, that this decree might not go forth against
him. When others were in their beds sleeping, he was upon his
knees praying, and wrestling with God. He did not thus deprecate
his own exclusion from the government; nor was he secretly
pleased, as many a one would have been, that Saul, who succeeded
him, was so soon laid aside, but, on the contrary, prayed earnestly
for his establishment; so far was he from desiring that woeful
day. The rejection of sinners is the grief of good people. God
delights not in their death, nor should we.
II. What passed between Samuel and Saul in public. Samuel
being sent of God to him with these heavy tidings, went, as
Ezekiel, in bitterness of soul, to meet him; perhaps, according to
an appointment, when Saul went forth on this expedition, for
Saul was come to Gilgal, (v. 12.) the place where he was made
king, (ch. 11.15.) and where now he would have been confirmed,
if he had approved himself well in this trial of his obedience.
But Samuel was informed that Saul had, 1. Set him up a triumphal
arch, or some monument of his victory, at Carmel, a city in the
mountains of Judah, seeking his honour more than the honour of
God, for he set up this place (or hand, as the word is) for himself:
he had more need to have been repenting of his sin, and making
his peace with God, than boasting of his victory. 2. That he had
marched in great state to Gilgal, for that seems to be intimated in
(3.) Saul insists upon his own justification against this charge,
v. 15. The fact he cannot deny, the sheep and oxen were brought
from the Amalekites. But, [1.] It was not his fault, for the people
spared them; as if they durst have done it without the express
orders of Saul, when they knew it was against the express orders
of Samuel. Note, Those that are willing to justify themselves,
are commonly very forward to condemn others, and to lay the
blame upon any, rather than take it to themselves. Sin is a brat
that nobody cares to have laid at their doors. It is a sorry sub-
terfuge of an impenitent heart, that will not confess its guilt, to
lay the blame on those that were either tempters, or partners, or
only followers, in it. [2.] It was with a good intention:
to sacrifice to the Lord thy God: he is thy God, and thou wilt
not be against any thing that is done, as this is, for his honour."
This was a false plea, for both Saul and the people designed their
own profit in sparing the cattle: but, if it had been true, it had
been frivolous, for God hates robbery for burnt-offering; God
appointed these cattle to be sacrificed to him in the field, and
therefore will give to those no thanks that bring them to be
sacrificed at his altar; for he will be served in his own way, and
according to the rule he himself has prescribed. Nor will a good
intention justify a bad action.
It was
(4.) Samuel over-rules, or rather over-looks, his plea, and
proceeds, in God's name, to give judgment against him. He
premises his authority; what he was about to say was, what the
Lord had said to him; (v. 16.) otherwise he would have been far
from passing so severe a censure upon him. Those who complain
that their ministers are too harsh with them, should remember, that,
while they keep to the word of God, they are but messengers, and
must say as they are bidden; and therefore be willing, as Saul
himself here was, that they should say on; he delivers his message
faithfully. [1.] He reminds him of the honour God had done him
in making him king; (v. 17.) when he was little in his own sight,
God regarded the lowness of his state, and rewarded the lowliness
of his spirit. Note, Those that are advanced to honour and
wealth, ought often to remember their mean beginnings, that they
may Lever think highly of themselves, but always study to do
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Before Christ 1065.
Saul's Dethronement foretold
I SAMUEL, XV.
great things for the God that has advancement. [2.] He lays
before him the plainness of the orders he was to execute, v. 18.
The Lord sent thee on a journey; so easy was the service, and so
certain the success, that it was rather to be called a journey, than
a war: the work was honourable, to destroy the sworn enemies of
God and Israel; and had he denied himself, and set aside the con-
sideration of his own profit, so far as to have destroyed all that
belonged to Amalek, he would have been no loser by it at last, nor
have gone this warfare on his own charges; God would, no doubt,
have made it up to him, so that he should have no need of spoil.
And therefore, [3.] He shews him how inexcusable he was, in
aiming to make a handle of this expedition, and to enrich himself
by it; v. 19. Wherefore then didst thou fly upon the spoil, and
convert that to thine own use, which was to have been destroyed
for God's honour?" See what evil the love of money is the root
of but see what is the sinfulness of sin, and that in it which above
any thing else makes it evil in the sight of the Lord, it is disobe-them.
dience; thou didst not obey the voice of the Lord.
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·
inclinations, in opposition to the command of God, do, in effect,
consult the Teraphim, (as the word here is for idolatry,) or tha
diviners. It was disobedience that made us all sinners, Rom. 5. 18 .
and this is the malignity of sin, that it is the transgression of the
law, and consequently it is enmity to God, Rom. 8.7. Saul was a
king, but if he disobey the command of God, his royal dignity and
power will not excuse him from the guilt of rebellion and stubborn-
ness. It is not the rebellion of the people against their prince,
but of a prince against God, that this text speaks of.
Lastly, He reads his doom, in short, "Because thou hast rejected ·
the word of the Lord, hast despised it, so the Chaldee, hast made
nothing of it, so the Seventy, hast cast off the government of it;
therefore he has rejected thee, despised, and made nothing of thee,
but cast thee off from being king. He that made thee king has
determined to unmake thee again." Those are unfit and unworthy
to rule over men, who are not willing that God should rule over
(3.) Saul repeats his vindication of himself, as that which, in
defiance of conviction, he resolved to abide by, v. 20, 21. He
denies the charge, v. 20. Yea, I have obeyed, I have done all
CC
I should do;" for he had done all which he thought he needed to
do, so much wiser was he in his own eyes than God himself; God
bade him kill all, and yet he puts in among the instances of his
obedience, that he had brought Agag alive, which he thought was as
good as if he had killed him. Thus carnal deceitful hearts think
to excuse themselves from God's commandments with their own
equivalents. He insists upon it, that he has utterly destroyed the
Amalekites themselves, which was the main thing intended: but
as to the spoil, he owns it should have been utterly destroyed; so
that he knew his Lord's-will, and was under no mistake about the
command: but he thought that would be wilful waste; the cattle of
the Midianites was taken for a prey in Moses's time, Numb. 31. 32,
&c, and why not the cattle of the Amalekites now? Better it
should be a prey to the Israelites, than to the fowls of the air,
and the wild beasts; and therefore he connived at the people in
carrying it away; but it was their doing, and not his; and, besides,
it was for sacrifice to the Lord here at Gilgal, whither they were
now bringing them. See what a hard thing it is to convince the
children of disobedience of their sin, and to strip them of their
fig-leaves.
(6.) Samuel gives a full answer to his apology, since he did
insist upon it, ». 22, 23. He appeals to his own conscience, Has
the Lord as great delight in sacrifices as in obedience? Though
Saul was not a man of any great acquaintance with religion, yet
he could not but know this; [1.] That nothing is so pleasing to God
as obedience, no, not sacrifice and offering, and the fat of rams.
See here what we should aim at and endeavour in all the exercises
of religion, even acceptance with God, that he may delight in
what we do. If God be well pleased with us and our services, I. How poorly he expressed his repentance. It was with much
we are happy, we have gained our point; but otherwise, to what ado that he was made sensible of his fault, and not till he was
purpose is it? Isa. 1.11. Now, here we are plainly told, that threatened with being deposed; that touched him in a tender part,
humble, sincere, and conscientious obedience to the will of God, then he began to relent, and not till then; when Samuel told him,
is more pleasing and acceptable to him than all burnt-offering and he was rejected from being king, then he said, I have sinned, v. 24.
sacrifices. A careful conformity to moral precepts recommends His confession was not free nor ingenuous, but extorted by the
us to God more than all ceremonial observances, Mic. 6.6..8.||rack, and forced from him.
Hos. 6.6. Obedience is enjoined by the eternal law of nature, but We observe here, several bad signs of the hypocrisy of his
sacrifice only by a positive law: obedience was the law of inno-repentance, and that it came short even of Ahab's.
cency, but sacrifice supposes sin come into the world, and is but a 1. He made his application to Samuel only, and seemed most
feeble attempt to take that away which obedience would have solicitous to stand right in his opinion, and to gain his favour.
prevented. God is more glorified, and self more denied, by He makes a little god of him, only to preserve his reputation with
obedience, than by sacrifice. It is much easier to bring a bullock the people, because they all knew Samuel to be a prophet, and the
or lamb to be burnt upon the altar, than to bring every high thought man that had been the instrument of his preferment. Thinking it
into obedience to God, and the will subject to his will. Obedience would please Samuel, and be a sort of bribe to him, he puts it into
is the glory of angels, Ps. 103. 20. and it will be our's. [2.] That his confession, I have transgressed the commandment of the Lord,
nothing is so provoking to God as disobedience, setting up our and thy word; as if he had been in God's stead, v. 24. David,
wills in competition with his. This is here called rebellion and though convinced by the ministry of Nathan, yet, in his confession,
stubbornuess, and is said to be as bad as witchcraft and idolatry, has his eye to God alone, not to Nathan; (Ps.51.4.) Against
23. It is as bad to set up other gods, as to live in disobedience || thee, thee only, have I sinned: but Saul, ignorantly enough, con-
to the true God. They that are governed by eir own corrupt fesses his sin as a transgression of Samuel's word; whercas his
1..
for I have transgressed the commandment of the
24. And Saul said unto Samuel, I have sinned:
LORD, and thy words: because I feared the people,
and obeyed their voice. 25. Now therefore, I pray
thee, pardon my sin, and turn again with me, that
I may worship the LORD. 26. And Samuel said
unto Saul, I will not return with thee: for thou
hast rejected the word of the LORD, and the LORD
hath rejected thee from being king over Israel.
27. And as Samuel turned about to go away, he
laid hold upon the skirt of his mantle, and it rent.
28. And Samuel said unto him, The LORD hath
rent the kingdom of Israel from thee this day, and
hath given it to a neighbour of thine, that is better
than thou. 29. And also the Strength of Israel will
not lie nor repent; for he is not a man, that he
should repent. 30. Then he said, 'I have sinned:
yet honour me now, I pray thee, before the elders
of my people, and before Israel, and turn again
with me, that I may worship the LORD thy God.
31. So Samuel turned again after Saul; and Saul
worshipped the LORD.
·
Saul is at length brought to pr himself into the dress of a
penitent; but it is too evident, at he only acts the part of a
penitent, and is not one indeed. Observe,
Before Christ 1065.
I SAMUEL, XV.
Agag slain
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3. He ratified it by a solemn declaration of its being irreversible;
(v. 29.) The Strength of Israel will not lie: The Eternity, or
Victory of Israel, so some read it: The holy One, so the Arabic;
The most noble One, so the Syriac: the triumphant King of Israel,
so Bishop Patrick: "He is determined to depose thee, and he
will not change his purpose; He is not a man, that he shoulä
repent." Men are fickle and alter their minds, feeble and cannot
effect their purposes; something happens which they could not
foresee, by which their measures are broken; but with God it is
not so. God has sometimes repented of the evil which he thought
to have done, upon the sinners' repenting; but here repentance
was hidden from Saul, and therefore hidden from God's eyes.
word was no other than a declaration of the commandment of the
Lord. He also applies to Samuel for forgiveness, (v. 25.) I pray ||
thee, pardon my sin; as if any could forgive sin but God only.
Those wretchedly deceive themselves, who, when they are fallen
into scandalous sin, think it enough to make their peace with the
church and their ministers, by the shew and plausible profession
of repentance, without taking care to make their peace with God
by the sincerity of it. The most charitable construction we can put
upon this of Saul here, is, to suppose that he looked upon Samuel
as a sort of mediator between him and God, and intended an ad-
dress to God in his application to him; however, it was very weak.
2. He excused his fault even in the confession of it, and that is
never the fashion of a true penitent; (v. 24.) “ I did it, because I
feared the people, and obeyed their voice." We have reason enough
to think that it was purely his own doing, and not the people's; how-
ever, if they were forward to do it, it is plain, by what we have
read before, that he knew how to keep up his authority among
them, and did not stand in awe of them. So that the excuse was
false and frivolous; whatever he pretended, he did not really fear
the people: but it is common for sinners, in excusing their faults,
to plead the thoughts and workings of their own minds, because
those are things which, how groundless soever, no man can dis-
prove; but they forget that God searcheth the heart.
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Samuel, as a prophet, is here set over kings, Jer. 1.10.
3. All his care was to save his credit, and preserve his interest in
the people, lest they should revolt from him, or at least despise
him; therefore he courts Samuel with so much earnestness (v. 25.)
to turn again with him, and assist in a public thanksgiving for the
victory: very importunate he was in this matter, when he laid
hold on the skirt of his mantle to detain him; (v. 27.) not that he
cared for Samuel, but he feared, if Samuel forsook him, the people
would do so too. Many seem zealously affected to good ministers
and good people, only for the sake of their own interest and
reputation, while in heart they hate them. But his expression was
very gross when he said, (v. 30.) I have sinned, yet honour me,
I pray thee, before my people. Is this the language of a penitent?
No, but the contrary; I have sinned, shame me now, for to me ||
belongs shame, and no man can loathe me so much as I loathe
myself." Yet how often do we meet with the copies of this
hypocrisy of Saul! It is very common for those who are convicted
of sin, to shew themselves very solicitous to be honoured before
the people. Whereas he that has lost the honour of an innocent,
can pretend to no other than that of a penitent, and it is the
honour of a penitent to take shame to himse!£.
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II. How little he got by these thin shews of repentance. What
point did he gain by them.
v. 23.
I. He destroys king Agag, doubtless, by such special direction
from heaven as none can now pretend to. He hewed Agag in
pieces: some think he only ordered it to be done; or, perhaps he
did it with his own hands, as a sacrifice to God's injured justice;
(v. 33.) and sacrifices used to be cut in pieces. Now observe in this,
1. How Agag's present vain hopes were frustrated. He came
delicately, in a stately manner, to shew that he was a king, and
therefore to be treated with respect; or in a soft effeminate
manner, as one never used to hardship, that could not set the sole
of his foot to the ground for tenderness and delicacy, (Deut. 28. 56.
to move compassion; and he said, Surely, now that the heat
of the battle is over, the bitterness of death is past," v. 32. Having
escaped the sword of Saul, that man of war, he thought he was in
no danger from Samuel, an old prophet, a man of peace. Note,
1. Samuel repeated the sentence passed upon him, so far was he (1.) There is bitterness in death, it is terrible to nature. Surely
from giving him any hopes of the repeal of it, v. 26. the same with death is bitter, so divers versions read those words of Agag; as
He that covers his sins shall never prosper, Prov. 28. 13. the Seventy read the former clause, He came trembling; death wil!
Samuel refused to turn back with him, but turned about to go dismay the stoutest heart. (2.) Many think the bitterness of
away, v. 27.
As the thing appeared to him upon the first view, death is past, when it is not so; they put that evil day far from
he thought it altogether unfit for him so far to countenance one them, which is very near. True believers may, through grace,
whom God had rejected, as to join with him in giving thanks to say this, upon good grounds, though death be not past, the bitter-
God for a victory, which was made to serve rather Saul's covet-ness of it is, O death, where is thy sting?
ousness than God's glory. Yet afterward he did turn again with 2. How his former wicked practices were now punished.
him, (v. 31.) upon further thoughts, and, probably, by divine Samuel calls him to account, not only for the sins of his ancestors,
direction, either to prevent a mutiny among the people, or perhaps || but his own sins, Thy sword has made women childless, v.33.
not to do honour to Saul, (for though Saul worshipped the Lord, He trod in the steps of his ancestors' cruelty, and those under
(v. 31.) it is not said Samuel presided in that worship,) but to do him, it is likely, did the same; justly, therefore, is all the righteous
justice on Agag, v. 32.
blood shed by Amalek required of this generation, Matth. 23.36.
Agag, that was delicate and luxurious himself, was cruel and
barbarous to others; we commonly see that those who are indulgent
of their appetites are not less indulgent of their passions. But
blood will be reckoned for; even kings must account to the King
of kings for the guiltless blood they shed, or cause to be shed. It
was that crime of king Manasseh which the Lord would not
pardon, 2 Kings, 24. 4. See Rev. 13. 10.
2. He illustrated the sentence by a sign, which Saul himself,
by his rudeness, gave occasion for. When Samuel was turning
from him, he tore his clothes to detain him, (v. 27.) so loath was
he to part with the prophet; but Samuel put a construction upon
this accident which none but a prophet could do; he made it to
signify the rending of the kingdom from him; (v. 28.) and that,
like this, was his own doing. "He hath rent it from thee, and ||
given it to a neighbour better than thou," namely, to David, who
afterward, upon an occasion, cut off the skirt of Saul's robe,
(ch. 24.4.) upon which Saul said, (v. 20.) I know that thou shalt
surely be king: perhaps remembering this sign, the tearing of the
skirt of Samuel's mantle.
72
VOL.
32. Then said Samuel, Bring ye hither to me
Agag the king of the Amalekites. And Agag came
unto him delicately. And Agag said, Surely the
bitterness of death is past. 33. And Samuel said,
As thy sword hath made women childless, so
shall thy mother be childless among women.
And
Samuel hewed Agag in pieces before the LORD in
Gilgal. 34. Then Samuel went to Ramah; and
Saul went up to his house to Gibeah_of_Saul.
35. And Samuel came no more to see Saul until
the day of his death: (nevertheless Samuel mourned
for Saulaud the LORD repented that he had made
Saul king over israel.
cr
II. He deserts king Saul; takes leave of him, (v. 34.) and never
came any more to see him, (v.35.) to advise or assist him in any
of his affairs, because Saul did not desire his company, nor would
he be advised by him. He looked upon him as rejected of God,
and therefore he forsook him: though he might sometimes see bin
Before Christ 1065.
Samuel goes to Beth-lehem.
I SAMUEL, XV, XVI.
Accidentally, as ch. 19. 24. yet he never came to see him out of 1. Because God has rejected him, and he ought to acquiesce in the
kindness or respect. Yet he mourned for Saul, thinking it a very divine justice, and forget his affection to Saul; if God will be
lamentable thing, that a man, who stood so fair for great things, glorified in his ruin, Samuel ought to be satisfied. Besides, to
should ruin himself so foolishly. He mourned for the bad state what purpose should he weep? The decree is gone forth, and
of the country, to which Saul was likely to have been so great a all his prayers and tears cannot prevail for the reversing of it,
blessing, but now would prove a curse and a plague. He mourned 2 Sam.12. 22, 23. 2. Because Israel shall be no loser by it, and
for his everlasting state, having no hopes of bringing him to re- Samuel must prefer the public welfare before his own private affec
pentance: when he wept for him, it is likely he made supplication,tion to his friend. "Mourn not for Saul, for I have provided me a
but the Lord had repented that he had made Saul king, and re-king. The people provided them a king, and he proved bad, now I
solved to undo that work of his, so that Samuel's prayers prevailed will provide me one, a man after my own heart." See Ps. 89. 20.
not for him. Observe, We must mourn for the rejection of Acts, 13. 22. "If Saul be rejected, yet Israel shall not be as
sinners, 1. Though we withdraw from them, and dare not converse sheep having no shepherd; I have another in store for them, let
familiarly with them. Thus the prophet determines to leave his thy joy of him swallow up thy grief for the rejected prince."
people and go from them, and yet to weep day and night for
them, Jer. 9.1,2. 2. Though they do not mourn for themselves.
Saul seems unconcerned at the tokens of God's displeasure which
he lay under, and yet Samuel mourns day and night for him.
Jerusalem was secure when Christ wept over it.
II. He sends him to Beth-lehem, to anoint one of the sons of
Jesse, a person, probably, not unknown to Samuel. Fill thine
horn with oil. (Saul was anointed with a glass-vial of oil, scanty
and brittle, David with a horn of oil, which was more plentiful
and durable; hence we read of a horn of salvation in the house of
his servant David, Luke, 1.69.
*
CHAP. XVI.
At this chapter begins the story of David, one that makes as great a figure in the
sacred story, as almost any of the worthies of the Old Testament; one that
both with his sword and with his pen served the honour of God and the inte-
rests of Israel, as much as most ever did, and was as illustrious a type of
Christ. Here, I. Samuel is appointed and commissioned to anoint a loing
among the sons of Jesse at Beth-lehem, v. 1.5. II. All his elder sons are
passed by, and David the youngest is pitched upon and anointed, v. 6.. 13.
III. Saul growing melancholy, David is pitched upon to relieve him by
music, v. 14.. 23. Thus small are the beginnings of that great man.
"A
ND the LORD said unto Samuel, How long
wilt thou mourn for Saul, seeing I have
rejected him from reigning over Israel? Fill thine
horn with oil, and go, I will send thee to Jesse the
beth-lehemite: for I have provided me a king
among his sons. 2. And Samuel said, How can I
go? if Saul hear it, he will kill me. And the LORD
said, Take an heifer with thee, and say, I am come
to sacrifice to the LORD. 3. And call Jesse to the
sacrifice, and I will shew thee what thou shalt do
and thou shalt anoint unto me him whom I name
unto thee. 4. And Samuel did that which the LORD
spake, and came to Beth-lehem. And the elders of
the town trembled at his coming, and said, Comest
thou peaceably? 5. And he said, Peaceably: I am
come to sacrifice unto the LORD: sanctify your-
selves, and come with me to the sacrifice. And he
sanctified Jesse and his sons, and called them to
the sacrifice.
III. Samuel objects the peril of going on this errand; ( 2.)
If Saul hear it, he will kill me. By this it appears, 1. That Saul
was grown very wicked and outrageous since his rejection, else
Samuel would not have mentioned this. What impiety would he
not be guilty of, who durst kill Samuel? 2. That Samuel's faith
was not so strong as one would have expected, else he had not thus
feared the rage of Saul. Would not he that sent him, protect
him and bear him out? But the best men are not perfect in their
faith, nor will fear be wholly cast out any where on this side
heaven. But this may be understood as Samuel's desire of direc-
tion from heaven how to manage this matter prudently, so as not
to expose himself, or any other, more than needed.

IV. God orders him to cover his design with a sacrifice. Say,
I am come to sacrifice; and it was true he did, and it was proper
that he should, when he came to anoint a king, ch. 11. 15. As a
prophet, he might sacrifice when and where God appointed him;
and it was not at all inconsistent with the laws of truth, to spy, he
came to sacrifice, when really he did so, though he had also a fur-
ther end, which he thought fit to conceal. Let him give notice
of a sacrifice, and invite Jesse (who, it is probable, was the prin-
cipal man of the city) and his family to come to the feast upon
the sacrifice; and, says God, I will shew thee what thou shalt do.
go about work in God's way, shall be directed
step by step, wherever they are at a loss, to do it in the best manner.
V. Samuel went accordingly to Beth-lehem, not in pomp, or
with any retinue, only a servant to lead the heifer which he was
fearing it was an indication of God's displeasure against them, and
yet the elders of Beth-lehem trembled at his coming.
that he came to denounce some judgment for the iniquities of the
place; guilt causes fear. Yet indeed it becomes us to stand in awe
of God's messengers, and to tremble at his word: or, they feared
it might be an occasion of Saul's displeasure against them, før,
probably, they knew how much he was exasperated at Samue
and feared he would pick a quarrel with them for entertaining him.
They asked him, "Comest thou peaceably? Art thou in peace
thyself, and not flying from Saul? Art thou at peace with us, and
not come with any message of wrath?" We should all covet
earnestly to stand upon good terms with God's prophets, and dread
having the word of God, or their prayers, against us. When the
Son of David was born King of the Jews, all Jerusalem was trou-
bled, Matth. 2. 3. Samuel kept at home, and it was a strange
re-thing to see him so far from his own house; they therefore con
cluded it must needs be some extraordinary occasion that brought
him, and feared the worst till he satisfied them; (v.5.) "I come
peaceably, for I come to sacrifice, not with a message of wrath
against you, but with the methods of peace and reconciliation ;
and therefore you may bid me welcome, and need not fear my
coming; therefore sanctify yourselves, and prepare to join with
me in the sacrifice, that you may have the benefit of it.'
I. God reproves him for continuing so long to mourn for the
jection of Saul. Fle does not blame him for mourning on that
occasion, but for exceeding in his sorrow, How long wilt thou
mourn for Saul? v.1. We do not find that he mourned. at all
for the setting aside of his own family, and the deposing of his
own sons; but for the rejecting of Saul and his seed he mourns
without measure, for the former was done by the people's foolish
discontent, this by the righteous wrath of God. Yet he must
find ume to recover himself, and not go mourning to his grave. || Before solemn ordinances there must be a solemn preparation
✔
Samuel was retired to his own house in Ramah, with a resolu-
tion not to appear any more in public business, but to addict him-
self wholly to the instructing and training up of the sons of the
prophets, over whom he presided, as we find, ch. 19. 20. He
promised himself more satisfaction in young prophets than in young
princes; and we do not find that, to his dying day, God called
him out to any public action relating to the state, but only here
to anoint David.
Before Christ 1065.
1 SAMUEL, XVI.
David anointed by Samuel.
The prophets themselves, when they
is the Lord's anointed.
spake from under the divine direction, were as liable to mistake
But God rectified the
as other men; as Nathan, 2 Sam. 7. 3.
prophet's mistake, by a secret whisper to his mind, v.7. Look not
on his countenance. It was strange that Samuel, who had been
so wretchedly disappointed in Saul, whose countenance and stature
recommended him as much as any man's could, should be so for-
ward to judge of a man by that rule. When God would please
the people with a king, he chose a proper man, but when he would
have one after his own heart, he should not be chosen by the
outside; men judge by the sight of the eyes, but God does not;
(Isa. 11.3.) The Lord looks on the heart; that is, 1. He knows it.
Man
We can tell how men look, but he can tell what they are.
looks on the eyes, so the original word is, and is pleased with the
liveliness and sprightliness that appear in them; but God looks.
on the heart, and sees the thoughts and intents of that. 2. He
judges of men by it. The good disposition of the heart, the holi-
ress and goodness of that, recommend us to God, and are in his
sight of great price, (1 Pet. 3, 4.) not the majesty of the look, or
the strength and stature of the body let us reckon that to be true.
beauty which is within, and judge of men, as far as we are
capable, by their minds, not their mien.
He was in the fields, keeping
When Eliab was set aside, Abinadab and Shammah, and, after
them, four more of the sons of Jesse, seven in all, were presented
to Samuel, as likely for his purpose, but Samuel, who now attended
more carefully than he did at first to the divine direction, laid
them all by, The Lord has not chosen these, v. 8..10. Men dispose
of their honours and estates to their sons, according to their
seniority of age, and priority of birth, but God does not. The elder
shall serve the younger. Had it been left to Samuel, or Jesse, to
make the choice, one of these had certainly been chosen; but God
will magnify his sovereignty, in passing by some that were most
promising, as well as in fastening on others that were less so.
II. How David at length was pitched upon. He was the
youngest of all the sons of Jesse; his name signifies beloved, for
he was a type of the beloved Son. Observe,
the sheep, (v. 11.) and was left there, though there was a sacrifice
1. How he was now employed.
and a feast at his father's house. The youngest are commonly
the fondlings of the family, but, it should seem, David was least
set by of all the sons of Jesse; either they did not discern, or did
not duly value, the excellent spirit he was of. Many a great genius
whom men despise, and gives abundant honour to that part which
lies buried in obscurity and contempt; and God often exalts those
lacked. The Son of David was he whom men despised, the Stone
which the builders refused, and yet has a name above every name.
David was taken from following the ewes, to feed Jacob, (Ps. 78.71.)
humility and industry, both which God delights to put honour
as Moses from keeping the flock of Jethro: an instance of his
upon. We should think a military life, but God saw a pastoral
life, (which gives advantage for contemplation and communion
with heaven,) the best preparative for kingly power, at least, for
of that trust which attends it. David was keeping sheep, though
those graces of the Spirit which are necessary to the due discharge
it was a time of sacrifice; for there is mercy that takes place of
sacrifice.
6. And it came to pass, when they were come,
that he looked on Eliab, and said, Surely the
LORD's anointed is before him. 7.(But the LORD
said unto Samuel, Look not on his countenance,
or on the height of his stature; because I have
refused him: for the LORD seeth not as man seeth;
for man looketh on the outward appearance, but
the LORD looketh on the heart. 8. Then Jesse
called Abinadab, and made him pass before
Samuel. And he said, Neither hath the LORD
hosen this. 9. Then Jesse made Shammah to pass
by. And he said, Neither hath the LORD chosen
this. 10. Again, Jesse made seven of his sons to
before Šamuel. And Samuel said unto Jesse,
pass
The LORD hath not chosen these. 11. And Samuel
said unto Jesse, Are here all thy children? And he
said, There remaineth yet the youngest, and, be-
hold, he keepeth the sheep. And Samuel said
unto Jesse, Send and fetch him: for we will not sit
down till he come hither. 12. And he sent, and
brought him in. Now he was ruddy, and withal of
beautiful countenance, and goodly to look to. And
the LORD said, Arise, anoint him: for this is he.
13. Then Samuel took the horn of oil, and anointed
him in the midst of his brethren. and the Spirit of
the LORD came upon David from that day forward.
So Samuel rose up, and went to Ramah.
☺
a

When we are to offer spiritual sacrifices, it concerns us, by seques-
tering ourselves from the world, and renewing the dedication of
ourselves to God, to sanctify ourselves. When our Lord Jesus came
into the world, though men had reason enough to tremble, fearing
that his errand was to condemn the world, yet he gave full as-
surance that he came peaceably, for he came to sacrifice, and he
brought his offering along with him; a body hast thou prepared
me; let us sanctify ourselves, that we may have an interest in his
sacrifice Samuel said, "I come peaceably, for I come to sacrifice."
Note, Those that come to sacrifice, should come peaceably;
religious exercises must not be performed tumultuously.
VI. He had a particular regard to Jesse and his sons, for with
them his private business lay, with which, it is likely, he acquainted
Jesse at his first coming, and took up his lodging at his house. He
spoke to all the elders to sanctify themselves, but he sanctified
Jesse and his sons, by praying with them and instructing them.
Perhaps he had acquaintance with them before; and it appears,
rh. 20. 29. (where we read of the sacrifices that family had,) that
it was a devout religious family. Samuel assisted them in their
family preparations for the public sacrifice, and, it is probable,
chose out David, and anointed him, at the family solemnities,
before the sacrifice was offered, or the holy feast solemnized.
Perhaps he offered private sacrifices, like Job, according to the
number of them all, (Job, 1.5.) and, under colour of that, called
for them all to appear before him. When signal blessings are
coming into a family, they ought to sanctify themselves.
If the sons of Jesse were told that God would provide himself
a king among them, as he had said, (v. 1.) we may well suppose
they all made the best appearance they could, and each hoped he
should be the man; but here we are told,
1. How all the elder sons were passed by, who stood fairest
for the preferment. Eliab, the eldest, was privately presented
first to Samuel, probably, none being present but Jesse only, and
Samuel thought he must needs be the man; (v. 6.) Surely this
2. How earnest Samuel was to have him sent for. "We will
sacrifice, but a common meal,)" till he come hither; for, if all the
not sit down to meat," (perhaps it was not the feast upon the
rest be rejected, this must be he." He that was designed not to
a common till he come hither; for, if all the
sit at table at all, is now stayed for as the principle guest. If God
will exalt them of low degree, who can hinder?
3. What appearance he made, when he did come. No notice
is taken of his clothing; no doubt, that was according to his em
ployment, mean and coarse, as shepherds' coats commonly are,
and he did not change his clothes, as Joseph did; (Gen. 41.14.)
but he had a very honest look, not stately, as Saul's, but sweet
and lovely, he was ruddy, of a beautiful countenance, and goodly
to look to, (v. 12.) that is, he had a clear complexion, a good eye,
and a lovely face; the features extraordinary, and something in
Before Christ 1065.
Saul troubled by an evil Spirit.
I SAMUEL, XVI.
his looks that was very charming. Though he was so far from
using any art to help his beauty, that his employment exposed it
to the sun and wind, nature kept its own, the
ness of his aspect, gave manifest indications of an amiable temper
and disposition of mind. Perhaps his modest blush, when he was
brought before Samuel, and received by him with surprising
respect, made him look much the handsomer,
4. The anointing of him. The Lord told Samuel, in his ear, (as
he had done, ch. 9.15.) that this was he whom he must
v.12. Samuel objects not to the meanness of his education, his
youth, or the little respect he had in his own family, but, in obe-
dience to the divine command, took his horn of oil, and anointed
•
him, (v.13.) signifying thereby, (1.) A divine designation to the
goverment, after the death of Saul, of which hereby he gave him
a full assurance. Not that he was at present invested with the
royal power, but it was entailed upon him, to come to him in due
time. (2.) A divine communication of gifts and graces, to fit him
for the government, and make him a type of him who was to be
the Messiah, the anointed One, who received the Spirit, not by
measure, but without measure. He is said to be anointed in the
midst of his brethren, who yet, possibly, did not understand it as
a designation to the government, and therefore did not envy David,
as Joseph's brethren did him; because they saw no further marks
of dignity put upon him, no, not so much as a coat of divers colours.
But Bishop Patrick reads it, He anointed him from the midst of
his brethren, that is, he singled him out from the rest, and pri-
vately anointed him, but with a charge to keep his own counsel,
and not to let his own brethren know it, as, by what we find,
(ch. 17. 28.) it should seem Eliab did not. It is computed that
David was now about twenty years old; if so, his troubles by
Saul lasted ten years, for he was thirty years old when Saul died.
Dr. Lightfoot reckons him to be about twenty-five, and that his
troubles lasted but five years.
We have here Saul falling, and David rising.
I. Here is Saul made a terror to himself; (v. 14.) The Spirit
of the Lord departed from him. He having forsaken God and his
duty, God, in a way of righteous judgment, withdrew from him
those assistances of the good Spirit with which he was directed,
animated, and encouraged, in his government and wars. He lost
all his good qualities. This was the effect of his rejecting God,
and an evidence of his being rejected by him. Now God took
his mercy from Saul, (as it is expressed, 2 Sam. 7.15.) for when
the Spirit of the Lord departs from us, all good goes. When
men grieve and quench the Spirit, by wilful sin, he departs, and
will not always strive. The consequence of this was, that an evil
spirit from God troubled him. They that drive the good Spirit
away from them, do of course become a prey to the evil spirit.
5. The happy effects of this anointing. The Spirit of the Lord If God and his grace do not rule us, sin and Satan will have pos-
came upon David from that day forward, v. 13. The anointing him session of us. The devil, by the divine permission, troubled
was not an empty ceremony, but a divine power went along with and terrified Saul, by means of the corrupt humours of his body,
that instituted sign, and he found himself inwardly advanced in and passions of his mind. He grew fretful, and peevish, and
wisdom and courage, and concern for the public, with all the discontented; timorous and suspicious, ever aud anon starting
qualifications of a prince, though not at all advanced in his out- and trembling; he was sometimes, says Josephus,, as if he had
ward circumstances. This would abundantly satisfy him that been choaked or strangled, and a perfect demoniac by fits. This
his election was of God. The best evidence of our being pre-made him unfit for business, precipitate in his counsels, the
destinated to the kingdom of glory, is, our being sealed with the contempt of his enemies, and a burthen to all about him.
Spirit of promise, and our experience of a work of grace in our
hearts. Some think that his courage, by which he slew the lion
and the bear, and his extraordinary skill in music, were the effects
and evidences of the Spirit's coming upon him. However, this
made him the sweet psalmist of Israel, 2 Sam. 23.1. Samuel,
having done this, went to Ramah in safety, and we never read
of him again but once, (ch. 19. 18.) till we read of his death;
now he retired to die in peace, since his eyes had seen the sal-
vation, even the sceptre brought into the tribe of Judah.
II. Here is David made a physician to Saul, and by that means
brought to court; a physician that helped him against the worst
of diseases, when none else could. David was newly anointed
privately to the kingdom; it would be of use to him to go to
court, and see the world: it is here brought about for him, with-
out any contrivance of his own or his friends. Note Those whom.
God designs for any service, his providence shall concur with
his grace to prepare and qualify for it
Saul is distempered; his servants have the honesty and courage
to tell him what his distemper was; (v. 15.) An evil spirit, not by
chance, but from God, and his providence, troubleth thee. Now,
1. The means they all advise him to for his relief, was, music
(v. 16.) "Let us have a cunning player on the harp to attend thee."
How much better friends had they been to him, if they had advised
him, since the evil spirit was from the Lord, to give all diligence
to pray with him, and to intercede with God for him; then might
to make his peace with God by true repentance, to send for Samuel
he not only have had some present relief, but the good Spirit
would have returned to him. But their project is to make him
merry, and so cure him. Many, whose consciences are convinced
and startled, are for ever ruined by such methods as these, which
drown all care of the soul in the delights of sense. Yet Sanl's ser
vants did not amiss to send for music, as a help to cheer up the
spirits, if they had but withal sent for a prophet to give him good
counsel. And (as Bishop Hall observes) it was well they did not
evil spirit, which has been the abominable wicked practice of
send for a witch or diviner, by his enchantments to cast out the
some that have worn the Christian name, who consult the dev
+
14. But the Spirit of the LORD departed from Saul
and an evil spirit from the LORD troubled him.
15. And Saul's servants said unto him, Behold now,
an evil spirit from God troubleth thee. 16. Let our
lord now command thy servants, which are before
thee, to seek out a man who is a cunning player on
an harp and it shall come to pass, when the evil
spirit from God is upon thee, that he shall play with
his hand, and thou shalt be well. 17. And Saul said
unto his servants, Provide me now a man that can
play well, and bring him to me. 11. Then answered
one of the servants, and said, Behold, I have seen a
ton of Jesse, the Beth-lehemite, that is cunning in
playing, and
mighty valiant man, and a man of
·
war, and prudent in matters, and a comely person,
and the LORD is with him) 19.Wherefore Saul sent
messengers unto Jesse, and said, Send me David thy
son which is with the sheep. 20. And Jesse took an
ass laden with bread, and a bottle of wine, and a kid,
David came to Saul, and stood before him: and he
and sent them by David his son unto Saul. 21. And
loved him greatly; and he became his armour-bearer.
22. And Saul sent to Jesse, saying, Let David, I
pray thee, stand before me; for he hath found favour
in my sight. 23. And it came to pass, when the evil
spirit from God was upon Saul, that David took an
harp, and played with his hand: so Saul was refreshed,
and was well, and the evil spirit departed from him.
Before Christ 1065.
Goliath's Challenge to Israel
I SAMUEL, XV1, XVII.
their distresses, and make hell their refuge. It will be no less
han a miracle of divine grace, if those who thus agree with Satan
ver break off from him again.
from God and serious things: if that be to any the effect of it
it drives away the good Spirit, not the evil spirit.
2. One of his servants recommended David to him, as a fit
erson to be employed in the use of these means, little imagining
hat he was the man whom Samuel meant, when he told Saul, a
reighbour of his, better than he, should have the kingdom, ch.15.28.
it is a very high character which this servant of Saul here gives of
David, (v. 18.) that he was not only fit for his purpose, as a comely
person, and comely in playing, but a man of courage and conduct,
CHAP. XVII.
David is the man whom God now delights to honour, for he is a man after his
oun heart. We read, in the foregoing chapter, how, after he was anointed.
Providence made him famous in the court; we read, in this chapter, howe
Providence made him much more famous in the camp, and, by both, not
only marked him for a great man, but fitted him for the throne, to which
he was designated. In the court, he was only Saul's physician, but, in the
camp, Israel's champion; there he fairly fought, and beat, Goliath of Gath.
In the story, observe, I. What a figure Goliath made, and how duringly
he challenged the armies of Isruel, v.1..11. II. What a mean figure
David mude, when Providence brought him to the army, v. 12..30. III. The
unparalleled bravery wherewith David undertook to encounter this Philistine,
v.31..39. IV. The pious resolution with which he attacked him, v.40..47.
V. The glorious victory he obtained over him with a sling and a stone, and
the advantage which the Israelites thereby gained against the Philistines,
v. 48..54. VI. The great notice which was hereupon taken of David at
court, v.55..58.
mighty valiant man, and prudent in matters, fit to be further
preferred, and (which crowned his character) the Lord is with him.
By this it appears, that though David, after he was anointed, re-
turned to his country business, and there remained on his head no
marks of the oil, so-careful was he to keep that secret, yet the work-
ings of the Spirit, signified by the oil, could not be hid, but made him
shine in obscurity, so that all his neighbours observed with wonder
the great improvements of his mind on a sudden. David, even in
his shepherd's garb, is become an oracle, a champion, and every
that His fame reached the court soon, for Saul was
inquisitive after such young men, ch. 14.52. When the Spirit
1.Nammies to battle, and were gathered together
TOW the Philistines
their
of God comes upon a man, will make his face to shine.
3. David is hereupon sent for to court. And, it seems,
(1.) His father was very willing to part with him, sent him very
readily, and a present with him to Saul; (v. 20.) the present was,
according to the usage of those times, bread and wine, (compare
ch. 10. 3, 4.) therefore acceptable, because expressive of the homage
and allegiance of him that sent it. Probably, Jesse, who knew
what his son David was designed for, was aware that Providence
was herein fitting him for it, and therefore he would not force
Providence, by sending him to court uncalled; yet he followed
Providence very cheerfully, when he saw it plainly putting him
into the way of preferment. Some suggest, that, when Jesse
received that message, Send me David thy son, he began to be
afraid that Saul had got some intimation of his being anointed,
and sent for him to do him a mischief, and therefore Jesse sent
a present to pacify him; but it is probable that the person,
whoever he was, that brought the message, gave him an account
on what design he was sent for.
il
(2.) Saul became very kind to him, (v. 21.) loved him greatly,
and designed to make him his armour-bearer, and (contrary to the
manner of the king, ch. 8.11.) asked his father's leave to keep him
in his service, (v. 22.) Let David, I pray thee, stand before me.
And good reason he had to respect him, for he did him a great
deal of service with his music, v.23. His instrumental music with
his harp is the only kind mentioned, but, it should seem, by the
account Josephus gives of it, that he added vocal music to it, and
sung hymns, probably divine hymns, songs of praise, to his harp.
David's music was Saul's physic. [1.] Music has a natural ten-
dency to compose and exhilarate the mind, when it is disturbed
and saddened. Elisha used it for the calming of his spirits,
2 Kings, 3.15. On some it has a greater influence and effect than
on others, and probably Saul was one of those; not that it charmed
the evil spirit, but it made his spirit sedate, and allayed those
tumults of the animal spirits, by which the Devil had advantage
against him. The beams of the sun (it is the learned Bochart's
comparison) cannot be cut with a sword, quenched with water,
or blown out with wind, but, by closing the window-shutters,
they may be kept out of the chamber. Music cannot work
upon the Devil, but it may shut up the passages by which he had
access to the mind [2.] David's music was extraordinary, and
in mercy to him, that he might gain a reputation at court, as one
that had the Lord with him. God made his performance in music
more successful in this case than that of others would have been. It was not long ago that the Philistines were soundly beaten,
Saul found, even after he had conceived an enmity to David, that and put to the worse, before Israel, and would have been totally
no one else could do him the same service, (ch. 19.9, 10.) which || routed, if Saul's rashness had not prevented; but here we have
was a great aggravation of his outrage against him. It is pity || them making head again. Observe,
that music, which may be so serviceable to the good temper of 1. How they defied Israel with their armies, v. 1. They made
the mind, should ever be abused by any, to the support of vanity a descent upon the Israelites' country, and possessed, themselves,
and luxury, and made an occasion of drawing the heart away as a should seem, of some part of it, for they encamped in a
at Shochoh, which belongeth to Judah, and pitched
between Shochoh and Azekah, in Ephes-dammim.
2. And Saul and the men of Israel were gathered
together, and pitched by the valley of Elah, and
set the battle in array against the Philistines.
3. And the Philistines stood on a mountain on the
one side, and Israel stood on a mountain on the
other side: and there was a valley between them.
4. And there went out a champion out of the
camp of the Philistines, named Goliath, of Gath,
whose height was six cubits and a span. 5. And
he had an helmet of brass upon his head, and he
was armed with a coat of mail; and the weight
of the coat was five thousand shekels of brass.
6. And he had greaves of brass upon his legs, and
a target of brass between his shoulders. 7. And
the staff of his spear was like a weaver's beam;
and his spear's head weighed six hundred shekels
of iron: and one bearing a shield went before him.
8. And he stood and cried unto the armies of
Israel, and said unto them, Why are ye come out
to set your battle in array? am not I a Philistine,
and ye servants to Saul? Choose you a man for
you, and let him come down to me. 9. If he be
able to fight with me, and to kill me, then will we
be your servants: but if I prevail against him,
and kill him, then shall ye be our servants, and
serve us. 10. And the Philistine said, I defy the
armies of Israel this day give me a man, that we
may fight together. T. When Saul and all Israel
heard those words of the Philistine, they were
dismayed, and greatly afraid.
Before Christ 1060.
Goliath's Challenge to Israel.
1 SAMUEL, XVII.
place which belongeth to Judah. Israel's ground had never been 3. His challenge. The Philistines having chosen him for their
footing for Philistine armies, if Israel had been faithful to their champion, to save themselves from the hazard of a battle, he here
God. The Philistines (it is probable) had heard that Samuel throws down the gauntlet, and bids defiance to the armies of
had fallen out with Saul, and forsaken him, and no longer assisted Israel, v.8..10. He came into the valley that lay between the
advised him, and that Saul was grown melancholy, and unfit camps, and (his voice probably being as much stronger than other
for business, and this encouraged them to make this attempt for people's, as his arm was) he cried, so as to make them all hear
the retrieving of the credit they had lately lost. The enemies him, Give me a man, that we may fight together. He looks
of the church are watchful to take all advantages, and they upon himself with admiration, because he was so much taller and
never have greater advantages than when her protectors have stronger than all about him; his heart (says Bishop Hall) nothing
provoked God's Spirit and prophets to leave them. Saul mus- but a lump of proud flesh. He looks upon Israel with disdain,
tered his forces, and faced them, v.2, 3. And here we must because they had none among them of such a monstrous bulk,
take notice, 1. That the evil spirit, for the present, had left Saul, and defies them to find a man among them bold enough to enter
ch. 16.23. David's harp having given him some relief, perhaps the lists with him. (1.) He upbraids them with their folly, in
the alarms and affairs of the war prevented the return of the drawing an army together; "Why are ye come to set the battle
distemper. Business is a good antidote against melancholy. in array? How dare you oppose the mighty Philistines?" Or,
Let the mind have something without to fasten on, and employ"Why should the two armies engage, when the controversy may
itself about, and it will be less in danger of preying upon itself. be sooner decided, with only the expence of one life, and the hazard
God, in mercy to Israel, suspended the judgment for a while; of another?" (2.) He offers to put the war entirely upon the issue
for how distracted must the affairs of the public have been, if, at of the duel he proposes; "If your champion kill me, we will be
this juncture, the prince had been distracted! 2. That David, your servants; if I kill him, you shall be our's." This (savs
for the present, was returned to Beth-lehem, and had left the Bishop Patrick) was only a bravado, for no nation would be willing
court, v. 15. When Saul had no further occasion to use him for thus to venture its all upon the success of one man, nor is it justi-
the relief of his distemper, though, being anointed, he had a very fiable; notwithstanding Goliath's stipulation here, when he was
good private reason, and, having a grant of the place of Saul's killed, the Philistines did not stand to his word, nor submit them-
armour-bearer, he had a very plausible pretence to have continued selves servants to Israel. When he boasts, I am a Philistine,
his attendance, as a retainer to the court, yet he went home to and you servants to Saul, he would have it thought a great piece
Beth-lehem, and returned to keep his father's sheep; this was a of condescension in him, who was a chief ruler, to enter the lists
rare instance, in a young man that stood so fair for preferment, with an Israelite; for he looked on them as no better than slaves.
of humility, and affection to his parents. He knew better than The Chaldee paraphrase brings him in, boasting that he was the
most do, how to come down again after he had begun to rise, man that had killed Hophui and Phinehas, and taken the ark
and strangely preferred the retirements of a pastoral life before prisoner, but that the Philistines had never given him so much
all the pleasures and gaieties of the court. None more fit for as the command of a regiment, in recompence of his services,
honour than he, nor that deserved it better, and yet none more whereas Saul had been made king for his services: "Let him,
dead to it. J
therefore, take up the challenge."
4. The terror thus struck upon Israel; (v.11.) Saul and all his
army were greatly afraid. The people would not have been
dismayed, but that they observed Saul's courage failed him; and it
is not to be expected, that, if the leader be a coward, the followers
should be bold. We found before, when the Spirit of the Lord
came upon Saul, (ch. 11.6.) none could be more daring, more
forward, to answer the challenge of Nahash the Ammonite; but
now, that the Spirit of the Lord was departed from him, even the
big looks and big words of a single Philistine made him change
colour. But where was Jonathan all this while? Why did not he
accept the challenge, who, in the last war, had so bravely engaged
a whole army of Philistines? Doubtless he felt not himself stirred
up of God to do it, as he did then. As the best, so the bravest,
men, are no more than what God makes them. Jonathan must
now sit still, because the honour of engaging Goliath is reserved
for David. In great and good actions, the wind of the Spirit
blows when and where he listeth. Now the pious Israelites lament
their king's breach with Samuel.

*
·
II. How they defied Israel with their champion Goliath, whom
they were almost as proud of as he was of himself, hoping by him
to recover their reputation and dominion. Perhaps the army of
the Israelites was superior in number and strength to that of the
Philistines, which made the Philistines decline a battle, and stand
at bay with them, desiring rather to put the issue upon a single
combat, in which, having such a champion, they hoped to gain
the victory. Now, concerning this champion, observe,
1. His prodigious size. He was of the sons of Anak, who at
Gath kept their ground in Joshua's time, (Josh.11.22.) and kept
a race of giants there, of which Goliath was one, and, it is
probable, one of the largest. He was in height six cubits and a
span, v.4. The learned Bishop Cumberland has made it out that
the scripture cubit was above twenty-one inches, (above three
inches more than our half yard,) and a span was half a cubit; by
which computation, Goliath wanted but eight inches of four yards
in height, eleven foot and four inches-a monstrous stature, and
which made him very formidable, especially if he had strength
and spirit proportionable.
2. His armour. Art, as well as nature, made him terrible. He
was well furnished with defensive armour, (v. 5, 6.) A helmet of
brass on his head, a coat of mail, made of brass plates, laid over
one another, like the scales of a fish; and, because his legs would
lie most within the reach of an ordinary man, he wore brass boots,
and a large corslet of brass about his neck. The coat is said
to weigh five thousand shekels, and a shekel was half an ounce
avoirdupois a vast weight for a man to carry, all the other parts
of his armour being But some think it should
proportionable.
be translated, not the weight of the coat, but the value of it, was
five thousand shekels; so much it cost. His offensive weapons
were extraordinary, of which his spear only is here described,
It was like a weaver's beam; his arm could manage that,
which an ordinary man could scarcely heave. His shield only
which was the lightest of all his accoutrements, was carried
before him by his esquire, probably for state; for he that was
v.7.
lad in brass little needed a shield.
12. Now David was the son of that Ephrathite
of Beth-lehem-judah, whose name was Jesse, and
he had eight sons: and the man went among men
for an old man in the days of Saul. 13. And the
three eldest sons of Jesse went and followed Saul
to the battle: and the names of his three sons
that went to the battle were Eliab the first-born, and
next unto him Abinadab, and the third Shammah.
14. And David was the youngest: and the three eldest
followed Saul. 15. But David went and returned
from Saul to feed his father's sheep at Beth-lehem.
16. And the Philistine drew near morning and
evening, and presented himself forty days. 17. And
Before Christ 1060,
David comes to the Camp of Israel.
I SAMUEL, XVII.
We have, in these verses,
I. The present state of his family. His father was old, (v. 12.)
he went among men for an old man, was taken notice of for his
great age, above what was usual at that time, and therefore was
excused from public services, and went not in person to the wars,
but sent his sons; he had the honours paid him that were due to
his age: his hoary head was a crown of glory to him. David's
three elder brethren, who perhaps envied his place at the court,
got their father to send for him home, and let them go to the
camp, where they hoped to signalize themselves, and eclipse him,
the services he had done his prince, or ambitious of further pre-
(v. 13, 14.) while David himself was so far from being proud of
ferment, that he not only returned from court to the obscurity of
his father's house, but to the care, and toil, and (as it proved,
v. 34.) the peril, of keeping his father's sheep. It was the praise
of this humility, that it came after he had the honour of a
courtier; and the reward of it, that it came before the honour
Jesse said unto David his son, Take now for thy
brethren an ephah of this parched corn, and these
len loaves, and run to the camp to thy brethren;
18. And carry these ten cheeses unto the captain
of their thousand, and look how thy brethren fare,
and take their pledge. 19. Now Saul, and they,
and all the men of Israel, were in the valley of
Elah, fighting with the Philistines. 20. And David
rose up early in the morning, and left the sheep
with a keeper, and took, and went, as Jesse had
commanded him; and he came to the trench,
"as the host was going forth to the fight, and
shouted for the battle. 21. For Israel and the
Philistines had put the battle in array, army
battle in array, army
against army. 22. And David left his carriage in
the hand of the keeper of the carriage, and ran
into the army, and came and saluted his brethren.
23. And as he talked with them, behold, there
came up the champion, the Philistine of Gath, of a conqueror; before honour is humility. Now he had that
Goliath by name, out of the armies of the Philis-opportunity of meditation and prayer, and other acts of devotion,
tines, and spake according to the same words: which fitted him for what he was destined to, more than all the
and David heard them. 24. And all the men of military exercises of that inglorious camp could do.
II. The orders his father gave him to go visit his brethren in
Israel, when they saw the man, fled from him, and the camp. He did not himself ask leave to go, to satisfy his
were sore afraid. 25. And the men of Israel said, curiosity, or to gain experience, and make observations; but his
Have ye seen this man that is come up? surely father sent him on a mean and homely errand,
to defy Israel is he come up: and it shall be, that servants might have done. He must carry some bread and cheese
the man who killeth him, the king will enrich him to his brethren, ten loaves with some parched corn for themselves,
(v.17.) and ten cheeses, which, it seems, he thought too good for
with great riches, and will give him his daughter, them, but might be acceptable as a present to their colonel,
and make his father's house free in Israel. v.18. David must still be the drudge of the family, though
He had not so much
26. And David spake to the men that stood by he was to be the greatest ornament of it.
as an ass at command to carry his load, but must take it on his
him, saying, What shall be done to the man that back, and yet run to the camp. Jesse, we thought, was privy to
killeth this Philistine, and taketh away the reproach his being anointed, and yet industriously kept him thus mean
from Israel? for who is this uncircumcised Philis-and obscure, probably to hide him from the eye of suspicion and
tine, that he should defy the armies of the living envy, knowing that he was anointed to a crown in reversion. He
God? 27. And the people answered him after reduced to short allowance, now that the encampment continued
must observe how his brethren fared, whether they were not
this manner, saying, So shall it be done to the so long, that, if need were, he might send them more provisions.
man that killeth him. 28. And Eliab his eldest And he must take their pledge, that is, if they had pawned any
brother heard when he spake unto the men; and thing, he must redeem it; take notice of their company, so some
Eliab's anger was kindled against David, and he lead; perhaps David, like Joseph, had formerly brought to his
observe, whom they associate with, and what sort of life they
said, Why camest thou down hither? and with father their evil report, and now he sends him to inquire con-
whom hast thou left those few sheep in the wil- cerning their manners. See the care of pious persons about their
derness? I know thy pride, and the naughtiness children, when they are abroad from them, especially in places of
of thine heart; for thou art come down that thou temptation; they are solicitous how they conduct themselves,
what company they keep. Let children think
mightest see the battle. 29. And David said, of this, and conduct themselves accordingly, remembering, that,
What have I now done? Is there not a cause? when they are from under their parents' eye, they are still under
30. And he turned from him toward another,
God's eye.
and spake after the same manner: and the people
answered him again after the former manner.
which
any
of his
Forty days the two armies lay encamped, facing one another,
each advantageously posted, but neither forward to engage.
Either they were parleying, and treating of an accommodation, or
waiting for recruits; and perhaps there were frequent skirmishes
between small detached parties. All this while, twice a-day,
morning and evening, did the insulting champion appear in the
field and repeat his challenge, his own heart growing more and
more proud for his not being answered, and the people of Israel
more and more timorous, while God designed hereby to ripea
him for destruction, and to make Israel's deliverance the more
illustrious. All this while, David is keeping his father's sheep;
but, at the end of forty days, Providence brings him to the field,
to win and wear the laurel, which no other Israelite dares venture
for.
III. David's dutiful obedience to his father's command. His
prudence and care made him be up early, (v. 20.) and yet not to
leave his sheep without a keeper; so faithful was he in a few
things, and therefore the fitter to be made ruler over many things;
and so well had he learnt to obey before he pretended to command.
God's providence brought him to the camp very seasonably, when
both sides had set the battle in array, and, as it should seem, were
more likely to come to an engagement than they had yet been all
the forty days, v. 21. Both sides were now preparing to fight.
Jesse little thought of sending his son to the army, just at that
critical juncture; but the wise God orders the time and all the
circumstances of actions and affairs, so as to serve his designs of
Before Chuist 1060,
Goliath's, Challenge to Israel
I SAMUEL, XVÍI.
|
securing the interests of Israel, and advancing the man after his || to, exalted. Time may come when the elder may serve the
own heart. Now observe here,
younger
But Eliab was now vexed that his younger brother should speak
those bold words against the Philistine, which he himself durst
not say. He knew what honour David had had already in the
court, and, if he should now get him honour in the camp, (from
which, he thought, he had found means effectually to seclude him,
v. 15.) the glory of his elder brother would be eclipsed and stained·
and therefore (such is the nature of jealousy) he would rather
that Goliath should triumph over Israel, than that David should
be the man that should triumph over him. Wrath is cruel, and
anger is outrageous, but who can stand before envy, especially
the envy of a brother, which Jacob, and Joseph, and David here,
experienced the keenness of? See Prov. 18. 19. It is very ill-
favoured language that Eliab here gives him; not only unjust
and unkind, but, at this time, basely ungrateful; for David was
now sent by his father, as Joseph by his, on a kind visit to his
brethren. Eliab intended, in what he said, not only to grieve
and discourage David himself, and quench that noble fire which
he perceived glowing in his breast, but to represent him to those
about him as an idle proud lad, not fit to be taken notice of.
He gives them to understand that his business was only to keep
sheep, and falsely insinuates that he was a careless unfaithful
shepherd; though he had left his charge in good hands, (v. 20.)
4. How high Saul bid for a champion. Though he was the yet he must tauntingly be asked, With whom hast thou left those
tallest of all the men of Israel, and, if he had not been so, while few sheep? Though he came down now to the camp, in obedience
he kept close to God, might himself have safely taken up the to his father, and kindness to his brethren, and Eliab knew it,
gauntlet which this insolent Philistine threw down, yet, the Spirit yet this is turned to his reproach; "Thou art come down,
of the Lord being departed from him, he durst not do it, nor press not to do any service, but to gratify thy own curiosity, and
Jonathan to do it; but whoever will do it shall have as good pre-only to look about thee;" and from thence he will infer the
ferment as he can give him, v. 25. If the hope of wealth and || pride and naughtiness of his heart, and pretends to know it as
honour will prevail with any man to expose himself so far, it is certainly as if he were in his bosom. David could appeal to
proclaimed, that the bold adventurer, if he come off, shall marry God concerning his humility and sincerity, (Ps. 17.3.-131.1.)
the king's daughter, and have a good portion with her; but, as it and at this time gave proofs of both, and yet could not escape
should seem, whether he come off or no, his father's house shall this hard character from his own brother. See the folly, ab-
be free in Israel from all toll, tribute, custom, and services to the surdity, and wickedness, of a proud and envious passion; how
crown, or shall be ennobled, and advanced to the peerage. groundless its jealousies are, how unjust its censures, how
unfair its representations, how bitter its invectives, and how
indecent its language. God, by his grace, keep us from such
a spirit!
+
5. How much concerned David was to assert the honour of
God and Israel against the impudent challenges of this champion.
He asked what reward was promised to him that should slay this
Philistine, (v. 26.) though he knew already; not because he was
ambitious of the honours, but because he would have it taken notice
of, and reported to Saul, how much he resented the indignity
hereby done to Israel and Israel's God. He might have presumed
so far upon his acquaintance and interest at court, as to have gone
himself to Saul to offer his service; but his modesty would not let
him do that; it was one of his own rules, before it was one of his
son's proverbs, Put not forth thyself in the presence of the king,
and stand not in the place of great men; (Prov. 25. 6.) yet his zeal
put him upon that method, which, he hoped, would bring him
into this great engagement. Two considerations, it seems, fired
David with a holy indignation. (1.) That the challenger was one
that was uncircumcised, a stranger to God, and out of covenant
with him. (2.) That the challenged were the armies of the living
God, devoted to him, employed by him and for him, so that the
affronts done to them reflected upon the living God himself, and
that he cannot bear. When, therefore, some had told him what
was the reward proposed for killing the Philistine, (v. 27.) he asked
others, (v. 30.) with the same resentment, which he expected would
at length come to Saul's ear.
(2.) As a trial of David's meekness, patience, and constancy;
a short trial it was, and he approved himself well in it; for,
[1.] He bore the provocation with admirable temper; (v. 29.)
"What have I now done? What fault have I committed, for
which I should thus be chidden? Is there not a cause for my
coming to the camp, when my father sent me? Is there not a
cause for my resenting the injury done to Israel's honour by
Goliath's challenge?" He had right and reason on his side, and
knew it, and therefore did not render railing for railing, but, with
a soft answer, turned away his brother's wrath. This conquest
of his own passion was, in some respects, more honourable than
that of Goliath. He that hath rule over his own spirit is better
than the mighty. It was no time for David to quarrel with his
brother, when the Philistines were upon them. The more threat-
ening the church's enemies are, the more forbearing her friends
should be with one another [2.] He broke through the dis-
couragement with admirable resolution. He would not be driven
off from his thoughts of engaging the Philistine by the ill will of
his brother. Those that undertake great and public services must
not think it strange if they be discountenanced and opposed
by those from whom they had reason to expect support aud
assistance; but must humbly go on with their work, in the face,
not only of their enemies' threats, but of their friends' slights
and suspicions.
6. How he was brow-beaten and discouraged by his elder
brother Eliab, who, taking notice of his forwardness, fell into a
passion upon it, and gave David very abusive language, v. 28.
Consider it,
1. How brisk and lively David was, v. 22. What articles he
brought he honestly took care of, and left them with those that
had the charge of the bag and baggage; but, though he had come
a long journey, with a great load, he ran into the army, to see
what was doing there, and to pay his respects to his brethren.
Seest thou a man thus diligent in his business? he is in the way
of preferment, he shall stand before kings.
2. How bold and daring the Philistine was, v. 23. Now that
the armies were drawn out into a line of battle, he appeared first
to renew his challenge, vainly imagining that he was in the eager
chase of his own glory and triumph, whereas really he was but
courting his own destruction.
3. How timorous and faint-hearted the men of Israel were.
Though they had, for forty days together, been used to his
haughty looks and threatening language, and, having seen no
execution done by either, might have learned to despise both, yet,
upon his approach, they fled from him, and were sore afraid,
One Philistine could never thus have chased a thousand
Israelites, and put ten thousand to flight, unless their Rock, being
treacherously forsaken by them, had justly sold them, and shut
them up, Deut. 32. 30.
v. 24.
*
31. And when the words were heard which
(1.) As the fruit of Eliab's jealousy. He was the eldest brother,
and David the youngest, and perhaps it had been customary with
him (as it is with too many elder brothers) to trample upon him,
and take every occasion to chide him. But those who thus exalt
themselves over their juniors, may perhaps live to see themselves, he sent for him. 32. And David said to Saul, Let
by a righteous Providence, abased, and those whom they are abusive, no man's heart fail because of him; thy servant will
David spake, they rehearsed them before Saul: and
Before Christ 1060.
1 SAMUEL, XVII.
David meets Goliath
•
1
uncircumcised Philistine; looks upon him to be as much a ravenous
beast as either of them, and therefore doubts not but to deal as
easily with him; and hereby gives Saul to understand, that he
was not so unexperienced in hazardous combats as he took him
to be.
This
a
1. He tells his story like a man of spirit; he is not ashamed to
own that he kept his father's sheep, which his brother had just
from his employment as a shepherd, he fetches the experience that
now upbraided him with; so far is he from concealing it, that
now animated him. But he lets those about him know that he
was no ordinary shepherd. Whatever our profession or calling
is, be it ever so mean, we stróuld labour to excel in it, and do
(1.) He approved himself very careful and tender of his flock,
the business of it in the best manner. When David kept sheep,
though it was not his own, but his father's. He could not see a
lamb in distress, but he would venture his life to rescue it.
temper made him fit to be a king, to whom the lives of the subjects
type of Christ, the good Shepherd, who gathers the lambs in his
should be dear, and their blood precious, (Ps. 72.14.) and fit to be
arms, and carries them in his bosom, Isa. 40. 11.) and who not
only ventured, but laid down, his life for the sheep. Thus too
was David fit to be an example to ministers, with the utmost care
and diligence to watch for souls, that they be not a prey to the
roaring lion. (2.) He approved himself very bold and brave
in the defence of his flock. This was that which he was now
concerned to give proof of, and better evidence could not be
demanded than this; "Thy servant not only rescued the lambs,
but, to revenge the injury, slew both the lion and the bear."
2. He applies his story like a man of faith. He owns (v.
37.)
was the Lord that delivered him from the lion and the bear; to
him he gives the praise of that great achievement, and from thence
he infers, He will deliver me out of the hand of this Philistine.
"The lion and the bear were enemies only to me and my sheep,
and it was in defence of my own interest that I attacked them;
but this Philistine is an enemy to God and Israel, defies the
armies of the living God, and it is for their honour that I attack
him." Note, (1.) Our experiences ought to be improved by us,
as our encouragements to trust in God, and venture in the way
of duty. He that has delivered, does and will. (2.) By the care
which common Providence takes of the inferior creatures, and
the protection they are under, we may be encouraged to depend
upon that special Providence which surrounds the Israel of God.
He that sets bounds to the waves of the sea, and the rage of wild
beasts, can and will restrain the wrath of wicked men. St. Paul
seems to allude to this of David; (2 Tim. 4. 17, 18.) "I was
delivered out of the mouth of the lion, and therefore, I trust, the
Lord shall deliver me.” And perhaps David here thought of the
story of Samson, and encouraged himself with it; for his slaying
of a lion was a happy presage of his many illustrious victories
over the Philistines in single combat.
it
||
||
David is at length presented to Saul for his champion, (v. 31.)
and he bravely undertakes to fight the Philistine; (v. 32.) Let no
man's heart fail because of him: it would have reflected too much
upon the valour of his prince, if he had said, Let not thy heart
ail; therefore he speaks generally, Let no man's heart fail. A
ittle shepherd, come but this morning from keeping sheep, has
more courage than all the mighty men of Israel, and encourages
them. Thus does God often send good words to his Israel, and
do great things for them, by the weak and foolish things of the
world. David only desires a commission from Saul to go and fight ||
with the Philistine, but says nothing to him of the reward he had
proposed, because that was not the thing he was ambitious of,
but only the honour of serving God and his country: nor would
he seem to question Saul's generosity.
||
o and fight with this Philistine. 33. And Saul said
o David, Thou art not able to go against this
Philistine to fight with him: for thou art but
a youth, and he a man of war from his youth.
34. And David said unto Saul, Thy servant kept
his father's sheep, and there came a lion, and a
bear, and took a lamb out of the flock: 35. And
I went out after him, and smote him, and de-
livered it out of his mouth: and when he arose
against me, I caught him by his beard, and smote
him, and slew him. 36. Thy servant slew both
the lion and the bear: and this uncircumcised
Philistine shall be as one of them, seeing he hath
defied the armies of the living God. 37. David
said moreover, The LORD that delivered me out
of the paw of the lion, and out of the paw of
the bear, he will deliver me out of the hand of
this Philistine. And Saul said unto David, Go,
and the LORD be with thee.) 38. And Saul armed
David with his armour, and he put an helmet of
brass upon his head; also he armed him with a
coat of mail. 39. And David girded his sword
upon his armour, and he assayed to go; for he had
not proved it. And David said unto Saul I cannot
go with these; for I have not proved them. And
David put them off him.
-
Two things David had to do with Saul:
I. To get clear of the objection Saul made against his under-
taking. "Alas," says Saul, "thou hast a good heart to it, but art
by no means an equal match for this Philistine: to engage with
im, is to throw away a life which may better be reserved for more
agreeable services: thou art but a youth, rash and inconsiderate,
eak and unversed in arms; he is a man that has the head and
ands of a man, a man of war, trained up and inured to it from
his youth, (v. 33.) and how canst thou expect but that he will be
too hard for thee?"
David, as he had answered his brother's passion with meekness,
so he answered Saul's fear with faith, and gives a reason of the
hope which was in him, that he should conquer the Philistine to
the satisfaction of Saul. We have reason to fear that Saul had no
great acquaintance with, or regard to, the word of God, and
therefore David, in reasoning with him, fetched not his argu-
ments and encouragements from thence, how much soever he had
an eye to that in his own mind: but he argues from experience;
though he was but a youth, and never in the wars, yet perhaps he
had done as much as the killing of Goliath came to; for he had,
by divine assistance, spirit enough to encounter, and strength
enough to subdue, a lion once, and another time a bear, that
robbed him of his lambs: (v.34..36.) to these he compares this
Thus David took off Saul's objection against his undertaking,
and gained a commission to fight the Philistine, with which Saul
gave him a hearty good wish; since he would not venture himself,
he prayed for him that would; Go, and the Lord be with thee.
A good word, if it was not spoken customarily and in a formal
manner, as too often it is.
II. But David has somewhat to do likewise, to get clear of the
armour wherewith Saul would, by all means, have him dressed up,
when he went upon this great action; (v. 38.) He armed David with
his armour; not that which he wore himself, the disproportion of
his stature would not admit that, but some that he kept in his
armoury; little thinking that he on whom he now put his helmet
and coat of mail, must shortly inherit his crown and robe. David
being not yet resolved which way to attack his enemy, girded on
his sword, not knowing, as yet, but he should have occasion to
make use of it; but he found the armour would but incumber him,
and would be rather his burthen than his defence, and therefore
he desires leave of Saul to put them off again; I cannot go with
these, for I have not proved them, that is, "I have never beca
accustomed to such accoutrements as these." We may supposs
Before Christ 1060.
David kills Goliath,
I SAMUEL, XVII.
Saul's armour to be very fine and very firm; but what good would
it do David, if it were not fit, or if he knew not how to manage
himself in it? Those that aim at things above their education
and usage, and covet the attire and armour of princes, forget that
that is the best for us, which we are fit for and accustomed to; if
we had our desire, we should wish to be in our own coat again,
and should say,
We cannot go with these;" we had therefore
better go without them.
<<
40 And he took his staff in his hand, and chose
him five smooth stones out of the brook, and put
them in a shepherd's bag which he had, even in
a scrip; and his sling was in his hand: and he
drew near to the Philistine. 41. And the Philistine
came on and drew near unto David; and the man
that bare the shield went before him. 42. And
when the Philistine looked about, and saw David, he
disdained him: for he was but a youth, and ruddy,
and of a fair countenance. 43. And the Philistine
said unto David, Am I a dog, that thou comest to
me with staves? And the Philistine cursed David
by his gods. 44. And the Philistine said to David,
Come to me, and I will give thy flesh unto the fowls
of the air, and to the beasts of the field. 45. Then
said David to the Philistine, Thou comest to me
with a sword, and with a spear, and with a shield:
but I come to thee in the name of the LORD of hosts,
the God of the armies of Israel, whom thou hast
defied. 46. This day will the LORD deliver thee into
mine hand; and I will smite thee, and take thine head
from thee; and I will give the carcases of the host
of the Philistines this day unto the fowls of the air,
and to the wild beasts of the earth; that all the earth
may know that there is a God in Israel. 47. And
all this assembly shall know that the LORD saveth
not with sword and spear: for the battle is the
LORD's, and he will give you into our hands.
glory of his victory. He took notice of his person, that he was
but a youth, not come to his strength, ruddy, and of a fair counte-
nance, fitter to accompany the virgins of Israel in their dances,
(if mixed dancing was then in use,) than to lead on the men of
Israel in their battles. He took notice of his array with great
indignation; (v.43.) "Am I a dog, that thou comest to me with
staves? Dost thou think to beat me as easily as thou dost thy
shepherd's dog?" (2.) With what confidence he presumed upon
his success. He cursed David by his gods, imprecating the impo-
tent vengeance of his idols against him, thinking those fire-balls
thrown about him would secure him success: and therefore, in
confidence of that, he darts his menaces, as if threatening words
fowls of the air; it will be a tender and delicate feast for them."
would kill; (v.44.) “Come to me, and I will give thy flesh to the
Thus the security and presumption of fools destroy them.
2. How very pious David was. His speech savours nothing of
ostentation, but God is all in all in it, v. 45..47.
warrant and commission from heaven, in the name of the Lord,
(1.) He derives his authority from God. "I come to thee, by
who has called me to, and animated me for, this undertaking;
who, by his universal providence, is the Lord of hosts, of all
hosts; and therefore has power to do what he pleases; and, by
Israel, and therefore has engaged, and will employ, his power
the special grace of his covenant, is the God of the armies of
for their protection, and against thee who hast impiously defied
them." The name of God David relied on, as Goliath did on
his sword and spear. See Ps. 20. 7.-118. 10, 11.
observe,
1. How very proud Goliath was. (1.) With what scorn he
looked upon his adversary, v.42. He looked about, expecting to
meet some tall strong man; but when he saw what a mean figure
he made with whom he was to engage, he disdained him, thought
it below him to enter the lists with him, fearing that the con-
temptibleness of the champion he contended with would lessen the
(2.) He depends for success upon God, v. 46. David speaks with
as much assurance as Goliath had done, but upon better ground;
it is his faith that says, "This day will the Lord deliver thee into
my hand; and not only thy carcase, but the carcases of the host
of the Philistines, shall be given to the birds and beasts of prey."
not, like Goliath, seek his own honour, but the honour of God;
(3.) He devotes the praise and glory of all to God. He did
not doubting but by the success of this action, [1.] All the world
should be made to know that there is a God, and that the God of
Israel is the one only living and true God, and all other pre-
tended deities are vanity and a lie. [2.] All Israel (whom he calls
not this army, but this assembly, or church, because they were
now religiously attending the goings of their God and King, as
they used to do in the sanctuary) all Israel shall know that the
Lord saveth not with sword and spear, (v.47.) but can, when he
pleases, save without either, and against both, Ps. 46. 9. David
addresses himself to this combat rather as a priest that was going
to offer a sacrifice to the justice of God, than as a soldier that
was going to engage an enemy of his country.
48. And it came to pass, when the Philistine
arose, and came and drew nigh to meet David, that
David hasted, and ran toward the army to meet
the Philistine. 49. And David put his hand in
his bag, and took thence a stone, and slang it,
We are now coming near this famous combat, and have in these
verses the preparations and remonstrances made on both sides.
I. The preparations made on both sides for the encounter. The
Philistine was already fixed, as he had been daily for the last forty
days; well might he go with his armour, for he had sufficiently
proved it. Only we are told, (v.41.) that he came on and drew near;
a signal, it is likely, being given that his challenge was accepted,
and, as if he distrusted his helmet and coat of mail, a man went
before him carrying his shield; for his own hands are full with
his sword and spear, v. 45. But what arms and ammunition is
David furnished with? Truly none but what he brought with him and smote the Philistine in his forehead, that the
as a shepherd; no breastplate, or corselet, but his plain shepherd's stone sunk into his forehead; and he fell upon
coat; no spear, but his staff; no sword or bow, but his sling; no his face to the earth. 50. So David prevailed
quiver, but his scrip; nor any arrows, but, instead of them, five over the Philistine with a sling and with a
smooth stones picked out of the brook, v. 40. By this it appeared
that his confidence was purely in the power of God, and not in stone, and smote the Philistine, and slew him;
any sufficiency of his own; and that now, at length, he who put but there was no sword in the hand David.
it into his heart to fight the Philistine, put it into his head with 51. Therefore David ran, and stood upon the
what weapons to do it.
Philistine, and took his sword, and drew it out of
the sheath thereof, and slew him, and cut off his
head therewith. And when the Philistines saw
52. And the
their champion was dead, they fled.
men of Israel and of Judah arose, and shouted, and
pursued the Philistines, until thou come to the val-
ley, and to the gates of Ekron. And the wounded
II. The conference which precedes the encounter. In which
Before Christ 1060.
Jonathan's Love to David,
I SAMUEL, XVII, XVIII.
1
of the Philistines fell down by the way to Shaaraim, [ 3. The defeat of the Philistines' ariny hereupon. They relied
even unto Gath, and unto Ekron. 53. And the wholly upon the strength of their champion, and therefore, when
they saw him slain, they did not, as Goliath had offered, throw
children of Israel returned from chasing after the down their arms, and surrender themselves servants to Israel,
Philistines, and they spoiled their tents. 54. And (v.9.) but took to flight, being wholly dispirited, and thinking it
David took the head of the Philistine, and brought to no purpose to oppose one before whom such a mighty man
it to Jerusalem; but he put his armour in his tent. was fallen: they fled, (v.51.) and this put life into the Israelites;
they shouted and pursued them, v. 52. (David, it is probable,
55. And when Saul saw David go forth against the leading them on in the pursuit,) even to the gates of their own
Philistine, he said unto Abner, the captain of the cities. In their return from the chase, they seized all their
host, Abner, whose son is this youth? And Abner baggage, plundered their tents, (v. 53.) and enriched themselves
said, As thy soul liveth, O king, I cannot tell with the spoil.
56. And the king said, Inquire thou whose son the
stripling is. 57. And as David returned from the
slaughter of the Philistine, Abner took him, and
brought him before Saul with the head of the Philis-
tine in his hand. 58. And Saul said to him, Whose
son art thou, thou young man? And David answered,
I am the son of thy servant Jesse the Beth-lehemite.
ch.21.9.
4. David's disposal of his trophies, v. 54. He brought the
head of the Philistine to Jerusalem, to be a terror to the Jebusites,
who held the strong-hold of Zion: it is probable that he carried it
in triumph to other cities; his armour he laid up in his tent; onlv
the sword was preserved behind the ephod, in the tabernacle, as
consecrated to God, and a memorial of the victory, to his honour,
5. The notice that was taken of David. Though he had been
at court formerly, yet, having been for some time absent, (v. 15.)
Saul had forgotten him, being melancholy and mindless, and little
thinking that his musician should have spirit enough to be his
champion; and therefore, as if he had never seen him before,
he asked whose son he was. Abner was a stranger to him, but
brought him to Saul himself; (v.57.) and he gave a modest
account of himself, v.58. And now he was introduced to the
court with much greater advantages than before; in which be
owned God's hand performing all things for him.
Here is, 1. The engagement between the two champions, v. 48.
To this engagement, (1.) The Philistine advanced with a great deal
of state and gravity: if he must encounter a pigmy, yet it shall be
with the magnificence of a giant and a grandee. This is intimated
in the manner of expression. He arose, and came, and drew nigh,
like a stalking mountain, overlaid with brass and iron, to meet ||
David. (2.) David advanced with no less activity and cheerful-
ness, as one that aimed more to do execution, than to make a
figure; he hasted, and ran, being lightly clad, to meet the Philis-
tine. We may imagine with what tenderness and compassion the
Israelites saw such a pleasing youth as this, throwing himself into
the mouth of destruction; but he knew whom he had believed,
and for whom he acted.
CHAP. XVIII.
A
In the course of the foregoing chapter we left David in triumph; now in this
chapter we have, I. The improvement of his triumphs; he soon became, 1. Saul's
constant attendant, v.2. 2. Jonathan's covenant friend, v.1,3,4. 3. The
darling of his country, v.5, 7, 16. II. The allays of his triumphs. This is
the vanity that accompanies even a right work, that for it a man is envied,
Eccl. 4.4. So David was by Saul. 1. He hated him, and sought to kill him
himself, v.8..11. 2. He feared him, and contrived how he might have some
mischief done him, v. 12..17. Proposed to marry his daughter to him; but,
(1.) Cheated him of the eldest, to provoke him, (v. 19.) and, (2.) Gave him
the younger, upon conditions which would endanger his life, v. 20..25. But
David performed his conditions bravely, (v. 26, 27.) and grew to be more and
more esteemed, v.28..30. Still David is rising, but (as all that aim at the
crown of life must expect) he had a great deal of difficulty and opposition to
grapple with.
1.
2. The fall of Goliath in this engagement. He was in no haste,
because in no fear, but confident that he should soon, at one
stroke, cleave his adversary's head: but while he was preparing
to do it solemnly, David did his business effectually, without any
parade; he slang a stone which hit him in the forehead, and, in
the twinkling of an eye, fetched him to the ground, v.49. He
knew there were famous slingers in Israel, (Judg. 20. 16.) yet
was either so forgetful or presumptuous, as to go with the beaver
of his helmet open, and thither, to the only part left exposed, not
so much David's art, as God's providence, directed the stone,
and brought it with such force that it sunk into his head, notwith-
standing the impudence with which his forehead was brazened.
See how frail and uncertain life is, even then when it thinks itself
best fortified, and how quickly, how easily, and with how small a
matter, the passage may be opened for life to go out and death to
enter. Goliath himself has not power over the spirit to retain the
spirit, Eccl. 8.8. Let not the strong man glory in his strength,
nor the armed man in his armour. See how God resists the
and pours contempt upon those that bid defiance to him and his
people. None ever hardened his heart against God, and pros-
pered. One of the rabbins thinks, that when Goliath said to
David, Come, and I will give thy flesh to the fowls of the air, he
drew up his head so hastily, that his helmet fell off, and so left
his broad forehead a fair mark for David. To complete the
execution, he drew Goliath's own sword, a two-handed weapon
for David, and with it cut off his head, v.51. What need had
David to take a sword of his own? His enemy's sword shall serve
his purpose, when he has occasion for one. God is greatly glorified
when his proud enemies are cut off with their own sword, and he
makes their own tongues to fall upon them, Ps. 64. 8. David's
victory over Goliath was typical of the triumphs of the Son of
David over Satan and all the powers of darkness, whom he
spoiled, and made a shew of them openly; (Col.2.15.) and we
through him are more thun conquerors.
ND it came to pass, when he had made an
end of speaking unto Saul, that the soul
of Jonathan was knit with the soul of David, and
Jonathan loved him as his own soul. 2. And Saul
took him that day, and would let him go no more
home to his father's house. 3. Then Jonathan and
David made a covenant, because he loved him as
his own soul. 4. And Jonathan stripped himself of
the robe that was upon him, and gave it to David,
and his garments, even to his sword, and to his
bow, and to his girdle. 5. And David went out
whithersoever Saul sent him, and behaved himself
wisely and Saul set him over the men of war,
and he was accepted in the sight of all the people,
and also in the sight of Saul's servants.
1
David was anointed to the crown, to take it out of Saul's hand,
and over Jonathan's head; and yet here we find,
I. That Saul, who was now in possession of the crown, reposed a
confidence in him, God so ordering it, that he might, by his pre-
ferment at court, be prepared for future service. Saul now took
him home with him, and would not suffer him to return again to
Before Christ 1000.
Saul troubled with an evil Spir.
I SAMUEL, XVIII.
***
his retirement, v.2. And David having signalized himself above
the men of war, in taking up the challenge which they declined,
Saul set him over the men of war; (v. 5.) not that he made him
general, Abner was in that post, but perhaps captain of the life-
guard; or, though he was youngest, he ordered him to have the
precedency, in recompence of his great services. He employed
him in the affairs of government; and David went out whitherso-
ever Faul sent him, shewing himself as dutiful as he was bold and
courageous. Those that hope to rule, must first learn to obey.
He had approved himself a dutiful son to Jesse his father, and
now a dutiful servant to Saul his master: those that are good in
one relation, it is to be hoped will be so in another.
II. That Jonathan, who was heir to the crown, entered into
covenant with him: God so ordering it, that David's way might
be the clearer, when his rival was his friend.
the latter could not for shame but caress and compliment him,
And it was certainly a great instance of the power of God's grace
in David, that he was able to bear all this respect and honour,
flowing in upon him of a sudden, without being lifted up above
measure. Those that climb so fast, have need of good heads
and good hearts: it is harder to know how to abound, than how
to be abased.
III. That both court and country agree to bless him: it is but
seldom that they agree in their favourites; yet David was accepted
in the sight of all the people, and also (which was strange) in the
sight of Saul's servants, v.5. The former cordially loved him,
6. And it came to pass as they came, when
David was returned from the slaughter of the
Philistine, that the women came out of all cities
of Israel, singing and dancing, to meet king Saul,
with tabrets, with joy, and with instruments of
music. 7. And the women answered one another
as they played, and said, Saul hath slain his
thousands, and David his ten thousands. 8. And
Saul was very wroth, and the saying displeased
him; and he said, They have ascribed unto David
ten thousands, and to me they have ascribed but
thousands: and what can he have more but the
kingdom? 9. And Saul eyed David from that
day and forward. 10. And it came to pass on
the morrow, that the evil spirit from God came
upon Saul, and he prophesied in the midst of
the house: and David played with his hand, as
at other times: and there was a javelin in Saul's
hand. 11. And Saul cast the javelin; for he said,
I will smite David even to the wall with it. And
David avoided out of his presence twice.
1. Jonathan conceived an extraordinary kindness and affection
for him, v.1. When he had made an end of speaking to Saul, he
fell perfectly in love with him. Whether it refers to his conference
with Saul before the battle, (ch.17.34..37.) or to that after, (v.58.)
in which, it is probable, much more was said than is there set
down, is uncertain. But in both David expressed himself with so
much prudence, modesty, and piety, such a felicity of expression,
with so much boldness, and yet so much sweetness, and all this so
natural and unaffected, and the more surprising because of the
disadvantages of his education and appearance, that the soul of
Jonathan was immediately knit unto the soul of David. Jonathan
had formerly set upon the Philistine army with the same faith and
bravery that David had now attacked a Philistine giant: so that
there was between them a very near resemblance of affections,
dispositions, and counsels, which made their spirits unite so easily,
so quickly, so closely, that they seemed but as one soul in two
bodies. None had so much reason to dislike David as Jonathan
had, because he was to put him by the crown, yet none regards
him more. Those that are governed in their love by principles of
wisdom and grace, will not suffer their affections to be alienated
by any secular regards or considerations: the greater thoughts
will swallow up and overrule the lesser.
2. He testified his love to David by a generous present he made
Lim, v. 4. He was concerned to see so great a soul, though lodged
in so fair a body, yet disguised in the mean and despicable dress
of a poor shepherd, and therefore takes care to put him speedily
into the habit of a courtier, for he gave him a robe, and of a
soldier, for he gave him, instead of his staff and sling, a sword
and bow, and, instead of his shepherd's scrip, a girdle, either a
belt or a sash; and, which made the present much more obliging,
they were the same that he himself had worn, and (as a presage
of what would follow) he stripped himself of them to dress David
in them. Saul's would not fit him, but Jonathan's did; their
bodies were of a size, a circumstance which well agreed with the
suitableness of their minds. When Saul put these marks of
honour on David, he put them off again, because he would first
earn them, and then wear them; but now that he had given proofs ||
of the spirit of a prince and soldier, he was not ashamed to wear
the habits of a prince and soldier. David is seen in Jonathan's ||
clothes, that all may take notice he is Jonathan's second self.
Our Lord Jesus has thus shewed his love to us, that he stripped
himself to clothe us, emptied himself to enrich us; nay, he did
more than Jonathan, he clothed himself with our rags, whereas |
Jonathan did not put on David's.
3. He endeavoured the perpetuating of this friendship: so en-
tirely satisfied were they in each other, even at the first interview,
that they made a covenant with each other, v.3. Their mutual
affection was sincere; and he that bears an honest mind startles
not at assurances. True love desires to be constant. Those who
love Christ as their own souls, will be willing to join themselves
to him in an everlasting covenant.
་
r
Now begin David's troubles, and they not only tread on the
heels of his triumphs, but take rise from them; such is the vanity
of that in this world which seems greatest.
I. He was too much magnified by the common people. Some
time after the victory, Saul went a triumphant progress through
the cities of Israel that lay next him, to receive the congratula-
tions of the country. And, when he made his public entry into
any place, the women were most forward to shew him respect, as
was usual then in public triumphs, (v. 6.) and they had got a song,
it seems, which they sang in their dances, (made by some poet or
other, that was a great admirer of David's bravery, and was more
just than wise, in giving his achievements in the late action the
preference before Saul's,) the burthen of which was, Saul has slain
his thousands, and David his ten thousands. Such a difference as
this Moses made between the numbers of Ephraim and Manasseh,
Deut. 33. 17.
II. This mightily displeased Saul, and made him envy David,
v. 8, 9. He ought to have considered that they referred only to
this late action, and intended not to diminish any of Saul's former
exploits; and that, in the action now celebrated, it was undeniably
true, that David, in killing Goliath, did, in effect, slay all the Phi-
listines that were slain that day, and defeated the whole army; so
that they did but give David his due: it may be, he that composed
the song only used a poetical liberty, and intended not any invi-
dious comparison between Saul and David; or, if he did, it was
below the great mind of a prince to take notice of such a reflec-
tion upon his personal honour, when it appeared that the glory of
the public was sincerely intended. But Saul was very wroth, and
presently suspected some treasonable design at the bottom of it:
What can he have more but the kingdom? This made him eye
David, as one he was jealous of, and sought advantages against;
(v.9.) his countenance was not toward him as it had been
Proud men cannot endure to hear any praised but themselves,
and think all the honour lost that goes by themselves. It is
Before Christ 1059.
I SAMUEL, XVIII.
David marries Saul's Daughter.
sign that the Spirit of God is departed from men, if they be
peevish in their resentment of affronts, envious and suspicious of
all about them, and ill-natured in their conduct; for the wisdom
from above makes us quite otherwise.
III. In his fury he aimed to kill David, v. 10,11. Jealousy is
the rage of a man; it made Saul outrageous against David, and
impatient to get him out of the way.
he went out and came in before them. 17. And Saul
said to David, Behold my elder daughter Merab,
her will I give thee to wife: only be thou valiant for
me, and fight the LORD's battles. For Saul said, Let
not mine hand be upon him, but let the hand of the
Philistines be upon him. 18. And David said unto
Saul, Who am I? and what is my life, or my father's
family in Israel, that I should be son-in-law to the
king? 19. But it came to pass at the time when
Merab Saul's daughter should have been given to
David, that she was given unto Adriel the Mehola-
20. And Michal Saul's daughter
thite to wife.
loved David: and they told Saul, and the thing
pleased him. 21. And Saul said, I will give him her,
that she may be a suare to him, and that the hand
of the Philistines may be against him. Wherefore
Saul said to David, Thou shalt this day be my son-
in-law in the one of the twain. 22. And Saul com-
manded his servants, saying, Commune with David
1. His fits of phrensy returned upon him. The very next day
after he conceived malice against David, the evil spirit from God,
that had formerly haunted him, seized him again. Those that
indulge themselves in envy and uncharitableness, give place to the
Devil, and prepare for the re-entry of the unclean spirit, with
seven others more wicked. Where envy is, there is confusion.
Saul pretended a religious ecstacy; he prophesied in the midst of
the house; that is, he had the gestures and motions of a prophet,
and humoured the thing well enough to decoy David into a snare,
and that he might be fearless of any danger, and off his guard;
and, perhaps, designing, if he could but kill him, to impute it to
a divine impulse, and to charge it upon the spirit of prophecy
with which he seemed to be animated; but really it was a hellish
fury that actuated him.
a madman as Saul was, that was mad with malice. a
did he throw it. Justly does David complain of his enemies,
2. David, though advanced to a much higher post of honour,
disdained not, for his master's service, to return to his harp; he
played with his hand, as at other times. Let not the highest think
any thing below them, whereby they may do good, and be service-secretly, and say, Behold, the king hath delight in
able to those they are obliged to.
thee, and all his servants love thee: now therefore
be the king's son-in-law. 23. And Saul's servants
spake those words in the ears of David. And
David said, Seemeth it to you a light thing to be a
king's son-in-law, seeing that I am a poor man, and
lightly esteemed? 24. And the servants of Saul
told him, saying, On this manner spake David.
25. And Saul said, Thus shall ye say to David,
The king desireth not any dowry, but an hundred
foreskins of the Philistines, to be avenged of the
king's enemies. But Saul thought to make David
fall by the hand of the Philistines. 26. And when
his servants told David these words, it pleased
David well to be the king's son-in-law: and the days
were not expired. 27. Wherefore David arose and
went, he and his men, and slew of the Philistines
two hundred men; and David brought their fore-
skins, and they gave them in full tale to the king,
that he might be the king's son-in-law. And Saul
28. And
gave him Michal his daughter to wife.
Saul saw and knew that the LORD was with David,
and that Michal Saul's daughter loved him.
29. And Saul was yet the more afraid of David;
and Saul became David's
David's enemy continually.
30. Then the princes of the Philistines went forth:
and it came to pass, after they went forth, that
David behaved himself more wisely than all the
servants of Saul; so that his name was much set by.
3. He took this opportunity to endeavour the death of David.
A sword in a madman's hand is a dangerous thing, especially such
javelin or dart in his hand, with which he projected and endea-
voured to slay David; not in a sudden passion, but deliberately:
I will smite David to the wall with it; with such a desperate force
that they hated him with a cruel hatred, Ps. 25. 19. No life is
thought too precious to be sacrificed to malice. If a grateful
sense of the great service David had done to the public could not
assuage Saul's fury, yet one would think he should have allowed
himself to consider the kindness he was now doing to himself,
relieving him, so as no one else could, against the worst of
troubles. Those are possessed with a devilish spirit indeed, that
render evil for good. Compare David, with his harp in his hand,
aiming to serve Saul, and Saul, with his javelin in his hand,
aiming to slay David; and observe the sweetness and usefulness of
God's persecuted people, and the brutishness and barbarity of
their persecutors. The blood-thirsty hate the upright, but the
just seek his soul, Prov. 29. 10.
4. David happily avoided the blow twice, namely, now, and
afterwards, ch. 19.10. He did not throw the javelin at Saul
again; he withdrew, not fighting, but flying, for his own preser-
vation. Though he had both strength and courage enough, and
colour of right, to make resistance and revenge the injury, yet he
did no more than secure himself, by getting out of the way of it.
David, no doubt, had a watchful eye upon Saul's hand, and the
javelin in it, and did as bravely in running from it, as he did lately
in running upon Goliath. Yet his safety must be ascribed to the
watchful eye of God's providence upon him, saving his servant
from the hurtful sword; and by this narrow escape it seemed he
was designed for something extraordinary.
12. And Saul was afraid of David, because the
LORD was with him, and was departed from Saul.
13. Therefore Saul removed him from him, and
made him his captain over a thousand; and he went
out and came in before the people. 14. And David
behaved himself wisely in all his ways; and the Lord
was with him. 15. Wherefore when Saul saw that
he behaved himself very wisely, he was afraid of him.
16. But all Israel and Judah loved David, because
in
open hostility, when he threw the javelin at him; now we are
Saul had now, in effect, proclaimed war with David; he began
here told, how his enmity proceeded, and how David received the
attacks of it.
I. See how Saul expressed his malice against David.
afraid that David would do him mischief, to force his way to the
1. He was afraid of him, v. 12. Perhaps he pretended to be
crown. Those that design ill against others, are commonly will
ing to have it thought that others design ill against them: but
Before Christ 1059.
David marries Saul's Daughter.
I SAMUEL, XVI.
•
David's withdrawing, (v.11.) was a plain evidence that he was to expose him to the Philistines had nothing bad in it: Let not
far from such a thought. However, he really stood in awe of my hand be upon him, but the hand of the Philistines; whereas
him, as Herod feared John, Mark, 6.20. Saul was sensible that that malicious design against him was as truly murder before
he had lost the favourable presence of God himself, and that God, as if he had slain him with his own hands. [2.] What
David had it, and, for this reason, he feared him. Note, Those cheats they put upon the world. Saul pretended extraordinary
are truly great, and to be reverenced, that have God with them.kindness for David, even then when he aimed at his ruin, and
The more wisely David behaved himself, the more Saul feared was actually plotting it: Thou shalt be my son-in-law, says he,
him, v. 15. and again, v. 29. Men think the way to be feared, is, (v. 21.) notwithstanding he hated him implacably. Perhaps,
to hector and threaten, which makes them feared by fools only, David refers to this, when (Ps. 55.21.) he speaks of his enemy
but despised by the wise and good; whereas the way to be both as one whose words were smoother than butter, but war was in his
feared and loved, feared by those to whom we would wish to be a heart. It is probable that Saul's employing his servants to per-
terror, and loved by those to whom we would wish to be a delight, suade David to enter into a treaty of a match with his daughter
is, to behave ourselves wisely. Wisdom makes the face to shine, Michal, (v. 22.) arose from an apprehension that either his
and commands respect.
having cheated him about his elder daughter, (v. 19.) or the hard-
ness of the terms he intended now to propose, would make him
decline it.
||
II. See how David conducted himself, when the tide of Saul's
displeasure ran thus high against him.
1. He behaved himself wisely in all his ways, v.14. He
perceived Saul's jealousy of him, which made him very cautious.
and circumspect in every thing he said and did, and careful to
give no offence. He did not complain of hard measure, nor make
himself the head of a party, but managed all the affairs he was
intrusted with, as one that made it his business to do real service
to his king and country, looking upon that to be the end of his
preferment. And then the Lord was with him to give him
success in all his undertakings. Though he contracted Saul's
ill-will by it, yet he obtained God's favour. Compare this with
Ps. 101.2. where it is David's promise, I will behave myself
wisely; and that promise he here performed; and it is his prayer,
Oh when wilt thou come unto me? And that prayer God here
answered, the Lord was with him. However blind Fortune may
seem to favour fools, God will own and bless those that behave
themselves wisely.
2. He removed him from court, and gave him a regiment in
the country, v. 13. He made him captain over a thousand, that
he might be from under his eye, because he hated the sight of
him; and that he might not secure the interest of the courtiers.
Yet herein he did impoliticly; for. he gave David an opportunity
of ingratiating himself with the people, who therefore loved him,
(v. 16.) because he went out and came in before them; that is, he
presided in the business of his country, civil as well as military,
and gave universal satisfaction.
3. He stirred him up to take all occasions of quarrelling with
the Philistines and engaging them, (v. 17.) insinuating to him,
that hereby he would do good service to his prince, Be thou
valiant for me; and good service to his God, Fight the Lord's
battles; and a kindness to himself too, for hereby he would
qualify himself for the honour he designed him, which was, to
marry his eldest daughter to him. This he had merited by
killing Goliat, for it was promised by proclamation to him that
should do that exploit; (ch.17.25.) but David was so modest,
as not to demand it, and now, when Saul proposed it, it was with
design of mischief to him, to make him venture upon hazardous
attempts, saying in his heart, Let the hand of the Philistines be
upon him, hoping they would some time or other be the death of
him; yet how could he expect this, when he saw that God was
with him?
·
4. He did what he could to provoke him to discontent and
mutiny, by breaking his promise with him, and giving his daughter
to another, when the time was come that she should have been
given to him, v. 19. This was as great an affront as he could
possibly put upon him, and touched him both in his honour and
in his love; he, therefore, thought David's resentments of it would
break out in some indecency or other, in word or deed, which
might give him an advantage against him to take him off by
course of law. Thus evil men seek mischief.
2. When it was proposed to him to be son-in-law to the king,
he once and again received the proposal with all possible modesty
and humility. When Saul proposed his eldest daughter to him,
(v. 18.) he said, Who am I, and what is my life? When the
courtiers proposed the younger, he took no notice of the affront
Saul had given him in disposing of the elder from him, but con-
tinued in the same mind; (v. 23.) Seemeth it a light thing to you
to be a king's son-in-law, seeing that I am a poor man, and
lightly esteemed? He knew Michal loved him, and yet did not
offer to improve his interest in her affections, for the gaining of
her without her father's consent, but waited till it was proposed to
him. And then see, (1.) How highly he speaks of the honour
offered him, To be son-in-law to the hing Though the king.
5. When he was disappointed in this, he proffered him his other was but an upstart, in his original as mean as himself, in his
daughter, (who, it seems, had a secret kindness for David, v. 20.)| management no better than he should be, yet, being a crowned
but with this design, that she might be a snare to him, v.21. head, he speaks of him, and the royal family, with all due respect.
(1.) Perhaps he hoped that she would, even after her marriage Note, Religion is so far from teaching us, that it does not allow
to David, take part with her father against her husband, and give us, to be rude and unmannerly. We must render honour to
him an opportunity of doing him an unkindness. However, whom honour is due. (2.) How humbly he speaks of himself.
(2.) The conditions of, the marriage, he hoped, would be his Who am I? This did not proceed from a mean, abject, sneaking
destruction; for (so zealous will Saul seem against the Philistines) spirit, for, when there was occasion, he made it appear that he
the conditions of the marriage must be, that he killed a hundred || had as high a sense of honour as most men; nor was it from his
Philistines, and, as proofs that those he bad slain, were uncircum-jealousy of Saul, (though he had reason enough to fear a snake
cised, he must bring in their foreskins cut off; this would be a under the green grass,) but from his true and deep humility.
just reproach upon the Philistines, who hated circumcision, as it Who am I? A poor man, and lightly esteemed! David had as
was an ordinance of God; and perhaps David, in doing this, much reason as any man to value himself. He was of an ancient
would the more exasperate them against him, and make them seek and honourable family of Judah, a comely person, a great states-
to be revenged on him, which was the thing that Saul desired and man and soldier; his achievements were great, for he had won
designed, much more than to be avenged on the Philistines: For Goliath's head and Michal's heart: he knew himself destined by
Saul thought to make David fall by the Philistines, v. 25. See the divine counsels to the throne of Israel, and yet, Who am I,
here, [1.] What cheats bad men put upon themselves. Saul's and what is my life? Note, It well becomes us, however God has
conscience would not suffer him, except when the evil spirit advanced us, always to have low thoughts of ourselves. He that
was actually upon him, to aim at David's life himself, for even humbleth himself, shall be exalted. And if David thus magnified
he could not but conceive horror at the thought of murder- the honour of being son-in-law to the king, how should we
ing such an innocent and excellent person; but he thought that magnify the honour of being sons (not in law, but in gospel)
+
w
Before Christ C4%
I SAMUEL, XVIII, XIX.
1058.
Saul's Jealousy of David.
•
||
to the King of kings! Behold what manner of love the Father has
bestowed upon us! Who are we, that we should be thus dignified?
3. When the slaying of an hundred Philistines was made the
condition of David's marrying Saul's daughter, he readily closed
with it; (v.26.) It pleased David well to be the king's son-in-law
upon those terms; and, before the time given him for the action
was expired, he doubled the demand, and slew two hundred, v.27.
He would not seem to suspect that Saul designed his hurt by it,
(though he had reason enough,) but rather, he would act as if
Saul had meant to consult his honour, and therefore cheerfully
undertook it, as became a brave soldier and a true lover, though
we may suppose it uneasy to Michal. David hereby discovered
likewise, (1.) A great confidence in the divine protection;
knew God was with him, and therefore, whatever Saul hoped,
David did not fear falling by the Philistines, though he must needs
expose himself much by such an undertaking as this. (2.) A great
zeal for the good of his country, which he would not decline any
occasion of doing service to, though with the hazard of his life.
(3.) A right notion of
consists not so much in being
3.) A right notion of honour, which consists not so much in being
preferred, as in deserving to be so. David was then pleased with
the thoughts of being the king's son-in-law, when he found the
honour set at this high price; being more solicitous how to merit
it, than how to obtain it; nor could he wear it with satisfaction,
till he had won it.
of thee; and what I see, that I will tell thee. 4. And
Jonathan spake good of David unto Saul his father,
and said unto him, Let not the king sin against his
servant, against David; because he hath not sinned
against thee, and because his works have been to
thee-ward very good: 5. For he did put his life in
his hand, and slew the Philistine, and the LORD
wrought a great salvation for all Israel: thou
sawest it, and didst rejoice; wherefore then wilt
thou sin against innocent blood, to slay David
without a cause? 6. And Saul hearkened unto the
voice of Jonathan: and Saul sware, As the LORD
7. And Jonathan
liveth, he shall not be slain.
called David, and Jonathan shewed him all those
things. And Jonathan brought David to Saul,
and he was in his presence, as in times past.
he
4. Even after he was married, he continued his good services to
Israel. When the princes of the Philistines began to move towards
another war,
David was ready to oppose them, and behaved him-
self more wisely than all the servants of Saul, v.30. The law
dispensed with men from going to war the first year after they
were married, (Deut. 24. 5.) but David loved his country too well
to make use of that dispensation. Many that have shewed them-
selves forward to serve the public when they have been in pursuit
of preferment, have declined it when they have gained their point;
but David acted from more generous principles.
Lastly, Observe how God brought good to David out of Saul's
projects against him. 1. Saul gave him his daughter to be a snare
to him, but, in this respect, that marriage was a kindness to him,
that his being Saul's son-in-law made his succeeding him much
the less invidious, especially when so many of his sons were slain
with him, ch. 31.2. 2. Saul thought, by putting him upon
dangerous services, to have him taken off, but that very thing
confirmed his interest in the people; for the more he did against
the Philistines, the better they loved him, so that his name was
much set by, (v.30.) which would make his coming to the crown
the more easy. Thus God makes even the wrath of man to praise
him, and serves his designs of kindness to his own people by it.
1
J.
CHAP. XIX.
Immediately after David's marriage, which should have secured him Saul's
affection, we find his troubles coming upon him faster than ever, and Saul's
enmity to him the cause of all. His death was vowed, and four fair escapes
of his from the hurtful sword of Saul we have an account of in this chapter.
The first by the prudent mediation of Jonathan, v.1..7. The second by his
own quickness, v.8..10. The third by Michal's fidelity, v. 11..17. The
fourth by Samuel's protection, and a change, for the present, wrought upon
Saul, v. 18..24. Thus God has many ways of preserving his people. Provi-
dence is never at a loss..
A
ND Saul spake to Jonathan his son, and to
all his servants, that they should kill David.
2. But Jonathan Saul's son delighted much in
David: and Jonathan told David, saying, Saul my
father seeketh to kill thee: now therefore, I pray
thee, take heed to thyself until the morning, and
abide in a secret place, and hide thyself: 3. And
I will go out and stand beside my father in the field
where thou art, and I will commune with my father
Saul and Jonathan appear here in their different characters,
with reference to David.
I. Never was enemy so unreasonably cruel as Saul. He spake
to his son and all his servants, that they should kill David, v.1.
His projects to take him off had failed, and therefore he proclaims
him an outlaw, and charges all about him, upon their allegiance,
to take the first opportunity to kill David. It is strange that he
was not ashamed thus to avow his malice, when he could give no
reason for it; and that, knowing that all his servants loved him,
(for so he had said himself, ch. 18.22.) he was not afraid of
provoking them to rebel by this bloody order. Either malice was
not then so politic, or justice was not so corrupted, as it has been
since, or else Saul would have had him indicted, and have
suborned witnesses to swear treason against him, and so have
had him taken off, as Naboth was, by colour of law: but there is
least danger from this undisguised malice. It was strange that
he who knew how well Jonathan loved him, should expect him to
kill him; but he thought, because he was heir to the crown, he
must needs be as envious at David as himself was. And Providence
ordered it thus, that he might befriend David's safety.
II. Never was friend so surprisingly kind as Jonathan. A friend
in need is a friend indeed: such a one Jonathan was to David.
He not only continued to delight much in him, though David's
glory eclipsed his, but bravely appeared for him now that the
stream ran so strong against him.
1. He took care for his present security, by letting him know
his danger; (v.2.) “ Take heed to thyself, and keep out of harm's
way." Jonathan knew not but some of the servants might be
either so obsequious to Saul, or so envious at David, as to put the
orders in execution which Saul had given, if they could light on
David.
2. He took pains to pacify his father, and reconcile him to
David.
David. The next morning, he ventured to commune with him
concerning David; (v.3.) not that night, either because he ab-
served Saul to be drunk, and not fit to be spoken to, or because
he hoped that, when he had slept upon it, he would himself revoke
the order, or because he could not have an opportunity of speaking
to him till morning. His intercession for David was, (1.) Very
prudent. It was managed with a great deal of the meekness of
wisdom; and he shewed himself faithful to his friend by speaking
good of him, though he was in danger of incurring his father's
displeasure by it. A rare instance of valuable friendship! He
pleads, [1.] The good services David had done to the public, and
particularly to Saul; His work has been to thee-ward very good,
v.4. Witness the relief he had given him against his distemper
with his harp; and his bold encounter with Goliath, that memor-
able action, which did, in effect, save Saul's life and kingdom: he
appeals to himself concerning that, Thou thyself sawest it, and
didst rejoice. In that, and other instances, it appeared that David
Fin Ub.
Before Christ 1058.
David escapes from Saul
I SAMUEL, XIX.
was a favourite of Heaven, and a friend to Israel, as well as a
good servant to Saul, for by him the Lord wrought a great
salvation for all Israel; so that to order him to be slain was not
only base ingratitude to so good a servant, but a great affront to
God, and a great injury to the public. [2.] He pleads his inno-
cency: though he had formerly done many good offices, yet if he
had now been chargeable with any crimes, it had been another
matter, but he has not sinned against thee; (v. 4.) his blood is
innocent, (v.5.) and if he be slain, it is without cause. And
Jonathan had therefore reason to protest against it, because he
could not entail any thing upon his family more pernicious than
the guilt of innocent blood. (2.) His intercession, being thus
prudent, was prevalent. God inclined the heart of Saul to
hearken to the voice of Jonathan. Note, We must be willing to
bear reason, and to take all reproof and good advice even from
our inferiors; parents from their own children. How forcible
are right words! Saul was, for the present, so far convinced of
the unreasonableness of his enmity to David, that, [1.] He
recalled the bloody warrant for his execution; (v. 6.) As the Lord
liveth, he shall not be slain. Whether Saul swore here with due
solemnity or no, does not appear; perhaps he did, and the matter
was of such moment as to deserve it, and of such uncertainty as
to need it; but, at other times, Saul swore rashly and profanely,
which made the sincerity of this oath justly questionable: for it
may be feared that those who can so far jest with an oath as to
make a by-word of it, and prostitute it to a trifle, have not such a
due sense of the obligation of it, but that, to serve a turn, they
will prostitute it to a lie. Some suspect that Saul said and swore
this with a malicious design to bring David within his reach again,
intending to take the first opportunity to slay him; but, as bad as
Saul was, we can scarcely think so ill of him; and therefore we
suppose that he spake as he thought, for the present, but the
convictions soon wore off, and his corruptions prevailed and
triumphed over them. [2.] He renewed the grant of his place at
court. Jonathan brought him to Saul, and he was in his presence
as in times past, (v.7.) hoping that now the storm was over, and
that his friend Jonathan would be instrumental to keep his father
always in this good mind.
8. And there was war again: and David went
out, and fought with the Philistines, and slew
them with a great slaughter; and they fled from
him. 9. And the evil spirit from the LORD was
upon Saul, as he sat in his house with his javelin
in his hand: and David played with his hand.
10. And Saul sought to smite David even to the
wall with the javelin; but he slipped away out of
Saul's presence, and he smote the javelin into the
wall: and David fled, and escaped that night.
Notwithstanding the many affronts Saul had given to David,
yet we find him, (1.) As bold as ever in using his sword for the
service of his country, v. 8. The war broke out again with the
Philistines, which gave David occasion again to signalize himself:
it was with a great deal of bravery that he charged them; he
came off victorious, slaying many, and putting the rest to flight.
(2.) As cheerful as ever in using his harp for the service of his
prince. When Saul was disturbed with his former fits of
melancholy, David played with his hand, n.2. He might have
pleaded that that was a piece of service now below him; but an ¦
2
humble good man will think nothing below him by which he may
do good. He might have objected the danger he was in the last
time he did this office for Saul, ch. 18. 10. But he had learned
to render good for evil, and to trust God with his safety in
way of his duty. See how David was affected when his ene
was sick; (Ps. 35. 14.) which, perhaps, refers to Sa
sickness.
12. So Michal let David down
11. Saul also sent messengers unto David's
house, to watch him, and to slay him in the morn-
ing: and Michal David's wife told him, saying, If
thou save not thy life to-night, to-morrow thou
shalt be slain.
through a window: and he went, and fled, and
escaped. 13. And Michal took an image, and laid
it in the bed, and put a pillow of goats' hair for his
bolster, and covered it with a cloth. 14. And wher
Saul sent messengers to take David, she said, He
is sick. 15. And Saul sent the messengers again
1. David continues his good services to his king and country. to see David, saying, Bring him up to me in the
Though Saul had requited him evil for good, and even his useful-bed, that I may slay him. 16. And when the
ness was the very thing for which Saul envied him, yet he did not messengers were come in, behold, there was an
therefore retire in sullenness, and decline public service. Those image in the bed, with a pillow of goats' hair for
that are ill-paid for doing good, yet must not be weary in well-his bolster. 17. And Saul said unto Michal, Why
doing, remembering what a bountiful Benefactor our heavenly hast thou deceived me so, and sent away mine
enemy, that he is escaped? And Michal answered
Saul, He said unto me, Let me go; why should I
kill thee?
Here,
Father is, even to the froward and unthankful.
1
2. Saul continues his malice against David. He that but the
other day had sworn by his Maker, that he should not be slain,
now endeavours to slay him himself. So implacable, so incurable,
is the enmity of the seed of the serpent against that of the woman;
so deceitful and desperately wicked is the heart of man without
the grace of God, Jer. 17.9. The fresh honours David had won
in this last war with the Philistines, instead of extinguishing Saul's
ill will to him, and confirming his reconciliation, revived his envy,
and exasperated him yet more. And when he indulged this
wicked passion, no marvel that the evil spirit came upon him;
(v. 9.) for when we let the sun go down upon our wrath, we give
place to the Devil, (Eph.4. 26, 27.) we make room for him, and
invite him. Discomposures of mind, though helped forward by
the agency of Satan, commonly owe their original to men's own
sins and follies. Saul's fear and jealousy made him a torment to
himself, so that he could not sit in his house without a javelin in
his hand, pretending it was for his preservation, but designing it
for David's destruction; for he endeavoured to nail him to the
wall, running at him so violently, that he struck the javelin into
the wall, v.10. So strong was the Devil in him, so strong his
own rage and passion. Perhaps he thought, if he had killed him
now, he had been excusable both before God and man, as being
non compos mentis—not in his right mind, and that it would have
been imputed to his distraction. But God cannot be deceived by
pretences, whatever men may be.
3. God continues his care of David, and still watches over him
for good. Saul missed his blow; David was too quick for him,
and fled, and, by a kind providence, escaped that night. To these
preservations, among others, David often refers in his psalms,
when he speaks of God's being his Shield and Buckler, his Rock
and Fortress, and delivering his soul from death..
Here is,
I. Saul's further design of mischief to David. When he had
escaped the javelin, supposing he went straight to his own house,
as indeed he did, he sent some of his guards after him to lay wait
at the door of his house, and to assassinate him in the morning as
soon as he stirred out, v. 11, Josephus says, the design was to seize
Before Christ 1058.
Saul prophesies before Samuel.
I SAMUEL. XIX.
him, and to hurry him before a court of justice that was ordered || her husband? Those that themselves will be held by no bonds o
to condemn him, and put him to death, as a traitor; but we are reason or religion, are ready to think that others should as easily
here told, it was a shorter way they were to take with him, they break those bonds. In answer to Saul's chiding, Michal is not so
were ordered to slay him. Well might David complain that his careful of her husband's reputation as she had been of his person,
fnemies were bloody men, as he did in the psalm which he penned when she makes this her excuse, He said, Let me go; why should
at this time, and upon this occasion, (Ps. 59.) when Saul sent, I kill thee? As her insinuating that she would have hindered his
and they watched the house to kill him. See v. 2, 3, and 7. flight, was false, (it was she that put him upon it, and furthered
He complains that swords were in their lips.
it,) so it was an unjust, unworthy, reflection upon him, to suggest
that he threatened to kill her, if she would not let him go, and
might confirm Saul in his rage against him. David was far from
being so barbarous a man, and so imperious a husband, so brutish
in his resolves, and so haughty in his menaces, as she here
represented him. But David suffered both from friends and foes,
and so did the Son of David.
|
II. David's wonderful deliverance out of this danger; Michal
was the instrument of it, whom Saul gave him to be a snare to
him, but she proved his protector and helper; often is the Devil
out-shot with his own bow. How Michal came to know the
danger he was in, does not appear; perhaps she had notice sent
her from court, or, rather, was herself aware of the soldiers about
the house, when they were going to bed, though they kept so
still and silent, that they said, Who does hear? as David takes
notice of this in that psalm, v.7. She, knowing her father's great
indignation at David, soon suspected the design, and bestirred
herself for her husband's safety.
4
60.
1. She got David out of the danger. She told him how
imminent the peril was, (v. 11.) To-morrow thou wilt be slain.
She told him, as Josephus paraphrases it, that if the sun saw him
there next morning, it would never see him more; and then put
him in a way of escape. David himself was better versed in the
art of fighting than of flying, and, had it been lawful, it would
have been easy for him to have cleared his house, by dint of sword,
from those that haunted it, but Michal let him down through a
window, (v. 12.) all the doors being guarded; and so he fled,
and escaped. And now it was, that, either in his own closet
before he went, or in the hiding-place to which he fled, he
penned that fifty-ninth psalm, which shews, that, in his fright
and hurry, his mind was composed, and, in this great danger, his
faith was strong and fixed on God; and whereas the plot was
to slay him in the morning, he speaks there with the greatest
assurance, (v. 16.) I will sing aloud of thy mercy in the morning.
2. She practised a deception upon Saul, and those whom he
employed to be the instruments of his cruelty. When the doors
of the house were opened in the morning, and David did not
appear, the messengers would search the house for him; and did
But Michal told them he was sick in bed, (v.14.) and, if
they would not believe her, they might see; for (v. 13.) she had
put a wooden image in the bed, and wrapt it up close and warm
as if it had been David asleep, not in a condition to be spoken to:
the goats' hair about the image was to resemble David's hair,
the better to impose upon them. Michal can by no means be
justified in telling a lie, and covering it thus with a cheat; God's
truth needed not her lie: but she intended hereby to keep Saul
in suspense for a while, that David might have time to secure
himself, not doubting but those messengers would pursue him, if
they found he was gone. The messengers had so much humanity
as not to offer him any disturbance, when they heard he was sick;
for to them that are in that misery, pity should be shewn; but
Saul, when he heard it, gave positive orders that he should be
brought to him, sick or well; (v. 15.) Bring him to me in the
bed, that I may slay him. It was base and barbarous thus to
triumph over a sick man; and to vow the death of one who,
for aught he knew, was dying by the hand of nature. So
earnestly did he thirst after his blood, and so greedy was his
revenge, that he could not be pleased to see him dead, unless he
himself was the death of him; though, a while ago, he said, Let
not mine hand be upon him. Thus, when men lay the reins on
the neck of their passions, they grow more and more outrageous.
When the messengers were sent again, the cheat was discovered,
v. 16. But, by this time, it was to be hoped that David was
safe, and, therefore, Michal was not then much concerned at the
discovery. Saul chid her for helping David to escape; (v. 17.)
Why hast thou deceived me so? What a base spirit was Saul of,
to expect, that, because Michal was his daughter, she must there-
fore, betray her own husband to him unjustly! Ought she not to
forsake and forget her father, and her father's house, to cleave to
•
·
}
VOL.
73
(
辰
​L
18. So David fled, and escaped, and came to
Samuel to Ramah, and told him all that Saul had
done to him. And he and Samuel went and dwelt
in Naioth. 19. And it was told Saul, saying,
Behold, David is at Naioth in Ramah. 20. And
Saul sent messengers to take David: and when
they saw the company of the prophets prophesying,
and Samuel standing as appointed over them, the
Spirit of God was upon the messengers of Saul, and
they also prophesied. 21. And when it was told
Saul, he sent other messengers, and they prophesied
likewise. And Saul sent messengers again the
third time, and they prophesied also: 22. Then
went he also to Ramah, and came to a great well
that is in Sechu: and he asked and said, Where
are Samuel and David? And one said, Behold,
they be at Naioth in Ramah. 23. And he went
thither to Naioth in Ramah: and the Spirit of God
was upon him also, and he went on, and prophe-
sied, until he came to Naioth in Ramah. 24. And
he stripped off his clothes also, and prophesied
before Samuel in like manner, and lay down naked
all that day and all that night. Wherefore they
say, Is Saul also among the prophets?
Here is,
I. David's place of refuge. Being got away in the night from
his own house, he fled not to Beth-lehem to his relations, or to
any of the cities of Israel that had caressed and cried him up, to
make an interest in them for his own preservation; but he ran
straight to Samuel, and told him all that Saul had done to him,
v. 18. 1. Because Samuel was the man that had given him
assurance of the crown; and his faith in that assurance now
beginning to fail, and he being ready to say in his haste, (or, in
his flight, as some read it, Ps. 116. 11.) All men are liars, (“not
only Saul that promised me my life, but Samuel himself that
promised me the throne,") whither should he go but to Samuel,
for such encouragements, in this day of distress, as would support
his faith? In flying to Samuel, he made God his Refuge, trusting
in the shadow of his wings; where else can a good man think
himself safe?
himself safe? 2. Because Samuel, as a prophet, was best able to
advise him what to do in this day of his distress. In the psalm
he penned the night before, he had lifted up his prayer to God;
and now he takes the first opportunity of waiting upon Samuel,
to receive direction and instruction from God. If we expect
answers of peace to our prayers, we must have our ears open to
God's word, v. 3. Because, with Samuel, there was a college of
prophets with whom he might join in praising God, and the
Before Christ 1058.
David consulls Jonathan
I SAMUEL, XIX, XX.
pleasure of that would be the greatest relief imaginable to him in
his present distress, he met with little rest or satisfaction in Saul's
court, and therefore went to seek it in Samuel's church. And,
doubtless, what little pleasure is to be had in this world, they have
it that live a life of communion with God; so that David retired
in the time of trouble, Ps. 27.4..6.
II. David's protection in this place. He and Samuel went and
dwelt (or lodged) in Naioth, where the school of the prophets
was, in Ramah, as in a privileged place, for the Philistines them-
selves would not disturb that meeting, ch. 10. 10. But Saul,
having notice of it by some of his spies, (v. 19) sent officers to
seize David, v.20. When they did not bring him, he sent more;
when they returned not, he sent the third time; (v. 21.) and,
hearing no tidings of these, he went himself, v. 22. So impatient.
was he in his thirst after David's blood, so restless to compass
his design against him, though baffled by one providence after
another, that he could not perceive that David was under the
special protection of Heaven. It was below the king, to go him-
self on such an errand as this; but persecutors will stoop to any
thing, and stick at nothing, to gratify their malice. Saul lays aside
all public business, to hunt David. How was David delivered,
now, that he was just ready to fall (like his own lamb formerly)
into the mouth of the lion? Not as he delivered his lamb, by
slaying the lion, or, as Elijah was delivered, by consuming the
messengers with fire from heaven, but by turning the lions for the
present into lambs.
1. When the messengers came into the congregation where
David was among the prophets, the Spirit of God came upon
them, and they prophesied; that is, they joined with the rest in
praising God. Instead of seizing David, they themselves were
seized. And thus, (1.) God secured David: for, either they
were put into such an ecstacy by the spirit of prophecy, that they
could not think of any thing else, and so forgot their errand, and
never minded David; or they were, by it, put, for the present, into
so good a frame, that they could not entertain the thought of
doing so bad a thing. (2.) He put an honour upon the sons of
the prophets, and the communion of saints, and shewed how he
can, when he pleases, strike an awe upon the worst of men, by
the tokens of his presence in the assemblies of the faithful, and
force them to acknowledge, that God is with them of a truth,
1 Cor. 14. 24, 25. See also the benefit of religious societies, and
what good impressions may be made by them on minds that
seemed unapt to receive such impressions. And where may the
influence of the Spirit be expected, but in the congregations of
the saints? (3.) He magnified his power over the spirits of men.
He that made the heart and tongue, can manage both to serve his
own purposes. Balaam prophesied of the happiness of Israel,
whom he would have cursed; and some of the Jewish writers
think these messengers prophesied of the advancement of David
CHAP. XX.
David, having several times narrowly escaped Saul's fury, begins to consid?
at last, whether it were not necessary for him to retire into the chustry, and
to take up arms in his own defence. But he will not do so daring a thing,
without consulting his faithful friend Jonathan; how that was done, and what
passed between them, we have an account in this chapter, where we have as
surprising instances of supernatural love, as we had in the chapter before of
unnatural hatred. I. David complains to Jonathan of his present distress,
and engages him to be his friend, v.1..8. 11. Jonathan faithfully promises
to get and give him intelligence how his father stood affected to him, and
renews the covenant of friendship with him, v. 9..23. III. Jonathan, upon
trial, finds, to his grief, that his father was implacably enraged against David,
m. 24..34. IV. He gives David notice of this, according to the appointment
between them, v.35..42.
have I
is not so.
1. ND David fled from Naioth in Ramah,
and came and said before Jonathan, What
done? what is mine iniquity? and what is
my sin before thy father, that he seeketh my life?
2. And he said unto him, God forbid; thou shalt
not die: behold, my father will do nothing either
great or small, but that he will shew it me: and
why should my father hide this thing from me? it
And David sware moreover, and said,
Thy father certainly knoweth that I have found
grace in thine eyes; and he saith, Let not Jonathan
know this, lest he be grieved: but truly as the
LORD liveth, and as thy soul liveth, there is but a
step between me and death. 4. Then said Jona-
than unto David, Whatsoever thy soul desireth, I
will even do it for thee. 5. And David said unto
Jonathan, Behold, to-morrow is the new moon, and
I should not fail to sit with the king at meat: but
let me go, that I may hide myself in the field unto
the third day at even. 6. If thy father at all miss
me, then say, David earnestly asked leave of me,
that he might run to Beth-lehem his city: for there
is a yearly sacrifice there for all the family. 7. If
he say thus, It is well; thy servant shall have
peace: but if he be very wroth, then be sure that
evil is determined by him. 8. Therefore thou shalt
deal kindly with thy servant; for thou hast brought
thy servant into a covenant of the LORD with thee:
notwithstanding, if there be in me iniquity, slay
me thyself; for why shouldest thou bring me to
thy father?
to the throne of Israel.
Here,
2. Saul himself was likewise seized with the spirit of prophecy,
before he came to the place. One would have thought that so
bad a man as he, had been in no danger of being turned into a
prophet; yet, when God will take this way of protecting David,
even Saul is no sooner come (as Bishop Hall expresses it) within
smell of the smoke of Naioth, but he prophesies, as his mes- I. David makes a representation to Jonathan of his present
sengers did, v.23. He stripped off his royal robe, and warlike troubles. While Saul lay bound by his trance at Naioth. David
habiliments, because they were either too fine, or too heavy, escaped to the court, and got to speak with Jonathan. And iz
for this service, and fell into a trance, as it should seem, or was happy for him that he had such a friend at court, when he
into a rapture, which continued all that day and night. The had such an enemy on the throne. (If there be those that hate
saints at Damascus were delivered from the rage of the New- and despise us, let us not be disturbed at that, for there are
Testament Saul, by a change wrought on his spirit, but of those also that love and respect us; God hath set the one over
another nature from this. This was only amazing, but that against the other, and so must we Jonathan was a friend that
sanctifying. This, for a day, that, for ever. Note, Many have loved at all times; loved David as well now in distress, and hid
great gifts, and yet no grace; prophesy in Christ's name, and him as welcome into his arms, as he had done when he was in
yet are disowned by him, Matth. 7. 22. Now, the proverb || his triumph; (ch. 18.1.) and he was a brother that was born for
recurs, Is Saul among the prophets? See ch.10.12. Then, it || adversity, Prov. 17. 17. Now, 1. David appeals to Jonathan
was different from what it had been, but now, contrary. He is himself concerning his innocency, and he needed not say much
rejected of God, and actuated by an evil spirit, and yet among the to him for the proof of that, only desires him, that, if he knew of
prophets.
any just offence he had given his father, he would tell him, that
Before Christ 1058.
Jonathan's Covenant with David.
I SAMUEL, XX.
be might humble himself, and beg his pardon.
(C
What have I urge him to. espouse his cause, if he were not sure that it was a
done? v. 1. 2. He endeavours to convince him, that, notwith-righteous cause; If there be iniquity in me, I am so far from
standing his innocency, Saul sought his life. Jonathan, from a desiring, or expecting, that the covenant between us should bind
principle of filial respect to his father, was very loath to believe thee to be a confederate with me in that iniquity, that I freely
that he designed, or would ever do, so wicked a thing, v. 2. He release thee from it, and wish that thy hand may be first upon
the rather hoped so, because he knew nothing of any such me: slay me thyself.”
me: slay me thyself." No honest man will urge his friend to do
design; and he had usually been made privy to all his cour.sels. a dishonest thing for his sake.
Jonathan, as became a dutiful son, endeavoured to cover his
father's shame, as far as was consistent with justice and fidelity to
David. Charity is not forward to think evil of any, especially
of a parent, 1 Cor. 13. 5. David, therefore, gives him the as-
surance of an oath concerning his own danger; swears the
upon Saul, that he was in fear of his life by him; "As the Lord
liveth, than which, nothing more sure in itself; and as thy soul
liveth, than which, nothing more certain to thee; whatever thou
thinkest, there is but a step between me and death, v. 3. And,
as for Saul's concealing it from Jonathan, it was easy to account
for that, he knew the friendship between him and David; and,
therefore, though in other things he advised with him, vet not in
that. None more fit than Jonathan to serve him in every design
that was just and honourable, but he knew him to be a man of
more virtue, than to be his confidant in so base a design as the
murder of David.
•
II. Jonathan generously offers him his service; (v.4.) What-
soever thou desirest, (he needed not insert the proviso of lawful and
honest, for he knew David too well to think he would ask any
thing that was otherwise,) I will even do it for thee. This is true
friendship. Thus Christ testifies his love to us. Ask, and it shall
be done for you; and we must testify our's to him, by keeping his
commandments.
III. David only desires him to satisfy himself, and then to
satisfy him, whether Saul did really design his death or no.
Perhaps David proposed this, more for Jonathan's conviction
than his own, for he himself was well satisfied.
1. The method of trial he proposes was very natural, and
would certainly discover how Saul stood affected to him. The
two next days, Saul was to dine publicly, upon occasion of the
solemnities of the new moon, when extraordinary sacrifices were
offered, and feasts made upon the sacrifices. Saul was rejected
of God, and the Spirit of the Lord was departed from him, and
yet he kept up his observance of the holy feasts. There may be
the remains of external devotion, where there is nothing but the
ruins of real virtue. At these solemn feasts, Saul had either all
his children to sit with him, and David had a seat as one of them;
or, all his great officers, and David had a seat as one of them.
However it was, David resolved his seat should be empty (and
that it never used to be at a sacred feast) those two days, (v.5.)
and he would abscond till the solemnity was over, and put it
upon this issue: If Saul admitted an excuse for his absence, and
dispensed with it, he would conclude he had changed his mind,
and was reconciled to him; but, if he resented it, and was put
into a passion by it, it was easy to conclude he designed him a
mischief, since, it was certain, he did not love him so well as to
desire his presence for any other end, than that he might have an
pportunity to do him a mischief, v. 7.
2. The excuse he desires Jonathan to make for his absence, we
have reason to think, was true; that he was invited by his elder
brother to Beth-lehem, his own city, to celebrate this new moon
with his relations there, because, beside the monthly solemnity,
in which they held communion with all Israel, they had now a
yearly sacrifice, and a holy feast upon it, for all the family, v.6.
They kept a day of thanksgiving in their family, for the comforts
they enjoyed, and a prayer, for the continuance of them. By
this, it appears that the family David was of, was a very religious
family, a house that had a church in it.
9. And Jonathan said, Far be it from thee: for
if I knew certainly that evil were determined by
my father to come upon thee, then would not I
tell it thee? 10. Then said David to Jonathan,
Who shall tell me? or what if thy father answer
thee roughly? 11. And Jonathan said unto David,
Come, and let us go out into the field. And they
12. Aud
went out both of them into the field.
Jonathan said unto David, O LORD God of Israel,
when I have sounded my father about to-morrow
any time, or the third day, and, behold, if there be
good toward David, and I then send not unto
thee, and shew it thee; 13. The LORD do so and
much more to Jonathan: but if it please my father
to do thee evil, then I will shew it thee, and send
thee away, that thou mayest go in peace: and the
LORD be with thee, as he hath been with my
father. 14. And thou shalt not only while yet I
live shew me the kindness of the LORD, that I die
not; 15. But also thou shalt not cut off thy kind-
ness from my house for ever: no, not when the
LORD hath cut off the enemies of David every one
from the face of the earth. 16. So Jonathan made
a covenant with the house of David, saying, Let
the LORD even require it at the hand of David's
enemies. 17. And Jonathan caused David to swear
again, because he loved him: for he loved him as
he loved his own soul. 18. Then Jonathan said
to David, To-morrow is the new moon: and thou
shalt be missed, because thy seat will be empty.
19. And when thou hast stayed three days, then
thou shalt go down quickly, and come to the place
where thou didst hide thyself, when the business
was in hand, and shalt remain by the stone Ezel.
20. And I will shoot three arrows on the side
thereof, as though I shot at a mark. 21. And,
behold, I will send a lad, saying, Go, find out the
arrows. If I expressly say unto the lad, Behold,
the arrows are on this side of thee, take them; then
come thou: for there is peace to thee, and no hurt;
as the LORD liveth. 22. But if I say thus unto the
young man, Behold, the arrows are beyond thee;
go thy way: for the LORD hath sent thee away.
23. And as touching the matter which thou and I
have spoken of, behold, the LORD be between thee
and me for ever.
1
3. The
arguments he uses with Jonathan, to persuade him to
do this kindness for him, are very pressing, v. 8. (1.) That he
had entered into a league of friendship with him, and it was
Jonathan's own proposal. Thou hast brought thy servant into a I. Jonathan protests his fidelity to David in his distress. Not-
sovenant of the Lord with thre. (2.) That he would by no means | withstanding the strong confidence David had in Jonathan, vet,
Here,
}
1. SAMUEL, XX.
Jonathan excuses David to Saul.
because he might have some reason to 'car that his father's
influence, and his own interest, should make him warp, or grow
cool toward him. Jonathan thought it requisite solemnly to
renew the professions of his friendship to him; (v.9.) "Far be it
from thee to think that I suspect thee of any crime, for which I
should either slay thee myself, or deliver thee to my father; no,
if thou hast any jealousy of that, come, let us go into the field,
(v. 11.) and talk it over more fully." He does not challenge
him to the field to fight him for an affront, but to fix him in his
friendship. He faithfully promises him that he would let him
know how, upon trial, he found his father affected toward him,
and would make the matter neither better nor worse than it was.
"If there be good toward thee, I will shew it thee, that thou
mayest be easy; (v.12.) if evil, I will send thee away, that thou
mayest be safe;" (v. 13.) and thus would help to deliver him from
the evil, if it were real, and from the fear of evil, if it were but
imaginary. For the confirmation of his promise, he appears to
God, 1. As a witness; (v.12.) “O Lord God of Israel, thou
knowest I mean sincerely, and think as I speak." The strength
of his passion made the manner of his speaking concise and
abrupt. 2. As a judge; "The Lord do so, and much more, to
Jonathan, (v. 13.) if I speak deceitfully, or break my word with
my friend:" he expresses himself thus solemnly, that David might
be abundantly assured of his sincerity. And thus God has con-
firmed his promises to us, that we might have strong consolation,
Heb. 6. 17, 18. Jonathan adds to his protestations his hearty
prayers, "The Lord be with thee, to protect and prosper thee, as
he has been formerly with my father, though now he be with-
drawn." This intimates his belief that David would be in his
father's place, and his good wishes that he might prosper in it
better than his father now did.
bears an honest mind, does not startle at assurances ;) to swear
by his love to him, which he looked upon as a sacred thing.
Jonathan's heart was so much upon it, that, when they parted
this time, he concludes with a solemn appeal to God, The Lord
be between me and thee for ever; (v. 23.) that is, "God himself
be judge between us and our families for ever, if on either side
this league of friendship be violated." It was in remembrance
of this covenant, that David was kind to Mephibosheth,
2 Sam. 9. 7.-21. 7. It will be a kindness to ourselves and our's,
to secure an interest in those whom God favours, and to make his
friends our's.
|
III. He settles the method of intelligence, and by what signs and
tokens he would give him notice how his father stood affected
toward him. He would be missed the first day, or, at least, the
second day, of the new moon, and would be inquired after, v. 18.
On the third day, by which time he would be returned from
Beth-lehem, he must be at such a place, (v. 19.) and Jonathan
would come toward that place with his bow and arrows to shoot
for diversion; (v. 20.) would send his lad to fetch his arrows,
and if they were shot short of the lad, David must take it for
a signal of safety, and not be afraid to shew his head; (v. 21.)
but if he shot beyond the lad, it was a signal of danger, and he
must shift for his safety, v. 22. This expedient he fixed upon,
lest he should not have the opportunity, which yet it proved he
had, of talking with him, and making the report by word of
mouth.
a
II. He provides for the entail of the covenant of friendship with
David upon his posterity; (v. 14..16.) he engages David to be
& friend to his family when he was gone; (v. 15.) "Thou shalt
promise that thou wilt not cut off thy kindness from my house for
ever." This he spoke from a natural affection he had to his
children, whom he desired it might go well with when he was
gone, and for whose future welfare he desired to improve his
present interest. It also bespeaks his firm belief of David's
advancement, and that it would be in the power of his hand to do
a kindness or unkindness to his seed; for, in process of time, the
Lord would cut off his enemies, Saul himself not excepted: then,
"Do thou not cut off thy kindness nor
"Do thou not cut off thy kindness from my house, nor revenge my
father's wrongs upon my children." The house of David must
likewise be bound to the house of Jonathan from generation to
generation; he made a covenant (v. 16.) with the house of David.
them their mutaal affections. Thine own friend, and thy father's
friend, forsake not. This kindness, 1. He calls the kindness of
the Lord, because it is such kindness as the Lord shews to those
whom he takes into covenant with himself; for he is a God to
them, and to their seed; they are beloved for their father's sake.
Note, True friends cannot but covet to transmit to their's after
2. He secures it by an imprecation, (v. 16.) The Lord require it
at the hand of David's seed, (for of David himself he had no
suspicion,) if they prove so far David's enemies, as to deal
wrongfully with the posterity of Jonathan, David's friend. He
feared lest David, or some of his, should hereafter be tempted,
for the clearing and confirming of their title to the throne, to do
by his seed, as Abimelech had done by the sons of Gideon;
(Judg. 9.5.) and this he would effectually prevent; but the
reason given (v.17.) why Jonathan was so earnest to have the
friendship entailed, is purely generous, and has nothing of self in
it; it was because he loved him as he loved his own soul, and
therefore desired that he and his might be loved by him. David,
though now in disgrace at court, and in distress, was as amiable
in the eyes of Jonathan as ever he had been; and he loved him
never the less for his father's hating him; so pure were the
principles on which his friendship was built. Having himself
worn to David, he caused David to swear to him, and (as we
read it) to swear again, which David consented to; (for, he that
24. So David hid himself in the field: and when
the new moon was come, the king sat him down
to eat meat. 25. And the king sat upon his seat,
as at other times, even upon a seat by the wall: and
Jonathan arose, and Abner sat by Šaul's side, and
David's place was empty. 26. Nevertheless Saul
spake not any thing that day: for he thought, Some-
thing hath befallen him, he is not clean; surely he is
not clean. 27. And it came to pass on the morrow,
which was the second day of the month, that David's
place was empty: and Saul said unto Jonathan his
son, Wherefore cometh not the son of Jesse to meat.
neither yesterday, nor to-day? 28. And Jonathan
answered Saul, David earnestly asked leave of me
to go to Beth-lehem: 29. And he said, Let me
go, I pray thee; for our family hath a sacrifice in
the city; and my brother, he hath commanded me
to be there: and now, if I have found favour in
thine eyes, let me get away, I pray thee, and see
my brethren. Therefore he cometh not unto the
king's table. 30. Then Saul's anger was kindled
against Jonathan, and he said unto him, Thou son
of the perverse rebellious woman, do not I know
that thou hast chosen the son of Jesse to thine
own confusion, and unto the confusion of thy
mother's nakedness? 31. For as long as the son
of Jesse liveth upon the ground, thou shalt not
be established, nor thy kingdom. Wherefore now
send and fetch him unto me, for he shall surely die
32. And Jonathan answered Saul his father, ana
said unto him, Wherefore shall he be slain? what
hath he done? 33. And Saul cast a javelin at hin
to smite him: whereby Jonathan knew that it was
determined of his father to slay David. - 34, So
Before Christ 1058.
I SAMUEL, XX.
David informed of his Danger
1
1
Jonathan arose from the table in fierce anger, and
did eat no meat the second day of the month: for
he was grieved for David, because his father had
done him shame.
Jonathan is here effectually convinced of that which he was so
loath to believe, that his father had an implacable enmity to David,
and would certainly be the death of him, if it were in his power;
and he had like to have paid very dear himself for the conviction.
1. David is missed from the feast on the first day, but nothing
is said of him. The king sat upon his seat, to feast upon the peace-
offerings, as at other times, (v. 25.) and yet had his heart as full of
envy and malice against David as it would hold: he should first
have been reconciled to him, and then come and offered his gift;
but, instead of that, he hoped, at this feast, to drink the blood of
David. What an abomination was that sacrifice, which was brought
with such a wicked mind as this! Prov, 21.27. When the king
came to take his seat, Jonathan arose, in reverence to him, both as
his father and as his sovereign; every one knew his place, but
David's was empty. It did not use to be so. None more constant
than he in attending holy duties; nor had he been absent now, but
that he must have come at the peril of his life: self-preservation
obliged him to withdraw. In imminent peril present opportunities
may be waived, nay we ought not to throw ourselves into the mouth
of danger. Christ himself absconded often, till he knew that his
hour was come But that day Saul took no notice that he missed
David, but said within himself, Surely he is not clean, v. 26. Some
ĉeremonial pollution has befallen him, which forbids him to eat of
the holy things, till he has washed his clothes, and bathed his flesh
in water, and been unclean until the even. Saul knew what
conscience David made of the law, and that he would rather keep
away from the holy feast, than come in his uncleanness. Blessed ||
be God, no uncleanness is now a restraint upon us, but what we
may by faith and repentance be washed from in the Fountain
opened, Ps. 26.6.
He tells him 1
passion now-a-day, Thou son of a whore.
was born to the confusion of his mother; that is, he had given tǹ
world cause to suspect that he was not the legitimate son of Sau.,
because he loved him whom Saul hated, and supported him
who would be the destruction of their family. 2. A traitor:
Thou son of perverse rebellion, so the word is; that is, “Thou
perverse rebel." At other times, he reckoned no counsellor
or commander, that he had, more trusty and well-beloved than
Jonathan; yet now, in his passion, he represents him as dangerous
to his crown and life. 3. A fool: Thou hast chosen the son of
Jesse for thy friend, to thine own confusion, for, while he lives,
thou shalt never be established. Jonathan indeed did wisely and
well for himself and family, to secure an interest in David, whom
Heaven had destined to the throne; yet, for this, he is branded as
most impolitic. It is good taking God's people for our people,
and going with those that have him with them; it will prove to
our advantage at last, however for the present it may be thought a
disparagement, and a prejudice to our secular interest.
probable Saul knew that David was anointed to the kingdom, by
the same hand that anointed him, and then, not Jonathan, but
himself, was the fool, to think to defeat the counsels of God.
Yet nothing will serve him but David must die, and Jonathan must
fetch him to execution. See how ill Saul's passion looks,
and let it warn us against the indulgence of any thing like
it in ourselves. Anger is madness, and he that hates his brother
is a murderer.
It is
V. Jonathan is sorely grieved, and put into disorder, by his
father's barbarous passion; and the more, because he had hoped.
He was troubled for his father, that he should
better things, v. 2.
be such a brute; troubled for his friend, whom he knew to be a
friend of God, that he should be so basely abused: he was grieved
for David, (v. 34.) and troubled for himself too, because his father
had done him shame; and though most unjustly, yet he must submit
to it. One would pity Jonathan, to see how he was put, 1. Into
the peril of sin. Much ado that wise and good man had to keep
his temper, upon such a provocation as this. His father's
reflections upon himself he made no return to; it becomes inferiors
to bear with meekness and silence the contempts put upon them.
in wrath and passion. When thou art the anvil, lie thou still.
But his dooming David to die, he could not bear; to that he replied
with some heat, (v. 32.) Wherefore shall he be slain? What has he
done? Generous spirits can much more easily bear to be abused
themselves, than to hear their friends abused. 2. Into the peril of
death. Saul was now so outrageous, that he threw a javelin at
Jonathan, v. 33. He seemed to be in great care (v. 31.) that
Jonathan should be established in his kingdom, and yet now he
himself aims at his life. What fools, what savage beasts, and
worse, does anger make men! How necessary is it to put a hook
in its jaws! Jonathan was fully satisfied that evil was determined
against David, which put him out of frame exceedingly: he rose
||from table, thinking it high time, when his life was struck at, and
would eat no meat; for they were not to eat of the holy things in
their mourning. All the guests, we may suppose, were discom-
posed, and the mirth of the feast spoiled. He that is cruel
troubles his own flesh, Prov. 11. 17.
II. He is inquired for the second day, v. 27. Saul asked Jonathan,
who he knew was his confidant, Wherefore cometh not the son of
Jesse to meat? He was his own son by marriage, but he calls him
in disdain, the son of Jesse. He asks for him, as if he were not
pleased that he should be absent from a religious feast: and so it
should be an example to masters of families, to see to it, that those
under their charge be not absent from the worship of God, either
in public or in the family. It is a bad thing for us, except in case
of necessity, to omit any opportunity of statedly attending on God
in solemn ordinances. Thomas lost a sight of Christ by being
once absent from a meeting of the disciples. But that which
displeased Saul, was, that hereby he missed the opportunity he
expected, of doing David a mischief.
III. Jonathan makes his excuse, v. 28, 29. 1. That he was absent
upon a good occasion; keeping the feast in another place, though
not here; sent for by his elder brother, who was now more
respectful to him than he had been, (ch. 17.28.) and that he was
gone to pay his respects to his relations, for the keeping up of
brotherly love; and no master would deny a servant liberty to do
that at proper times. He pleads, 2. That he did not go without
leave, humbly asked and obtained from Jonathan, who, as his
superior officer, was proper to be applied to for it. Thus he
represents David, as not wanting in any instance of respect and
duty to the government.
IV. Saul, hereupon, breaks out into a most extravagant passion,
and rages like a lion disappointed of his prey. David was out of
his reach, but he falls foul upon Jonathan for his sake; (v. 30, 31.)
gave him base language, not fit for a gentleman, a prince, to give
to any man, especially his own son, heir apparent to his crown, a
son that served him, the greatest stay and ornament of his family,
before a deal of company, at a feast, when all should be in good
humour, at a sacred feast, by which all irregular passions should
be mortified and subdued; yet he does in effect call him,
1. A bastard: Thou son of the perverse rebellious woman; that is,
according to the foolish and filthy language of men's brutish
+
*
35. And it came to pass in the morning, that
Jonathan went out into the field at the time
appointed with David, and a little lad with him.
36. And he said unto his lad, Run, find out now
the arrows which I shoot. And as the lad ran, he
shot an arrow beyond him. 37. And when the lad
was come to the place of the arrow which Jonathan
had shot, Jonathan cried after the lad, and said, Is
not the arrow beyond thee? 38. And Jonathan
cried after the lad, Make speed, haste, stay not.
And Jonathan's lad gathered up the arrows, and
came to his master. 39. But the lad knew not
Before Christ 1057.
I SAMUEL, XX, XXI. David obtains the Shew-bread.
any thing: only Jonathan and David knew the thou alone, and no man with thee? 2. And David
matter. 40. And Jonathan gave his artillery unto said unto Ahimelech the priest, The king hath
his lad, and said unto him, Go, carry them to the commanded me a business, and hath said unto
city. 41. And as soon as the lad was gone, David me, Let no man know any thing of the businesa
arose out of a place toward the south, and fell on whereabout I send thee, and what I have com-
his face to the ground, and bowed himself three manded thee: and I have appointed my servants
times: and they kissed one another, and wept one to such and such a place. 3 Now therefore what
with another, until David exceeded. 42. And is under thine hand? give me five loaves of bread
Jonathan said to David, Go in peace, forasmuch in mine hand, or what there is present. 4. And
as we have sworn both of us in the name of the the priest answered David, and said, There is no
LORD, saying, The LORD be between me and thee, common bread under mine hand, but there is
and between my seed and thy seed for ever. And he hallowed bread if the young men have kept them-
arose and departed: and Jonathan went into the city. selves at least from women. 5. And David
answered the priest, and said unto him, Of a truth
1. Jonathan's faithful performance of his promise to give David women have been kept from us about these three
notice of the success of his dangerous experiment. He went at days, since I came out, and the vessels of the
the time and to the place appointed, (v. 35.) within sight of which young men are holy, and the bread is in a manner
he knew David lay hid; sent his footboy to fetch his arrows,
which he would shoot at random; (v.36.) gave David the fatal common, yea, though it were sanctified this day in
signal, by shooting an arrow beyond the lad; (v.37.) Is not the the vessel. 6. So the priest gave him hallowed
arrow beyond thee? That word [beyond] David knew the meaning bread; for there was no bread there but the shew-
of better than the lad. Jonathan dismissed the lad, who knew bread, that was taken from before the LORD, to
nothing of the matter, and finding the coast clear, and no danger put hot bread in the day when it was taken away.
of a discovery, he presumed upon one minute's personal conversa-7. Now a certain man of the servants of Saul was
tion with David, after he had bid him flee for his life.
Here is,
2. The most sorrowful parting of these two friends, who, for
aught that appears, never came together again but once, and that
was by stealth in a wood, ch. 23. 16. (1.) David addressed him
self to Jonathan with the reverence of a servant rather than the
freedom of a friend; he fell on his face to the ground, and bowed
himself three times, as one deeply sensible of his obligations to him
for the good services he had done him. (2.) They took leave of
each other with the greatest affection imaginable, with kisses and
tears; they wept on each other's neck, till David exceeded, v. 41.
The separation of two such faithful friends was equally grievous
to them both, but David's case was the more deplorable; for
when Jonathan was returning to his family and friends, David was
leaving all his comforts, even those of God's sanctuary, and
therefore his grief exceeded Jonathan's; or, perhaps, it was
because his temper was more tender, and his passions stronger.
(3.) They referred themselves to the covenant of friendship that
was between them, both of them comforting themselves with that
in this mournful separation; "We have sworn both of us in the
name of the Lord, for ourselves and our heirs, that we and they
will be faithful and kind to each other from generation to
generation." Thus while we are at home in the body, and absent
from the Lord, this is our comfort, that he has made with us an
everlasting covenant.
there that day, detained before the LORD; and his
name was Doeg, an Edomite, the chiefest of the
herd-men that belonged to Saul. 8. And David
said unto Ahimelech, And is there not here under
thine hand spear or sword? for I have neither
brought my sword nor my weapons with me,
because the king's business required haste.
9. And the priest said, the sword of Goliath the
Philistine, whom thou slewest in the valley of
Elah, behold, it is here wrapped in a cloth behind
the ephod: if thou wilt take that, take it: for there
is no other save that here. And David said There
is none like that; give it me.
CHAP. XXI.
David has now quite taken leave, both of Saul's court, and of his camp; has bid
arewell to his alter idem-his other self, the beloved Jonathan; and from
henceforward to the end of this book he is looked upon and treated as an outlaw,
and proclaimed a traitor; we still find him shifting from place to place for his
own safely, and Saul pursuing him. His troubles are very particularly
related in this and the following chapters, not only to be a key to the Psalms,
but that he might be, as other prophets, an example, to the saints in all ages, of
suffering affliction, and of patience; and, especially, that he might be a type
of Christ, who, being anointed to the kingdom, humbled himself, and was
therefore highly exalted. But the example of the suffering Jesus was a copy
without a blot, that of David was not so; witness the records of this chapter,
where we find David in his flight, I. Imposing upon Ahimelech the priest, to
get from him both victuals and arms, v.1..9. II. Imposing upon Achish, king
| of Gath, by feigning himself mud, v.10..15. Justly are troubles called
temptations, for many are by them drawn into sin.
HEN came David to Nob to Ahimelech the
priest: and Ahimeleoh was afraid at the
meeting of David, and said unto him, Why art
THE
Here,
I. David, in distress, flies to the tabernacle of God, now pitched
at Nob, supposed to be a city in the tribe. of Benjamin. Since
Shiloh was forsaken, the tabernacle often removed, though the
ark still remained at Kirjath-jearim. Hither David came in his
flight from Saul's fury, (v.1.) and applied himself to Ahimelech
the priest. Samuel the prophet could not protect him, Jonathan
the prince could not; he therefore has recourse next to Ahimelech
the priest. He foresees he must now be an exile, and therefore
comes to the tabernacle, 1. To take an affecting leave of it,
for he knows not when he shall see it again, and nothing will be
more afflictive to him in his banishment than his distance from the
house of God, and his restraint from public ordinances, as appears
by many of his psalms. He had given an affectionate farewell to
his friend Jonathan, and cannot go till he has given the like to the
tabernacle. 2. To inquire of the Lord there, and to beg direction
from him in the way both of duty and safety; his case being
difficult and dangerous. That this was his business, appears
ch. 22. 10. where it is said that Ahimelech inquired of the Lord
for him, as he had done formerly, v. 15. It is a great comfort to
us, in a day of trouble, that we have a God to go to, to whom we
may open our case, and from whom we may ask and expect
direction.
II. Ahimelech the priest is surprised to see him in so poor an
equipage; having heard that he was fallen into disgrace at court
A
Before Christ 1057.
David gets the Sword of Goliath.
I SAMUEL, XXI.
裹
​he looked shy upon him, as most are apt to do upon their friends! particular care of them, that they wanted not necessary
And being thus
when the world frowns upon thein. He was afraid of incurring supports, and would have his priest do so.
Saul's displeasure by entertaining him, and took notice how mean holy, holy things were not forbidden to them. Poor and pious
a figure he now made to what he used to make. Why art thou Israelites were, in effect, priests to God, and, rather than be
alone? He had some with him, (as appears, Mark, 2. 26.) but they starved, might feed on the bread which was appropriated to
were only his own servants; he had none of the courtiers, no the priests. Believers are spiritual priests, and the offerings
persons of quality with him, as he used to have at other times, of the Lord shall be their inheritance; they eat the bread of
when he came to inquire of the Lord. He says (Ps. 42. 4.) he was their God. He pleads that the bread is in a manner common,
wont to go with a multitude to the house of God; and, having now Low that what was primarily the religious use of it was over;
but two or three with him, Ahimelech might well ask, Why art
|| especially (as our margin reads it) when there is this day other
thou alone? He that was suddenly advanced from the solitude of bread (hot, v.6.) sanctified this day in the vessel, and put in the
a shepherd's life to the crowds and hurries of the camp, is now as room of it upon the table. This was David's plea, and the Son of
soon reduced to the desolate condition of an exile, and is alone, David approves it, and shews from it, that mercy is to be
like a sparrow on the house-top. Such changes are there in this preferred to sacrifice: that ritual observances must give way
world, and so uncertain are its smiles! Those that are courted to moral duties; and that that may be done in a case of an
to-day may be deserted to-morrow.
urgent providential necessity, which may not otherwise be done.
He brings it to justify his disciples in plucking the ears of corn
on the sabbatli-day, for which the Pharisees censured them,
Matth. 12.3, 4.
|
III. David, under pretence of being sent by Saul upon public
services, solicits Ahimelech to supply his present wants, v.2, 3.
Here David did not behave like himself; he told Ahimelech a gross
untruth, that Saul had ordered him business to dispatch; that his
attendants were dismissed to such a place, that he was charged to
observe secrecy, and therefore durst not communicate it, no not to
the priest himself. It was all false. What shall we say to this?
The scripture does not conceal it, and we dare not justify it: it
was ill done, and proved of bad consequence; for it occasioned the
death of the priests of the Lord, as David reflected upon it after-
ward with regret, ch. 22. 22. It was needless for him thus to
dissemble with the priest, for we may suppose, that if he had told
him the truth, he would have sheltered and relieved him as readily
as Samuel did, and would have known the better how to advise
him, and inquire of God for him. People should be free with
their faithful ministers. David was a man of great faith and
courage, and yet now both failed him, and he fell thus foully
through fear and cowardice, and both owing to the weakness of
his faith. Had he trusted God aright, he would not have used
such a sorry sinful shift as this for his own preservation. It is
written not for our imitation, no, not in the greatest straits, but
for our admonition. Let him that thinks he stands take heed lest
he fall; and let us all pray daily, Lord, lead us yet into temptation.
Let us all take occasion from this to lament, 1. The weakness and
infirmity of good men; the best are not perfect on this side heaven,
There may be true grace, where yet there are many failings.
2. The wickedness of bad times, which forces good men into such
straits as prove temptations too strong for them. Oppression
makes a wise man do foolishly
Two things David begged of Ahimelech, bread and a sword.
(1.) He wanted bread, five loaves, v.3. Travelling was then
troublesome, when men generally carried their provisions with
them, having little money, and no public houses, else David had
not now been to seek for bread. It seems David had known the
seed of the righteous begging bread, occasionally, but not
constantly, Ps. 37. 25.
Now, [1.] The priest objected that he had none but hallowed
-bread, shew-bread, which had stood a week on the golden table in
the sanctuary, and was taken thence for the use of the priests and
their families, v.4. It seems the priests kept no good house, but
wanted either a heart to be hospitable, or rather provisions where-
withal. Ahimelech thinks that the young men that attended
David might not eat of this bread, unless they had for some time
ubstained from women, even from their own wives; this was
required at the giving of the law; (Exod. 19. 15.) but otherwise we
never find this made the matter of any ceremonial purity on the
ne side, or pollution on the other. And therefore the priest here
weems to be over-nice, not to say, superstitious.
[2.] David pleads that he and they that were with him, in this
case of necessity, might lawfully eat of the hallowed bread, for
they were not only able to answer his terms of keeping from women
for three days past, but that the vessels, that is, the bodies, of the
young men were holy, being possessed in sanctification and honour
et-all times: (1 Thess. 4.4, 5.) and therefore God would take
[3.] Ahimelech hereupon supplies him. He gave him hallowed
bread; (v. 6.) and some think it was about this that he inquired of
As a faithful servant, he would not dispose
the Lord, ch.22.10.
of his Master's provisions without his Master's leave. This bread,
we may suppose, was the more agreeable to David for its being
hallewed, so precious were all sacred things to him. The shew-
bread was but twelve loaves in all, yet out of this he gives David
five, (v. 3.) though he had no more in the house; but he trusted
Providence.
(2.) He wanted a sword. Persons of quality, though officers of
the army, did not then wear their swords so constantly as now they
do, else surely David had not been without one; it was a wonder
that Jonathan did not furnish him with his, as he had done, ch. 18.4.
However, it happened that he had now no weapons with him, the
reason of which he pretends to be, because he came away in
haste, v. 8. Those that are furnished with the sword of the Spirit
and the shield of faith, cannot be disarmed of them, nor need
they, at any time, to be at a loss. But the priests, it seems, had
no swords; the weapons of their warfare were not carnal; there
was not a sword to be found about the tabernacle, but the sword
of Goliath, which he laid up behind the ephod, as a monument of
the glorious victory David obtained over him; probably David had
an eye to that, when he asked the priest to help him with a sword ;
for that being mentioned, Oh! says he, there is none like that,
give it me, v.9. He could not use Saul's armour, for he had not
proved it; but this sword of Goliath he had made trial of, and
done execution with; by this it appears that he was well in
grown
strength and stature, that he could wear and wield such a sword
as that. God had taught his hands to war, so that he could do
wonders, Ps. 18. 34. Two things we may observe concerning this
sword. [1.] That God had graciously given it him, as a pledge
of his singular favour; so that, whenever he drew it, nay, when-
ever he looked upon it, it would be a great support to his faith,
by bringing to mind that great instance of the particular care
and countenance of the divine providence. Experiences are
great encouragements.) [2.] That he had gratefully given it
back to God, dedicating it to him and to his honour, as a
token of his thankfulness; and now in his distress it stood
him greatly in stead.. Note, What we devote to God's praise,
and serve him with, is most likely to redound, one way or
other, to our own comfort and benefit. What we gave, we
have from him.
Thus was David well furnished with arms and victuals; but
it fell out very unhappily, that there was one of Saul's servants
then attending before the Lord, Doeg by name, that proved a base
traitor, both to David and to Ahimelech. He was by birth an
Edomite; (v. 7.) and though proselyted to the Jewish religion, to
get the preferment he now had under Saul, yet he retained the
ancient and hereditary enmity of Edom to Israel. He was master
of the herds, which, perhaps, was then a place of as much honour
as master of the horse is now. Some occasion or other he had a
Before Christ 1057.
David in Danger in Gath
I SAMUEL, XXI, XXII.
this time to wait on the priest, either to be purified from some
pollution, or to pay some vow; but, whatever his business was, it is
said, he was detained before the Lord. He must attend, and
could not help it, but he was sick of the service, snuffed at it, and
said, What a weariness is it! Mal. 1. 13. He would rather have
been any where else than before the Lord, and therefore, instead
of minding the business he came about, was plotting to do David
a mischief, and to be avenged on Ahimelech for detaining him.
God's sanctuary could never secure itself from such wolves in
sheep's clothing. See Gal. 2.4.
10. And David arose, and fled that day for fear
of Saul, and went to Achish the king of Gath.
11. And the servants of Achish said unto him, Is
not this David the king of the land? Did they not
sing one to another of him in dances, saying, Saul
hath slain his thousands, and David his ten thou-
sands? 12. And David laid up these words in his
heart, and was sore afraid of Achish the king of
Gath. 13. And he changed his behaviour before
them, and feigned himself mad in their hands, and
scrabbled on the doors of the gate, and let his
spittle fall down upon his beard. 14. Then said
Achish unto his servants, Lo, ye see the man is
mad: wherefore then have ye brought him to me?
15. Have I need of madmen, that ye have brought
this fellow to play the madman in my presence?
shall this fellow come into my house?
David, though king elect, is here an exile; designed to be
master of vast treasures, yet had been just now begging his bread;
anointed to the crown, and yet here forced to run his country:
thus do God's providences sometimes seen to run counter to his
promises, for the trial of his people's faith, and the glorifying of
his name, in the accomplishment of his counsels, notwithstanding
the difficulties that lay in the way: Here is,
1. David's flight into the land of the Philistines, where he
hoped to be hid, and to remain, undiscovered, in the court or
camp of Achish, king of Gath, v. 10. Israel's darling is neces-
sitated to quit the land of Israel, and he that was the Philistines'
great enemy, (upon I know not what inducements,) goes to seek
for shelter among them. It should seem, that as, though the
Israelites loved him, yet the king of Israel had personal enmity
to him, which obliged him to leave his own country; so, though
the Philistines haled him, yet the king of Gath had a personal
kindness for him, valuing his merit, and, perhaps, the more
for his killing Goliath of Gath, who, it may be, had been
no friend to Achish. To him David now went directly, as to one
he could confide in; (as afterward, ch. 27.2, 3.) and Achish would
now have protected him, but that he was afraid of disobliging
his own people by it. God's persecuted people have often
found better usage from Philistines than from Israelites, in
the Gentile theatres than in the Jewish synagogues: the king
of Judah imprisoned Jeremiah, and the king of Babylon set him
at liberty.
be hereafter a friend to them; it is common for the outlaws of a
nation to be sheltered by the enemies of that nation; but the
servants of Achish objected to his politics, and thought it not at aš
fit that he should stay among them.
3. The fright which this put David into. Though he had some
reason to put confidence in Achish, yet, when he perceived the
servants of Achish jealous of him, he began to be afraid that
Achish would be obliged to deliver him up to them, and he was
sore afraid; (v.12.) and perhaps he was the more apprehensive of
his own danger, when he was thus discovered, because he wore
Goliath's sword, which, we may suppose, was well known at Gath,
and with which he had reason to expect they would cut off his
experience what he has taught us, (Ps. 118.9.) that it is better to
head, as he had cut off Goliath's with it. David now learned by
trust in the Lord than to put confidence in princes. Men of high
degree are a lie, and if we make them our hope, they may prove
our fear. It was at this time that David penned the fifty-sixth
psalm, (Michtum, a golden psalm,) when the Philistines took him
where, before God his distresses, he
resolves, (v. 3.) what time I am afraid, I will trust in thee; and
therefore (v. 11.) will not be afraid what man can do unto me, no
not the sons of the giant.
himself mad; (v. 13.) he used the gestures and fashions of a natural
4. The course he took to get out of their hands. He feigned
fool, or one that was gone out of his wits; supposing they would
be ready enough to believe that the disgrace he was fallen into,
and the troubles he was now in, had driven him distracted. This
to disparage himself, and inconsistent with truth thus to misrepre-
dissimulation of his cannot be justified; it was a mean thing thus
sent himself, and therefore not becoming the honour and sincerity
of such a man as David: yet it was not a downright lie, and it was
like a stratagem in war, by which he imposed upon his enemies,
for the preservation of his own life. What David did here is
pretence, and for his own safety, which made it partly excusable,
drunkards do really, and only to gratify a base lust; they make
fools of themselves, and change their behaviour; their words and
actions commonly are either as silly and ridiculous as an idiot's,
or as furious and outrageous as a madman's, which has often made
me wonder, that ever men of sense and honour should allow them-
selves in it.
2. The disgust which the servants of Achish took at his being
there, and the complaint of it to Achish; (v.11.) "Is not this ||
David? Is not this he that has triumphed over the Philistines?
Witness that burthen of the song which was so much talked of;
Saul has slain his thousands, but David, this very man, his
ten thousands. Nay, is not this he that (if our intelligence from
the land of Israel be true) is, or is to be, king of the land? As ||
such, he must be an enemy to our country; and is it safe or
honourable for us to protect or entertain such a man?" Achish,
perhaps, had intimated to them that it would be policy to entertain
David. because he was now an enemy to Saul, and he might
t
1
5. His escape by this means, v.14, 15. I am apt to think
Achish was aware that the delirium was but counterfeit, but,
being desirous to protect David, (as we find afterward he was
very kind to him, even when the lords of the Philistines favoured
him not, ch. 28. 1, 2.—29. 6.) he pretended to his servants, that he
really thought he was mad, and therefore had reason to question
whether it was David or no; or, if it were, they needed not
fear him, what harm could he do them, now that his reason
was departed from him? They suspected that Achish was
inclined to entertain him; "Not I," says he, "he is a madman,
I'll have nothing to do with him, you need not fear that I
should employ him, or give him any countenance. Have 1
need of madmen? Shall this fool come into my house? I will
shew him no kindness, but then you shall do him no hurt, for if
he be a madman, he is to be pitied." He therefore drove him
away, as it is in the title of Ps. 34. which David penned upon
this occasion, and an excellent psalm it is, and shews, that he did
not change his spirit when he changed his behaviour, but even in
the greatest difficulties and hurries his heart was fixed, trusting
in the Lord; and he concludes that psalm with this assurance,
that none of them that trust in God shall be desolate, though they
may be, as he now was, solitary and distressed, persecuted and
||forsaken.
CHAP. XXII.
Į
David, being driven from Achish, returns into the land of Israel, to be haunte
by Saul. I. David sets up his standard in the cave of Adullam; entertains
his relations, (v.1.) lists soldiers; (v.2.) but removes his aged parents to a
more quiet settlement, (v. 3,4.) and has the prophet Gad for his counsellor,
v.3. II. Saul resolves to pursue him and find him out, complains of his ser-
vants and Jonathan, (v. 6..8.) and finding by Doeg's information that Ahamus.
Before Christ 1057.
David in the Cave of Adulfam
I SAMUEL, XXII.
tech had been kind to David, he ordered him and all the priests that were with
him, eighty-five in all, to be put to death, and all that belonged to them
destroyca; (v.9..19.) from the barbarous execution of which sentence,
Abiathar escaped to David, v. 20..23.
"DA
I
AVID therefore departed thence, and
escaped to the cave Adullam: and when
his brethren and all his father's house heard it,
they went down thither to him. 2. And every
one that was in distress, and every one that was
in debt, and every one that was discontented,
gathered themselves unto him; and he became a
captain over them: and there were with him about
four hundred men. 3. And David went thence
to Mizpeh of Moab: and he said unto the king
of Moab, Let my father and my mother, I pray
thee, come forth, and be with you, till I know
what God will do for me. 4. And he brought
them before the king of Moab: and they dwelt
with him all the while that David was in the hold.
5. And the prophet Gad said unto David, Abide
not in the hold; depart, and get thee into the
land of Judah. Then David departed, and came
into the forest of Hareth.
Here,
1. David shelters himself in the cave of Adullam, v.1. Whether
it was a natural or artificial fastness does not appear; it is
probable that the access to it was so difficult, that David thought
himself able, with Goliath's sword, to keep it against all the
forces of Saul, and therefore buried himself alive in it, while he
was wailing to see (as he says here, v. 3.) what God would do
with him. The promise of the kingdom implied a promise of
preservation to it, and yet David used proper means for his own
safety, else he had tempted God. He did not do any thing that
aimed to destroy Saul, but only to secure himself. He that
might have done good service to his country as a judge or
general, is here shut up in a cave, and thrown by as a vessel in
which there was no pleasure. We must not think it strange, if
sometimes shining lights be thus eclipsed and hid under a
bushel. Perhaps the apostle refers to this instance of David,
among others, when he speaks of some of the Old-Testament
worthies that wandered in deserts, in dens and caves of the earth,
Heb. 11.38. It was at this time that David penned the 142d
psalm, which is entitled, A prayer when he was in the cave; and
there he complains that no man would know him, and that refuge
failed him, but hopes that shortly the righteous should compass
him about..
2. Thither his relations flocked to him, his brethren and all his
father's house, to be protected by him, to give assistance to him,
and to take their lot with him. A brother is born for adversity.
Now Joab and Abishai, and the rest of his relations, came to
him, to suffer and venture with him, in hopes shortly to be
advanced with him; and they were so. The first three of his
worthies were those that first owned him when he was in the
•
and restless spirits, that were put to their shifts, and knew got
well what to do with themselves. When David had fixed his
head-quarters in the cave of Adullam, they came and enlisted
themselves under him to the number of about four hundred. Set
what weak instruments God sometimes makes use of, by which
cave, 1 Chron.11.15, &c.
3. Here he began to raise forces in his own defence, v. 2. He
found, by the late experiments he had made, that he could not
save himself by flight, and therefore was necessitated to do it by
force; wherein he never acted offensively, never offered any
violence to his prince, nor gave any disturbance to the peace of
the kingdom, but only used his forces as a guard to his own per-
son. But, whatever defence his soldiers were to him, they did
him no great credit, for the regiment he had was made up not
of great men, or rich men, or stout men, no nor good men, but
men in distress, in lebt, and discontented, men of broken fortunes
to bring about his own purposes. The Son of David is ready to
receive distressed souls, that will appoint him their Captain, and
be commanded by him.
4. He took care to settle his parents in a place of safety; no
such place could he find, in all the land of Israel, while Saul was
so bitterly enraged against him, and all that belonged to him, for
his sake; he therefore goes with them to the king of Moab, and
puts them under his protection, v.3, 4. Observe here, (1.) With
what a tender concern he provided for his aged parents. It was
not fit they should be exposed either to the frights or to the
fatigues which he must expect during his struggle with Saul, (their
age would by no means bear it,) therefore the first thing he
imself. Let children learn from hence to shew piety at home,
does, is, to find them a quiet habitation, whatever became of
and to requite their parents, (1 Tim.5.4.) in every thing con-
sulting their ease and satisfaction; though ever so highly preferred,
and ever so much employed, let them not forget their aged parents.
(2.) With what an humble faith he expects the issue of his present
distress, Till I know what God will do for me. He expresses his
hopes very modestly, as one that had entirely cast himself upon
God and committed his way to him, expecting a good issue, not
from his own arts, or arms, or merits, but from what the wisdom,
power, and goodness, of God would do for him. Now David's
father and mother forsook him, but God did not, Ps. 27.10.
5. He had the advice and assistance of the prophet Gad, who,
probably, was one of the sons of the prophets that were brought
up under Samuel, and was by him recommended to David for his
chaplain or spiritual guide; being a prophet, he would pray for
him, and instruct him in the mind of God; and David, though he
was himself a prophet, was glad of his assistance. He advised
him to go into the land of Judalı, (v. 5.) as one that was confident
of his own innocency, and was well assured of the divine pro-
tection, and was desirous, even in his present hard circumstances,
to do some service to his tribe and country. Let him not be
ashamed to own his own cause, nor decline the succours that would
be offered him. Animated by this word, there he determined to
appear publicly. Thus are the steps of a good man ordered by
the Lord.
6. When Saul heard that David was discovered,
and the men that were with him; (now Saul abode
in Gibeah under a tree in Ramah, having his spear
in his hand, and all his servants were standing about
him;) 7. Then Saul said unto his servants that
stood about him, Hear now, ye Benjamites; will
the son of Jesse give every one of you fields and
vineyards, and make you all captains of thousands,
and captains of hundreds; 8. That all of you have
conspired against me, and there is none that sheweth
me that my son hath made a league with the son of
Jesse, and there is none of you that is sorry for me,
or sheweth unto me that my son hath stirred up my
servant against me, to lie in wait, as at this day?
9. Then answered Doeg the Edomite, which was
set over the servants of Saul, and said, I saw the son
of Jesse coming to Nob, to Ahimelech the son of
Ahitub. 10. And he inquired of the LORD for him,
and gave him victuals, and gave him the sword of
Goliath the Philistine. 11. Then the king sent to
call Ahimelech the priest, the son of Ahitub, and al
Before Christ 1057.
Saul destroys the Lord's Priests,
I SAMUEL, XXII.
s father's house, the priests that were in Nob:
an they came all of them to the king. 12. And
į
Saul said, Hear now, thou son of Ahitub. And
he answered, Here I am, my lord. 13. And Saul
said unto him, Why have ye conspired against
me, thou and the son of Jesse, in that thou hast
given him bread, and a sword, and hast inquired
f God for him, that he should rise against me, to
lie in wait, as at this day? 14. Then Ahimelech
answered the king, and said, And who is so
faithful among all thy servants as David, which
is the king's son-in-law, and goeth at thy bidding,
and is honourable in thine house? 15. Did I then
begin to inquire of God for him? be it far from
me: let not the king impute any thing unto his
servant, nor to all the house of my father: for thy
servant knew nothing of all this, less or more.
16. And the king said, Thou shalt surely die,
Ahimelech, thou, and all thy father's house.
17. And the king said unto the footmen that stood
about him, Turn, and slay the priests of the
LORD; because their hand also is with David,
and because they knew when he fled, and did
not shew it to me. But the servants of the king
would not put forth their hand to fall upon the
priests of the LORD. 18. And the king said to
Doeg, Turn thou, and fall upon the priests. And
Doeg the Edomite turned, and he fell upon the
priests, and slew on that day fourscore and five
persons that did wear a linen ephod. 19. And
Nob, the city of the priests, smote he with the
edge of the sword, both men and women, chil-
dren and sucklings, and oxen, and asses, and
sheep, with the edge of the sword.
would that do to Saul? Yet thus the best friends to their prince
and country have often been odiously represented as enemies
that Jonathan and David were in a plot against him, his crown,
to both; even Christ himself was so. He takes it for granted
and dignity, and is displeased with his servants that they do no
give him information of it, supposing that they could not but
know it; whereas really there was no such thing. See the nature
things that are not. He looks upon all about him as his enemies,
of a jealous malice, and its pitiful arts to extort discoveries of
because they do not just say as he says; and tells them, (1.) That
they were very unwise, and acted against the interest both of
their tribe, (for they were Benjamites, and David, if he were
the Judah which was now
in Benjamin,) and of their families; for David would never be
able to give them such rewards as he had for them, of fields
and vineyards, and such preferment, to be colonels and captains.
(2.) That they were unfaithful; You have conspired against
give way to a spirit of jealousy! If a ruler hearken to lies, all
What a continual agitation and torment are they in that
his servants are wicked; (Prov. 29. 12.) that is, they seem to be
so in his eyes. (3.) That they were very unkind. He thought
to work upon their good nature with that word, There is none of
read it. By these reasonings he stirred them up to act vigorously,
you that is so much as sorry for me, or solicitous for me, as some
as the instruments of his malice, that they might take away his
suspicions of them.
me.
II. Though he could not learn any thing from his servants
against David or Jonathan, yet he got information from Doeg
against Ahimelech the priest.
1. An indictment is brought against Ahimelech by Doeg, and
he himself is evidence against him, v.9, 10. Perhaps Doeg, as
bad as he was, would not have given this information, if Saul had
not extorted it, for had he been very forward to it, he would have
done it sooner: but now he they must all deemed
traitors, if none of them be accusers, and therefore tells Saul
what kindness Ahimelech had shewed to David, which he himself
happened to be an eye-witness of. He had inquired of God for
about public affairs,) and he had furnished him with bread and a
him, (which the priest used not to do but for public persons and
sword. All this was true: but it was not the whole truth; he
ought to have told Saul further, that David had made Ahimelech
believe he was then going upon the king's business; so that what
service he did to David, however it proved, was designed in honour
to Saul, and this would have cleared Ahimelech, whom Saul had
in his power, and would have thrown all the blame upon David,
who was out of his reach.
We have seen the progress of David's troubles; now here we
have the progress of Saul's wickedness. He seems to have laid
aside the thoughts of all other business, and to have devoted
himself wholly to the pursuit of David. He heard, at length, by
the common fame of the country, that David was discovered,
that is, that he appeared publicly, and enlisted men in his ser-
vice; and hereupon he called all his servants about him, and sat
down under a tree, or grove, in the high place at Gibeah, with
his spear in his hand for a sceptre; intimating the force by
which he designed to rule, and the present temper of his spirit, or
its distemper rather, which was to kill all that stood in his way.
In this bloody court of inquisition,
I. Saul seeks for information against David and Jonathan,
v. 7, 8. Two things he was willing to suspect, and desirous to
see proved, that he might wreak his malice upon two of the best
and most excellent men he had about him. 1. That his servant
David did lie in wait for him, and seek his life, which was utterly
false. He really sought David's life, and therefore pretended
that David sought his life, though he could not charge him with
any overt-act that gave the least umbrage or suspicion. 2. That
his son Jonathan stirred him up to do so, and was confederate
with him in compassing and imagining the death of the king.
This also was notoriously false. A league of friendship there was
between David and Jonathan, but no conspiracy in any evil thing;
none of the articles of their covenant carried any mischief to Saul.
If Jonathan had agreed, after the death of Saul, to resign to
David, in compliance with the revealed will of God, what harm
-
2. Ahimelech is seized, or summoned rather to appear before
the king, and upon this indictment he is arraigned. The king
sent for him and all the priests who then attended the sanctuary,
whom he supposed to be aiding and abetting; and they, not being
conscious of any guilt, and therefore not apprehensive of any
danger, came all of them to the king, (v.11.) and none of them
attempted to make an escape, or to flee to David for shelter, as
they would have done, now that he had set up his standard, if
they had been as much in his interests as Saul suspected they
were. Saul arraigns him himself with the utmost disdain and
indignation; (v.12.) Hear now, thou son of Ahitub; not so much
as calling him by his name, much less giving him his title of dis
tinction. By this it appears that he had cast off the fear of God,
that he shewed no respect at all to his priests, but took a pleasure
in affronting them and insulting over them. Ahimelech holds up
his hand at the bar in those words, "Here I am, my lord, ready
to hear my charge, knowing I have done no wrong. He does not
demur to the jurisdiction of Saul's court, nor insist upon an exemp-
tion as a priest, no, not though he were a high priest, to which
office, that of the judge, or chief magistrate, had not long since
been annexed; but, Saul having now the sovereignty vested in hig
in things pertaining to the king, even the high priest lowers him.
self to a level with common Israelites. Let every soul be subjeć
(even clergymen) to the higher powers.
Before Christ 1057.
The City of Nob destroyed
I SAMUEL, XXII.
2. His indictment is read to him, v. 13. That he, as a false || very account, he hated them. God having rejected him, and
traitor, had joined himself with the son of Jesse in a plot to ordered another to be anointed in his room, he seems well pleased
depose and murder the king. "His design" (says Saul)" was with this opportunity of being avenged on the priests of the Lord,
to rise up against me, and thou didst assist him with victuals and since God himself was out of his reach. What wickedness will not
arms."
See what bad constructions the most innocent actions the evil spirit hurry men to, when he gets the dominion! He
are liable to; how unsafe they are that live under a tyrannical alleges, in his order, that which was utterly false, and unproved
government, and what reason we have to be thankful for the to him, that they knew when David fled; whereas they knew
happy constitution and administration of the government we are nothing of the matter. [2.] Never was the command of a prince
more honourably disobeyed. The footmen had more sense and
grace than their master. Though they might expect to be turned
out of their places, if not punished and put to death for their
refusal, yet, come on them what would, they would not offer to
fall on the priests of the Lord, such a reverence had they for their
office, and such a conviction of their innocence.
´under.
4. To this indictment he pleads, Not guilty; (v.14, 15.) he
owns the fact, but denies that he did it traitorously or mali-
ciously, or with any design against the king. He pleads that he
was so far from knowing of any quarrel between Saul and David,
that he really took David to have been then as much in favour at
court as ever he had been. Observe, He does not plead that
David had told him an untruth, and with that had imposed upon
him, though really it was so, because he would not proclaim the
weakness of so good a man, no not for his own vindication,
especially to Saul, who sought all occasions against him; but he
insists upon the settled reputation David had, as the most faithful
of all the servants of Saul; the honour the king had put upon
him in marrying his daughter to him, the use the king had often
made of him, and the trust he had reposed in him; he goes at thy
bidding, and is honourable in thy house, and therefore any one
would think it a meritorious piece of service to the crown to shew
him respect, so far from apprehending it to be a crime. He
pleads that he had been wont to inquire of God for him, when he
was sent by Saul upon any expedition, and did it now as inno-
cently as ever he had done it. He protests his abhorrence of
the thought of being in a plot against the king; "Be it far from
mne, I mind my own business, and meddle not with state-matters."
He begs the king's favour, Let him not impute any crime to us;
and concludes with a declaration of his innocency, Thy servant||
knew nothing of all this. Could any man plead with more
evidences of sincerity? Had he been tried by a jury of honest
Israeintes, he had certainly been acquitted, for who can find any
fault in him? But,
5. Saul himself gives judgment against him; (v.16.) Thou shalt
surely die, Ahimelech, as a rebel, thou and all thy father's house.
What could be more unjust? I saw under the sun, the place of
judgment, that wickedness was there, Eccl. 3. 16. (1.) It was
(1.) It was
unjust that Saul should himself, himself alone, give judgment in
his own cause, without any appeal either to judge or prophet, to
his privy-council, or to a council of war. (2.) That so fair a plea
should be over-ruled and rejected without any reason given, or
any attempt to disprove the allegations of it, but purely with a
high hand. (3.) That sentence should be passed so hastily and
with so much precipitation; the judge taking no time himself to
consider of it, nor allowing the prisoner any time to move in arrest
of judgment. (4.) That the sentence should be passed, not only on
Ahimelech himself, who was the only person accused by Doeg, but
on all his father's house, against whom nothing was alleged: must
the children be put to death for the fathers? (5.) That the sen-
tence was pronounced in passion, not for the support of justice,
but for the gratification of his brutish rage.
6. He issues out a warrant (a verbal warrant only) for the
immediate execution of his bloody sentence.
(1.) He ordered his footmen to be the executioners of this
sentence, but they refused, v. 17. Hereby he intended to put a
further disgrace upon the priests; they may not die by the hands
of his men of war, (as 1 Kings, 2. 29.) or his usual ministers of
justice, but his footmen must triumph over them, and wash their
hands in their blood. [1.] Never was the command of a prince
more barbarously given; Turn, and slay the priests of the Lord.
This is spoken with such an air of impiety, as can scarce be
paralleled. Had he seemed to forget their sacred office and
relation to God, and taken no notice of that, it had intimated
some regret that men of that character should fall under his dis-
pleasure; but to call them the priests of the Lord then, when he
rdered his footmen to cut their throats, looked as if, upon that
*
(2.) He ordered Doeg (the accuser) to be the executioner, and
he did it. One would have thought that the footmen's refusal
should have awakened Saul's conscience, and he should not have
insisted upon the doing of a thing so barbarous as that his footmen
startled at the thought of it. But his mind was blinded and his
heart hardened, and if they will not do it, the hands of the witness
shall be upon them, Deut. 17.7. The most bloody tyrants have
found out instruments of their cruelty as barbarous as themselves;
Doeg is no sooner commanded to fall upon the priests, than he
does it willingly enough, and, meeting with no resistance, slays
with his own hand (for aught that appears) on that same day
eighty-five priests that were of the age of ministration, between
twenty and fifty, for they wore a linen ephod, (v. 18.) and perhaps
appeared at this time before Saul in their habits, and were slain
in them. This (one would think) was enough to satiate the most
blood-thirsty; but the horseleech of persecution still cries, "Give,
give." Doeg, by Saul's order, no doubt, having murdered the
priests, went to their city Nob, and put all to the sword there,
(v. 19.) men, women, and children, and the cattle too. Barbarous
cruelty, and such as one cannot think of without horror! Strange,
that ever it should enter into the heart of man to be so impious,
so inhuman! We may see in this, [1.] The desperate wickedness
of Saul when the Spirit of the Lord was departed from him.
Nothing so vile, but they may be hurried to it, who have provoked
God to give them up to their hearts' lusts.
He that was so
compassionate as to spare Agag and the cattle of the Amalekites,
in disobedience to the command of God, could now, with unre-
lenting bowels, see the priests of the Lord murdered, and nothing
spared of all that belonged to them. For that sin, God left him
to this. [2.] The accomplishment of the threatenings long since
pronounced against the house of Eli; for Ahimelech and his
family were descendants from him. Though Saul was unrighteous.
in doing this, yet God was righteous in permitting it: now God
performed against Eli that, at which the ears of them that heard
it must needs tingle, as he had told him that he would judge his
house for ever, ch. 3. 11..13.
house for ever, ch.3.11..13. No word of God shall fall to the
ground. [ [3.] This may be considered as a great judgment upon
Israel, and the just punishment of their desiring a king before
the time God intended them one. How deplorable was the state
of religion at this time in Israel! Though the ark had long been
in obscurity, yet it was some comfort to them that they had the
altar, and priests to serve at it; but now to see their priests
weltering in their own blood, and the heirs of the priesthood too,
and the city of the priests made a desolation, so that the altar of
God must needs be neglected for want of attendants, and this by
the unjust and cruel order of their own king, to satisfy his brutish
rage-this could not but go to the heart of all pious Israelites, and
make them wish, a thousand times, they had been satisfied with
the government of Samuel and his sons. The worst enemies of
their nation could not have done them a greater mischief.
20. And one of the sons of Ahimelech the son
of Ahitub, named Abiathar, escaped, and fled after
David. 21. And Abiathar shewed David that Saul
had slain the LORD's priests. 22. And David said
Before Christ 1057.
David delivers Keilab
I SAMUEL, XXII. XXIII.
r
unto Abiathar, 1 knew it that day, when Doeg
the Edomite was there, that he would surely tell
Saul: I have occasioned the death of all the per-
sons of thy father's house. 23. Abide thou with
23. Abide thou with
me, fear not: for he that seeketh my life seeketh
thy life: but with me thou shalt be in safeguard
Here is,
1. The escape of Abiathar the son of Ahimelech out of the
desolations of the priests' city. Probably, when his father went
to appear, upon Saul's summons, he was left at home to attend
the altar, by which means he escaped the first execution, and,
before Doeg and his bloodhounds came to Nob, he had intelligence
of the danger, and had time to shift for his own safety. And
whither should he go but to David? v. 20. They that suffer for
the Son of David, let them commit the keeping of their souls to
the Son of David, let them commit the keeping of their souls to
him, 1 Pet. 4. 19.
2. David's resentment of the melancholy tidings he brought.
He gave David an account of the bloody work Saul had made
the priests of the
as the of
when their master was beheaded, went and told Jesus, Matth.14.12.
And David greatly lamented the calamity itself, but especially his
being accessary to it; I have occasioned the death of all the per-
sons of thy father's house, v. 22. Note, It is a great trouble to a
good man to find himself any way an occasion of the calamities of
the church and ministry. David knew Doeg's character so well,
that he feared he would do some such mischief as this, when he
saw him at the sanctuary. I knew he would tell Saul. He calls
him Doeg the Edomite, because he retained the heart of an
Edomite, though, by embracing the profession of the Jewish
religion, he had put on the mask of an Israelite.
3. The protection he grauted to Abiathar. He perceived him
to be terrified, as he had reason to be, and therefore bids him not
fear, he would be as careful for him as for himself; With me thou
shalt be in safeguard, v. 23. David, having now time to recollect
himself, speaks with assurance of his own safety, and promises
that Abiathar should have the full benefit of his protection. It is
to the Son of David, that God will hide him in the
shadow of his hand, (Isa. 49.2.) and with him, all that are his,
may be sure that they shall be in safeguard, Ps. 91.1. David
had now not only a prophet, but a priest, a high priest,.with him,
to whom he was a blessing, and they to him, and both a happy
omen of his success. Yet it appears (by ch.28.6.) that Saul had
u high priest too, for he had a Urim to consult: it is supposed he
preferred Ahitub the father of Zadok, of the family of Eleazar;
1 Chron. 6.8.) for even those that hate the power
vet will not be without the form. It must not be forgotten here,
that David at this time penned the 52d psalm, as appears by the
title of that psalm, wherein he represents Doeg not only as malicious
and spiteful, but as false and deceitful: because, though what he
said was, for the substance of it, true, yet he put false colours
upon it, with a design to do mischief: yet even then, when the
priesthood was become as a withered branch, he looks upon him-
self as a green olive-tree, in the house of God, v.8. In this hurry
and distraction that David was continually in, yet he found both
time and a heart for communion with God, and found comfort
in it.
CHAP. XXIII.
Caul, having made himself drunk with the blood of the priests of the Lord, is here,
in this chapter, sceling David's life, who appears here doing good, and suffering
ill, at the same time. Here is, I. The good service he did to his king and
country, in rescuing the city of Keilah out of the hands of the Philistines,
v.1..6. II. The danger he was thereby brought into from the malice of the
prince he served, and the treachery of the city he saved; and his deliverance,
by divine direction, from that danger, v.7..13. 111. David in a wood, and
nis friend Jonathan visiting him there, and encouraging him, v.14..18.
IV. The information which the Ziphites brought to Saul of David's haunts,
and the expedition Saul made in pursuit of him, v. 19..25. V. The narrow
escape David had of falling into his hands, v. 26..29. Many are the trouble
of the righteous, but the Lord delivereth them out of them all.
1.HEN they told David, saying, Behold, the
Philistines fight against Keilah, and they rob
of the LORD, saying, Shall I go and smite these
the threshing-floors. 2. Therefore David inquired
Philistines? And the LORD said unto David, Go
and 'smite the Philistines, and save Keilah. 3. And
David's men said unto him, Behold, we be afraid
here in Judah: how much more then if we come
to Keilah against the armies of the Philistines?
4. Then David inquired of the LORD yet again.
And the LORD answered him and said, Arise, go
down to Keilah; for I will deliver the Philistines
into thine hand. 5. So David and his men went
to Keilah, and fought with the Philistines, and
brought away their cattle, and smote them with a
great slaughter. So David saved the inhabitants
of Keilah. 6. And it came to pass, when Abiathar
the son of Ahimelech fled to David to Keilah,
that he came down with an ephod in his hand..
Now we find why the prophet Gad (by divine direction, no
doubt) ordered David to go into the land of Judah; (ch. 22.5.)
it was, that, since Saul neglected the public safety, he might take
care of it, notwithstanding the ill treatment that was given him;
for he must render good for evil, and therein be a type of him
who not only ventured his life, but laid down his life, for them that
were his enemies.
of his country's liberties, that the Philistines had made a descent
1. Tidings are brought to David as to the patron and protector
upon the city of Keilah, and plundered the country thereabouts,
v. 1. Probably, it was the departure both of God and David
from Saul, that encouraged the Philistines to make this incursion.
When princes begin to persecute God's people and ministers, let
them expect no other than vexation on all sides. The way for
any country to be quiet, is, to let God's church be quiet in it:
if Saul fight against David, the Philistines shall fight against
his country.
willing to inquire of the Lord concerning it. Here is an instance,
2. David is forward enough to come in for their relief, but is
head and hands were full of his own business, and he had enough
head and hands were full of his own business, and he had enough
to do, with the little force he had, to secure himself, yet he was
concerned for the safety of his country, and could not sit still to
see that ravaged: nay, though Saul, whose business it was to guard
the borders of his land, hated him, and sought his life, yet he was
willing to the utmost of his power, to serve him and his interests
against the common enemy, and bravely abhorred the thought of
sacrificing the common welfare to his private revenge. Those are
unlike to David, who sullenly decline to do good, because they
Lave not been so well considered as they deserved for the services
they have done. (2.) Of David's piety and regard to God. He
inquired of the Lord by the prophet Gad; for it should seem, by
v. 6. that Abiathar came not to him with the ephod till he was in
Keilah. His inquiry is, Shall I go and smite these Philistines?
He inquires both concerning the duty, whether he might lawfully
take Saul's work out of his hand, and act without a commission
from him; and concerning the event, whether he might safely
venture against such a force as the Philistines had, with such a
handful of men at his feet, and such a dangerous enemy as Saul
was, at his back. It is our duty, and will be our ease and comfort,
whatever happens, to acknowledge God in all our ways, and to
seek direction from him.
Before Christ 1057.
David escapes from Keilah,
I SAMUEL, XXIII.
3. God appointed him, once and again, to go against the Phi- || Saul abused the God of Israel, in making his providence 12
listines, and promised him success; Go, and smite the Philistines, patronise and give countenance to his malicious designs, and from
God hath delivered
v.2.. His men opposed it, v. 3. No sooner did he begin to have thence promising himself success in them.
soldiers of his own, than he found it hard enough to manage || him into my hand; as if he, who was rejected of God, were,
them. They objected, that they had enemies enough among their this instance, owned and favoured by him, and David infatuated.
own countrymen, they needed not to make the Philistines their He vainly triumphs before the victory, forgetting how often s
enemies. Their hearts failed them, when they only apprehended had had fairer advantages against David than he had now, auf
themselves in danger from Saul's band of pursuers, much more yet missed his aim. He impiously connects God with his cause,
Therefore David
when they came to engage the Philistine armies. To satisfy because he thought he had gained one point.
them, therefore, he inquired of the Lord again, and now received prays, (Ps. 140. 8.) Grant not, O Lord, the desires of the wicked,
We
not only a full commission, which would warrant him to fight, further not his wicked device, lest they exalt themselves.
though he had no orders from Saul, (Arise, go down to Keilah,) must not think that one smiling providence either justifies an
2. How Saul abused
but also a full assurance of victory; I will deliver the Philistines unrighteous cause, or secures its success.
into thine hand, v. 4. This was enough to animate the greatest the Israel of God, in making them the servants of his malice
coward he had in his regiment.
against David. He called all the people together to war, and
they must with all speed march to Keilah, pretending to oppose
the Philistines, but intending to besiege David and his men;
concealing that design, for it is said, (v. 9.) he secretly practised
mischief against him. Miserable is that people, whose prince is
a tyrant; for while some are sufferers by his tyranny, others
(which is worse) are made servants to it, and instruments of it.
4. He went, accordingly, against the Philistines, routed them,
and rescued Keilah; (v. 5.) and, it should seem, he made a sally
into the country of the Philistines, for he carried off their cattle
by way of reprisal for the wrong they did to the men of Keilal.,
in robbing their threshing-floors. Here notice is taken, (v. 6.)
that it was while David remained in Keilah, after he had cleared
It of the Philistines, that Abiathar came to him with the ephod in
his hand, that is, the high priest's ephod, in which the Urim and
Thummim were. It was a great comfort to David, in his banish- ||
ment, that when he could not go to the house of God, he had
some of the choicest treasures of that house brought to him, the
high priest, and his breast-plate of judgment.
"C
II. David consulting with God concerning his own preservation
He knew, by the information brought him, that Saul was plottin,
his ruin, (v. 9.) and therefore applies himself to his great Protector
for direction. No sooner is the ephod brought him, than he
makes use of it, Bring hither the ephod. We have the scriptures,
those lively oracles, in our hands, let us take advice from them in
doubtful cases; "Bring hither the Bible." David's address to
God, upon this occasion, is, 1. Very solemn and reverent. Twice
he calls God, the Lord God of Israel, and thrice calls himself his
servant, v.10, 11. Those that address God must know their
distance, and who they are speaking to. 2. Very particular and
express. His representation of the case is so, v.10. Thy
servant has certainly heard, on good authority," (for he would not
call for the ephod upon every idle rumour,)" that Saul has a
design upon Keilah;" he does not say, "to destroy me," but,
"to destroy the city" (as he had lately done the city of Nob)
for my sake."
"for my sake." He seems more solicitous for their safety than
for his own, and will expose himself any where, rather than they
shall be brought into trouble by his being among them. Generous
His queries upon the case are likewise
souls are thus minded.
very particular. God allows us to be so in our addresses to him;
Lord, direct me in this matter, about which I am now at a loss."
He does indeed invert the due order of his queries, but God in
his answer puts him into method. That question should have
been put first, and was first answered, "Will Saul come down,
come down; he has resolved it, is preparing for it, and will do
thy
as servant has heard?" "Yea," says the oracle, "he will
it, unless he hear that thou hast quitted the town." Well, but
if he do come down, will the men of Keilah stand by me in
holding the city against him, or will they open him the gates,
is, the magistrates or elders) of Keilah themselves, what they
and deliver me into his hand?' If he had asked the men (that
would do in that case, they could not have told him, not knowing
their own minds, nor what they should do when it came to the
would carry it; or they might have told him they would protect
trial, much less which way the superior vote of their council
him, and yet afterward have betrayed him; but God could tell
them infallibly: "When Saul besieges their city, and demands
I. Saul contriving within himself the destruction of David, v. 7, 8. of them that they surrender thee into his hands, how fond
He heard that he was come to Keilah; and did he not hear whatsoever they now seem of thee, as their saviour, they will deliver
brought him thither? Was it not told him that he had bravely thee up, rather than stand the shock of Saul's fury." Note,
relieved Keilah, and delivered it out of the hands of the Philis- || (1.) God knows all men better than they know themselves, knows
fines? This, one would think, should have put Saul upon con- their strength, what is in them, and what they will do, if they
sidering what honour and dignity should be done to David for this. come into such and such circumstances. (2.) He therefore
But, instead of that, he catches at it as an opportunity of doing him knows not only what will be, but what would be, if it were not
a mischief. An ungrateful wretch he was, and for ever unworthy to prevented; and therefore knows how to deliver the godly out
have any service or kindness done him. Well might David com- of temptation, and how to render to every man according to his
plain of his enemies, that they rewarded him evil for good, and works.
that for his love they were his adversaries, Ps. 35. 12.-109. 4.
Christ was used thus basely, John, 10. 32. Now observe, 1. How ||
<<
Here is,
7. And it was told Saul that David was come to
Keilah. And Saul said, God hath delivered him
into mine hand; for he is shut in, by entering into
a town that hath gates and bars. 8. And Saul
called all the people together to war, to go down
to Keilah, to besiege David and his men. 9. And
David knew that Saul secretly practised mischief
against him; and he said to Abiathar the priest,"
Bring hither the ephod. 10. Then said David, O
LORD God of Israel, thy servant hath certainly
heard that Saul seeketh to come to Keilah, to
destroy the city for my sake. 11. Will the men
of Keilah deliver me up into his hand? will Saul
come down, as thy servant hath heard? O LORD
God of Israel, I beseech thee, tell thy servant.
And the LORD said, He will come down. 12. Then
said David, Will the men of Keilah deliver me and
my men into the hand of Saul? And the LORD
said, They will deliver thee up. 13. Then David and
his men, which were about six hundred, arose and
departed out of Keilah, and went whithersoever
they could go. And it was told Saul that David
was escaped from Keilah; and he forbare to go
forth.
+
""
David, having thus far notice given him of his danger, quilted
Keilah, v. 13. His followers were now increased in number to
Before Christ 1057.
David in the Wilderness of Ziph.
I SAMUEL, XXIII.
six hundred; with these he went out, not knowing whither he | friendship will not shrink from danger, but can easily venture;
went, but resolving to follow Providence, and put himself under will not shrink from condescension, but can easily stoop, and
his protection. This broke Saul's measures; he thought God had | exchange a palace for a wood, to serve a friend. The very sight
delivered him into his hand, but it proved that God delivered him of Jonathan was reviving to David; but, beside that, he said that
||
out of his hand, as a bird out of the snare of the fowler. When to him which was very encouraging.
Saul heard that David was escaped from Keilah, he forbare to 1. As a pious friend, he directed him to God, the Foundation
go forth with the body of the army, as he intended, (v. 8.) and of his confidence, and the Fountain of his comfort. He strength<
resolved to take only his own guards, and go in quest of him.ened his hand in God. David, though a strong believer, needed
Thus does God baffle the designs of his people's enemies, and the help of his friends, for the perfecting of what was lacking in
turn their counsels headlong.
his faith; and herein Jonathan was helpful to him, by reminding
him of the promise of God, the holy oil wherewith he was anointed,
he had had of God's goodness to him. Thus he strengthened his
the presence of God with him hitherto, and the many experiences
hands for action, by encouraging his heart, not in the creature,
but in God. Jonathan was not in a capacity of doing any thing
to strengthen him, but he assured him God would.
of David's advancement to that honour, which was his own birth-
2. As a self-denying friend, he takes a pleasure in the prospect
right; (v. 17.) “ Thou shalt live to be king, and I shall think it
preferment enough to be next thee, near thee, though under thee,
and will never pretend to be a rival with thee." This resignation,
satisfaction to him, and make his way much the more clear. This,
which Jonathan made to David of his title, would be a great
he tells him, Saul knew very well; Jonathan having sometimes
heard him say as much. Whence it appears, what a wicked man
foolish man he was, in thinking to prevent that which God had
Saul was, to persecute one whom God favoured; and what a
determined, and which would certainly come to pass. How could
he disannu! what God had purposed?
3. As a constant friend, he renewed his league of friendship
with him; they two made a covenant now, this third time, before
the Lord, calling him to witness to it, v. 18. True love takes
delight in repeating its engagements, giving and receiving fresk
assurances of the firmness of their friendship. Our covenant with
God should be often renewed, and therein our communion with
him kept up. David and Jonathan now parted, and never came
together again, that we find, in this world; for Jonathan said what
he wished, not what he had ground to expect, when he promised
himself that he should be next David in his kingdom.
14. And David abode in the wilderness in
strong holds, and remained in a mountain in the
wilderness of Ziph. And Saul sought him every
day, but God delivered him not into his hand
15. And David saw that Saul was come out to
reek his life: and David was in the wilderness of
Ziph in a wood. 16. And Jonathan Saul's son
arose, and went to David into the wood, and
strengthened his hand in God. 17. And he said
unto him, Fear not: for the hand of Saut my
father shall not find thee; and thou shalt be king
over Israel, and I shall be next unto thee; and
that also Saul my father knoweth. 18. And they
two made a covenant before the LORD: and
David abode in the wood, and Jonathan went to
his house.
t
A
Here is,
I. David absconding. He abode in a wilderness, in a moun-
tain, (v.14.) in a wood, v. 15. We must here, 1. Commend his
eminent virtues, his humility, modesty, fidelity to his prince, and
patient attendance on the providence of his God, that he did not
draw up his forces against Saul, fight him in the field, or surprise
him by some stratagem or other, and so avenge his own quarrel
and that of the Lord's priests upon him, and put an end to his
cwn troubles, and the calamities of the country under his tyran- 19. Then came up the Ziphites to Saul to
nical government. No, he makes no such attempt; he keeps Gibeah, saying, Doth not David hide himself with
God's way, waits God's time, and is content to secure himself in
woods and wildernesses, though with some it might seem a
us in strong holds in the wood, in the hill of
reproach to that courage for which he had been famous. But, Hachilah, which is on the south of Jeshimon?
2. We must also lament his hard fate, that an innocent man should 20. Now, therefore, O king, come down accord-
be thus terrified, and put in fear of his life; that a man of honouring to all the desire of thy soul to come down;
should be thus disgraced, a man of merit thus recompensed for
and let it make us long for that kingdom, where goodness shall for
ever be in glory, and holiness in honour, and the righteous shall
shine as the sun.
?
his services, and a man that delighted in the service both of God and our part shall be to deliver him into the king's
and his country, should be debarred from both, and wrapt up in hand. 21. And Saul said, Blessed be ye of the
obscurity. What shall we say to this? Let it make us think the LORD; for ye have compassion on me. 22. Go, I
worse of this world, which often gives such bad treatment to its pray you, prepare yet, and know and see his place
best men: let it reconcile even great and active men to privacy where his haunt is, and who hath seen him there:
and restraint, if Providence make that their lot, for it was David's:
for it is told me that he dealeth very subtilly.
23. See therefore, and take knowledge of all the
lurking places where he hideth himself, and come
ye again to me with the certainty, and I will go
with you and it shall come to pass, if he be in
the land, that I will search him out throughout
all the thousands of Judah. 24. And they arose,
and went to Ziph before Saul: but David and
his men were in the wilderness of Maon, in the
plain on the south of Jeshimon. 25. Saul also
and his men went to seek him. And they told
David: wherefore he came down into a rock
An
and abode in the wilderness of Maon.
when Saul heard that, he pursued after Davi
II. Saul hunting him as his implacable enemy. He sought him
every day, so restless was his malice, v. 14. He sought his life
no less, so cruel was his malice, v. 15. As it had been from the
beginning, it was now, and will be. He that is born after the
flesh, persecuteth him that is born after the spirit, Gal. 4. 29.
III. God defending him as his powerful Protector. God deli-
vered him not into his hand, as Saul hoped; (v. 7.) and unless
God had delivered him into his hand, he could not prevail against
him, John, 19. 11.
C
*
IV. Jonathan comforting him, as his faithful friend. True
friends will find out means to get together; David, it is likely, ap:
pointed time and place for this interview, and Jonathan observed
it, though he exposed himself by it to his father's displeasure, and,
had it been discovered, it might have cost him his life. True
1

Before Christ 1057.
The Ziphites betray David.
Į SAMUEL, XXIII, XXIV.
11
in the wilderness of Maon. 26. And Saul went and the Egyptians; David was concealed by this mountain, and
on this side of the mountain, and David and his Saul confounded by it. David now flees as a bird to his mountain,
(Ps. 11. 1.) and finds God to him as the shadow of a great rock.
men on that side of the mountain: and David Saul hoped, with his numerous forces, to incose David, and
made haste to get away for fear of Saul; for Saul compass him in and his men; but the ground did not prove con-
venient for his design, and so it failed. A new name was given
and his men compassed David and his men round venient for his design, and so it failed.
to the place in remembrance of this, (v. 28.) Sela-hammah-lekoth,
about to take them. 27. But there came a
the rock of division, because it divided between Saul and David.
messenger unto Saul, saying, Haste thee, and
4. The deliverance of David out of this danger. Providence
come; for the Philistines have invaded the land. gave Saul a diversion, when he was just ready to lay hold on
28. Wherefore Saul returned from pursuing after David; notice was brought him that the Philistines were invading
David, and went against the Philistines: there- the land, (v. 27.) probably, that part of the land where his own
estate lay, which would be seized, or at least spoiled, by the
fore they called that place Sela-hammah-lekoth. invaders: for the little notice he took of Keilah's distress, and
29. And David went up from thence, and dwelt in David's relief of it, in the beginning of this chapter, give us cause
to suspect that he would not now have left pursuing David, and
strong holds at En-gedi.
gone to oppose the Philistines, if some private interests of his own
had not been at stake. However it was, he found himself under
a necessity of going against the Philistines, (v. 28.) and by this
means David was delivered when he was on the brink of destruc-
tion; Saul was disappointed of his prey, and God was glorified
When the Philistines invaded the
as his wonderful Protector.
land, they were far from intending any kindness to David by it;
yet the over-ruling providence of God, which orders all events,
and the times of them, made it very serviceable to him. The
wisdom of God is never at a loss for ways and means to preserve
his people. As this Saul here was diverted, so another Saul was
converted, just then when he was breathing out threatenings and
slaughter against the saints of the Lord, Acts, 9. 1.
Lastly, David having thus escaped, took shelter in some natural
fortresses, which he found in the wilderness of En-gedi, v. 29. And
this, Dr. Lightfoot thinks, was the wilderness of Judah, in which
David was when he penned the 63d psalm, which breathes as
much pious and devout affection as almost any of his psalms;
in all places, and in all conditions, he still kept up his co-
munion with God.

Here,
1. The Ziphites offer their service to Saul, to betray David to
him, v. 19, 20. He was sheltering himself in the wilderness of
Ziph, (v. 14, 15.) putting the more confidence in the people of
that country, because they were of his own tribe. They had
reason to think themselves happy that they had an opportunity
of serving one who was the ornament of their tribe, and was likely
to be much more so; who was so far from plundering the country,
or giving it any disturbance with his troops, that he was ready
to protect it, and do them all the good offices that there was
occasion for. But, to ingratiate themselves with Saul, they went
to him, and not only informed him very particularly where David
quartered, (v. 19.) but invited him to come with his forces into
their country in pursuit of him, and promised to deliver him into
his hand, v. 20. Saul had not sent to examine or threaten them,
but of their own accord, and even without asking a reward, (as
Judas did, What will ye give me?) they proffer to betray David
to him, who, they knew, thirsted after his blood.
2. Saul thankfully receives their information, and gladly lays
hold on the opportunity of hunting David in their wilderness, in
hopes to make a prey of him at length. He intimates to them
how kindly he took it; (v. 21.) Blessed be ye of the Lord, (so
near is God to his mouth, though far from his heart,) for ye have
compassion on me. It seems he looked upon himself as a miser-
able man and an object of pity; his own envy and ill nature made
him so, else he might have been easy, and have needed no man's
compassion. He likewise insinuates the little concern that the
generality of his people shewed for him: "You have compassion
on me, which others have not." Saul gives them instructions to
search more particularly for his haunts, (v. 22.) “For,” says he,
I hear he deals very subtilly;" representing him as a man
crafty to do mischief, whereas all his subtlety was to secure
himself. It was strange that he did not go down with them
immediately, but he hoped, by their means, to set his game with
the more certainty, and thus Divine Providence gave David time
to shift for himself. But the Ziphites had laid their spies upon
all the places where he was likely to be discovered, and therefore
Saul might come and seize him, if he was in the land, v. 23. Now
he thought himself sure of his prey, and pleased himself with the
thoughts of devouring it.
3. The imminent peril that David was now brought into. Upon
intelligence that the Ziphites had betrayed him, he retired from
the hill of Hachilah to the wilderness of Maon, (v. 24.) and at this
time he penned the 54th psalin, as appears by the title, wherein
he calls the Ziphites strangers, though they were Israelites,
because they used him barbarously; but he puts himself under the
divine protection, "Behold, God is my Helper, and then all
shall be well." Saul, having got intelligence of him, pursued
him closely, (v. 25.) till he came so near him, that there was but
a mountain between them; (v.26.) David and his men on one side
of the mountain flying, and Saul and his men on the other side
pursuing; David in fear, and Saul in hope. But this mountain
was an emblem of the Divine Providence coming between David
and the destroyer, like the pillar of cloud between the Israelites
CHAP. XXIV.
We have hitherto had Saul seeking an opportunity to destroy David, and, to kis
shame, he could never find it. In this chapter, David had a fair opportunity
to destroy Saul, and, to his honour, he did not make use of it; his sparing
Saul's life, was as great an instance of God's grace in him, as the preserving
of his own life was of God's providence over him. Observe, I. Hový maliciously
Saul sought David's life, v. 1,2. II. How generously David suved Saul's
life, (when he had him at an advantage,) and only cut off the skirt of his
robe, v.3..8. III. How pathetically he reasoned with Saul, upon this, to
bring him to a better temper towards him, v. 9..15. IV. The good impression
this made upon Saul, for the present, v. 16. .22.
1.
ND it came to pass, when Saul was re-
turned from following the Philistines, that
it was told him, saying, Behold, David is in the
wilderness of En-gedi. 2. Then Saul took three
thousand chosen men out of all Israel, and went
to seek David and his men upon the rocks of the
wild goats. 3. And he came to the sheep-cotes
by the way, where was a cave; and Saul went in
to cover his feet: and David and his men remained
in the sides of the cave. 4. And the men of David
said unto him, Behold the day of which the LORD
said unto thee, Behold, I will deliver thine enemy
into thine hand, that thou mayest do to him as it
shall seem good unto thee. Then David arose, and
cut off the skirt of Saul's robe privily. 5. And it
came to pass afterward, that David's heart smote
him, because he had cut off Saul's skirt. 6. And
he said unto his men, The LORD forbid that!
Before Christ 1057.
David spares Saul in the Cave.
I SAMUEL, XXIV,
1
seein little; it is a sign that conscience is awake and tender, and
will be the means of preventing greater sins.
should do this thing unto my master, the LORD's
anointed, to stretch forth mine hand against him,
seeing he is the anointed of the LORD.
V. He reasons strongly, both with himself and with his servants,
7. So
against doing Saul any hurt. 1. He reasons with himself; (v. 6.)
David stayed his servants with these words, and The Lord forbid that I should do this thing. Note, Sin is a thing
suffered them not to rise against Saul. But Saul which it becomes us to startle at, and to resist the temptations to,
ose up out of the cave, and went on his way.ders Saul now, not as his enemy, and the only person that stood
not only with resolution, but with a holy indignation. He consi-
in the way of his preferment, for then he would be induced to
hearken to the temptation, but as God's anointed, that is, the
person whom God had appointed to reign as long as he lived,
and who, as such, was under the particular protection of the divine
law; and as his master, to whom he was obliged to be faithful.
Let servants and subjects learn hence to be dutiful and loyal,
whatever hardships are put upon them, 1 Pet. 2.18. 2. He reasons
with his servants. He suffered them not to rise against Saul, v.7.
He would not only not do this bad thing himself, but he would
not suffer those about him to do it. Thus did he render good for
evil to him from whom he had received evil for good; and was
herein both a type of Christ, who saved his persecutors, and an
example to all Christians, not to be overcome of evil, but to over-
come evil with good.
. David also arose afterward, and went out of
he cave, and cried after Saul, saying, My lord
the king. And when Saul looked behind him,
David stooped with his face to the earth, and
bowed himself. ·
;
辜
​>
:
Here,
I. Saul renews his pursuit of David, v. 1, 2. No sooner is he
come home safe from chasing the Philistines, in which it should
seem he had good success, than he inquires after David, to do him
a mischief, and resolves to have another thrust at him, as if he had
been delivered to do all these abominations, Jer. 7. 10. By the
frequent incursions of the Philistines, he might have seen how
necessary it was to recall David from his banishment, and restore
him to his place in the army again; but so far is he from that,
that now, more than ever, he is exasperated against him; and,
bearing that he is in the wilderness of En-gedi, he draws out three
thousand choice men, and goes with them at his feet in pursuit of
him, upon the rocks of the wild goats, where, one would think,
David should not be envied an habitation, nor Saul be desirous to
disturb him; for what harm could he fear from one who was no
better accommodated? But it is not enough to Saul, that he is
thus cooped up; he cannot be easy while he is alive.
II. Providence brings Saul alone into the same cave wherein
David and his men had hid themselves, v.3. In those countries
there were very large caves in the sides of the rocks or mountains,
partly natural, but, probably, much enlarged by art, for the
sheltering of sheep from the heat of the sun; bence we read of
places where the flocks did rest at noon, (Cant. 1.7.) and this
cave seems to be spoken of as one of the sheep-cotes. In the
sides of this cave David and his men remained, perhaps not all
his men, the whole 600, but only some few of his particular
friends, the rest being disposed of in similar retirements. Saul,
passing by, turned in himself alone, not in search of David, (for,
supposing him to be an aspiring ambitious man, he thought to
find him rather climbing with the wild goats upon the rocks, than
retiring with the sheep into a cave,) but thither he turned aside to
cover his feet, that is, to sleep a while, it being a cool and quiet
place, and very refreshing in the heat of the day; probably, he
ordered his attendants to march before, reserving only a very few
to wait for him at the mouth of the cave.
III. David's servants stir him up to kill Saul, now that he had
so fair an opportunity to do it, v.4. They remind him that this
was the day which he had long looked for, and of which God had
spoken to him in general, when he was anointed to the kingdom,
which should put a period to his troubles, and open the passage
to his advancement. Saul now lay at his mercy, and it was easy
to imagine how little mercy he should find with Saul, and there-
fore what little reason he had to shew mercy to him. "By all
means," say his servants, "give him the fatal blow now." See
how apt we are to misunderstand, 1. The promises of God. God
·
had assured David he would deliver him from Saul, and his men
interpret that as a warrant to destroy Saul. 2. The providences
of God; because it was now in his power to kill him, they con-
cluded he might lawfully do it.
IV. David cut off the shirt of his robe, but soon repented that
he had done that: his heart smote him for it, (v. 5.) though it did
Saul no real hurt, and served David for a proof that it was in his
power to have killed him; (v.11.) yet, because it was an affront
to Saul's royal dignity, he wished he had not done it. Note,It
We have here David's warm and pathetic speech to Saul, where
is a good thing to have a heart within us, smiting us for sins that in he endeavours to convince him that he did him a great deal o
1
take the opportunity to slay him, yet he wisely took the oppor
VI. He follows Saul out of the cave, and though he would not
tunity, if possible, to slay his enmity, by convincing him that he
head, he testified that he had an honourable opinion of Saul. He
was not such a man as he took him for. 1. Even in shewing his
had too much reason to believe, that, let him say what he would,
Saul would immediately be the death of him, as soon as he saw
him, and yet he bravely lays aside that jealousy, and thinks Saul
so much a man of sense as to hear his reasoning, when he had so
much to say in his own vindication, and such fresh and sensible
proofs to give of his own integrity. 2. His behaviour was very
respectful, he stooped with his face to the earth, and bowed
himself, giving honour to whom honour was due, and teaching us
to order ourselves lowly and reverently to all our superiors, even
to those that have been most injurious to us.
9. And David said to Saul, Wherefore hearest
thou men's words, saying, Behold, David seeketh
thy hurt? 10. Behold, this day thine eyes have
seen how that the LORD had delivered thee to-day
into mine hand in the cave: and some bade me kill
thee: but mine eye spared thee; and I said, I will
not put forth mine hand against my lord; for he
is the LORD's anointed. 11. Moreover, my father,
see, yea, see the skirt of thy robe in my hand: for
in that I cut off the skirt of thy robe, and killed
thee not, know thou and see that there is neither
evil nor transgression in mine hand, and I have
not sinned against thee; yet thou huntest my soul
to take it. 12. The LORD judge between me and
thee, and the LORD avenge me of thee: but mine
hand shall not be upon thee. 13. As saith the
proverb of the ancients, Wickedness proceed eth
from the wicked: but mine hand shall not be
upon thee. 14. After whom is the king of Israel
come out? after whom dost thou pursue? after a
dead dog, after a flea? 15. The LORD therefore be
judge, and judge between me and thee, and see, and
plead my cause, and deliver me out of thine hand.
O
Before Christ 1057.
wrong in persecuting him thus, and to persuade him therefore to
be reconciled.
}
I SAMUEL, XXIV.
David expostulates with Saul,
In this
many such we receive by tradition from our fathers; and the
counsels of coinmon persons are very much directed by this, "As
1. He calls him father; (v. 11.) for he was not only, as king, the old saying is." Here is one that was in use in David's time,
the father of his country, but he was, in particular, his father-in-Wickedness proceedeth from the wicked; that is, (1.) Men's ow!
law. From a father one may expect compassion, and a favourable iniquity will ruin them at last. So some understand it. Froward
opinion. For a prince to seek the ruin of any of his good subjects, furious men will cut their own throats with their own knives.
is as unnatural as for a father to seek the ruin of his own children. Give them rope enough, and they will hang themselves.
2. He lays the blame of his rage against him upon his evil sense it comes in very fitly as a reason why his hand should not
counsellors; Wherefore hearest thou men's words? v.9. It is a be upon him. (2.) Bad men will do bad things; according as
piece of respect owing to crowned heads, if they do amiss, to men's principles and dispositions are, accordingly will their
charge it upon those about them, who either advised them to it, actions be: this suits the connexion. If David had been a
or should have advised them against it. David had reason wicked man, as he was represented, he would have done this
enough to think that Saul persecuted him purely from his own wicked thing; but he durst not, because of the fear of God.
envy and malice, yet he decently supposes that others put him Or thus Whatever injuries bad men do us, (which we are not
on to do it, and made him believe that David was his enemy, and to wonder at; he that lies among thorns, must expect to be
sought his hurt. Satan, the great accuser of the brethren, has scratched,) yet we must not return them; never render railing
his agents in all places, and particularly in the courts of those for railing: though wickedness proceed from the wicked, yet lef
princes that encourage them and give ear to them, who make it it not therefore proceed from us by way of retaliation. Though
their business to represent the people of God as enemies to the dog bark at the sheep, the sheep does not bark at the dog.
Cæsar, and hurtful to kings and princes, that, being thus dressed See Isa. 32.6..8.
up in bear skins, they may be baited."
"C
$6
6. He endeavours to convince him, that as it was a bad thing,
3. He solemnly protests his own innocence, and that he was so it was a mean thing, for him to give chase to such an incon-
far from designing any hurt or mischief to Saul. "There is neither siderable person as David was; (v.14.) Whom does the king of
evil nor transgression in my hand, v.11. I am not chargeable Israel pursue with all this care and force? A dead dog; a flea;
with any crime, nor conscious of any guilt, and, had I a window one flea; so it is in the Hebrew. It is below so great a king to
in my breast, thou mightest through it see the sincerity of my enter the lists with one that is so unequal a match for him, one
heart in this protestation. I have not sinned against thee; of his own servants, bred a poor shepherd, now an exile; neither
(however I have sinned against God;) yet thou huntest my soul," || able nor willing to make any resistance. To conquer him would
that is, <<
my life." Perhaps it was about this time that Davidnot be to his honour, to attempt it was his disparagement. If
penned the seventh psalm, concerning the business of Cush the Saul would consult his own reputation, he would slight such an
Benjamite, that is, Saul, as some think, wherein he appeals to enemy, (supposing he were really his enemy,) and would think
God, (v.3..5.) If there be iniquity in my hands, then let the himself in no danger from him. David was so far from aspiring,
enemy persecute my soul and take it; putting in a parenthesis, that he was, in his own account, as a dead dog; Mephibosheth
with reference to the story of this chapter. Yea, I have delivered thus calls himself, 2 Sam. 9. 8. This humble language would
him that without cause is mine enemy.
have wrought upon Saul, if he had any spark of generosity in
4. He produces undeniable evidence to prove the falseness of the him; Satis est prostrasse leoni-Enough for the lion, that he has
suggestion upon which Saul's malice against him was grounded; laid his victim low. What credit would it be to Saul to trample
David was charged with seeking Saul's hurt; " See," says he, upon a dead dog? What pleasure could it be to him to hunt a
yea, see the skirt of thy robe; (v. 11.) let this be a witness for flea, a single flea? Which, (as some have observed,) if it be
me, and an unexceptionable witness it is: had that been true sought, is not easily found, if it be found, not easily caught, and if
which I am accused of, I had now had thy head in my hand, and it be caught, is a poor prize, especially for a prince. Aquila
not the skirt of thy robe, for I could as easily have cut off that || non captat muscas- The eagle does not dart upon flies. David
as this." To corroborate this evidence, he shews him, (1.) That thinks Saul had no more reason to fear him, than to fear a flea-
God's providence had given him opportunity to do it.
The bite.
Lord delivered thee, very surprisingly, to-day into mine hand;
whence many a one would have gathered an intimation, that
was the will of God he should now give the determining blow to
him whose neck lay so fair for it. When Saul had but a very
small advantage against David, he cried out, God has delivered
him into my hand, (ch. 23. 7.) and resolved to make the best of
that advantage: but David did not so. (2.) That his counsellors
and those about him had earnestly put him on to do it.
Some
bade me kill thee. He had blamed Saul for hearkening to men's
words, and justly; "for," says he, "if I had done so, thou
hadst not been alive now." (3.) That it was upon a good principle
that he refused to do it; not because his attendants were at hand,
who, it may be, would have avenged his death; no, it was not by
fne fear of them, but by the fear of God, that he was restrained
hom it; "He is my lord, and the Lord's anointed, whom I ought
lo protect, and to whom I owe faith and allegiance and therefore
I said I will not touch a hair of his head." Such a happy
tommand he had of himself, that his nature, in the midst of
the greatest provocation, was not suffered to rebel against his
principles.
5. He declares it his fixed resolution never to be his own avenger.
The Lord avenge me of thee; that is, "deliver me out of thy
hand; but, whatever comes of it, my hand shall not be upon thee;
(v. 12. and again, v.13.) as saith the proverb of the ancients,
Wickedness proceede from the wicked. The wisdom of the
ancients is transmitted to posterity by their proverbial sayings:
VOL. I
74
له

*
7. He once and again appeals to God as the righteous Judge;
it12. and v. 45.) The Lord judge between me and thee. Note,
The justice of God is the refuge and comfort of oppressed inno-
cence. If men wrong us, God will right us, at furthest, in the
judgment of the great day With him David leaves his cause,
and so rests satisfied, waiting his time to appear for him.
16. And it came to pass, when David had made
an end of speaking these words unto Saul, that
Saul said, Is this thy voice, my son David? And
Saul lifted up his voice, and wept. 17. And he said
to David, Thou art more righteous than I: for thou
hast rewarded me good, whereas I have rewarded
thee evil. 18. And thou hast shewed this day how
that thou hast dealt well with me: forasmuch as
when the LORD had delivered me into thine hand,
thou killedst me not. 19. For if a man find his
enemy, will he let him go well away? wherefore
the LORD reward thee good for that thou hast
done unto me this day. 20. And now, behold, I
know well that thou shalt surely be king, and that
30488.*
Before Christ 1057.
The Penitence of Saul
I SAMUEL, XXIV, XXV.
the kingdom of Israel shall be established in thine
hand. 21. Swear now therefore unto me by the
LORD, that thou wilt not cut off my seed after me,
and that thou wilt not destroy my name out of my
father's house. 22. And David sware unto Saul.
And Saul went home; but David and his men gat
them up unto the hold.
A
Here is,
I. Saul's penitent reply to David's speech. It was strange that
he had patience to hear him out, considering how outrageous he
was against him, and how cutting David's discourse was: but God
restrained him and his men; and we may suppose Saul struck
with amazement at the singularity of the event, and much more
when he found how much he had lain at David's mercy. His
heart must have been harder than a stone, if this had not affected
him.
1. He melted into tears; and we will not suppose them to be
counterfeit, but real expressions of his present concern at the sight
of his own iniquity, so plainly proved upon him. He speaks as
one quite overcome with David's kindness; Is this thy voice, my
ton David? And, as one that relented at the thought of his
own folly and ingratitude, he lifted up his voice and wept, v. 16.
Many mourn for their sins, that do not truly repent of them;
weep bitterly for them, and yet continue in love and league with
them.
2. He ingenuously acknowledged David's integrity, and his own
iniquity; (v.17.) Thou art more righteous than I. Now God made
good to David that word on which he had caused him to hope,
that he would bring forth his righteousness as the light, Ps. 37. 6.
They who take care to keep a good conscience, may leave it to God
to secure them the credit of it. This fair confession was enough
to prove
David innocent, (even his enemy himself being judge,)
but not enough to prove Saul himself a true penitent. He should
have said, Thou art righteous, but I am wicked; but the utmost
he will own is this, Thou art more righteous than I. Bad men will
commonly go no further than this in their confessions; they will
own they are not so good as some others are; there are that are
better than they, and more righteous. He now owns himself
under a mistake concerning David; (v.18.) " Thou hast shewed
this day, that thou art so far from seeking my hurt, that thou
hast dealt well with me." We are too apt to suspect others
to be worse affected towards us than really they are, and than
perhaps they are proved to be; when, afterward, our mistake is
discovered, we should be forward to recall our suspicions, as Saul
does here.
3. He
prays God to recompense David for this his generous
kindness to him. He owns that David's sparing him, when he
had him in his power, was an uncommon and an unparalleled
instance of tenderness to an enemy; no man would have done the
like; and therefore, either because he thought himself not able to
give him a full recompence for so great a favour, or, because
he found himself not inclined to give him any recompence at all,
he turns him over to God for his pay; The Lord reward thee
good, v.19. Poor beggars can do no less than pray for their
benefactors, and Saul did no more.
4. He prophesies his advancement to the throne; (v. 20.) I
know well that thou shalt surely be king. He knew it before,
by the promise Samuel had made him of it, compared with the
excellent spirit that appeared in David, which highly aggravated
his sin and folly, in persecuting him as he did; he had as much
reason to say concerning David, as David concerning him, How
can I put forth mine hand against the Lord's anointed? But
now he knew it by the interest he found he had in the people, the
special providence of God in protecting him, and the generous
kingly spirit he had now given a proof of in sparing his enemy.
Now he knew it; that is, now that he was in a good temper,
he was willing to own that he knew it, and to submit to the
conviction of it. Note, Sooner or later, God will force ever
those that are of the synagogue of Satan to know and own those
it is promised, Rev. 3.9. This acknowledgment, which Saul
that he has loved, and to worship before their feet; for sa
made of David's incontestable title to the crown, was a great
encouragement to David himself, and a support to his faith and
hope.
5. He binds David with an oath, hereafter to shew the same
tenderness of his seed, and of his name, as he had now shewed of
his person, v. 21. David had more reason to oblige Saul by an
oath that he would not destroy him, yet he insists not on that;
(if the laws of justice and honour would not bind him, an oath
would not;) but Saul knew David to be a conscientious man,
and would think his interests safe, if he could get them secured
by his oath. Saul, by his disobedience, had ruined his own soul,
and never took care by repentance to prevent that ruin, and yet
is very solicitous that his name might not be destroyed, nor his
seed cut off. However, David sware unto him, v. 22. Though
he might be tempted, not only in revenge, but in prudence, to
extirpate Saul's family, yet he binds himself not to do it, knowing
that God could and would establish the kingdom to him and his,
without the use of such bloody methods. This oath he afterward
religiously observed; he supported Mephibosheth, and executed
those, as traitors, that slew Ishbosheth. The hanging up of several
of Saul's posterity, to atone for the destruction of the Gibeonites,
was God's appointment, not David's act, and therefore not the
violation of this oath.
II. Their parting in peace. 1. Saul, for the present, let fall
the persecution: he went home convinced, but not converted;
ashamed of his envy to David, yet retaining in his breast that
root of bitterness; vexed that, when at last he had found David,
he could not at that time find in his heart to destroy him, as he
had designed. God has many ways to tie the hands of persecutors,
when he does not turn their hearts.2. David continued to shift
for his own safety; he knew Sau too well to trust him, and
therefore gat him up unto the hold. It is dangerous venturing
upon the mercy of a reconciled enemy.We read of those who
believed in Christ, and yet he did not commit himself to them,
because he knew all men. They that, like David, are innocent as
doves, raust thus, like him, be wise as serpents.
CHAP. XXV.
We have here some intermission of David's troubles by Saul. Providence
favoured him with a breathing time, and yet this chapter gives us instances
of the troubles of David; if one vexation seem to be over, we must not
be secure; a storm may arise from some other point, as here to David,
I. Tidings of the death of Samuel could not but trouble him, r. 1. But,
II. The abuse he received from Nabal is more largely recorded in this
chapter. 1. The character of Nubal, v.2,3. 2. The humble request sent
to him, v.4..9. 3. His churlish answer, v.10,11.
4. David's angry
resentment of it, v. 12, 13, 21, 22. 5. Abigail's prudent care to prevent the
mischief it was likely to bring upon her family, v. 14 .. 20. 6. Her address
to David to pacify him, v.23..31. 7. David's favourable reception of
her, v. 32..35. 8. The death of Nubal, v. 36...38. 9. Abigail's marriage.
to David, v.39..44.
་
►
ND Samuel died and all the Israelites
were gathered together, and lamented
him, and buried him in his house at Ramah.
And David arose, and went down to the wilderness
of Paran. -
↓
We have here a short account of Samuel's death and burial.
1. Though he was a great man, and one that was admirably
well qualified for public service, yet he spent the latter end
of his days in retirement and obscurity: not because he was
superannuated, for he knew how to preside in a college of the
prophets, (ch. 19. 20.) but because Israel had rejected him, for
which God thus justly chastised them, and because his desire wa
to be quiet, and to enjoy himself and his God in acts of devotion,
Before Christ 1057.
David's Message to Nabal
I SAMUEL, XXV.
·
cow in his advanced years; and in this desire God graciously in
dulged him. Let old people be willing to rest themselves, though
it look like burying themselves alive
was there aught missing unto them, all the while
they were in Carmel. 8. Ask thy young meu, and
2. Though he was a fast friend to David, for which Saul hated they will shew thee. Wherefore let the young men
tim, as also for dealing plainly with him; yet he died in peace, find favour in thine eyes: for we come in a good day:
ven in the worst of the days of Saul's tyranny, who he some-give, I pray thee, whatsoever cometh to thine hand
hues feared would kill him, ch. 16. 2. Though Saul loved him unto thy servants, and to thy son David. 9. And
Lot, yet he feared him, as Herod did John; and feared the people, when David's young men came, they spake to Nahal
lor all knew him to be a prophet. Thus is Saul restrained from
according to all those words in the name of David,
burting him.
and ceased. 10. And Nabal answered David's
servants, and said, Who is David? and who is
the son of Jesse? there be many servants nów-a-
days that break away every man from his master
11. Shall I then take my bread, and my water, and
my flesh that I have killed for my shearers, and
give it unto men, whom I know not whence they be?
3. All Israel lamented him; and they had reason, for they had
all a loss in him. His personal merits commanded this honour
to be done him at his death: his former services to the public,
when he judged Israel, made this respect to his name and memory
a just debt; it had been very ungrateful to have withheld it. The
sons of the prophets had lost the founder and president of their
college, and whatever weakened them was a public loss: but that
was not all, Samuel was a constant intercessor for Israel, prayed
daily for them; (ch. 12.23.) if he go, they part with the best friend
they have. The loss is the more grievous at this juncture, when
Saul is grown so outrageous, and David driven from his country;
never more need of Samuel than now, yet now he is removed.
We will hope that the Israelites lamented Samuel's death the more
bitterly, because they remembered against themselves their own
sin and folly in rejecting him and desiring a king. Note, (1.) Those
have hard hearts, who can bury their faithful ministers with dry
eyes; who are not sensible of the loss of those who have prayed
for them, and taught them the way of the Lord. (2.) When
God's providence removes our relations and friends from us, we
ought to be humbled for our misconduct toward them, while they ||
were with us.
Here begins the story of Nabal.
I. A short account of him, who and what he was, v. 2,3. A
man we should never have heard of, if there had not happened
some communication between him and David. Observe, 1. His
name: Nabal; a fool, so it signifies. It was a wonder that his
parents would give him that name, and an ill omen of what
proved to be his character. Yet indeed we all of us deserve to
be so called, when we come into the world; for, Man is born like
the wild ass's colt, and foolishness is bound up in our hearts.
2. His family: he was of the house of Caleb, but was indeed of
another spirit. He inherited Caleb's estate; for Maon and Carmel
5. David hereupon went down to the wilderness of Paran,
retiring, perhaps, to mourn the more solemnly for the death of
Samuel. Or, rather, because now that he had lost so good a
friend, who was (and he hoped would be) a great support to him,
he apprehended his danger to be greater than ever, and therefore
withdrew to a wilderness, out of the limits of the land of Israel;
and now it was, that he dwelt in the tents of Kedar, Ps. 120.5.
In some parts of this wilderness of Paran, Israel wandered when
they came out of Egypt; the place would bring to mind God's
care concerning them, and David might improve that for his own
encouragement, now in his wilderness state.
4. They buried him not in the school of the prophets at Naioth,|| lay near Hebron, which was given to Caleb; (Josh. 15. 54, 55.—
but in his own house, or perhaps in the garden pertaining to it, at|| 14.14.) but he was far from inheriting his virtues. He was a dis-
Ramah, where he was born.
grace to his family, and then it was no honour to him. Degenerantı
genus opprobrium—A good extraction is a reproach to him whe
degeneraies from it. The Seventy, and some other ancient
versions, read it appellatively; not, He was a Calebite, He was a
dogged man, of a currish disposition, surly and snappish, and
always snarling. He was avрwTos Kvvikós—a man that was a
ἄνθρωπος κυνικός---a
cynic. 3. His wealth: he was very great, that is, very rich; for
riches make men look great in the eye of the world; otherwise, to
one that takes his measures aright, he really looked very mean.
Riches are common blessings, which God often gives to Nabals,
to whom he gives neither wisdom nor grace. 4. His wife: Abigail;
a woman of great understanding. Her name signifies, the joy of
her father; yet he could not promise himself much joy of her,
when he married her to such a husband, inquiring more after his
wealth than after his wisdom. (Many a child is thrown away upon
a great heap of the mire of worldly wealth; married to that, and
to nothing else that is desirable. Wisdom is good with an.
inheritance, but an inheritance is good for little without wisdom.
Many an Abigail is tied to a Nabal, and if it be so, be her under
standing, like Abigail's, ever so great, it will be little enough for
her exercises. 5. His character: he had no sense either of honour
or honesty: not of honour for he was churlish, cross, and ill-
humoured; not of honesty, for he was evil in his doings, hard, and
oppressive, and a than that cared not what fraud and violence he
the character given of Nabal by Him who knows what every man is.
used in getting and saving, so he could but get and save. This is
2. And there was a man in Maon. whose posses-
sions were in Carmel; and the man was very great,
and he had three thousand sheep, and a thousand
goats; and he was shearing his sheep in Carmel.
3. Now the name of the man was Nabal; and the
name of his wife Abigail: and she was a woman of
good understanding, and of a beautiful countenance
but the man was churlish and evil in his doings and
he was of the house of Caleb. 4. And David heard
in the wilderness that Nabal did shear his sheep.
5. And David sent out ten young men, and David
said unto the young men, Get you up to Carmel, and
1. David, it seems, was in such distress, that he would be glad
go to Nabal, and greet him in my name: 6. And door. What little reason have we to value the wealth of this
to be beholden to him, and did, in effect, come a begging to his
thus shall ye say to him that liveth in prosperity, world, when so great a churl as Nabal was, abound, and, so
Peace be both to thee, and peace be to thine house great a saint as David was, suffers want! Once before, we had
and peace be unto all that thou hast. 7. And now David begging his bread, but then it was of Ahimelech the high
I have heard that thou hast shearers: now thy shep-begging to Nabal, was what such a spirit as David had conid
priest, to whom one would not grudge to stoop. But to send a
herds which were with us, we hurt them not, neither not admit without some reluctancy; yet if Providence bring
II. David's humble request to him, that he would send him some
victuals for himself and his men.

Before Christ 1057.
The Churlishness of Nabal.
I SAMUEL, XXV.
"
fim to these straits, he will not say, that to beg he is ashamed. | abused him. If he had not thought fit to send him any supplies
Yet see Ps. 37. 25.
for fear of Ahimelech's fate, who paid dear for his kindness to
2. He chose a good time to send to Nabal, when he had many David, yet he might have given a civil answer, and made the
hands employed about him in shearing his sheep, for whom he denial as modest as the request was. But, instead of that, he
was to make a plentiful entertainment, so that good cheer was falls into a passion, as covetous men are apt to do, when they
stirring. Had he sent at another time, Nabal would have pre-are asked for any thing, thinking thus to cover one sin with
tended he had nothing to spare, but now he could not have that another, and by abusing the poor to excuse themselves from
excuse. It was usual to make feasts at their sheep-shearings, as relieving them. But God will not thus be mocked.
appears from Absalom's feast on that occasion; (2 Sam. 13. 24.)
for wool was one of the staple-commodities of Canaan.
3. David ordered his men to deliver their message to him with
a great deal of courtesy and respect; Go to Nabal, and greet
him in my name. Tell him I sent you to present my service to
him, and to inquire how he does and his family," v. 5. He puts
words in their mouths; (v. 6.) Thus shall ye say to him that
liveth; (our translators add, in prosperity;) as if those live
indeed, that live as Nabal did, with abundance of the wealth of
this world about them; whereas, in truth, those that live in
pleasure, are dead while they live, 1 Tim. 5. 6. This was,
methinks, too high a compliment to pass upon Nabal, to call him
the man that liveth. David knew better things, that in God's
favour is life, not in the world's smiles: and by the rough answer
he was well enough served, for this too smooth address to such
a muckworm. Yet his good wishes were very commendable;
"Peace be to thec; all good both to soul and body: Peace to thy
house, and to all that thou hast. Tell him I am a hearty well-
wisher to his health and prosperity." He bids them call him his
son David ; (v. 8.) intimating, that, for his age and estate, David
honoured him as a father, and therefore hoped to receive some
fatherly kindness from him.
4. He pleaded the kindness which Nabal's shepherds had
received from David and his men; and one good turn requires
another. He appeals to Nabal's own servants, and shews, that,
when David's soldiers were quartered among Nabal's shepherds,
( 1.) They did not hurt them themselves; did them no injury, gave
them no disturbance, were not a terror to them, nor took any of
their lambs out of their flock. Yet, considering the character of
David's men, men in distress, and debt, and discontented, and
the scarcity of provisions in his camp, it was not without a great
deal of care and good management, that they were kept from
plundering.. (2.) They protected them fron. being hurt by
others. David himself does but intimate this, t r he would not
boast of his good offices; neither was there aught missing unto
them, v.7. But Nabal's servants, to whom he appealed, went
further; (v.16.) They were a wall unto us both by night and day.
David's soldiers were a guard to Nabal's shepherds, when the
bands of the Philistines robbed the threshing-floors, (ch. 23.1.) ||
and would have robbed the sheep-folds. From those plunderers
Nabal's flocks were protected by David's care, and therefore let
us find favour in thine eyes. Those that have shewn kindness,
Those that have shewn kindness,
may justly expect to receive kindness.
5. He was very modest in his request. Though David was
anointed king, he insists not upon royal dainties, but, "Give
whatsoever comes to thy hand, and we will be thankful for it."
Beggars must not be choosers. They that deserved to have been
served first, will now be glad of what is left. They plead, We
come in a good day, a festival, when not only the provision is
more plentiful, but the heart and hand are usually more open
and free, than at other times: when much may be spared, and
yet not be missed. He demands it not as a debt, either by way
of tribute, as he was a king, or by way of contribution, as he
was a general, but as a boon to a friend, that was his humble
servant. David's servants delivered their message faithfully, and
very handsomely, not doubting but to go back well laden with
piovisions.
III. Nabal's churlish answer to this modest petition, v. 10, 11.
One would not have imagined it possible that any man should be
to very rude and ill-conditioned as Nabal was.
imself his son, and asked bread, and a fish, but, instead thereof,
e gave him a stone, and ~ scorpion; not only denied him, but
David called
$
||
1. He speaks scornfully of David, as an insignificant man,
not worth taking notice of. The Philistines could say of him,
This is David the king of the land, that slew his ten thousands;
(ch. 21. 11.) yet, Nabal his near neighbour, and one of the same
tribe, takes on him to say that he does not know him, or not know
him to be a man of any merit or distinction; Who is David? And
who is the son of Jesse? He could not be ignorant how much the
country was obliged to David for his public services, but his
narrow soul thinks not of paying any part of that debt, nor so
much as acknowledging it; he speaks of David as an inconsiderable
man, obscure, and not to be regarded. Think it not strange, if
great men and great merits be thus disgraced.
"C
2. He upbraids him with his present distress, and takes occasion
from it to represent him as a bad man, that was fitter to be set
in the stocks for a vagrant than to have any kindness shewn him.
How naturally does he speak the churlish clownish language of
those that hate to give alms! There be many servants now-a-days,
(as if there had been none such in former days,) that break
every man from his master; suggesting that David was one of
them himself. He might have kept his place with his master
Saul, and then he needed not have sent to me for provisions."
Also that he entertained and harboured those that were fugitives
like himself. It would make one's blood rise, to hear so great
and good a man as David was thus vilified and reproached by
such a base churl as Nabal was; But the vile person will speak
villany, Isa.32.5..7. If men bring themselves into straits by
their own folly, yet they are to be pitied and helped, and not
trampled upon and starved. But David is reduced to this distress,
not by any fault, no, nor any indiscretion, of his own, but purely
by the good services he had done to his country, and the honours
which his God had put upon him; and yet he is represented as a
fugitive and runagate. Let this help us to tear such reproaches
and misrepresentations of us with patience and cheerfulness, and
make us easy under them, that it has often been the lot of the
||excellent ones of the earth. Some of the best men that ever the
world was blest with were counted as the off-scouring of all
things, 1 Cor. 4. 13.
1
>>
3. He insists much upon the property he had in the provisions
of his table, and will by no means admit any body to share in
them. "It is my bread and my flesh, yes, and my water too,'
(though usus communis aquarum-water is every one's property,)
and it is prepared for my shearers;" priding himself in it, that
it was all his own; and who denied it? Who offered to dispute
his title? But this, he thinks, will justify him in keeping it
all to himself, and giving David none; for may he not do what
he will with his own? Whereas we mistake, if we think we are
absolute lords of what we have, and may do what we please
with it. No, we are but stewards, and must use it as we are
directed, remembering it is not our own, but his that intrusted
us with it. Riches are the ra åλλórpia, (Luke, 16. 12.) they are
another's, and we ought not to talk too much of their being
our own.
12. So David's young men turned their way, and
went again, and came and told him all those sayings,
13. And David said unto his men Gird ye on every
man his sword And they girded on every man hi
sword; and David also girded on his sword: and
there went up after David about four hundred men;
and two hundred abode by the stuff. 14. But one of
Before Christ 1'57.
David's angry Resentment.
I SAMUEL, XXV.
the young men told Abigail, Nabal's wife, saying, there is no enduring them;" and, it may be, would have turned
Behold, David sent messengers out of the wilder-him out of doors. But Abigail, being a woman of good under
standing, took cognizance of the matter, even from her servant,
ness to salute our master; and he railed on them. who, 1. Did David right, in commending him and his men for
15. But the men were very good unto us, and we their civility to Nabal's shepherds; (v. 15, 16.) "The men were
were not hurt, neither missed we any thing, as long as very good to us; and though they were themselves exposed, yet
we were conversant with them, when we were in the they protected us, and were a wall unto us." They who do that
fields: 16. They were a wall unto us both by night which is good, one way or other, shall have the praise of the
same. Nabal's own servant will be a witness for David, that he
and day, all the while we were with them keeping is a inan of honour and conscience, whatever Nabal himself says
the sheep. 17. Now therefore know and consider of him. And, 2. He did Nabal no wrong in condemning him for
what thou wilt do; for evil is determined against our his rudeness to David's messengers. He railed on them, v. 14.
He flew upon them, so word is, with an intolerable rage:
master, and against all his household: for he is such "For," say they, "it is his usual practice; (v. 17.) He is such a
a son of Belial, that a man cannot speak to him. son of Belial, so very morose and untractable, that a man cannot
speak to him, but he flies into a passion immediately." Abigail
knew it too well herself. 3. He did Abigail and the whole family
a kindness, in making her sensible what was likely to be the
consequence. He knew David so well, that he had reason to
think he would highly resent the affront, and, perhaps, had had
information of David's orders to his men to march that way; for
he is very positive evil is determined against our master and all
his household; himself, among the rest, would be involved in it.
Therefore he desires his mistress to consider what was to be done
for their common safety. They could not resist the force David
was to bring down upon them, nor had they time to send to Saul to
protect them; something therefore must be done to pacify David.
Here is,
I. The report made to David of the abuse Nabal had given to
his messengers; (v.12.) They turned their way; they shewed
their displeasure as became them to do, by breaking off abruptly
from such a churl, but prudently governed themselves so well as
not to render railing for railing, nor to call him as he deserved,
much less to take by force what ought of right to have been given
them, but came and told David-let him do as he thought fit.
Christ's servants, when they are thus abused, must leave it to him
to plead his own cause, and wait till he appear in it. The servant
The servant
shewed his lord what affronts he had received, but did not return
them. Luke, 14.21.
m
IT. David's hasty resolution hereupon. He girded on his sword,
and ordered his men to do so too, to the number of four hundred,
0.13.
And what he said, we are told, v.21, 22. 1. He repented
of the kindness he had done to Nabal, and looks upon it as thrown
away upon him. He said, “Surely in vain have I kept all that
this fellow hath in the wilderness; I thought to have obliged him,
and made him my friend, but I see it is to no purpose. He has no
sense of gratitude, nor is he capable of receiving the impressions
of a good turn, else he could not have used me thus. He hath
requited me evil for good." But when we are thus requited, we
should not repent of the good we have done, nor be backward to
do good time. is kind to the evil and unthankful,
and why may not we? 2. He determined to destroy Nabal, and
all that belonged to him, v. 22. Here David did not act like him-
self. His resolution was bloody, to cut off all the males of Nabal's
house, and spare none, man nor man child. The ratification of
his resolution was passionate; So, and more also, do God (he was
going to say to me, but that would better become Saul's mouth
(ch. 14.44.) than David's, and therefore he decently turns it off)
to the enemies of David. Is this thy voice, O David? Can the
man after God's own heart speak thus unadvisedly with his lips?
Has he been so long in the school of affliction, where he should
have learned patience, and yet so passionate? Is this he who
ased to be dumb and deaf when he was reproached, (Ps. 38.13.)
who, but the other day, spared him who sought his life, and yet
now will not spare any thing that belongs to him who had only put
un affront upon his messengers? He who, at other times, used to
be calm and considerate, is now put into such a heat by a few
hard words, that nothing will atone for them but the blood of a
whole family. Lord, what is man! What are the best of men,
when God leaves them to themselves to try them, that they may
know what is in their hearts! From Saul, David expected injuries,
and against those he was prepared, and stood upon his guard,
and so kept his temper; but from Nabal he expected kindness,
and therefore the affront he gave him was a surprise to him, found
him off his guard, and, by a sudden and unexpected attack, put
him for the present into disorder. What need have we to pray,
Lord, lead us not into temptation.
III. The account given of this matter to Abigail, by one of the
servants, who was more considerate than the rest, v. 14. Had
this servant spoken to Nabal, and shewed him the danger he had
exposed himself to by his own rudeness, he would have said,
"Servants are now-a-days so saucy, and so apt to prescribe, that
"
1
•
18. Then Abigail made haste, and took two hun--
dred loaves, and two bottles of wine, and five sheep
ready dressed, and five measures of parched corn,
and an hundred clusters of raisins, and two hundred
cakes of figs, and laid them on asses. 19. And she
said unto her servants, Go on before me; behold,
I come after you. But she told not her husband
Nabal. 20. And it was so, as she rode on the ass,
that she came down by the covert of the hill, and,
behold, David and his men came down against her;
and she met them. 21. Now David had said, Surely
in vain have I kept all that this fellow hath in the
wilderness, so that nothing was missed of all that
pertained unto him: and he hath requited me evil
for good 22. So and more also do God unto the
enemies of David, if I leave of all that pertain to him
by the morning light any that pisseth against the
wall. 23. And when Abigail saw David, she hasted,
and lighted off the ass, and fell before David on her
face, and bowed herself to the ground, 24. And fell
at his feet, and said, Upon me, my lord, upon me,
let this iniquity be: and let thine handmaid, I pray
thee, speak in thine audience, and hear the words of
thine handmaid. 25. Let not my lord, I pray thee,
regard this man of Belial even Nabal: for as his
name is, so is he; Nabal is his name, and folly is
with him: but I thine handmaid saw not the
young
men of my lord, whom thou didst send. 26. Now
therefore, my lord, as the LORD liveth, and as thy
soul liveth, seeing the LORD hath withholden thee
from coming to shed blood, and from avenging thy-
self with thine own hand, now let thine enemies, and
they that seek evil to my lord, be as Nabal. 27. And
now this blessing which thine handmaid hath brought
Before Christ 1057.
Abigail's present to David.
I SAMUEL, XXV.
unto my lord, let it even be given unto the young
men that follow my lord. 28. I pray thee, forgive
the trespass of thine handmaid: for the LORD will
certainly make my lord a sure house; because
my lord fighteth the battles of the LORD, and evil
hath not been found in thee all thy days. 29. Yet
a man is risen to pursue thee, and to seek thy
soul: but the soul of my lord shall be bound in the
bundle of life with the LORD thy God; and the
souls of thine enemies, them shall he sling out, as
out of the middle of a sling, 30. And it shall come
to pass, when the LORD shall have done to my
lord according to all the good that he hath spoken
concerning thee, and shall have appointed thee
ruler over Israel; 31. That this shall be no grief
unto thee, nor offence of heart unto my lord, either
that thou hast shed blood causeless, or that my
lord hath avenged himself: but when the LORD
shall have dealt well with my lord, then remember
thine handmaid.
met David upon the march, big with resentment, and meditating
the destruction of Nabal, (v. 20.) but, with all possible expressions
solicits him to pass by the offence. Her demeanour was very
of complaisance and respect, she humbly begs his favour, and
submissive; she bowed herself to the ground before David, ( 23.)
and fell at his feet, v. 24. Yelding pacifies great offences. She
puts herself into the place and posture of a penitent, and of a
good of her house, in the sight both of her own servants, and of
petitioner, and was not ashamed to do it, when it was for the
David's soldiers. She humbly begs of David that he will give her
the hearing; Let thy handmaid speak in thy audience. But she
said was sufficient to command it; for certainly nothing could be
needed not thus to bespeak his attention and patience; what she
more fine or more moving. No topic of argument is left untouched,
every thing is well placed, and well expressed, most pertinently and
pathetically urged and improved to the best advantage, with such
force of natural rhetoric as cannot easily be paralleled.
1. She speaks to him all along with the deference and respect
due to so great and good a man; calls him, My lord, over and
over, to expiate her husband's crime in saying, "Who is David?"
She does not upbraid him with the heat of his passion, though he
deserved to be reproved for it; nor does she tell him how ill it
him to a better temper; not doubting but that then his own
became his character; but endeavours to soften him, and bring
conscience would upbraid him with it.
a
2. She takes the blame of the ill treatment of his messengers
upon herself; "Upon me, my lord, upon me, let this iniquity be,
v. 24. If thou wilt be angry, be angry with me, rather than
with my poor husband, and look upon it as the trespass of thine
handmaid," v. 28. Sordid spirits care not how much others suffer
for their faults. Abigail here discovered the sincerity and strength
of her conjugal affection, and concern for her family: whatever
Nabal was, he was her husband.
3. She excuses her husband's fault, by imputing it to his natural
weakness and want of understanding; (v. 23.) "Let not my lord
take notice of his rudeness and ill manners, for it is like bim;
is not the first time that he has behaved so churlishly: he st
be borne with, for it is for want of wit; Nabal is his nam
(which signifies a fool,)" and folly is with him.
It was owing
to his folly, not his malice. He is simple, but not spiteful. For-
give him, for he knows not what he does." What she said was,
too true, and she said it to excuse his fault, and prevent ais ruin,
else she had not done well to give such a bad character as this of
her own husband, whom she ought to make the best of, and not
to speak ill of.
||
+
We have here an account of Abigail's prudent management for
the preserving of her husband and family from the destruction that
was just coming upon them: and we find that she did her part
admirably well, and fully answered her character. The passion
of fools often makes those breaches in a little time, which the wise,
with all their wisdom, have much ado to make up again. It is
hard to say, whether Abigail was more miserable in such a
husband, or Nabal happy in such a wife. A virtuous woman is a
crown to her husband, to protect as well as adorn, and will do him
good, and not evil. Wisdom, in such a case as this, was better
than weapons of war. 1. It was her wisdom, that what she did,
she did quickly, and without delay; she made haste, v. 18. It
was no time to trifle or linger, when all was in danger. They that
desire, conditions of peace, must send when the enemy is yet a
great way off, Luke, 14. 32. 2. It was her wisdom, that what she
did, she did herself: because, being a woman of great conduct
and very happy address, she knew better how to manage it than
any servant she had. The virtuous woman will herself look well to||
the ways of her household, and not devolve it wholly upon others.
Abigail must endeavour to atone for Nabal's faults, now that he
had been two ways rude to David's messengers, and in them to
David. (1.) He had denied them the provisions they asked for.
(2.) He had given them very provoking language. Now,
•
I. By a most generous present, Abigail atones for his denial of
their request. If Nabal had given them what came next to hand,
they had gone away thankful; but Abigail prepares the very best
the house afforded, and abundance of it, (v.11.) according to the
usual entertainments of those times. Not only bread and flesh,
but raisins and figs, which were their dried sweet-meats. Naba!
grudged them water, but she took two bottles (casks or rundlets)||
of wine, loaded her asses with these provisions, and sent them
before; for a gift pacifieth anger, Prov. 21. 14. Jacob thus
pacified Esau. When the instruments of the churl are evil, the
liberal devises liberal things, and loses nothing by it; for by
liberal things shall he stand, Isa.32.7,8. Abigail not only law-
fully, but laudably, disposed of all these goods of her husband's,
withcat his knowledge, even when she had reason to think, that, if
he had known, he would not have consented to it; because it was
not to gratify her own pride, or vanity, but for the necessary
defence of him and his family, which otherwise had been inevitably
ruined. Husbands and wives, for their common good and benefit,
have a joint-interest in their worldly possessions; but if either
waste, or unduly spend any way, it is robbing the other.
II. By a most obliging demeanour, and charming speech, she
atones for the abusive language which Nabal had given them. She
4. She pleads her own ignorance of the matter; "I saw not the
young men, else they should have had a better answer, and shou'd
not have gone without their errand;" intimating hereby, that
though her husband was foolish, and unfit to manage his affairs
himself, yet he had so much wisdom as to be ruled by her, an:l
take her advice.
5. She takes it for granted that she has gained the point already,
perhaps, perceiving by David's countenance, that he began to
change his mind; (v.26.) Seeing the Lord hath withholden thee.
She depends not upon her own reasonings, but God's grace, to
mollify him, and doubts not but that grace would work powerfully
upon him; and then, "Let all thine enemies be as Nabal; that
is, if thou forbear to avenge thyself, no doubt, God will avenge
thee on him, as he will on all other thine enemies." Or, it in
timates that it was below him to take vengeance on so weak and
impotent an enemy as Nabal was, who, as he would do him no
kindness, so he could do him no hurt, for he needed to wish no
more concerning his enemies, than that they might be as unable
to resist him as Nabal was. Perhaps she refers to his sparing of
Saul, when, but the other day, he had him at his mercy.
"Didst
thou forbear to avenge thyself on that lion that would devour thee,
and wilt thou shed the blood of this dog that can but bark al
thee?" The very mentioning of what he was about to do, to shed
blood, and to avenge himself, was enough to work upon such a
tender gracious spirit as David had; and it should so he
reply, (v.33.) that it affected him.
*
Before Christ 1057.
David's Anger pacified.
I SAMUEL, XXV.
S
||
6. She makes a tender of the present she had brought, but speaks
af it as unworthy of David's acceptance; and therefore desires it
might be given to the young men that followed him, (v.27.) and
whom
articularly to those ten that were his messengers to Nabal,
ne had treated so rudely.
32. And David said to Abigail, Blessed be the
LORD God of Israel, which sent thee this day to
meet me: 33. And blessed be thy advice, and
blessed be thou, which has kept me this day from
7. She applauds David for the good services he had done against coming to shed blood, and from avenging myself
the common enemies of his country, the glory of which great with mine own hand. 34. For in very deed, as the
achievements, she hoped, he would not stain by any personal LORD God of Israel liveth, which hath kept me
revenge. My lord fighteth the battles of the Lord against the
Philistines, and therefore he will leave it to God to fight his battles back from hurting thee, except thou hadst hasted
against those that affront him. "Evil has not been found in thee and come to meet me, surely there had not been
all thy dags, (v. 28.) thou never yet didst wrong to any of thy left unto Nabal by the morning light any that
countrymen, (though persecuted as a traitor,) and therefore thou
35. So David received of
wilt not begin now, nor do a thing which Saul will improve for pisseth against the wall.
her hand that which she had brought him, and
the justifying of his malice against thee."
said unto her, Go up in peace to thine house; see,
I have hearkened to thy voice, and have accepted
thy person.
8. She foretells the glorious issue of his present troubles. "It
is true, a man pursues thee, and seeks thy life;" (she names not
Saul, out of respect to his present character as king;) "but thou
needest not look with so sharp and jealous an eye upon every one
that affronts thee; for all these storms, that now ruffle thee, will
be blown over shortly." She speaks it with assurance, (1.) That
God would keep him safe; The soul of my lord shall be bound in
the bundle of life with the Lord thy God; that is, God shall hold
thy soul in life, (as the expression is, Ps. 66. 9.) as we hold those
things tight which are bundled up, or which are precious to us,
Ps. 116.15. Thy soul shall be treasured up in the treasure of
lines; so the Chaldee, under lock and key, as our treasure is;
"Thou shalt abide under the special protection of the Divine
Providence." The bundle of life is with the Lord our God, for in
his hand our breath is, and our times. Those are safe, and may
be easy, that have him for their Protector. The Jews understand
this, not only of the life that now is, but of that which is to come,
even the happiness of separate souls, and therefore use it com-
"Here we have
monly as an inscription on their grave-stones.
laid the body, but trusting that the soul is bound up in the bundle
of life, with the Lord our God." There it is safe, while the
dust of the body is scattered. (2.) That God could make him
victorious over his enemies. Their souls he shall sling out, v. 29.
The stone is bound up in the sling, but it is in order to be thrown
out again; so the souls of the godly shall be bundled as corn
for the barn, but the souls of the wicked as tares for the fire.
(3.) That God would settle him in wealth and power; "The Lord
will certainly make my lord a sure house, and no enemy thou hast
an hinder it therefore forgive this trespass;" that is, "shew
mercy, as thou hopest to find mercy. God will make thee great,
and it is the glory of great men to pass by offences."
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1
9. She desires him to consider how much more comfortable it
would be to him in the reflection to have forgiven this affront than
to have revenged it, v. 30, 31. She reserves this argument for
the last, as a very powerful one with so good a man: That the
less he indulged his passion, the more he consulted his peace, and
the repose of his own conscience, which every wise man will be
tender of. (1.) She cannot but think, that, if he should avenge
himself, it would afterward be a grief, and an offence of heart to
him. Many have done that in a heat, which they have a thousand
times wished undone again. The sweetness of revenge is soon
turned into bitterness. (2.) She is confideut, that, if he pass by the
offence, it will afterward be no grief to him; but, on the contrary,
it would yield him unspeakable satisfaction that his wisdom and
grace had got the better of his passion. Note, (When we are
tempted to sin, we should consider how it will appear in the re-
flection. Let us never do any thing for which our own consciences
will afterward have occasion to upbraid us, and which we shall
look back upon with regret. My heart shall not reproach me.
19-you
Lastly, She recommends herself to his favour; "When the Lord
shall have dealt well with my lord, then remember thine handmaid,
as one that kept three from doing that which would have disgraced
thine honour, disquieted thy conscience, and made a blot in thine
history." We have reason to remember those with respect and
gratitude who have been instrumental to keep us from sin.
•
C
y
As an ear-ring of gold, and an ornament of fine gold, so is a
wise reprover upon an obedient ear, Prov. 25. 12. Abigail was a
wise reprover of David's passion, and he gave an obedient ear to
the reproof, according to his own principle, (Ps. 141.5.) Let the
righteous smite me, it shall be a kindness. Never was such an
admonition either better given, or better taken.
喝
​1. David gives God thanks for sending him this happy check in a
sinful way; (v.32.) Blessed be the Lord God of Israel, which sent
thee this day to meet me. Note, (1.) God is to be acknowledge
in all the kindnesses that our friends do us either for soul or body.
Whoever meet us with counsel, direction, comfort, caution, or
seasonable reproof, we must see God sending them.
(2.) We
ought to be very thankful for those happy providences which are
means of preventing sin.
2. He gives Abigail thanks for interposing so opportunely be-
tween him and the mischief he was about to do; Blessed be thy
advice, and blessed be thou, v. 33. Most people think it enough,
if they take a reproof patiently; but we meet with few that will
take it thankfully, and will commend those that give it them, and
accept it as a favour. Abigail did not rejoice more that she had
been instrumental to save her husband and family from death,
than David rejoiced that she had been instrumental to save hire
and his men from sin.
3. He seems very apprehensive of the great danger he was in,
which maguified the mercy of his deliverance. (1.) He speaks of
the sin as very great. He was coming to shed blood, a sin which
he had, prevailingly, a great horror of; witness his prayer, Deliver
me from blood-guilliness: he was coming to avenge himself with
his own hand, and that is stepping into the throne of God, who has
said, Vengeance is mine, I will repay. The more heinous any sin
is, the greater mercy it is to be kept from it. He seems to aggravate
the evil of his design with this, that it would have been an injury
to so wise and good a woman as Abigail; God has kept me back
from hurting thee, v. 34. Or, perhaps, at the first sight of Abigail,
he was conscious of a thought to do her a mischief for offering to
oppose him; and therefore reckons it a great mercy that God
gave him patience to hear her speak. (2.) He speaks of the
danger of his falling into it, as very imminent; "Except thou hadst
hasted, the bloody execution had been done." The nearer we were
to the commission of sin, the greater was the mercy of a seasonable
restraint: Almost gone, (Ps. 73.2.) and yet upheld,
4. He dismissed her with an answer of peace, v. 35.
He does,
in effect, own himself overcome by her eloquence; “I have heark
ened to thy voice, and will not prosecute the intended revenge, for
I have accepted thy person; am well pleased with thee, and wha
thou hast said." Note, (1.) Wise and good men will hear reason,
and let that rule them, though it come from those that are every
way their inferiors, and though their passions are up, and ther
spirits provoked. (2.) Oaths cannot bind us to that which is sinful
David had solemnly vowed the death of Nabal; he did ill to make
such a vow, but he had done worse if he had performed it. (3.) A
Before Christ 1057.
I SAMUEL, XXV. Nabal's Funeral, and Abigail's Wedding.

vise and faithful reproof is often better taken, and speeds better,
than we expected; such is the hold God has of men's consciences.
See Prov. 28. 23.
36. And Abigail came to Nabal; and, behold,
he held a feast in his house, like the feast of a king;
and Nabal's heart was merry within him, for he was
very drunken: wherefore she told him nothing, less
or more, until the morning light. 37. But it came
to pass in the morning, when the wine was gone
out of Nabal, and his wife had told him these
things, that his heart died within him, and he
became as a stone. 38. And it came to pass about
ten days after, that the LORD smote Nabal, that he
died. 39. And when David heard that Nabal was
dead, he said, Blessed be the LORD, that hath
pleaded the cause of my reproach from the hand
of Nabal, and hath kept his servant from evil: for
the LORD hath returned the wickedness of Nabal
upon his own head. And David sent and com-
muned with Abigail, to take her to him to wife.
40. And when the servants of David were come to
Abigail to Carmel, they spake unto her, saying,
David sent us unto thee, to take thee to him to wife.
41. And she arose, and bowed herself on her face
to the earth, and said, Behold, let thine handmaid
be a servant to wash the feet of the servants of my
lord. 42. And Abigail hasted, and arose, and rode
upon an ass, with five damsels of her's that went
after her; and she went after the messengers of
David, and became his wife. 43. David also took
Ahinoam of Jezreel; and they were also both of
them his wives. 44. But Saul had given Michal
his daughter, David's wife, to Phalti the son of
Laish, which was of Gallim.
give themselves over to their pleasures, before they have taken
any care to make their peace with God. (2.) How sottish he
was in the indulgence of his own brutish appetite; He was very
drunk. A sign he was Nabal, a fool, that could not use his plenty
without abusing it; could not be pleasant with his friends without
has but little wisdom, nor a surer way to ruin the little he has,
making a beast of himself. There is not a surer sign that a man
than drinking to excess. Nabal, that never thought, he could
bestow too little in charity, never thought he could bestow too
probably, those about him little better, when the master of the
much in
him in this (and,
feast set them so bad an example,) she had enough to do to set the
disordered house to rights a little, but told Nabal nothing of what
she had done with reference to David, nothing of his folly in
provoking David, of his danger, or of his deliverance; for, being
To give good advice to those that are in drink, is to cast pearls
drunk, he was as incapable to hear reason, as he was to speak it.
before swine; it is better to stay till they are sober
2. Nabal dead with melancholy, v.37. Next morning, when
he was come to himself a little, his wife told him how near to
rudeness: and with what difficalty she had interposed to prevent
destruction he had brought himself and his family, by his own
it; and, upon this, his heart died within him, and he became as a
stone. Some suggest, that the expence of the satisfaction made
to David, by the present Abigail brought him, broke his heart:
he had narrowly escaped, put him into a consternation, and
it seems rather, that the apprehension he now had of the danger
seized his spirits, so that he could not recover it. He grew sullen,
and said little, ashamed of his own folly, put out of countenance
by his wife's wisdom. How is he changed! His heart over-night
carnal pleasures; so transient the laughter of the fool; the end of
with wine, next morning as a stone; so deceitful are
that mirth is heaviness. Drunkards are sometimes sad, when
they reflect upon their own folly. Joy in God makes the heart
always light. Abigail could never, by her wise reasonings, bring
him to despair.
Nabal to repentance; but now, by her faithful reproof, she brings
I
We are now to attend Nabal's funeral, and Abigail's wedding.
1. Nabal's funeral. The apostle speaks of some that were twice
drad, Jude, 12. We have here Nabal thrice dead, though but just
now wonderfully rescued from the sword of David, and delivered
from so great a death; for the preservations of wicked men are
but reservations for some further sorer strokes of divine wrath.
Here is,
+
1. Nabal dead drunk, v. 36. Abigail came home, and, it should
seem, he had so many people, and so much plenty about him, that
he neither missed her, nor the provisions she took to David; but
she found him in the midst of his jollity, little thinking how near
be was to ruin, by one whom he had foolishly made his enemy.
Sinners are often most secure when they are most in danger, and
destruction is at the door. Observe, (1.) How extravagant he
was in the entertainment of his company; He held a feast like the
feast of a king, so magnificent and abundant, though his guests were
but his sheep-shearers. This abundance might have been allowed;
if he had considered what God gave him his estate for, not to
look great with, but to do good with. It is very common for those
that are most niggardly in any act of piety or charity, to be most
profuse in gratifying a vain humour, or a base lust. A mite is
grudged to God and his poor; but, to make a fair shew in the
flesh, gold is lavished out of the bag. If Nabal had not answered
his name, he would never have been thus secure and jovial, till
e had inquired whether he was safe from David's resentments;
(ut (as Bishop Hall observes) thus foolish are carnal men, that
3. Nabal, at last, dead indeed. About ten days after, when
he had been kept so long under this pressure and pain, the Lord
smote him, that he died; (v. 38.) and, it should seem, he never
they who live without grace, should die without comfort; nor can
held up his head. It is just with God, (says Bishop Hall,) that
we expect better, while we go on in our sins. Here is no lament-
ation made for Nabal; he departed without being lamented;
every one signified that the country would be well off, if it never
sustained a greater loss: David, when he heard the news of his
death, gave God thanks for it, v. 39. He blessed God, (1,) That
he had kept him from killing him; Blessed be the Lord, who hath
kept his servant from evil. He rejoices that Nabal died a natural
death, and not by his hand. We should take all occasions to
mention and magnify God's goodness to us, in keeping us from
sin. (2.) That he had taken the work into his own hands, and
had vindicated David's honour, and not suffered him to go un-
punished, who had been abusive to him; hereby his interest would
be confirmed, and all would stand in awe of him, as one for whom
God fought. (3.) That he had thereby encouraged him, and all
others, to commit their cause to God, when they are any way
injured, with an assurance, that, in his own time, he will right
them, if they sit still, and leave it to him.
II. Abigail's wedding. David was so charmed with the beauty
of her person, and the uncommon prudence of her conduct and
address, that, as soon as was proper, after he heard she was a
widow, he informed her of his attachment to her, (v.39.) not
doubling, but that she, who approved herself so good a wife to so
bad a husband as Nabal was, would much more make him a
good wife; and, having taken notice of her respect to him, and her
confidence of his coming to the throne, 1. He solicited by proxy,
his affairs, perhaps, not permitting him to come himself. 2. She
received the address with great modesty and humility, (v.41)
reckoning herself unworthy of the honour, yet having such
Before Christ 1056.
Saul pursues David,
I SAMUEL, XXV, XXVI.
f
respect for him, that she would gladly be one of the poorest ser-
rants in his family, to wash the feet of the other servants. None
so fit to be preferred as those that can thus humble themselves.
3. She agreed to the proposal, went with his messengers, took a
retinue with her agreeable to her quality, and she became his wife,
v. 42. She did not upbraid him with his present distresses, and
ask him how he could maintain her, but valued him, (1.) Because
she knew he was a very good man. (2.) Because she believed he
would, in due time, be a very great man: she married him in
faith, not questioning but that, though now he had not a house of
his own that he durst bring her to, yet God's promise to him would
at length be fulfilled. Thus they who join themselves to Christ,
must be willing now to suffer with him, believing that hereafter
they shall reign with him.
Lastly, On this occasion, we have some account of David's
wives. 1. One that he had lost before he married Abigail;
Michal, Saul's daughter, his first, and the wife of his youth, to
whom he would have been constant, if she would have been so
to him; but Saul had given her to another, (v. 44.) in token of
his displeasure against him, and disclaiming the relation of a
father-in-law to him. 2. Another that he married beside Abigail,
(v. 43.) and, as should seem, before her, for she is named first,
ch. 27.3. David was carried away by the corrupt custom of those
times; but from the beginning it was not so, nor is it so now that
Messias is come, and the times of reformation, Matth. 19. 4,5.
Perhaps Saul's defrauding David of his only rightful wife, was
the occasion of his running into this irregularity; for when the
knot of conjugal affection is once loosed, it is scarcely ever tied
fast again. When David could not keep his first wife, he thought
that would excuse him, if he did not keep to his second. But we
deceive ourselves, if we think to make another's faults a cloak for
our own
•
Here, 1. Saul gets information of David's motions, and acf}
offensively. The Ziphites came to him and told him where David
now was; in the same place where he was when they formerij
betrayed him, ch. 23. 19. Perhaps, (though it is not mentioned
Saul had given them intimation, under-hand, that he continuca
his design against David, and would be glad of their assistance:
if not, they were very officious to Saul, aware of what would please
him, and very malicious against David, to whom they despaired
of ever reconciling themselves, and therefore they stirred up Saui
(who needed no such spur) against him, v.1. For aught we know,
Saul would have continued in the same good mind that he was
in, (ch. 24.17.) and would not have given David this fresh trouble,
if the Ziphites had not put him on.
pray to God, that, since we have so much of the tinder of cor-
ruption in our own hearts, the sparks of temptation may be kept
far from us, lest, if they come together, we be set on fire of hell.
Saul, readily caught at the information, and went down with an
army of 3000 men, to the place where David hid himself, v.2.
How soon do unsanctified hearts loose the good impressions which
their convictions have made upon them, and return with the dog
to their vomit!
$
CHAP. XXVI.
David's troubles from Saul here begin again, and the clouds return after the
rain, when one would have hoped the storm had blown over, and the sky had
cleared up on that side; but, after Saul had owned his fault in persecuting
David, and David's title to the crown, yet here he revives the persecution; so
perfectly lost was he to all sense of honour and virtue. I. The Ziphites in-
a
formed him where David was, (v. 1.) and, thereupon, he marches out with
considerable force in quest of him, v. 2, 3. II. David gained intelligence of
his motions, a view of the camp, v.5. III. He and one
men ventured into his camp in the night, and found him and all his guards
fast asleep, v. 6,7. IV. David, though much urged to it by his companions,
would not take away Saul's life; but only carried off his spear, and his cruse
•
of water, v. 8..12. V. He produced those as a further witness for him, that
he did not design any ill to Saul, and reasoned with him upon it, v. 13..20.
VI. Saul was hereby convinced of his error, and once more let fall the persecu-
tion, v. 21..25. The story is much like that which we had, ch. 24. In both,
David is delivered out of Šaul's hund, and Sar? out of David's.
6. Then answered David and said to Ahimelech
the Hittite, and to Abishai the son of Zeruiah,
brother to Joab, saying, Who will go down with me
to Saul to the camp? And Abishai said, I will go
down with thee. 7. So David and Abishai came to
the people by night: and, behold, Saul lay sleeping
within the trench, and his spear stuck in the ground
at his bolster: but Abner and the people lay round
about him. 8. Then said Abishai to David, God
hath delivered thine enemy into thine hand this
day: now therefore let me smite him, I pray thee,
with the spear, even to the earth at once, and I will
not smite him the second time. 9. And David said
to Abishai, Destroy him not: for who can stretch
forth his hand against the LORD's anointed, and be
guiltless? 10. David said furthermore, As the
LORD liveth, the LORD shall smite him; or his day
1.
A ND the Ziphites came unto Saul to Gibeah,
saying, Doth not David hide himself in the
hill of Hachilah, which is before Jeshimon? 2. Then
Saul arose, and went down to the wilderness of
Ziph, having three thousand chosen men of Israel
with him, to seek David in the wilderness of Ziph. ||
3. And Saul pitched in the hill of Hachilah, which shall come to die; or he shall descend into battle,
is before Jeshimon by the way. But David abode and perish. 11. The LORD forbid that I should
in the wilderness, and he saw that Saul came after stretch forth mine haud against the LORD's anointed:
him into the wilderness. 4. David therefore sent but, I pray thee, take thou now the spear that is al
out spies, and understood that Saul was come in his bolster, and the cruse of water, and let us go.
very deed. 5. And David arose, and came to the 12. So David took the spear and the cruse of
place where Saul had pitched: and David beheld water, from Saul's bolster; and they gat them
the place where Saul lay, and Abner the son of Ner, away, and no man saw it, nor knew it, neither
the captain of his host: and Saul lay in the trench, awaked: for they were all asleep; because a deep
and the people pitched round about him.
sleep from the LORD was fallen upon them.
2. David gets information of Saul's motions, and acts defen-
sively. He did not march out to meet and fight him; he sought
only his own safety, not Saul's ruin; therefore he abode in the
wilderness, (v. 3.) putting thereby a great force upon himself,
and curbing the bravery of his own spirit by a silent retirement,
shewing more true valour than he could have done by an irregular
resistance. (1.) He had spies who ascertained him of Saul's
descent; that he was come in very deed; (v.4.) for he would
not believe that Saul would have dealt so basely with him till he
had the utmost evidence of it. (2.) He observed with his own
eyes how Saul was encamped, v. 5. He came toward the place
where Saul and his men had pitched their tents, so near as to be
able, undiscovered, to take a view of their entrenchments, probably
in the dusk of the evening.
•
Before Christ 1056.
David spares Saul's Life
I SAMUEL,
XXVI
Here is,
by any indirect methods. The temptation indeed was very strong;
I. David's bold adventure into Saul's camp, in the night, accom-but if he yield, he sins against God, and therefore he resists the
panied only by his kinsman Abishai, the son of Zeruiah. He temptation with the utmost resolution; (v. 11.) "The Lord forbid
proposed it to him and to another of his confidants, (v. 6.) but the that I should stretch forth mine hand against the Lord's anointed,
other declined it, either as too dangerous an enterprise, or, at no, I will never do it, nor suffer it to be done." Thus bravel
least, was content that Abishai, who was forward to it, should does he prefer his conscience to his interest, and trust God with
run the risk of it rather than himself. Whether David was the issue.
prompted to do this by his own courage, or by an extraordinary
impression upon his spirits, or by the oracle, does not appear;
but, like Gideon, he ventured through the guards, with a special
assurance of the divine protection.
II. The posture he found the camp in. Saul lay sleeping in
the trench, or, as some read it, in his chariot, and in the midst of
his carriages, with his spear stuck in the ground by him, to be
ready, if his quarters should be beaten up, (v.7.) and all the
soldiers, even those that were appointed to stand sentinel, were
fast asleep, v. 12. Thus were their eyes closed and their hands
bound, for a deep sleep from the Lord was fallen upon them;
something extraordinary there was in it, that they should all be
asleep together, and so fast asleep, that David and Abishai walked
and talked among them, and yet none of them stirred. Sleep,
when God gives it his beloved, is their rest and refreshment: but
he can, when he pleases, make it to his enemies their imprisonment.
Thus are the stout-hearted spoiled; they have slept their sleep, and
none of the men of might have found their hands at thy rebuke,
O God of Jacob, Ps. 76.5, 6. It was a deep sleep from the Lord,
who has the command of the powers of nature, and makes them
to serve his purposes as he pleases. Whom God will disable or
destroy, he binds up with a spirit of slumber, Rom.11.8.
helpless do Saul and all his forces lie! All, in effect, disarmed
and chained, and yet nothing is done to them; they are only rocked
asleep. How easily can God weaken the strongest, befool the
wisest, and baffle the most watchful! Let all his friends there-
How
fore trust him, and all his enemies fear him.
III. Abishai's request to David for a commission to dispatch
Saul, with a spear that stuck at his bolster, which (now that
he lay so fair) he undertook to do at one blow, v.8. He would
not urge David to kill him himself, because he had declined it
before, when he had a like opportunity; but he begged earnestly
that he would give him leave to do it, pleading that he was his
enemy, not only cruel and implacable, but false and perfidious,
whom no reason would rule, nor kindness work upon, and that
God had now delivered him into his hand, and did, in effect, bid
him strike. The last adventure he had of this kind was indeed
but accidental, when Saul happened to enter the cave with him
at the same time; but in this there was something extraordinary:
the deep sleep that was fallen on Saul and all his guards, was
manifestly from the Lord, so that it was a special providence
which gave him this opportunity; he ought not therefore to
let it slip.
IV. David's generous refusal to suffer any harm to be done to
Saul, and, in it, a resolute adherence to his principles of loyalty,
v.9. David charged Abishai not to destroy him; would not only
not do it himself, but not permit another to do it. And he gave
two reasons for it. 1. be a sinful affront to God's
ordinance. Saul was the Lord's anointed king of Israel, by the
special appointment and nomination of the God of Israel; the
power that was; and to resist him was to resist the ordinance of
God, Rom. 13. 2. No man could do it, and be guiltless; the thing
he feared, was, guilt, and his concern respected his innocence
more than his safety. 2. It would be a sinful anticipation of God's
providence; God had sufficiently shewed him, in Nabal's case,
that, if he left it to him to do right, he would do it in due time.
Encouraged therefore by his experience, in that instance, he
resolves to wait till God shall think fit to avenge him on Saul,
and he will by no means avenge himself; (v.10.) The Lord shall
smite him, as he did Nabal, with some sudden stroke, or he shall
die in battle, (as it proved he did soon after,) or, however, his
day shall come to die a natural death, and David will contentedly
wait till then, rather than force his way to the promised crown
1
V. The improvement he made of this opportunity, for the
further evidence of his own integrity. He and Abishai carried
away the spear and cruse of water which Saul had by his bed.
side, (v.12.) and, which was very strange, none of all the guards
were aware of them: if a physician had given them the strongest
opiate or stupifying dose, they could not have been faster locked
up with sleep. Saul's spear which he had by him for defence,
and his cup of water which he had for his refreshment, were
both stolen from him while he slept. Thus do we lose our
strength and our comfort, when we are careless and secure, and
off our watch.
13. Then David went over to the other side,
and stood on the top of a hill afar off; a great
14. And David cried
space being between them:
to the people, and to Abner the son of Ner,
saying, Answerest thou not, Abner? Then Abner
answered and said, Who art thou that criest to
the king? 15. And David said to Abner, Art not
thou a valiant man? and who is like to thee in
Israel? wherefore then hast thou not kept thy lord
the king? for there came one of the people in to
destroy the king thy lord. 16. This thing is not
good that thou hast done. As the LORD liveth, ye
are worthy to die, because ye have not kept your
master, the LORD's anointed. And now see where
the king's spear is, and the cruse of water that
was at his bolster. 17. And Saul knew David's
voice, and said, Is this thy voice, my son David?
And David said, It is my voice, my lord, O king.
18. And he said, Wherefore doth my lord thus
pursue after his servant? for what have I done?
or what evil is in mine hand? 19. Now, therefore,
I pray thee, let my lord the king hear the words of
his servant. If the LORD have stirred thee up
against me, let him accept an offering: but if
they be the children of men, cursed be they before
the LORD; for they have driven me out this day
from abiding in the inheritance of the LORD,
saying, Go, serve other gods. 20. Now, there-
fore, let not my blood fall to the earth before the
face of the LORD: for the king of Israel is come
out to seek a flea, as when one doth hunt a
partridge in the mountains.
David being got safe from Saul's camp himself, and having
brought with him proofs sufficient that he had been there, posts
himself conveniently, so that they might hear him, and yet not
reach him, (v.13.) and then begins to reason with them upon
what had passed.
I. He reasons ironically with Abner, and keenly banters him.
David knew well that it was from the mighty power of God, that
Abner and the rest of the guards were cast into so deep a sleep, and
that God's immediate hand was in it. But he reproaches Abner,
as unworthy to be captain of the life-guards, who could sleep,
when the king his master lav so much exposed. By this it appears
Before Christ 1056.
I SAMUEL, XXVI.
David expostulates with Sau
of the true God, would have prejudiced him against the religion
they professed, and have driven him to communicate with idoi«ters.
"let me live and
"If these be Israelites," he might have said,
die with Philistines;" and no thanks to them that it had not
that effect. We are to reckon that the greatest injury that can
Of those who thus ied
he done us, which exposes us to sin.
David into temptation, he here says, Cursed be they before the
Those fall under a curse, that thrust out those whom
Lord.
God receives, and endeavour to send those to the Devil who
are dear to God.
2. He insists upon his own innocency, What have I done, or
what evil is in mine hand? v. 18.
what evil is in mine hand? v. 18. He had the testimony of his
conscience for him, that he had never done, nor ever designed,
any mischief to the person, honour, or government, of his prince,
nor to any of the interests of his country: he had lately had
Saul's own testimony concerning him, (ch. 24.17.) Thou art more
righteous than I. It was very unreasonable and wicked for Saul
to pursue him as a criminal, when he could not charge him with
any crime.
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3. He endeavours to convince Saul that his pursuit of him was
not only wrong, but mean, and much below him; "The king of
Israel, whose diguity is great, and who has so much other work
to do, is come out to seek a flea, as when one doth hunt a partridge
in the mountains,” v.20. A poor game for the king of Israel to
pursue! He compares himself to a partridge, a very innocent
harmless bird, which, when attempts are made upon its life, flies
if it can, but makes no resistance. And would Saul bring the
flower of his army into the field, only to hunt one poor partrige?
What a disparagement was this to his honour! What a stain would
it be on his memory! To trample upon so weak and patient, as
well as so innocent, an enemy; (James, 5. 6.) Ye have killed the
just, and he doth not resist you.
v. 19.
4. He desires that the core of the controversy might be searched
into, and some proper method taken to bring it to an end,
Saul himself could not say that justice put him on thus to perse-
cute David, or that he was obliged to do it for the public safety.
David was not willing to say (though it was very true) that
Saul's own envy and malice put him on to do it; and therefore
he concludes it must be attributed either to the righteous judgment
of God, or to the unrighteous designs of evil men. Now, (1.) “Iƒ
the Lord hove stirred thee up against me, either in displeasure
to me, (taking this way to punish me for my sins against him,
though, as to thee, I am guiltless,) or in displeasure to thee, if it
be the effect of that evil spirit from the Lord which troubles thee,
tet him accept an offering from us both: let us join in making
our peace with God, and reconciling ourselves to him, which may
be done, by sacrifice; and then I hope the sin will be pardoned,
whatever it is, and the trouble, which is so great a vexation both
to thee and me, will come to an end." See the right method of
peace-making; let us first make God our Friend by Christ the
great Sacrifice, and then all other enmities shall be slain,
Eph. 2. 16. Prov. 16.7. But, (2.)
But, (2.) "If thou art put upon it
by wicked men, that incense thee against me, cursed be they
before the Lord;" that is, they are wicked people, and it is fit
that they should be abandoned as such, and excluded from the
king's court and councils. He decently lays the blame upon the
evil counsellors who advised the king to that which was dishonour-
able and dishonest, and insists upon it, that they be removed
from about him, and forbidden his presence, as men cursed before
the Lord, and then he hoped he should gain his petition, which is,
(v. 20.) “Let not my blood fall to the earth, as thou threatenest,
for it is before the face of the Lord, who will take cognizance of
the wrong, and avenge it." Thus pathetically does David plead
with Saul for his life, and, in order to that, for his favourable
opinion of him.
||
that the hand of God locked them up in this deep sleep, that, as
soon as ever David was got out of danger, a very little thing
awakened them; even David's voice at a great distance roused
them, v. 14. Abner got up, (we may suppose it early in a summer's
morning,) and asked who called and disturbed the king's repose.
"It is 1," says David; and then he upbraids him with his sleeping,
when he should have been upon his guard. Perhaps Abner,
looking upon David as a despicable enemy, and one that there
was no danger from, had neglected to set a watch; however, he
himself ought to have been more wakeful. David, to put him into
confusion, tells him, 1. That he had lost his honour; (v.15.)
"Art not thou a man?" so the word is; "a man in office, that
a man in office, that
art bound by the duty of thy place to inspect the soldiery? Art
not thou in reputation for a valiant man? So thou wouldest be
esteemed; a man of such courage and conduct, that there is none
like thee; but now thou art shamed for ever. A sluggard call himself
a general!" 2. That he had deserved to lose his head ; (v. 16.) “Ye||
are all worthy to die, by martial law, for being off your guard,
when you had the king himself asleep in the midst of you. Ecce
signum-Behold this token. See where the king's spear is, in
the hand of him whom the king himself is pleased to count his
nemy. They that took away this, might as easily and safely
have taken away his life. Now see who are the king's best friends;
you that neglected him, and left him exposed, or I that protected
him, when he was exposed. You pursue me as worthy to die,
and irritate Saul against me; but who is worthy to die now?"
Note, Sometimes those that unjustly condemn others, are justly
left to fall into condemnation themselves.
II. He reasons seriously and affectionately with Saul. By this
time he was so well awake as to hear what was said, and to discern
who said it; (v. 17.) Is this thy voice, my son David? In the same
manner he had expressed his relentings, ch. 24.16. He had given
his wife to another, and yet calls him son; thirsted after his
blood, and yet is glad to hear his voice. Those are bad indeed,
that have never any convictions of good, nor any good impressions.
And now David has as fair an opportunity of reaching Saul's con-
science, as he had just now of taking away his life; this he lays
hold on, though he had refused the other, and enters into a close
argument with him, concerning the trouble he still continued to
give him, endeavouring to persuade him to let fall the persecution,
and be reconciled.
1. He complains of the very melancholy condition he was
brought into by the enmity of Saul against him. Two things he
laments; (1.) That he was driven from his master, and from his
business; "My lord pursues after his servant, v. 18. How gladly
would I serve thee as formerly, if my service might be accepted;
but, instead of being owned as a servant, I am pursued as a rebel,
and my lord is my enemy, and he compels me to flee from him,
whom I would follow with respect." (2.) That he was driven from
his God and from his religion; and this was a much greater
grievance than the former; (v. 19.) "They have driven me out
from the inheritance of the Lord; have made Canaan, at least the
inhabited parts of it, a dangerous abode, and have forced me into
the deserts and mountains, and will, ere long, oblige me quite to
quit the country." And that which troubled him, was, not so
much that he was driven out from his own inheritance, as that he
was driven out from the inheritance of the Lord, the holy land.
It should be more comfortable to us to think of God's title to
tur estates, and his interest in them, than of our own; and that ||
with them we may honour him, than that with them we may
maintain ourselves. Nor was it so much his trouble, that he was
constrained to live among strangers, as that he was constrained
to live among the worshippers of strange gods, and was thereby
thrust into temptation to join with them in their idolatrous
worship. His enemies did, in effect, send him to go serve other
ods; and perhaps he had heard that some of them had spoken to
that purport of him. They that forbid our attendance on God's
ordinances, do what in them lies to estrange us from God, and to
make us heathens. If David had not been a man of extraordinary
grace, and firmness to his religion, the ill usage he met with from David: for I will no more do thee harm, because
his own prince and people, who were Israelites, and worshippers my soul was precious in thine eyes this day: behold,
21. Then said Saul, I have sinned: return, my sou
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Before Christ 1055.
Saul's Penitence
I SAMUEL, XXVI, XXVII.

suffer for it.
I have played the fool, and have erred exceed-to Saul, which they may with confidence do, that do well and
ingly. 22. And David answered and said, Behold
the King's spear! and let one of the young men
come over and fetch it. 23. The LORD render to
every man his righteousness and his faithfulness:
for the LORD delivered thee into my hand to-day,
but I would not stretch forth mine hand against
the LORD's anointed. 24. And, behold, as thy life
was much set by this day in mine eyes, so let my
life be much set by in the eyes of the LORD, and let
him deliver me out of all tribulation. 25. Then
Saul said to David, Blessed be thou, my son David:
thou shalt both do great things, and also shalt still
prevail. So David went on his way, and Saul
returned to his place.
III. Saul's prediction of David's advancement. He commend
him; (v. 25.) Blessed be thou, my son David. So strong was th
conviction Saul was now under of David's honesty, that he was
not ashamed to condemn himself and applaud David, even in the
hearing of his own soldiers, who could not but blush to think
that they were come out so furiously against a man whom their
master, when he meets, caresses thus. He foretells his victories,
and his elevation at last; Thou shalt do great things. Note,
Those who make conscience of doing that which is truly good,
may come, by the divine assistance, to do that which is truly
great. He adds, "Thou shalt also still prevail, more and more:"
he means, against himself, but was loath to speak that out. The
princely qualities which appeared in David, his generosity in
sparing Saul, his military authority in reprimanding Abner for
sleeping, his care of the public good, and the signal tokens of
God's presence with him, convinced Saul that he would certainly
be advanced to the throne at last, according to the prophecies
concerning him.
||
Lastly, A palliative cure being thus made of the wound, they
parted friends. Saul returned to Gibeah re infecta-without
accomplishing his design, and ashamed of the expedition he had
made; but David would not take his word so far as to return with
him. Those that have once been false, are not easily trusted
another time. Therefore David went on his way. And, after
this parting, it does not appear that ever Saul and David saw one
another again.
Here is,
ઃઃ
I. Saul's penitent confession of his fault and folly in persecuting
David, and his promise to do so no more. This second instance
of David's respect to him wrought more upon him than the former,
and extorted from him better acknowledgments, v. 21. 1. He
owns himself melted and quite overcome by David's kindness to
him; My soul was precious in thine eyes this day, which, I
thought, had been odious!" 2. He acknowledges he had done
very ill to persecute him; that he had therein acted against
God's law, I have sinned; and against his own interest, "I have
played the fool, in pursuing him as an enemy who would have been
one of my best friends, if I could but have thought so; herein
(says he) I have erred exceedingly, and wronged both thee and
myself." Note, Those that sin, play the fool, and err exceedingly;
those especially that hate and persecute God's people, Job, 19. 28.
3. He invites him to court again; Return, my son David. Those
that understand themselves, will see it their interest to have those
about them that behave themselves wisely, as David did, and
have God with them. 4. He promises him that he would not
persecute him as he had done, but protect him: I will no more do
thee harm. We have reason to think, according to the mind he
was now in, that he meant as he said, and yet neither his con-
fession, nor his promise of amendment, came from a principle of
true repentance.
II. David's improvement of Saul's convictions and confessions,
and the evidence he had to produce of his own sincerity. He
desired that one of the footmen might fetch the spear, (v. 22.)
and then, (v. 23.) 1. He appeals to God as Judge of the contro-
versy; The Lord render to every man his righteousness. David,
by faith, is sure that he will do it, for he infallibly knows the true
characters of all persons and actions, and is inflexibly just to
render to every man according to his work; and, by prayer, he
desires he would do it, wherein he does, in effect, pray against
Saul, who had dealt unrighteously and unfaithfully with him;
Give them according to their deeds; (Ps. 28. 4.) but he principally
intends it as a prayer for himself, that God would protect him
in his righteousness and faithfulness, and reward him for it, since
Saul so ill requited him. 2. He reminds Saul again of the proof
he had now given of his respect to him, from a principle of
loyalty; I would not stretch forth mine hand against the Lord's
anointed; intimating to Saul, that the anointing oil was his pro-
tection, for which he was indebted to the Lord, and ought to
express his gratitude to him: had he been a common person, he
would not have been so tender of him; and, perhaps, with this
further suggestion, Saul knew, or had reason to think, that David
was the Lord's anointed too, and therefore, by the same rule,
Saul ought to be as tender of David's life as he had been of his.
3. Not relying much upon Saul's promises, he puts himself under
God's protection, his 24.) my life be
much set by in the eyes of the Lord, how light soever thou makest
of it." Thus he takes God to be his Paymaster for his kindness and four months.
(C
•
"
•
CHAP. XXVII.
David was a man after God's own heart, and yet he had his faults, which are
recorded, not for our imitation, but for our admonition; witness the story of
this chapter, in which, though, I. We find, to his praise, that he prudently took
care of his own safety and his family's, (v. 2..4.) and valiantly fought Israel's
battles against the Canaanites; (v. 8, 9.) yet, II. We find, to his dishonour,
1. That he began to despair of his deliverance, v. 1. 2. That he deserted his
own country, and went to dwell in the land of the Philistines, v. 1, 5..7.
3. That he imposed upon Achish with an equivocation, if not a lie, concerning
his expedition, v. 10..12.
1.
}
ND David said in his heart, I shall now
perish one day by the hand of Saul; there
is nothing better for me than that I should speedily
escape into the land of the Philistines; and Saul
shall despair of me, to seek me any more in any
coast of Israel: so shall I escape out of his hand.
2. And David arose, and he passed over with the
six hundred men that were with him unto Achish,
the son of Maoch, king of Gath. 3. And David
dwelt with Achish at Gath, he and his men, every
man with his household, even David with his two
wives, Ahinoam the Jezreelitess, and Abigail the
Carmelitess, Nabal's wife. 4. And it was told Saul
that David was fled to Gath: and he sought no
5. And David said unto
more again for him.
Achish, If I have now found grace in thine eyes,
let them give me a place in some town in the
country, that I may dwell there: for why should
thy servant dwell in the royal city with thee?
6. Then Achish gave him Ziklag that day: where
fore Ziklag pertaineth unto the kings of Judah
unto this day: 7. And the time that David dwelt
in the country of the Philistines was a full year
A
Before Christ 1055.
Gath
I SAMUEL, XXVII.
David's Return
Hore is,
I. The prevalency of David's fear, which was the effect of the
weakness of his faith; (v. 1.) He said to his heart, (so it may be
read,) in his communings with it concerning his present condition,
I shall now perish one day by the hand of Saul. He represented
to himself the restless rage and malice of Saul, who could not be
wrought into a reconciliation; the treachery of his own country-
men, witness that of the Ziphites, once and again; he looked upon
his own forces, and observed how few they were, and that no
recruits had come into him of a great while, nor could he perceive
that he got any ground; and from hence, in a melancholy mood,
he draws this dark conclusion, I shall one day perish by the hand
of Saul. Bul, O thou of little faith, wherefore dost thou doubt?
Was he not anointed to be king? Did not that simply give an
assurance that he should be preserved to the kingdom? Though
he had no reason to trust Saul's promises, had he not all the reason
in the world to trust the promises of God? His experience of the
particular care Providence took of him, ought to have encouraged
him. He that has delivered, does, and will. But unbelief is a
sin that easily besets even good men. When without are fightings,
within are fears, and it is a hard matter to get over them. Lord,
increase our faith! ✔
II. The resolution he came to, hereupon. Now, that Saul was,
for this time, returned to his place, he determined to take this
opportunity of retiring into the Philistines' country. Consulting
his own heart only, and not the ephod or the prophet, he con-
cludes, There is nothing better for me, than that I should speedily
cscape into the land of the Philistines. Long trials are in danger
of tiring the faith and patience even of very good men. Now,
Saul was an enemy to himself and his kingdom, in driving him
to this extremity. He weakened his own interest when he
expelled from his service, and forced into the service of his
enemies, so great a general as David was, and so brave a regiment
as he had the command of. 2. David was no friend to himself
in taking this course. God had appointed him to set up his
standard in the land of Judah; (ch. 22. 5.) there God had
wonderfully preserved him, and employed him, sometimes for the
good of his country; why then should he think of deserting his
post? How could he expect the protection of the God of Israel,
if he went out of the borders of the land of Israel? Can he expect
to be safe among the Philistines, out of whose hands he had lately
escaped so narrowly, by feigning himself mad? Will he receive
obligations from those now, whom he knows, when he comes
to be king, he must not return kindness to, but be under an
obligation to make war upon? He will hereby gratify his enemies,
who bid him go serve other gods, that they might have where-
with to reproach him; and will very much weaken the hands
of his friends, who would not have wherewith to answer that
reproach. See what need we have to pray, Lord, lead us not
into temptation.
•
L
•
standing the professions of repentance he had lately nade, if he
had had David in his reach, he would have aimed a 1other blow.
But, because he dares not come where he is, he resolves to let
him alone. Thus, many seem to leave their sins, but really their
Saul
sins leave them; they would persist in them, if they could.
sought no more for him, contenting himself with his banishment,
since he could not have his blood; and hoping, it may be, (as he
had done, ch. 18. 25.) that he would, some time or other, fall by
the hand of the Philistines: and, though he would rather have
the pleasure of destroying him himself, yet, if they do it, he will
be satisfied, so that it be done effectually.
V. David's removal from Gath to Ziklag.
1. David's request for leave to remove, was prudent, and very
modest, v. 5. (1.) It was really prudent. David knew what it
was to be envied in the court of Saul, and had much more reason
to fear in the court of Achish, and, therefore, declines preferment
there, and wishes for a settlement in the country, where he might
be private, more within himself, and less in other people's way.
In a town of his own, he might have the more free exercise of his
religion, and keep his men better to it, and not have his righteous
soul vexed, as it was at Gath, with the idolatries of the Philistines.
(2.) As it was presented to Achish, it was very modest. He does
not prescribe to him what place he should assign him, only begs
it might be in some town in the country, where he pleased;
beggars must not be choosers: but he gives this for a reason,
Why should thy servant dwell in the royal city, to crowd thee,
and disoblige those about thee?" Note Those that would stand
fast, must not covet to stand high; and humble souls aim not to
dwell in royal cities.
<<
2. The grant which Achish made him, upon that request, was
very generous and kind; (v. 6, 7.) Achish gave him Ziklag.
Hereby, (1.) Israel recovered their ancient right; for Ziklag was
in the lot of the tribe of Judah, Josh. 15. 31. and afterward,
out of that lot, was assigned, with some other cities, to Simeon,
Josh. 19. 5. But, either it was never subdued, or the Philistines
had, in some struggle with Israel, made themselves masters of it.
Perhaps, they had got it unjustly, and Achish, being a man of
sense and honour, took this occasion to restore it. The righteous
God judgeth righteously. (2.) David gained a commodious
settlement, not only at a distance from Gath, but bordering
upon Israel, where he might keep up a correspondence with his
own countrymen, and whither they might resort to him, at the
revolution that was now approaching. Though we do not
find that he augmented his forces at all, while Saul lived, (for
ch. 30. 10. he had but his six hundred men,) yet, immediately
after Saul's death, that was the rendezvous of his friends. Nay,
it should seem, while he kept himself close, because of Saul,
multitudes resorted to him, at least, to assure him of their sincere
intentions, 1 Chron. 12. 1..22. And this further advantage David
gained, that Ziklag was annexed to the crown, at least, the royalty
of it pertained to the kings of Judah, ever after, v. 6. Note,
There is nothing lost by humility and modesty, and a willingness
to retire. Real advantages follow those that flee from imaginary
honours. Here David continued for some days, even four months,
as it may very well be read, (v.7.) or some days above four
months. The Seventy read it, some months; so long he waited
for the set time of his accession to the throne; for he that
believeth shall not make haste.
K

III. The kind reception he had at Gath; Achish bade him
welcome, partly out of generosity, being proud of entertaining
so brave a man; partly out of policy, hoping to engage him for
ever to his service, and that his example would invite many more
to desert, and come over to him. No doubt he gave David a
solemn promise of protection, which he could rely upon, when
he could not trust Saul's promises. We may blush to think that
the word of a Philistine should go further than the word of an
Israelite, who, if an Israelite indeed, would be without guile;
and that the city of Gath should be a place of refuge for a good
man, when the cities of Israel refuse him a safe abode. David,
1. Brought his men with him, (v.2.) that they might guard him,
and might themselves be safe where he was; and to recommend
himself the more to Achish, who hoped to have service out of
him. 2. He brought his family with him, his wives and his
household; so did all his men, v.2, 3. Masters of families ought
to take care of those that are committed to them, to protect and
provide for those of their own house, and to dwell with them as
men of knowledge.
8. And David and his men went up, and in
vaded the Geshurites, and the Gezerites, and the
Amalekites: for those nations were of old the
inhabitants of the land, as thou goest to Shur, even
unto the land of Egypt. 9. And David smote the
land, and left neither man nor woman alive, and
took away the sheep, and the oxen, and the asses,
and the camels, and the apparel, and returned, and
IV. Saul's desisting from the further prosecution of him; (v.4.)
Fla sought na more again for him; this intimates that, notwith-came to Achish. 10. And Achish said, Whither
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Before Christ 1055.
I SAMUEL, XXVII, XXVIII. The Philistines make War on Israel.
1.
have ye made a road to-day? And David said,
0.7..14. 3. His discourse with the apparition, v. 15..19. 4. The damp
it struck upon him, v. 21..25.
Against the south of Judah, and against the south
of the Jerahmeelites, and against the south of the
Kenites. 11. And David saved neither man nor
woman alive, to bring tidings to Gath, saying, Lest
they should tell on us, saying, So did David, and
so will be his manner all the while he dwelleth in
the country of the Philistines. 12. And Achish
believed David, saying, He hath made his people
Israel utterly to abhor him; therefore he shall be
my servant for ever.
Here is an account of David's actions, while he was in the land
of the Philistines; a fierce attack he made upon some remains of
the devoted nations, his success in it, and the representation he
gave of it to Achish..
1. We may acquit him of injustice and cruelty in this action,
because these people, whom he cut off, were such as Heaven had,
long since, doomed to destruction, and he that did it was one
whom Heaven had ordained to dominion; so that the thing was
very fit to be done, and he was very fit to do it. It was not for
him, that was anointed to fight the Lord's battles, to sit still in
sloth, however he thought fit, in modesty, to retire. He desired
to be safe from Saul, only that he might expose himself for Israel;
he avenged an old quarrel that God had with these nations, and,
at the same time, fetched in provisions for himself and his army,
for by their swords they must live. The Amalekites were to be
all cut off; probably, the Geshurites and Gezrites were branches
of Amalek: Saul was rejected for sparing them; David makes up
the deficiency of his obedience before he succeeds him. He
smote them, and left none alive, v. 8, 9. The service paid itself,
for they carried off abundance of spoil, which served for the
subsistence of David's forces.
2. Yet we cannot acquit him of dissimulation with Achish, in
the account he gave him of this expedition.
(1.) David, it seems, was not willing that he should know the
truth, and therefore spared none to carry tidings to Gath; (v. 11.)
not because he was ashamed of what he had done, as a bad thing,
but because he was afraid, if the Philistines knew it, they would
be apprehensive of danger to themselves or their allies, by
harbouring him among them, and would expel him their coasts.
It would be easy to conclude, If so he did, so will be his manner;
and, therefore, he industriously conceals it from them, which, it
seems, he could do, by putting them all to the sword; for none
of their neighbours would inform against him, nor, perhaps, would
soon come to the knowledge of what was done; intelligence not
being so readily communicated then as now.
It was
(2.) He hid it from Achish, with an equivocation not at all
becoming his character. Being asked which way he had made
his sally, he answered, Against the south of Judah, v.10.
true, he had invaded those countries that lay south of Judah, but
he made Achish believe he had invaded those that lay south in
Judah, the Ziphites, for example, that had once and again be-
trayed him; so Achish understood him, and from thence inferred
that he had made his people Israel to abhor him, and so riveted
himself in the interest of Achish. The fidelity of Achish to him,
is good opinion of him, and the confidence he put in him,
ggravate his sin in deceiving him thus; which, with some other
such instances, David seems penitently to reflect upon, when he
prays, Remove from me the way of lying.
ND it came to pass in those days, that the
Philistines gathered their armies together
for warfare, to fight with Israel. And Achish said
unto David, Know thou assuredly, that thou shalt
go out with me to battle, thou and thy men.
2. And David said to Achish, Surely thou shalt
know what thy servant can do. And Achish said to
David, Therefore will I make thee keeper of mine
head for ever. 3. Now Samuel was dead, and all
Israel had lamented him, and buried him in Ramah,
even in his own city. And Saul had put away
those that had familiar spirits, and the wizards, out
of the land. 4. And the Philistines gathered them-
selves together, and came and pitched in Shunem:
and Saul gathered all Israel together, and they
pitched in Gilboa. 5 And when Saul saw the
host of the Philistines, he was afraid, and his heart
greatly trembled. 6. And when Saul inquired of
the LORD, the LORD answered him not, neither by
dreams, nor by Urim, nor by prophets.
CHAP. XXVIII.
Preparations are herein making for that war which will put an end to the life
and reign of Saul, and so make way for David to the throne. In this war,||
1. The Philistines are the aggressors, and Achish, their king, makes David
his confidant, v.1,2. II. The Israelites prepare to receive them and Saul,
their king, makes the Devil his privy counsellor, and thereby fills the measure
of his iniquity. Observe, 1. The despairing condition which Saul was in,
v. 3..6. 2 The application be made to a witch, to bring him up Samuel,
Here is,
I. The design of the Philistines against Israel; they resolve to
had been no Philistines remaining to molest them; if Saul had
fight them, v.1. If the Israelites had not forsaken God, there
not forsaken him, they had by this time been put out of all danger
attempt, when they had David among them, whom they feared
by them. The Philistines took an opportunity to make this
more than Saul and all his forces.
II. The expectation Achish had of assistance from David in
this war, and the encouragement David gave, him to expect it;
thee, I may demand service from thee:" and he will think himself
"Thou shalt go with me to battle," says Achish; if I protect
happy, if he may have such a man as David on his side, who
answer, "We will see what will be done, it will be time enough
prospered whithersoever he went. David gave him an ambiguous
to talk of that hereafter; but surely thou shalt know what thy
may be best able to serve thee, if thou wilt but give me leave to
servant can do;" (v. 2.) that is, "I will consider in what post I
choose it." Thus he keeps himself free from a promise to serve
him, and yet keeps up his expectation of it. For Achish took it
in no other sense than as an engagement to assist him, and pro-
mised him, thereupon, that he would make him captain of the
guards, protector, or prime minister of state.
guards, protector, or prime minister of state.
v. 4.
III. The drawing of the armies, on both sides, into the field,
of Issachar, a great way north from their country. The land of
The Philistines pitched in Shunem, which was in the tribe
Israel, it seems, was ill guarded, when the Philistines could march
their army into the very heart of the country. Saul, while he
pursued David, left his people naked and exposed. On some of
the adjacent mountains of Gilboa, Saul musters his forces, and
prepares to engage the Philistines, which he had little heart to
do, now that the Spirit of the Lord was departed from him.
occasion. He saw the host of the Philistines, and, by his own
IV. The terror Saul was in, and the loss he was at, upon this
view of them, and the intelligence his spies brought him, he
perceived they were more numerous, better armed, and in better
heart, than his own were, which made him afraid, so that his heart
greatly trembled, v.5. Had he kept close to God, he needed not
have been afraid at the sight of an army of Philistines; but now,
that he had provoked God to forsake him, his interest failed, his
armies dwindled and looked mean, and, which was worse, his
spirits failed him, bis heart sunk within him. A guilty conscience
made him tremble at the shaking of a leaf: now, he remembered the
Before Christ 1055.
I SAMUEL, XXVIII.
Saul consults the Witch at En-dot.
die? 10. And Saul sware to her by the LORD, say
ing, As the LORD liveth, there shall no punishment
happen to thee for this thing. 11. Then said the
And
woman, Whom shall I bring up unto thee?
he said, Bring me up Samuel. 12. And when the
woman saw Samuel, she cried with a loud voice:
and the woman spake to Saul, saying, Why hast
thou deceived me? for thou art Saul. 13. And the
king said unto her, Be not afraid: for what sawest
thou? And the woman said unto Saul, I saw gods
ascending out of the earth. 14. And he said unto
her, What form is he of? And she said, An old man
cometh up; and he is covered with a mantle. And
Saul perceived that it was Samuel; and he stooped
with his face to the ground, and bowed himself.
guilty blood of the Amalekites, which he had spared, and the
innocent blood of the priests, which he had spilt; his sins are set
in order before his eyes, they put him into confusion, embarrass
all his counsels, and rob him of his courage; so that there
remained only a certain fearful looking for of judgment and
fiery indignation. Note, Troubles are terrors to the children of
disobedience. In this distress, Saul inquired of the Lord, v.6.
Need drives those to God, who, in the day of their prosperity,
slighted his oracles and altars. Lord, in trouble have they visited
thee, Isa. 26.16. Did ever any seek the Lord and not find him?
Yes, Saul did; the Lord answered him not, took no notice either
of his petitions or of his inquiries; gave him no directions what to
do, nor any encouragement to hope that he would be with him.
Should he be inquired of at all by such a one as Saul? Ezek. 14. 3.
No, he could not expect an answer of peace, for, 1. He inquired
in such a manner, that it was as if he had not inquired at all.
Therefore, it is said, (1 Chron. 10. 14.) He inquired not of the
Lord; for he did it faintly, and coldly, and with a secret design,
if God did not answer him, to consult the Devil. He did not
inquire in faith, but with a double unstable mind. 2. He inquired
of the Lord when it was too late, when the days of his probation
were over, and he was finally rejected. Seek the Lord while he
may be found, for there is a time when he will not be found.
3. He had forfeited the benefit of all the methods of inquiry.
Could he that hated and persecuted Samuel and David, who were
both prophets, expect to be answered by prophets? Or, he that
hath slain the high priest, to be answered by Urim? Or, he that
had sinned away the Spirit of grace, to be answered by dreams?
No, Be not deceived, God is not mocked.

V. The mention of some things, that had happened a good
while ago, to introduce the following story, v. 3. 1. The death
of Samuel. Samuel was dead, which made the Philistines the
more bold, and Saul the more afraid; for, had Samuel been
alive, Saul would, probably, have thought that his presence and
countenance, his good advice and good prayers, would have
availed him in his distress. 2. Saul's edict against witchcraft.
He had put the laws in execution against those that had familiar
spirits, who must not be suffered to live, Exod. 22. 18. Some
think that he did this in the beginning of his reign, while he was
under Samuel's influence; others think that it was lately done,
for it was spoken of here, (v.9.) as a late edict. Perhaps, when
Saul was himself troubled with an evil spirit, he suspected that he
was bewitched, and, for that reason, cut off all that had familiar!
spirits. Many seem zealous against sin, when they themselves are
any way hurt by it, (they will inform against swearers, if they
swear at them, or against drunkards, if, in their drink, they abuse
them,) who, otherwise, have no concern for the glory of God, nor
any dislike of sin as sin. However, it was commendable in Saul
thus to use his power for the terror and restraint of these evil
doers. Note Many seem enemies to sin in others, while they
indulge it in themselves. Saul will drive the Devil out of his
kingdom, and yet harbour him in his heart, by envy and malice.
Here,
I. Saul seeks for a witch, v.7. When God answered him not,
if he had humbled himself by repentance, and persevered in
seeking God, who knows, but that, at length, he might have been
entreated for him? But, since he can discern no comfort, either
from heaven or earth, (Isa. 8. 21, 22.) he resolves to knock at the
gates of hell, and to see if any there will befriend him, and give
him advice; Seek me a woman that has a familiar spirit, v.7.
And his servants were too officious to serve him in this bad affair;
they presently recommended one to him at En-dor, (a city not far
off,) who had escaped the execution of Saul's edict: to her he
Herein he is chargeable, 1. With
resolves to apply himself.
contempt of the God of Israel; as if any creature could do him
a kindness, when God had left him, and frowned upon him.
2. With contradiction to himself. He knew the heinousness of the
sin of witchcraft, else he would not have cut off those that had
familiar spirits; yet now he has recourse to that as an oracle,
which he had before condemned as an abomination.
for men to inveigh severely against those sins which they are in
no temptation to, but suffer themselves afterward to be overcome
by them. Had one told Saul, when he was destroying the
witches, that he himself would, ere long, consult with one, he
would have said, as Hazael did, What! is thy servant a dog?
But who knows what mischiefs they will run into, that forsake
God, and are forsaken of him?
It is common
II. Hearing of one, he hastens to her, but goes by night, and
in disguise, only with two servants, and, probably, on foot, v. 8.
See how those that are led captive by Satan, are forced, 1. To
disparage themselves. Never did Saul look so mean as when he
went sneaking to a sorry witch to know his fortune. 2. To dis-
semble. Evil works are works of darkness, and they hate the
light, neither care for coming to it. Saul went to the witch, not
in his robes, but in the habit of a common soldier; not only lest
the witch herself, if she had known him, should have declined to
serve him, either fearing he came to trepan her, or resolving to
be avenged on him for his edict against those of her profession,
ut, lest his own people should know it, and abbor him for it
toSuch is the power of natural conscience, that even those who de
evil, blush, and are ashamed to do it.
III. He tells her his errand, and promises her impunity. 1. All
he desires of her is, to bring him up one from the dead, whom he
had a mind to discourse with. It was necromancy, or divination
by the dead, that he hoped to serve his purpose by; this was
expressly forbidden by the law, (Deut. 18. 11.) seeking for the
Bring me up him whom I shall
living to the dead, Isa. 8. 19.
name, v. 8. This supposes that it was generally taken for
granted, that souls exist after death, and that, when men die,
there is not an end of them: it supposes, too, that great knowledge
was attributed to separate souls. But, to think that any good
souls should come up at the heck of an evil spirit, or, that God,
who had denied a man the benefit of his own institutions, should
suffer him to reap any real advantage by a cursed diabolical
7. Then said Saul unto his servants, Seek me a
woman that hath a familiar spirit, that I may go to
her, and inquire of her. And his servants said
him, Behold, there is a woman that hath a familiar
spirit at En-dor. 8. And Saul disguised himself,
and put on other raiment, and he went, and two
men with him, and they came to the woman by
night: and he said, I pray thee, divine unto me by
the familiar spirit, and bring me him up, whom I
shall name unto thee. 9. And the woman said
unto him, Behold, thou knowest what Sanl hath
done, how he hath cut off those that have familiar
spirits, and the wizards, out of the land: wherefore
then lavest thou a snare for my life, to cause me to
Before Christ 1055.
Saul consults the Witch at En-dor
I SAMUEL, XXVIII.

→
invention, was very absurd. 2. She signifies her fear of the law, || I saw gods ascending out of the earth; that is, a spirit: they called
and her suspicion that this stranger came to draw her into a snare; angels gods, because spiritual beings. Poor gods that ascend out
(v.9.) Thou knowest what Saul has done. Providence ordered of the earth! But she speaks the language of the heathen, who
it so, that Saul should be told to his face of his edict against had their infernal deities, and had them in veneration. If Saul
witches, at this very time when he was consulting one, for the had thought it necessary to his conversation with Samuel, that the
greater aggravation of his sin. She insists upon the peril of the body of Samuel should be called out of the grave, he would have
taw, perhaps, to raise her price; for, though no mention is made taken the witch with him to Ramah, where his sepulchre was;
of her fee, no doubt she demanded, and had, a large one. Observe but the design was wholly upon his soul, which yet, if it became
how sensible she is of danger from the edict of Saul, and what visible, was expected to appear in the usual resemblance of the
care she is in to guard against it; but not at all apprehensive of body; and God permitted the Devil to answer the design, to put
the obligations of God's law, and the terrors of his wrath. She on Samuel's shape, that they who would not receive the love of
considers what Saul had done, not what God had done, against the truth, might be given up to strong delusions, and believe a lie.
such practices, and fears a snare laid for her life, more than a That it could not be the soul of Samuel himself, they might easily
snare laid for her soul. It is common for sinners to be more apprehend, when it ascended out of the earth; for the spirit of a
afraid of punishment from men, than of God's righteous judgment. man, much more of a good man, goes upward, Eccl. 3. 21. But
But, 3. Saul promises, with an oath, not to betray her, v. 10. It if people will be deceived,
It if people will be deceived, it is just with God to say, "Let them
was his duty, as a king, to punish her, and he knew it, yet he be deceived." That the Devil, by the divine permission, should
swears not to do it; as if he could, by his own oath, bind himself be able to personate Samuel, is not strange, since he can transform
from doing that which, by the divine command, he was bound to himself into an angel of light: nor is it strange that he should be
do. But he promised more than he could perform, when he said, permitted to do it upon this occasion; that Saul might be driven
There shall no punishment happen to thee; for he could not to despair, by inquiring of the Devil, since he would not, in a
secure himself, much less secure her, from divine vengeance. right manner, inquire of the Lord, by which he might have had
comfort. Saul, being told of gods ascending, was eager to know
what was the form of this deity, and in what shape he appeared;
so far was he from conceiving any horror at it, his heart being
wretchedly hardened by the deceitfulness of sin. Saul, it seems,
was not permitted to see any manner of similitude himself, but he
must take the woman's word for it, that she saw an old man covered
with a mantle, or robe, the habit of a judge, which Samuel had
sometimes worn; and, some think, it was for the sake of that,
and the majesty of its aspect, that she called this apparition
Elohim, a god, or gods: for so magistrates are styled, Ps. 82. 1.
6. Saul, perceiving, by the woman's description, that it was
Samuel, stooped with his face to the ground, either, as it is gene-
rally taken, in reverence to Samuel, though he saw him not, or,
perhaps, to listen to that soft and muttering voice which he now
expected to hear; for they that had familiar spirits peeped and
muttered; (Isa. 8. 19.) and, it should seem, Saul bowed himself,
(probably, by the witch's direction,) that he might hear what was
whispered, and listen carefully to it; for the voice of one that has
a familiar spirit is said to come out of the ground, and to
whisper out of the dust, Isa. 29. 4. He would stoop to that, who
would not stoop to the word of God.
IV. Samuel, who was lately dead, is the person whom Saul
desired to have some talk with: and the witch, with her enchant-
ments, gratifies his desire, and brings them together.
1. As soon as Saul had given the witch the assurance she
desired, (that he would not discover her,) she applied herself to
her witchcrafts, and asked very confidently, Whom shall I bring
up to thee? v.11. Note, Hopes of impunity imbolden sinners in
their evil ways, and harden their hearts.
CC
2. Saul desires to speak with Samuel, Bring me up Samuel.
Samuel had anointed him to the kingdom, and had formerly been
his faithful friend and counsellor, and, therefore, with him he
wished to advise. While Samuel was living at Ramah, not far from
Gibeah of Saul, and presided there in the school of the prophets,
we never read of Saul's going to him to advise with him in any of
the difficulties he was in; (it had been well for him if he had;)
then he slighted him, and, perhaps, hated him, looking upon him
to be in David's interest: but now that he was dead, for
Samuel again! By all means, bring me up Samuel." Note Many
that despise and persecute God's saints and ministers, when they
are living, would be glad to have them again, when they are gone.
Send Lazarus to me, and send Lazarus to my father's house
Luke, 16.24..27. The sepulchres of the righteous are garnished.
3. Here is a seeming defect, or chasm, in the story; Saul said,
Bring me up Samuel, and the very next words are, When the
woman saw Samuel, v. 12. Whereas, one would have expected to
be told how she performed the operation, what spells and charms
she used, or that some little intimation should be given of what
she said or did: but the profound silence of the scripture con-
cerning it, forbids our coveting to know the depths of Satan,
(Rev. 2. 24.) or to have our curiosity gratified with an account
of the mysteries of iniquity. It has been said of the books of
some of the popish confessors, that, by their descriptions of sin,
they have taught men to commit it; but the scripture conceals
sinful art, that we may be simple concerning evil, Rom. 16. 19.
4. The witch, upon sight of the apparition, was aware that her
client was Saul; her familiar spirit, it is likely, informing her of
it; v. 12. "Why hast thou deceived me with a disguise; for thou
art Saul, the very man that I am afraid of above any man!" Thus
she gave Saul to understand the power of her art, in that she
could discover him through his disguise; and yet, she feared,
lest, hereafter, at least, he should take advantage against her for
what she was now doing. Had she believed that it was really
Samuel whom she saw, she would have had more reason
afraid of him, who was a good prophet, than of Saul, who was a
wicked king. But the wrath of earthly princes is feared by most,
more than the wrath of the King of kings.
•
5. Saul (who, we may suppose, was kept at a distance in the
next room) bade her not to be afraid of him, but go on with the
speration, and inquired what she suw? v. 13. Oh, says the woman.
15. And Samuel said to Saul, Why hast thou
disquieted me, to bring me up? And Saul answered,
I am sore distressed; for the Philistines make war
against me, and God is departed from me and
answereth me no more, neither by prophets, nor
by dreams: therefore I have called thee, that
thou mayest make known unto me what I shall do.
16. Then said Samuel, Wherefore then dost thou
ask of me, seeing the LORD is departed from thee,
and is become thine enemy? 17. And the LORD
hath done to him, as he spake by me: for the LORD
hath rent the kingdom out of thine hand, and given
it to thy neighbour, even to David: 18. Because
thou obeyedst not the voice of the LORD, nor exe-
cutedst his fierce wrath upon Amalek, therefore
hath the LORD done this thing unto thee this day.
19. Moreover the LORD will also deliver Israel
with thee into the hand of the Philistines: and
to-morrow shalt thou and thy sons be with me.
the LORD also shall deliver the host of Israel into
the hand of the Philistines.
·
Bore Christ 1055.
Saul's Death foretold.
I SAMUEL, XXVIII.
:
We have here the conference between Saul and Satan. Saul
me in disguise, (v.8.) but Satan soon discovered him, v. 12.
Satan comes in disguise, in the disguise of Samuel's mantle, and
Saul cannot discover him. Such is the disadvantage we labour
under, in wrestling with the rulers of the darkness of this world,
that they know us, while we are ignorant of their wiles and
devices.
1. The spectre, or apparition, personating Samucl, asks why
he is sent for; (v. 15.) Why hast thou disquieted me to bring me
up? To us this discovers that it was an evil spirit that personated
Samuel; for (as Bishop Patrick observes) it is not in the power
of witches to disturb the rest of good men, and to bring them
back into the world when they please; nor would the true Samuel
have acknowledged such a power in magical arts: but, to Saul,
this was a proper device of Satan's, to draw veneration from him,
to possess him with an opinion of the power of divination, and so
to rivet him in the Devil's interests.
4. He foretells his approaching ruin, v. 19. (1.) That his
army should be routed by the Philistines. This is twice mentioned;
The Lord shall deliver Israel into the hand of the Philistines.
This he might foresee, by considering the superior strength and
number of the Philistines, the weakness of the armies of Israel,
Saul's terror, and especially God's departure from them. Yet,
to personate a prophet, he very gravely ascribes it, once and
again, to God; The Lord shall do it. (2.) That he and his son
should be slain in the battle. To-morrow, that is, in a little time,
II. Saul makes his complaint to this counterfeit Samuel, mis- (and, supposing that it was now after midnight, I see not but it
taking him for the true, and a most doleful complaint it is; "I may be taken strictly for the very next day after that which was
am sore distressed, and know not what to do, for the Philistines now begun,) thou and thy sons shall be with me; that is, in the
make war against me; yet I should do well enough with them, if state of the dead, separate from the body. Had this been the
I had but the tokens of God's presence with me; but, alas! God | true Samuel, he could not have foretold it, unless God had
has departed from me." He complained not of God's withdrawings, revealed it to him; and, though it were an evil spirit, God might,
till he fell into trouble, till the Philistines made war against him,|| by him, foretell it; as we read of an evil spirit that foresaw
and then he begins to lament God's departure. He that, in his Ahab's fall at Ramoth-gilead, and was instrumental in it,
prosperity, inquired not after God, in his adversity thought it|| (1 Kings, 22.20, &c.) as perhaps this evil spirit was, by the divine
hard that God answered him not, nor took any notice of his permission, in Saul's destruction. That evil spirit flattered Ahab,
inquiries, either by dreams or prophets; he neither gave answers this frightened Saul, and both, that they might fall: so miserable
immediately himself, nor sent them by any of his messengers. are they that are under the power of Satan; for, whether he rage
He does not, like a penitent, own the righteousness of God in or laugh, there is no rest, Prov. 29.9.
this, but, like a man enraged, flies out against God, as unkind,
and flies off from him; therefore I have called thee: as if Samuel,
a servant of God, would favour those whom God frowned upon,
or as if a dead prophet could do him more service than the living
ones. One would think, from this, that he really desired to
meet with the Devil, and expected no other, (though under the
covert of Samuel's name,) for he desires advice otherwise than
from God, therefore from the Devil, that is a rival with God.
"God denies me, I come to thee." Flectere si
therefore
Superos, Acheronta movebo-If I fail with Heaven, I will succeed
swith Hell.
III. It is cold comfort which this evil spirit, in Samuel's mantle,
gives to Saul, and is manifestly intended to drive him to despair
and self-murder. IIad it been the true Samuel, when Saul desired
to be told what he should do, he would have bid him repent, and
make his peace with God, and recall David from his banishment,
and would then have told him that he might hope in this way to
find mercy with God; but, instead of that, he represents his case
as helpless and hopeless, serving him as he did Judas, to whom
he was first a tempter, and then a tormentor, persuading him first
to sell his Master, and then to hang himself.
1. He upbraids him with his present distress; (v. 16.) tells him,
not only that God was departed from him, but that he was become
his Enemy, and therefore he must expect no comfortable answer
from him; "Wherefore dost thou ask me? How can I be thy
friend, when God is thine Enemy; or thy counsellor, when he
has left thee?"
▸
God, in not destroying the Amalekites, v. 11. Satan had helped
him to palliate and excuse that sin, when Samuel was dealing
with him to bring him to repentance; but now he aggravates it,
to make him despair of God's mercy. See what they get that
hearken to Satan's temptations. He himself will be their accusez,
and insult over them. And see whom they resemble that allure
others to that which is evil, and reproach them for it when they
have done.
2. He upbraids him with the anointing of David to the kingdom,
. 17. He could not have touched upon a string that sounded
more unpleasant in the ear of Saul than this. Nothing is said
to reconcile him to David, but all tends rather to exasperate him
against David, and widen the breach. Yet, to make him believe
that he was Samuel, he says it was what God spake by him.
The Devil knows how to speak with an air of religion, and can
leach false apostles to transform themselves into the apostles of
Christ, and imitate their language. Those who use spells and
tharms, and plead, in defence of them, that they find nothing
them but what is good, may remember what good words the
Devil here spoke, and yet with what a malicious design.
a He upbraids hire with his disobedience to the command of
VOL. I.
75
||
20. Then Saul fell straightway all along on the
earth, and was sore afraid, because of the words
of Samuel: and there was no strength in him:
for he had eaten no bread all the day, nor all the
night. 21. And the woman came unto Saul, and
saw that he was sore troubled, and said unto him,
Behold, thine handmaid hath obeyed thy voice,
and I have put my life in my hand, and have
hearkened unto thy words which thou spakest
unto me. 22. Now therefore, I pray thee, hearken
thou also unto the voice of thine handmaid, and
let me set a morsel of bread before thee; and eat,
that thou mayest have strength, when thou goest
on thy way. 23. But he refused, and said, I will
not eat. But his servants, together with the woman,
compelled him; and he hearkened unto their voice.
So he arose from the earth, and sat upon the bed.
24. And the woman had a fat calf in the house;
and she hasted, and killed it, and took flour, and
kneaded it, and did bake unleavened bread thereof:
25. And she brought it before Saul, and before his
servants; and they did eat. Then they rose up,
and went away that night.
We are here told how Saul received this terrible message from
the ghost he consulted. He desired to be told what he should do,
(v. 15.) but is only told what he had not done, and what should be
done to him. Those that expect any good counsel or comfort,
otherwise than from God, and in the way of his institutions, will
be as wretchedly disappointed as Saul here was. Observe,
I. How he sunk under the load, v.20. He was indeed unfit
to bear it, having eaten nothing all the day before, nor that
night: he came fasting from the camp, and continued fasting,
not for want of food, but for want of an appetite. The fear ha
Before Christ 1055.
David with the Philistines
I SAMUEL, XXVIII, XXIX.
CHAP. XXIX.
•
was in of the power of the Philistmes (v.5.) took away his appe- || set on fire. He begged not, as David, "Let thy hand be againą
hte; or perhaps the struggle he had with his own conscience, me, but not against thy people."
after he had entertained the thought of consulting the witch,
made him to nauseate even his necessary food, though ever so
dainty. This made him an easy prey to this fresh terror, that
row came upon him like an armed man. He fell all along on
the earth, as if the archers of the Philistines had already hit him,
and there was no strength in him to bear up against these heavy
tidings. Now he had enough of consulting witches, and found
them miserable comforters. When God, in his word, speaks
terror to sinners, he opens to them, at the same time, a door of
hope, if they repent; but they that apply themselves to the gates
of hell for succour, must there expect darkness, without any
glimpse of light.
How Saul, who was forsaken of God, when he was in à strait, was more and mon
perplexed and embarrassed with his own counsels, we read in the foregoing
chapter; in this chapter, we find how David, who kept close to God, when l
was in a strait, was extricated and brought off, by the providence of God
without any contrivance of his own. We have him, I. Marching with thi
Philistines, v. 1,2. II. Excepted against by the lords of the Philistines,
v.3..5.
III. Happily dismissed by Achish from the service which did so i
become him, and which yet he knew not how to decline, v.6..11.
1.
II. With what difficulty he was persuaded to take so much
relief as was necessary to carry him back to his post in the camp.
The witch, it should seem, had left Saul alone with the spectre,
to have his talk with him by himself; but, perhaps, hearing him
fall, and groan, and perceiving him to be in an agony, she came
to him, (v.21.) and was importunate with him to take some
refreshment, that he might be able to get clear from her house,
fearing, that, if he should be ill, especially if he should die there,
she should be punished for it as a traitor, though she had escaped
punishment as a witch. This, it is probable, rather than any
sentiment of kindness, made her solicitous to help him. But
what a deplorable condition had he brought himself to, when he
needed so wretched a comforter!
NOW
OW the Philistines gathered together all
their armies to Aphek: and the Israelites
pitched by a fountain which is in Jezreel. 2. And
the lords of the Philistines passed on by hundreds,
and by thousands: but David and his men passed
on in the rereward with Achish 3. Then said
the prince of the Philistines, What do these
Hebrews here? And Achish said unto the princes
of the Philistines, Is not this David, the servant
of Saul the king of Israel, which hath been with
me these days, or these years, and I have found
no fault in him since he fell unto me unto this day?
4. And the princes of the Philistines were wroth
with him; and the princes of the Philistines said
unto him, Make this fellow return, that he may go
again to his place which thou hast appointed him,
and let him not go down with us to battle, lest in
the battle he be an adversary to us: for wherewith
should he reconcile himself unto his master? Should
it not be with the heads of these men? 5. Is not
this David, of whom they sang one to another in
dances, saying, Saul slew his thousands, and David
his ten thousands?
1. She shews herself very importunate with him to take some
refreshment; she pleads, (v. 21.) that she had obeyed his voice, to
the endangering of her life; and why, therefore, should not he
hearken to her voice, for the relieving of his life? v. 22. She had
a fat calf at hand, (and the word signifies one that was made use
of in treading out the corn, and therefore could the worse be
spared,) this she prepares for his entertainment, v.24. Josephus
is large in applauding the extraordinary courtesy and liberality of
this woman, and recommending it for an example of compassion
to the distressed, and readiness to communicate for their relief,
though we have no prospect of being recompensed for it.
2. He shewed himself very averse to it; He refused, and said,
I will not eat, (v.23.) choosing rather to die obscurely by famine,
than honourably by the sword. Had he laboured only under a
defect of animal spirits, food might help him; but, alas! his case
was out of the reach of such succours. What are dainty meats to
a wounded conscience? As vinegar upon nitre, so is he that sings
songs to a heavy heart; so disagreeable and unwelcome.
Here is,
I. The great strait that David was in, which we may suppose
he himself was aware of, though we read not of his asking advice
from God, nor any project of his own to get clear of it. The two
3. The woman, at length, with the help of his servants, over- armies of the Philistines and the Israelites were encamped, and
persuaded him, against his inclination and resolution, to take ready to engage, v.1. Achish, who had been kind to David,
some refreshment. Not by force, but by friendly advice, they had obliged him to come himself, and bring the forces he had,
compelled him; (v.23.) and of no other than such a rational and into his service. David came accordingly, and, upon a review
courteous compulsion are we to understand that in the parable, of the army, was found with Achish, in the post assigned him in
Compel them to come in, Luke, 14. 23. How forcible are right|| the rear, v. 2. Now, 1. If, when the armies engaged, he should
words, when men are pressed by them to that which is for their retire, and quit his post, he would fall under the indelible reproach,
own interest! Job, 6.25. Saul was somewhat revived with this not only of cowardice and treachery, but of base ingratitude to
entertainment, so that he and his servants, when they had eaten, Achish, who had been his protector and benefactor, and had
rose up and went away before it was light, (v. 25.) that they reposed a confidence in him, and from whom he had received
might hasten to their business, and that they might not be seen a very honourable commission. Such an unprincipled thing as
to "come out of such a scandalous house. Josephus here much this he could by no means persuade himself to do. 2. If he
admires the bravery and magnanimity of Saul, that though he should, as was expected from him, fight for the Philistines against
was assured he should lose both his life and honour, yet he would Israel, he would incur the imputation of being an enemy to the
not desert his army, but resolutely returned to the camp, and Israel of God, and a traitor to his country; would make his own
stood ready for an engagement. I wonder more at the hardness people hate him, and unanimously oppose his coming to the
of his heart, that he did not again apply himself to God, by crown, as unworthy the name of an Israelite, much more the
repentance and prayer, in hopes yet to obtain, at least, a reprieve; honour and trust of a king of Israel, who had fought against
ut he desperately ran headlong upon his own ruin. Perhaps, || them, under the banner of the uncircumcised. If Saul would be
indeed, now that rage and envy possessed him to the uttermost, killed (as it proved he was) in this engagement, the fault would
te was the better reconciled to his hard fate, being told that his be laid at David's door, as if he had killed him, so that on each
sons, and Jonathan among the rest, whom he hated, for his affec- || side there seemed to be both sin and scandal. This was the strait
tion to David, should die with him. If he must fall, he cared not he was in; and a great strait it was to a good man, greater to see
what desolations of his family and kingdom accompanied his fall, sin before him than to see trouble. Into this strait he brought
hoping it would be the worse for his successor; éμou Jaróvтoç himself by his own unadvisedness, in quitting the land of Judah,
vāig mɣléTw Revol—Ï care not if, when I am decd, the world be and going among the uncircumcised. "It is strange if those that
Before Christ 1055.
leaves the Philistines
I SAMUEL, XXIX.
associate themselves with wicked people; and grow intimate with unto this day, that I may not go fight against the
them, come off without guilt, or grief, or both. What he himself enemies of my lord the king? 9. And Achish
proposed to do, does not appear. Perhaps he designed to act
only as keeper to the king's head, the post assigned him, (ch. 28.2.) answered and said to David, I know that thou
and not to do any thing offensively against Israel. But it would art good in my sight as an angel of God: not-
have been very hard to come so near the brink of sin, and not to withstanding the princes of the Philistines have
fall in; therefore, though God might justly have left him in this said, He shall not go up with us to the battle.
difficulty, to chastise him for his folly, yet, because his heart was 10. Wherefore now rise up early in the morning
upright with him, he would not to be tempted above
what he was able, but with the temptation made a way for him with thy master's servants that are come with
‘o escape, *1 Cor. 10.13.
thee: and as soon as ye
soon as ye be up early in the
morning, and have light, depart. 11. So David
and his men rose up early to depart in the morn-
ing, to return into the land of the Philistines.
And the Philistines went up to Jezreel.
Su
II. A door opened for his deliverance out of this strait. God
inclined the hearts of the princes of the Philistines to oppose his
being employed in the battle, and to insist upon his being dis-
missed. Thus their enmity befriended him, when no friend he
had was capable of doing him such a kindness. 1. It was a proper
question which they asked, upon the mustering of the forces;
"What do these Hebrews here? v.3. What confidence can
we put in them? Or, what service can we expect from them?"
A'Hebrew is out of his place, and, if he have the spirit of a
Hebrew, is out of his element, when he is in the camp of the
Philistines, and deserves to be made uneasy there. David used
to nate the congregation of evil doers, (Ps. 26.3.) however he
came now to be among them. 2. It was an honourable testimony
which Achish, on this occasion, gave to David. He looked upon
him as a refugee, that fled from a wrongful persecution in his
own country, and had put himself under his protection, whom
therefore he was obliged, in justice, to take care of, and thought
he might, in prudence, employ; for (says he) he has been with
me these days, or these years, that is, a considerable time, many
days at his court, and a year or two in his country, and he never
found any fault in him, nor saw any cause to distrust his fidelity,
or to think any other than that he was heartily come over to him.
By this it appears, that David had conducted himself with a great
deal of caution, and had prudently concealed the affection he still
retained for his own people. We have need to walk in wisdom
toward them that are without, to keep our mouth when the wicked
is before us, and to be upon the reserve. 3. Yet the princes are
peremptory in it, that he must be sent home; and they give good
reasons for their insisting on it. (1.) Because he had been an
old enemy to the Philistines; witness what was sung in honour of
his triumphs over them, Saul slew his thousands, and David his
ten thousands, v.5. "It will be a reproach to us to harbour and
trust so noted a destroyer of our people; nor can it be thought
that he should now act heartily against Saul, who then acted so
igorously with him and for him." Who would be fond of popular
praise and applause, when even that may, another time, be turned
against a man to his reproach? (2.) Because he might be a most
dangerous enemy to them, and do them more mischief than all
Saul's army could, v.4. "He may in the battle be an adversary
to us, and surprise us with an attack in the rear, while their ||
army charges us in the front; and we have reason to think he
will do so, that, by betraying us, he may reconcile himself to his
master. Who can trust a man, who, besides his affection to his
country, will think it his interest to be false to us?" It is dangerous
to put confidence in a reconciled enemy.
||
6. Then Achish called David, and said unto
him, Surely, as the LORD liveth, thou hast been
upright, and thy going out and thy coming in
with me in the host is good in my sight: for I
have not found evil in thee since the day of thy
coming unto me unto this day: nevertheless the
lords favour thee not. 7. Wherefore now return,
and go in peace, that thou displease not the lords
of the Philistines. 8. And David said unto Achish,
But what have I done? and what hast thou found
thy servant so long as I have been with thee
If the reasons Achish had to trust David were stronger than
the reasons which the princes offered why they should distrust
him, (as I do not see that, in policy, they were, for the princes
were certainly in the right,) yet Achish was but one of five, though
the chief, and the only one that had the title of king; accordingly,
in a council of war, held on this occasion, he was over-voted, and
obliged to dismiss David, though he was extremely fond of him.
Kings cannot always do as they would, nor have such as they
would about them.
1. The discharge Achish gives him is very honourable, and
not a final discharge, but only from the present service. (1.) He
signifies the great pleasure and satisfaction he had taken in him,
and in his conversation. Thou art good in my sight, as an angel
of God, v.9. Wise and good men will gain respect, wherever
they go, from all that know how to make a right estimate of
persons and things, though of different professions in religion.
What Achish says of David, God, by the prophet, says of the
house of David, (Zech. 12.8.) that it shall be as the angel of the
Lord. But the former is a court compliment, the latter is a
divine promise. (2.) He gives him a testimonial of his good
behaviour, v.6. It is very full, and in obliging terms; "Thou
hast been upright, and thy whole conduct has been good in my
sight, and I have not found evil in thee.' Saul would not have
given him such a testimonial, though he had done far more
service to him than to Achish. God's people should behave
themselves always so unoffensively, as, if possible, to get the
good word of all they have dealings with; and it is a debt we
owe to those who have acquitted themselves well, to give them
the praise of it (3.) He lays all the blame of his dismission
upon the princes, who would by no means suffer him to continue
in the camp. "The king loves thee entirely, and would venture
his life in thy hand; but the lords favour thee not, and we must
not disoblige them, nor can we oppose them; therefore return,
and go in peace." He had better part with his favourite, than
occasion a disgust among his generals, and a mutiny in his army.
He intimates a reason why they were uneasy; it was not so much
for his own sake, as for the sake of his soldiers that attended
him, whom he calls his master's servants, namely Saul's; (v.10.)
they could trust him, but not them. (4.): He orders him to be
gone early, as soon as it was light, (v. 10.) to prevent their furthe
resentments, and the jealousies they would have been apt to
conceive, if he had lingered.
I
2. His reception of this discourse is very complimental, but,
fear, not without some degree of dissimulation.
What!" says
David, "must I leave my lord the king, whom I am bound, by
the field? Why may not I go fight against the enemies of my lord
office, to protect, just now when he is going to expose himself in
the king? v.8. He seemed anxious to serve him, when he was
at this juncture really anxious to leave him; but he was not willing
that Achish should know that he was. No one knows how strong
the temptation is to compliment and dissemble which they are in
that attend great men, and how hard it is to avoid it.
3. God's providence ordered it wisely and graciously for hus;
for, besides that the snare was broken, and he was delivered out
*
Before Christ 1055.
Ziklag burnt.
I SAMUEL, XXIX, XXX.
of the dilemma to which he was reduced, it proved a happy
hastening of him to the relief of his own city, which sorely wanted
him, though he did not know it. Thus the disgrace which the
lords of the Philistines put upon him, proved, more ways than
one, an advantage to him. The steps of a good man are ordered
by the Lord, and he delighteth in his way. What he does with
us, we know not now, but we shall know hereafter, and shall see
it was all for good.
them for slaves, God's hand must be acknowledged, who designed
to make use of the Amalekites for the correction, not for the
destruction, of the house of David.
II. The confusion and consternation that David and his mea
were in, when they found their houses in ashes, and their wives
and children gone into captivity. Three days' march they had
from the camp of the Philistines to Ziklag; and now, that they
came thither weary, but hoping to find rest in their houses, and
joy in their families, behold, a black and dismal scene is presented
to them, (v. 3.) which made them all weep, (David himself not
excepted,) though they were men of war, till they had no more
power to weep, v.4. The mention of David's wives, Ahinoam
and Abigail, and their being carried captive, intimate that that
went nearer his heart than any thing else. Note, It is no disparage-
itment to the boldest and bravest spirits, to lament the calamities
of relations and friends. Observe, 1. This trouble came upon
them when they were absent. It was the ancient policy of Amalek
to take Israel at an advantage. 2. It met them at their return,
and, for aught that appears, their own eyes gave them the first
intelligence of it. Note, When we go abroad, we cannot foresec
what evil tidings may meet us when we come home again. The
going out may be very cheerful, and yet the coming in be very
neither, for thou knowest not what a day, or a piece of a day,
doleful. Boast not thyself therefore of to-morrow, nor of to-night
may bring forth, Prov. 27.1. If, when we come off a journey,
we find our tabernacles in peace, and not laid waste, as David
here found his, let the Lord be praised for it.
\
III. The mutiny and murmuring of David's men against him,
losses, his own people spake of stoning him, 1. Because they
v.6. David was greatly distressed, for, in the midst of all his
looked upon him as the occasion of their calamities, by the
provocation he had given the Amalekites and his indiscretion in
leaving Ziklag without a garrison in it. Thus apt are we, when
way the occasion of our trouble, while we overlook the Divine
we are in trouble, to fly into a rage against those who are any
Providence, and have not that regard to the operations of God's
hand in it, which would silence our passions, and make us patient.
they promised themselves in following David. They hoped, ere
2. Because now they began to despair of that preferment which
this, to have been all princes; and now, to find themselves all
beggars, was such a disappointment to them, as made them grow
outrageous, and threaten the life on him, of whom, under God,
they had the greatest dependence. What absurdities will not
ungoverned passions plunge men into! This was a sore trial to
the man after God's own heart, and could not but go very near
him.
driven him from their camp, the Amalekites had plundered his
Saul had driven him from his country, the Philistines had
city, his wives were taken prisoners, and now, to complete his
woe, his own familiar friends, in whom he trusted, whom he had
sheltered, and who did eat of his bread, instead of sympathizing
with him, and offering him any relief, lifted up the heel against
him, and threatened to stone him. Great faith must expect such
severe exercises. But it is observable, that David was reduced to
this extremity just before his accession to the throne; at this
present time, perhaps, the stroke was struck which opened the
door to his advancement. Things are sometimes at the worst
with the church and people of God, just before they begin to
mend
CHAP. XXX.
When David was dismissed from the army of the Philistines, he did not go
over to the camp of Israel, but, being expelled by Saul, observed an exact
neutrality, and silently retired to his own city, Ziklag, leaving the armies
ready to engage. Now here we are told, I. What a melancholy posture he
found the city in, all laid waste by the Amalekites, and what distress
occasioned him and his men, v.1...6. II. What course he took to recover
what he had lost. He inquired of God, and took out a commission from him;
(v. 7,8.) pursued the enemy, (v. 9, 10.) gained intelligence from a straggler,
(v.11..15.) attacked and routed the plunderers, (v. 16, 17.) and recovered all
that they had carried off, v.18..20.' III. What method he observed in the
distribution of the spoil, v. 21..31.
1. ND it came to pass, when David and his
men were come to Ziklag on the third
day, that the Amalekites had invaded the south,
and Ziklag, and smitten Ziklag, and burnt it with
fire; 2. And had taken the women captives, that
were therein: they slew not any, either great or
small, but carried them away, and went on their
3. So David and his men came to the city,
and, behold, it was burned with fire; and their
wives, and their sons, and their daughters, were
taken captives. 4. Then David and the people
that were with him lifted up their voice and wept,
until they had no more power to weep. 5. And
David's two wives were taken captives, Ahinoam
the Jezreelitess, and Abigail the wife of Nabal the
Carmelite. 6. And David was greatly distressed;
for the people spake of stoning him, because the
soul of all the people was grieved, every man
for his sons and for his daughters: but David
encouraged himself in the LORD his God)
Here is,
I. The descent which the Amalekites made upon Ziklag, in
David's absence, and the desolations they made there. They
surprised the city when it was left unguarded, plundered it, burnt
it, and carried all the women and children captives, v. 1, 2. They
intended, by this, to revenge the like havoc that David had lately
Inade of them and their country, ch. 27.8. He that had made so
many enemies, ought not to have left his own concerns so naked
and defenceless. They that make bold with others, must expect
that others will make as bold with them, and provide accordingly.
Now, observe in this, 1. The cruelty of Saul's pity, (as it proved,)
in sparing the Amalekites; if he had utterly destroyed them, as
he ought to have done, these had not been in being to do this
mischief. 2. How David was corrected for being so forward to
go with the Philistines against Israel. God shewed him that he
had better have staid at home, and looked after his own business.
When we go abroad in the way of our duty, we may comfortably
hope that God will take care of our families in our absence, but
not otherwise. 3. How wonderfully God inclined the hearts of
these Amalekites to carry the women and children away captives,
and not to kill them. When David invaded them, he put all to
the sword; (ch.27.9.) and no reason can be given why they did
not retaliate upon this city, but that God restrained them; for he
has all hearts in his hands, and says to the fury of the most cruel
men, Hitherto thou shalt come, and no further. Whether they
spared them, to lead them in triumph, or to sell them, or to use
IV. David's pious dependence upon the divine providence and
grace, in this distress; But David encouraged himself in the Lord
his God. 1. His men fretted at heir loss; the soul of the people
was bitter, so the word is; hen own discontent and impatience
added wormwood and gall to the affliction and misery, and made
it doubly grievous. But David bore it better, though he had more
reason than any of them to lament it; they gave liberty to their
passions, but he set his graces on work, and, by encouraging
himself in God, while they dispirited each other, he kept his spiri
calm and sedate. Or, 2. David's language opposed itself to the
threatening words his men gave out against him; they spake of
stoning him; but he, not offering to avenge the affront, nor ter
rified by their menaces, encouraged himself in the Lord his Godi
Before Christ 1055.
I SAMUEL, XXX.
David recovers the Spoil
believed and considered, with application to his present case, the
power and providence of God, his justice and goodness, the
method he commonly takes of bringing low, and then raising up
his care of his people that serve him, and trust in him, and the
particular promises he had made to him of bringing him safe to
the throne; with these considerations he supported himself, not
doubting but the present trouble would end well. Note, Those
that have taken the Lord for their may take
from their relation to him in the worst of times. It is the duty and
interest of all good people, whatever happens, to encourage them-
selves in God as their Lord and their God, assuring themselves
that he can and will bring light out of darkness, peace out of
trouble, and good out of evil, to all that love him, and are the
called according to his purpose, Rom. 8. 28. (It was David's prac-
tice, and he had the comfort of it; What time I am afraid, I will
trust in thee. When he was at his wit's end, he was not at his
faith's end.
and fled. 18. And David recovered all that the
Amalekites had carried away: and David rescued
his two wives. 19. And there was nothing lacking
to them, neither small nor great, neither sons nor
daughters; neither spoil, nor any thing that they
had taken to them: David recovered all. 20. And
David took all the flocks and the herds, which
they drave before those other cattle, and said,
This is David's spoil.
¿
||
Solomon observes, that the righteous is delivered out of trouble,
and the wicked cometh in his stead; that the just falleth seven
times a day, and riseth again; so it was with David. Many
were his troubles, but the Lord delivered him out of them ail;
and particularly out of this which here we have an account of.
If we
I. He inquired of the Lord both concerning his duty, Shall 1
pursue after this troop? and concerning the event, Shall I over-
7. And David said to Abiathar the priest, Ahi- take them? v.8. It was a great advantage to David, that he had
melech's son, I pray thee, bring me hither the the high priest with him, and the breast-plate of judgment, which,
as a public person, he might consult in all his affairs, Numb. 27. 21.
ephod. And Abiathar brought thither the ephod We cannot think that he left Abiathar and the ephod at Ziklag,
to David. 8. And David inquired at the LORD, for then he and it would have been carried away by the Amalekites,
saying, Shall I pursue after this troop? shall I unless we may suppose them hidden by a special providence, that
overtake them? And he answered him, Pursue: they might be ready for David to consult at his return.
for thou shalt surely overtake them, and without conclude that David had his priest and ephod with him in the
for thou shalt surely overtake them, and without camp of the Philistines, it was certainly a great neglect in him,
fail recover all. 9. So David went, he and the six that he did not inquire of the Lord by them concerning his
hundred men that were with him, and came to the engagement to Achish. Perhaps he was ashamed to own his
brook Besor, where those that were left behind religion so far among the uncircumcised; but now he begins to
stayed. 10. But David pursued, he and four hun-apprehend that this trouble is brought upon him to correct him
and therefore first thing he does, is, to
dred men for two hundred abode behind, which call for the ephod. It is well if we get this good by our afflic
were so faint that they could not go over the brook tions, to be reminded by them of neglected duties, and particularly
Besor.
11. And they found an Egyptian in the to be quickened by them to inquire of the Lord. See 1 Chron.15.13.
David had no room to doubt but that his war against these Ama-
field, and brought him to David, and gave him lekites was just, and he had an inclination strong enough to set
bread, and he did eat; and they made him drink upon them, when it was for the recovery of that which was dearest
water;
12. And they gave him a piece of a cake to him in this world; and yet he would not go about it without
of figs, and two clusters of raisins: and when he asking counsel of God, thereby owning his dependence upon God,
had eaten, his spirit came again to him; for he had and submission to him. If we thus, in all our ways, acknowledge
God, we may expect that he direct our as he did
eaten no bread, nor drunk any water, three days David's here, answering him above what he asked, with an
and three nights. 13. And David said unto him, assurance that he should recover all.
To whom belongest thou? and whence art thou?
And he said, I am a young man of Egypt, servant
to an Amalekite; and my master left me, because
three days agone I fell sick. 14. We made an
invasion upon the south of the Cherethites, and upon
the coast which belongeth to Judah, and upon the
south of Caleb; and we burned Ziklag with fire.
15. And David said to him, Canst thou bring me
down to this company? And he said, Swear unto
me by God, that thou wilt neither kill me, nor
deliver me into the hands of my master, and I will
bring thee down to this company. 16. And when
he had brought him down, behold, they were spread
abroad upon all the earth, eating and drinking, and
dancing, because of all the great spoil that they had
taken out of the land of the Philistines, and out of
the land of Judah. 17. And David smote them
from the twilight even unto the evening of the next
day and there escaped not a man of them, save
four hundred young men, which rode upon camels,
II. He went himself in person, and took with him all the force
how easily, how effectually, the mutiny among the soldiers was
he had, in pursuit of the Amalekites, v. 9, 10. See how quickly,
qualified by his patience and faith. When they spake of stoning
him, (v.6.) if he had spoken of hanging them, or had ordered
that the ringleaders of the faction should immediately have had
their heads struck off, though it had been just, yet it might have.
been of pernicious consequence to his interest in this critical
juncture; and, while he and his men were contending, the Ama-
lekites would have clearly carried off their spoil: but when he,
as a deaf man, heard not, smothered his resentments, and encou
raged himself in the Lord his God, the tumult of the people was
stilled by his gentleness, and the power of God on their hearts;
and, being thus mildly treated, they are now as ready to follow
his foot, as they were but a little before to fly in his face. Meek-
ness is the security of any government.
a
Amalekites, and he needed them all; but he was forced to drop
All his men were willing to go along with him in pursuit of the
third part of them by the way; two hundred, out of six, were
so fatigued with their long march, and so sunk under the load of
their grief, that they could not pass the brook Besor, but staid
behind there. This was, 1. A great trial of David's faith, whether
he could go on, in a dependence upon the word of God, wher
so many of his men failed him. When we are disappointed and
discouraged in our expectations from second causes, then to go
>
WREEL 20
Before Christ 1055.
David recovers the Spoil.
I SAMUEL, XXX.
on with cheerfulness, confiding in the divine power, this is of them, and the blow he gave them, the more easy to him,
giving glory to God, by believing against hope, in hope. 2. A and the more dismal to them. Then are sinners nearest to ruin,
great instance of David's tenderness to his men, that he would when they cry, Peace and safety, and put the evil day far from
by no means urge them beyond their strength, though the case them. Nor does any thing give our spiritual enemies more
itself was so very urgent. The Son of David thus considers advantage against us than sensuality, and the indulgence of the
the frame of his followers, who are not all alike strong and flesh. Eating and drinking, and dancing, have been the soft
vigorous in their spiritual pursuits and conflicts; but, where and pleasant way in which many have gone down to the congre-
we are weak, there he is kind; nay more, there he is strong,gation of the dead. Finding them thus off their guard, and from
2 Cor.12.9, 10.
their arms, (many of them, it may be, drunk, and unable to make
any resistance,) he put them all to the sword, and only four
hundred escaped, v. 17. Thus is the triumphing of the wicked
short, and wrath comes on them, as on Belshazzar, when they
are in the midst of their jollity.
+
III. Providence threw one in their way that gave them intelli-
gence of the enemy's motions, and guided their's; a poor Egyptian
lad, scarcely alive, is made instrumental of a great deal of good
to David. God chooses the foolish things of the world, with
them to confound the wise. Observe, 1. His master's cruelty to 2. The spoil was recovered and brought off, and nothing was
him. He had got out of him all the service he could, and when lost, but a great deal gotten. (1.) They retrieved all their own;
he fell sick, probably being over-toiled with his work, he bar- (v. 18, 19.) David rescued his two wives; that is mentioned
barously left him to perish in the field, when he was in no such particularly, because that pleased David more than all the rest
haste, but he might have put him into some of the carriages, and of his achievements. Providence had so ordered it, that the
brought him home, or, at least, have left him wherewithal to Amalekites carefully preserved all that they had taken, con-
support himself. That master has the spirit of an Amalekite, not cluding that they kept it for themselves, though really they
of an Israelite, that can thus use a servant worse than one would preserved it for the right owners; so that there was nothing
use a beast. The tender mercies of the wicked are cruel. This lacking to them; so it proved, when they concluded all was
Amalekite thought he should now have servants enough of the gone; so much better is God oftentimes to us, than our own:
Israelite captives, and therefore cared not what became of his fears. Our Lord Jesus was indeed the Son of David, and the
Egyptian slave; but could willingly let him die in a ditch for want Son of Abraham, in this, resembling them both, that he took
of necessaries, while he was eating and drinking, v. 16. Justly the prey from the mighty, and led captivity captive: Abraham,
did Providence make this poor servant, that was thus basely Gen. 14. 16. and David here. But this was not all. (2.) They
abused, instrumental toward the destruction of a whole army of took all that belonged to the Amalekites besides, (v. 20.) flocks
Amalekites, and his master among the rest; for God hears the and herds; either such as were taken from the Philistines, and
cry of oppressed servants. 2. David's compassion to him; though others which David had the disposal of by the law of war; or
he had reason to think he was one of those that had helped to perhaps he made a sally into the enemy's country, and fetched
destroy Ziklag, yet, finding him in distress, he generously relieved off these flocks and herds from thence, as interest for his own.
him, not only with bread and water, (v.11.) but with figs and|| This drove was put in the van of the triumph, with this proclamia?
raisins, v.12. Though the Israelites were in haste, and had notion, "This is David's spoil. This we may thank him for."
great plenty for themselves, yet they would not forbear to deliver || Those who lately spake of stoning him, now caressed him, and
one that was drawn unto death, nor say, Behold, we knew it not, cried him up, because they got by him more than they had
Prov. 24.11, 12. They are unworthy the name of Israelites, then lost. Thus are the world, and its sentiments, governed
who shut up the bowels of their compassions from persons in by interest.
distress. It was also prudently done to relieve this Egyptian;
for, though despicable, he was capable of doing them service, so
it proved, though they were not certain of it when they relieved
him. It is a good reason why we should neither do an injury,
nor deny a kindness, to any man, that we know not but, some
time or other, it may be in his power to return either a kindness
or an injury. 3. The intelligence David received from this poor
Egyptian, when he was come to himself. He gave him an account
concerning his party; (1.) What they had done, (v.14.) We
made an invasion. The countries which David had pretended to
Achish to have made an incursion upon, (ch. 27.10.) they really
had invaded and laid waste. What was then false, now proved
too true. (2.) Whither they were gone, v. 15. This he pro-
mised David to inform him of, upon condition he would
life, and protect him from his master, who, if he could hear of
life, and protect him from his master, who, if he could hear of
him again, (he thought,) would add cruelty to cruelty. Such an
opinion this poor Egyptian had of the obligation of an oath, that
ae desired no greater security for his life than that, Swear unto
me by God; not by the gods of Egypt or Amalek, but by the one
his
supreme God.
•
?
21. And David came to the two hundred men,
which were so faint that they could not follow
David, whom they had made also to abide at the
brook Besor: and they went forth to meet David,
and to meet the people that were with him and
when David came near to the people, he saluted
them. 22. Then answered all the wicked men
and men of Belial, of those that went with David,
and said, Because they went not with us, we will
not give them ought of the spoil that we have:
recovered, save to every man his wife and his
children, that they may lead them away, and de-
art. 23. Then said David, Ye shall not do so,
my brethren, with that which the LORD hath
given us, who hath preserved us, and delivered
IV. David, being directed to the place where they lay, securely
celebrating their triumphs, fell upon them, and, as he used to
pray, saw his desire upon his enemies.
company that came against us into our hand.
24. For who will hearken unto you in this matter?
but as his part is that goeth down to the battle, so
1. The spoilers were cut off. The Amalekites, finding the shall his part be that tarrieth by the stuff: they
booty was rich, and being got with it (as they thought) out of
the reach of danger, were making themselves very merry with it, shall part alike. 25. And it was so from that day
v. 18. All thoughts of war were laid aside, nor were they in any forward, that he made it a statute and an ordinance
haste to house their prey, but spread themselves abroad on the for Israel unto this day. 26. And when David
earth in the most careless manner that could be, and there they came to Ziklag, he sent of the spoil unto the el-
were found eating and drinking, and dancing, probably, in honour
of their idol-gods, to whom they gave the praise of their success.ders of Judah, even to his friends, saying, Behold
Juis posture David surprised them, which made the conquesta pres nt for you of the spoil of the enemies of the
↓
Before Christ 1055.
David's Division of the Spoil
I SAMUEL, XXX.
;
}
LORD; 27. To them which were in Beth-el, and to world's good; "Nay, I must not do so with that which God has
them which were in south Ramoth, and to them which given me, not serve Satan and a base lust with those things which
are not only the creatures of his power, but the gifts of his bounty.
were in Jattir, 28. And to them which were in Aroer, God has righted us, by delivering the company that came against
and to them which were in Siphmoth, and to them us into our hand, let not us then wrong our brethren; God has
which were in Eshtemoa, 29. And to them which been kind to us in preserving us, and giving us victory, let not us
God's mercy to us should make us merciful
were in Rachal, and to them which were in the cities be unkind to them."
to one another. (2.) In justice to them. It was true they tarried
of the Jerahmeelites, and to them which were in the behind; but, [1.] It was not for want of good-will to the cause,
cities of the Kenites, 30. And to them which were or to their brethren, but because they had no strength to keep
in Hormah, and to them which were in Chor-ashan,up with them. It was not their fault, but their infelicity; and
and to them which were in Athach, 31. And to them therefore they ought not to suffer for it. [2.] Though they
tarried behind now, they had formerly engaged many times in
which were in Hebron, and to all the places where battle, and done their part as well as the best of their brethren,
David himself and his men were wont to haunt.
and their former services must be considered, now that there was
something to enjoy. [3.] Even now they did good service, for
We have here an account of the distribution of the spoil which they abode by the stuff, to guard that which somebody must take
was taken from the Amalekites. When the Amalekites had carried care of, else that might have fallen into the hands of some other
away a rich booty from the land of Judah and the Philistines, they enemy. Every post of service is not alike a post of honour, yet
spent it in sensuality, in eating and drinking, and making merry those that are any way serviceable to the common interest, though
with it; but David disposed of the spoil taken after another in a meaner station, ought to share in the common advantages;
manner, as one that knew that justice and charity must govern us as in the natural body, every member has its use, and therefore
in the use we make of whatever we have in this world. What has its share of the nourishment. First, Thus David over-ruled
God gives us, he designs we should do good with, not serve our the wicked men, and men of Belial, with reason, but with a great
lusts with In the distribution of the spoil,
deal of mildness; (for the force of reason is sufficient, without
I. David was just and kind to those who abode by the stuff.the force of passion ;) he calls them his brethren, v. 231 Superiors
They came forth to meet the conquerors, and to congratulate often lose their authority by haughtiness, but seldom by courtesy
them on their success, though they could not contribute to it; and condescension. Secondly, Thus he settled the matter for time
(v.21.) for we should rejoice in a good work done, though Pro- to come, made it a statute of his kingdom, (a statute of distribu-
vidence had laid us aside, and rendered us incapable of lending a tions, primo Davidis-in the first year of David's reign,) an
hand to it. David received their address very kindly, and was so ordinance of war, (v.25.) that as his part is that goes down to the
far from upbraiding them with their weakness, that he shewed battle, and jeopards his life in the high places of the field, so
himself solicitous concerning them; he saluted them, he asked them shall his be that guards the carriages. Abraham returned the
of peace, so the word is; inquired how they did, because he had spoils of Sodom to the right owners, and quitted his title to them,
left them faint, and not well; or wished them peace, bid them be || jure belli-derived from the laws of war. If we help others to
of good cheer, they should lose nothing by staying behind; for of recover their right, we must not think that this alienates the
this they seemed afraid; David perhaps saw it in their coun-perty, and makes it our's. God appointed that the spoil of
Midian should be divided between the soldiers and the whole
congregation, Numb.31.27. The case here was somewhat dif-
ferent, but governed by the same general rule-that we are
members one of another. The disciples, at first, had all things
common, and we should still be ready to distribute, willing to
communicate, 1 Tim. 6. 18. When kings of armies did flee apace,
she that tarried at home did divide the spoil, Ps. 68. 12.
||
pro-
tenances.
•
1. There were those that opposed their coming in to share in
the spoil; some of David's soldiers, probably the same that spake
of stoning him, spake now of defrauding their brethren; they are
called wicked men, and men of Belial, v. 22. Let not the best
of men think it strange, if they have those attending them that
are very bad, and they cannot prevail to make them better. We
may suppose that David had instructed his soldiers, and prayed
with them, and yet there were many among them that were
wicked men, and men of Belial; often terrified with the appre-
hensions of death, and yet wicked men still, and men of Belial.
These made a motion, that the two hundred men who abode by the
stuff should only have their wives and children given them, but
none of their goods. Well might they be called wicked men; for
this bespeaks them, (1.) Very covetous themselves, and greedy of
gain; for hereby the more would fall to their share. A while ago,
they would gladly have given half their own to recover the other
half; yet now, that they have all their own, they are not content,
unless they can have their brethren's too; so soon do men forget
their low estate. All seek their own, and too often more than
their own. (2.) Very barbarous to their brethren; for, to give
them their wives and children, and not their estates, was to give
them the mouths without the meat. What joy could they have of
their families, if they had nothing to maintain them with? Was
this to do as they would be done by? These are men of Belia!
indeed, who delight in putting hardships upon their brethren, and
tare not who is starved, so they may be fed to the full.
II. David was generous and kind to all his friends. When he
had given every one his own with interest, there was a considerable
overplus, which David, as general, had the disposal of: probably
the spoil of the tents of the Amalekites consisted much in plate and
jewels; (Judg. 8. 24, 26.) and those, because he thought they would
but make his own soldiers proud and effeminate, he thought fit to
make presents of to his friends, even the elders of Judah, v. 26.
Several places are here named to which he sent of these presents,
all of them in or near the tribe of Judah. The first place named
is Bethel, which signifies the house of God; that place shall be
first served for its name's sake; or, perhaps, it means not the city
so called, but the place where the ark was, which was therefore
the house of God. Thither David sent the first and best, to them
that attended there, for his sake who is the First and Best. Hebron
is named last, (v. 31.) probably, because thither he sent the resi-
duum, which was the largest share, having an eye upon that place
as fittest for his head quarters, 2 Sam. 2. 1.
In David's sending these presents, observe, 1. His generosity.
He aimed not to enrich himself, but to serve his country; and
therefore God afterwards enriched him, and set him to rule the
2. David would by no means admit this, but ordered that they country he had served. It becomes gracious souls to be generous;
who tarried behind should come in for an equal share in the spoils there is that scatters, and yet increases. 2. His gratitude. He
with those that went to the battle, v. 23, 24. This he did, (1.) In sent presents to all the places where he and his men were wont to
gratitude to God. The spoil we have, is that which God has || haunt; (v. 31.) that is, to all that he had received kindness from,
given us; we have it from him, and therefore must use it under that had sheltered him, and sent him intelligence or provisions.
11
bis direction, as good stewards. Let this check us when we are Note, Honesty, as well as honour, obliges us to requite the favours
empted to misapply that which God has intrusted us with of this ]] that have been done us, or, at least, make a real acknowledgment
·
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Before Christ 1055.
I SAMUEL, XXX, XXXI.
The Death of San!.
of them as far as is in the power of our hand. 3. His piery; that ][ account. Now his day s rome to fall, as David foresaw, when
he calls it a blessing; for no present we give to our friends will be he should descend into battle, and perish, ch. 26. 10. Come, and
a comfort to them, but as it is made so by the blessing of God: it see the righteous judgments of God.
intimates that his prayers for them accompanied his present; also,
that he sent them out of the spoil of the enemies of the Lord, (so
he calls them, not his enemies,) that they might rejoice in the
victory, for the Lord's sake, and might join with him in. thanks-
givings for it. 4. His policy; that he sent these presents among
his countrymen, to oblige them to be ready to appear for him,
apon his accession to the throne, which he now saw at hand.
A man's gift maketh room for him. He was fit to be a king, who
thus shewed the bounty and liberality of a king. Munificence
recommends a man more than magnificence. The Ziphites had
none of his presents, nor the men of Keilah; and thus he shewed,
that, though he was such a saint as not to revenge affronts, yet he
was not such a fool as not to take notice of them.
I. He sees his soldiers fall about him, v.1. Whether the
Philistines were more numerous, better posted, and better led on,
or what other advantages they had, we are not told; but it seems
they were more vigorous, for they made the onset; they fought
against Israel, and the Israelites fled and fell. The best of the
troops were put into disorder, and multitudes slain; probably
those whom Saul bad employed in pursuing David. Thus they
who had followed him, and served him in his sin, go before him
in his fall, and share with him in his plagues.
II. He sees his sons fall before him. The victorious Philistines
pressed most forcibly upon the king of Israel, and those about
him; his three sons were next him, it is probable, and they were
all three slain before his face, to his great grief, for they were
the hopes of his family; and to his great terror, for they were now.
the guard of his person; and he can conclude no other, than that
his own turn comes next. His sons are named, (v. 2.) and it grieves
us to find Jonathan among them: that wise, valiant, good man,
who was as much David's friend as Saul was his enemy; he falls
with the rest. Duty to his father would not permit him to stay at
home, or to retire when the armies engaged; and Providence so
orders it, that he falls in the common fate of his family, though he
never involved himself in the guilt of it; so that the observation of
Eliphaz does not hold, (Job, 4.7.) Who ever perished, being inno-
cent? For here was one. What shall we say to it? 1. God
would hereby complete,the vexation of Saul in his dying moments,
and the judgment that was to be executed upon his house. If the
family must fall, Jonathan, that is one of it, must fall with it.
2. He would hereby make David's way to the crown the more
clear and open. For though Jonathan himself would have cheer-
fully resigned all his title and interest to him, (we have no reason
to suspect any other,) yet it is very probable that many of the
people would have made use of his name for the support of the
house of Saul, or, at least, would have come in but slowly to
David. If Ish-bosheth (who was now left at home as one unfit for
have had, who had been the darling of the people, and had never
action, and so escaped) had so many friends, what would Jonathan
forfeited their favour? They that were so anxious to have a king
like the nations, would be zealous for the right line, especially if
that threw the crown upon such a head as Jonathan's. This would
have embarrassed David; and if Jonathan could have prevailed
that Jonathan had made him king, whereas God was to have all
to bring in all his interest to David, then it would have been said
the glory. This is the Lord's doing. So that though the death
of Jonathan would be a great affliction to David, yet, by making
him mindful of his own frailty, as well as by facilitating his acces-
hereby shew us, that the difference between good and bad is to be
sion to the throne, it would be an advantage to him. 3. God would
made in the other world, not in this. All things come alike to
all. We cannot judge of the spiritual or eternal state of any by
righteous and to the wicked.
the manner of their death; for in that there is one event to the
III. He himself is sorely wounded by the Philistines, and then
slain by his own hand. The archers hit him, (v.3.) so that he
could neither fight nor fly, and therefore must inevitably fall into
their hands. Thus, to make him the more miserable, destruction
To that extremity was he now reduced, that, 1. He was desirous
comes gradually upon him, and he dies so as to feel himself die.
to die by the hand of his own servant, rather than by the hand
of the Philistines, lest they should abuse him as they did Sam-
son. Miserable man! He finds himself dying, and all his care
is to keep his body out of the hands of the Philistines, but no
care to resign his soul into the hands of God who gave it,
Eccl. 12.7. As he lived, so he died, proud and jealous, and a
terror to himself and all about him. They who rightly under-
stand themselves, think it of small account, in comparison,
how it is with them in death, so it may but be well witt
them after death. Those are in a deplorable condition in.
deed, who, being bitter in soul, long for death, but it comes
ந ம்ம
CHAP. XXXI.
the foregoing chapter, we had David conquering, yea, more than a conqueror.
In this chapter, we have Saul conquered, and worse than a captive. Providence
ordered it, that both these things should be doing just at the same time. The
very same day, perhaps, that David was triumphing over the Amalekites, were
the Philistines triumphing oner Saul. One is set over against the other, that
men may see what comes of trusting in God, and what comes of forsaking him.
We left Saul ready to engage the Philistines, with a shaking hand and an
aching heart, having had his doom read him from hell, which he would not
regard when it was read him from heaven. Let us now see what comes of him.
Here is, I. His army routed, v.1. II. His three sons slain, v. 2. III. Him-
self wounded, v. 3. Slain by his own hand, v.4. His armour bearer, (v.5.)
and ail his men, v. 6. IV. His country possessed by the Philistines, v.7. His
cimp plundered, and his dead body deserted, v. 8. His fall triumphed in, v.9.
His body publicly exposed, (v. 10.) and with difficulty rescued by the men of
Jabesh-gilead, v. 11..13. Thus fell the man that was rejected of God.
||
骸
​1.
NOW
OW the Philistines fought against Israel:
and the men of Israel fled from before
the Philistines, and fell down slain in mount
Gilboa. 2. And the Philistines followed hard
upon Saul and upon his sons; and the Philistines
slew Jonathan, and Abinadab, and Melchishua,
Saul's sons.
3. And the battle went sore against
Saul, and the archers hit him; and he was sore
wounded of the archers. 4. Then said Saul unto
his armour-bearer, Draw thy sword, and thrust
me through therewith; lest these uncircumcised
come and thrust me through, and abuse me. But
his armour-bearer would not; for he was sore
afraid. Therefore Saul took a sword, and fell
5. And when his armour-bearer saw
upon it.
that Saul was dead, he fell likewise upon his
sword, and died with him. 6. So Saul died, and
his three sons, and his armour-bearer, and all his
men, that same day together. 7. And when the
men of Israel that were on the other side of the
valley, and they that were on the other side Jor-
dan, saw that the men of Israel fled, and that
Saul and his sons were dead, they forsook the
cities, and fled; and the Philistines came and
dwelt in them.
The day of recompence is now come, in which-Saul must account
for the blood of the Amalekites, which he had sinfully spared,
and that of the priests, which he had more sinfully spilt; that
of David too, which he would have spilt, must come into the
-
Before Christ 1055.
I SAMUEL, XXXI.
The Disposal of Saul's Bodf.
|
The scripture makes no mention of the souls of Saul and his
sons, what became of them after they were dead; (secret things
belong not to us;) but of their bodies only.
not, (Job, 3.20, 21.) especially those who, despairing of the mercy
of God, like Judas, leap into hell before them, to escape a hell
within them. 2. When he could not obtain that favour, he became
his own executioner, thinking thereby to avoid shame, but running
upon a heinous sin, and with it entailing upon his own name a
mark of perpetual infamy, as felo de se—a self-murderer. Jona-
than, who received his death-wound from the hand of the
Philistines, and bravely yielded to the fate of war, died in the
bed of honour; but Saul died as a fool dieth, as a coward dieth,
a proud fool, a sneaking coward; he died as a man that had
neither the fear of God, nor hope in God; neither the reason of
a man, nor the religion of an Israelite, nor the resolution of a
soldier. Let us all pray, Lord, lead us not into temptation, this
temptation. His armour-bearer would not run him through, and
he did well to refuse it; for no man's servant ought to be a slave
to his master's lusts or passions of any kind: the reason given, is,
that he was sore afraid, not of death, for he himself ran wilfully
upon that immediately; but, having a profound reverence for the
king his master, he could not conquer that so far as to do him
any hurt; or perhaps he feared lest his trembling hand should
have given him but half a blow, and so have put him to the
greater misery.
I. How they were basely abused by the Philistines. The day
after the battle, when they had recovered their fatigue, they came
to strip the slain, and, among the rest, found the bodies of Saul
Saul's armour-bearer perhaps intended
and his three sons, v.8.
to honour his master, by following the example of his self-murder,
and to shew thereby how well he loved him; but, if he had con-
sulted his reason more than his passions, he would have spared
that foolish compliment, not only in justice to his own life, but
in kindness to his master, to whom, by the opportunity of sur-
vivorship, he might have done all the service that could be done
him by any man after he was dead: for he might, in the night,
have conveyed away his body, and those of his sons, and buried
them decently. But such false and foolish notions as these, vain
men have, (though they would be wise,) of giving and receiving
honour. Nay, it should seem, Saul might have saved himself the
fatal thrust, and have made his escape; for the pursuers (in fear
of whom he slew himself) came not to the place where he was,
till the next day. But whom God will destroy, he infatuates, and
utterly consumes with his terrors. See Job, 18.5, &c.

IV. His armour-bearer, who refused to kill him, refused not
to die with him, but fell likewise upon his sword, v.5. This was
This was
an aggravating circumstance of the death of Saul, that, by the
example of his wickedness, in murdering himself, be drew in his
servant to be guilty of the same wickedness, and perished not
alone in his iniquity. The Jews say that Saul's armour-bearer
was Doeg, whom he preferred to that dignity for killing the
priests, and if so, justly does his violent dealing return on his 1. They cut off his head. Had they designed in this to revenge
own head. David had foretold concerning him, that God would the cutting off of Goliath's head, they should rather have cut off
the head of David, who did that execution, when he was in their
destroy him for ever, Ps. 52. 5.
V. The country was put into such confusion by the rout of country; they intended it, in general, for a reproach to Israel,
Saul's army, that the inhabitants of the neighbouring cities (on who promised themselves that a crowned and an anointed head
that side Jordan, as it might be read) quitted them, and the would have saved them from the Philistines, and a particular
Philistines, for a time, had possession of them, till things were reproach to Saul, who was taller by the head than other men,
settled in Israel, v.7. Such a sad pass had Saul, by his wicked-(which perhaps he was wont to boast of,) but was now shorter by
ness, brought his country to, which might have remained in the
hands of the uncircumcised, if David had not been raised up to
repair the breaches of it. See what a king he proved, for
whom they rejected God and Samuel. They still had done
wickedly (it is to be feared) as well as he, and therefore were con-
sumed, both they and their king, as the prophet had foretold
concerning them, ch. 12. 25. And to this reference is had long
after; (Hos. 13. 10, 11.) "Where are thy saviours in all thy cities,
of whom thou saidst, Give me a king and princes? I gave thee a
king in mine anger, and took him away in my wrath; that is, he
was a plague to thee living and dying: thou couldest expect no
other."
►
Finding Saul's body, (which, now that it lay extended on the
bloody turf, was distinguishable from the rest by its length, as it
was, while erect, by its height, when he proudly overlooked the
surrounding crowd,) they will, in that, triumph over Israel's crown,
and poorly gratify a barbarous and brutish revenge, by insulting
the deserted corpse, which, when alive, they had stood in awe
of.
8. And it came to pass on the morrow, when the
Philistines came to strip the slain, that they found
Saul, and his three sons, fallen in mount Gilboa.
9. And they cut off his head, and stripped off his
armour, and sent into the land of the Philistines
round about, to publish it in the house of their
idols, and among the people. 10. And they put
his armour in the house of Ashtaroth: and they
fastened his body to the wall of Beth-shan.
11. And when the inhabitants of Jabesh-gilead
heard of that which the Philistines had done to
Saul; 12. All the valiant men arose, and went all
night, and took the body of Saul, and the bodies
of his sons, from the wall of Beth-shan, and came
to Jabesh, and burnt them there. 13. And they
took their bones, and buried them under a tree
at Jabesh, and fasted seven days.
the head.
2. They stripped him of his armour, (v. 9.) and sent that to be
set up as a trophy of their victory in the house of Ashtaroth their
goddess; (v.10.) and we are told, 1 Chron. 10. 10. (though it is
omitted here,) that they fastened his head in the temple of Dagon.
Thus did they ascribe the honour of their victory, not, as they
ought to have done, to the real justice of the true God, but to the
imaginary power of their false gods; and, by this respect paid
to pretended deities, shame those who give not the praise of
their achievements to the living God. Ashtaroth, the idol, that
Israel had many a time gone a whoring after, now triumphs over
them.
3. They sent expresses throughout their country, and ordered
public notice to be given, in the houses of their gods, of the vic-
tory they had obtained, (v. 9.) that public rejoicings might be
made, and thanks given to their gods. This David regretted
sorely; (2 Sam. 1. 20.) Tell it not in Gath.
4. They fastened his body, and the bodies of his sons, (as
appears, v. 12.) to the wall of Beth-shun; a city that lay not far
Hither the
from Gilboa, and very near to the river Jordan.
devoured by the birds of prey. Saul slew himself, to avoid being
dead bodies were dragged, and here hung up in chains, to be
abused by the Philistines, and never was royal corpse so abused
as his was; perhaps the more, they understood that he slew
himself, and for that reason. He that thinks to save his honour
by sin, will certainly lose it. See to what a height of insolence
the Philistines were arrived, just before David was raised up, who
perfectly subdued them. Now, that they had slain Saul and his
sons, they thought the land of Israel was their own for ever, but
they soon found themselves deceived. When God has acccin-
plished his whole work by them, he will accomplish it upon them.
►
See Isa. 10. 6, 7.
II. How they were bravely rescued by the men of Jabesh-gilead.
Little more than the river Jordan lay between Beth-shan and
:
Before Christ 1055.
The Disposal of Saul's Body.
I SAMUEL, XXXI.
#
警
​Jabesh-gilead, and Jordan was in that place passable by its fords;
a bold adventure was therefore made by the valiant men of that
city, who, in the night, passed the river, took down the dead
bodies, and gave them decent burial, v.11..13. This they did,
This they did,
1. Out of a common concern for the honour of Israel, or the land |
of Israel, which ought not to be defiled by the exposing of any
dead bodies, and especially of the crown of Israel, which was thus
profaned by the uncircumcised. 2. Out of a particular sense of
gratitude to Saul, for his zeal and forwardness to rescue them
from the Ammonites, when he first came to the throne, ch. 11.
It is an argument of a gracious spirit, and an encouragement to
beneficence, when the remembrance of kindnesses is thus retained,
and they are thus returned, in an extremity. The men of Jabesh-
gilead would have done Saul better service, if they had sent their
valiant men to him sooner, to strengthen him against the Philis-
tines. But his day was come to fall, and now this is all the
service they can do him, in honour to his memory.
||
We find not that any general mourning was made for the death
of Saul, as was for the death of Samuel, (ch. 25.1.) only those
Gileadites of Jabesh did him honour at his death; for, (1.) They
made a burning for the bodies, to perfume them. So some under-
$
stand the burning of them. They burnt spices over them, v. 12.
And that it was usual thus to do honour to their deceased friends,
at least their princes, appears by the account of Asa's funeral,
(2 Chron. 16. 14.) that they made a very great burning for him.
Or, (as some think,) they burnt the flesh, because it began to
putrefy. (2.) They buried the bodies, when, by burning over
them, they had sweetened them, (or, if they burnt them, they
buried the bones and ashes,) under a tree, which served for a
grave-stone and monument. And, lastly, they fasted seven days;
that is, each day of the seven, they fasted till the evening; thus
they lamented the death of Saul, and the present distracted state
of Israel, and perhaps joined prayers with their fasting, for the
re-establishment of their shattered state.
wicked perish there is shouting, that is, it is to be hoped a better
Though when the
state of things will ensue, which will be matter of joy, yet humanity
obliges us to shew a decent respect to dead bodies, especially
those of princes. This book began with the birth of Samuel,
but now it ends with the burial of Saul, the comparing of which
two together will teach us to prefer the honour that comes from
God, before any of the honours which this world pretends to have
the disposal of.
ol.)
Jau 20-1881-
Jau 20.1687-
SA
AN
EXPOSITIO N,
WITH
Practical Observations,
OF THE SECOND BOOK OF
MU
E L.
***
This Book is the history of the reign of king David.
We had, in the foregoing Book, an account of his designation to the
government, and his struggles with Saul, which ended at length in the death of his persecutor. This Book begins with his
accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and
therefore is entitled, by the Seventy, The Third Book of the Kings. It gives us an account of David's triumphs and his
troubles.
1. His triumphs over the house of Saul; (ch. 1..4.) over the Jebusites and Philistines; (ch. 5.) at the bringing up of the ark;
(ch, 6, and 7.) over the neighbouring nations that opposed him, ch. 8 10. And so far the history is agreeable to what we
might expect from David's character, and the choice made of him. But his cloud has a dark side.
II. We have his troubles, the cause of them, his sin in the matter of Uriah, ch. 11, and 12. The troubles themselves from
the sin of Amnon, (ch. 13.) the rebellion of Absalom, (ch. 14.. 19.) and of Sheba, (ch. 20.) and the plague in Israel for his
umbering the people, (ch. 24.) beside the famine for the Gibeonites, ch. 21. His song we have, (ch. 22.) and his words
and worthies, ch. 23. Many things in this history are very instructive; but for the hero that is the subject of it, though,
in many instances, he appears here very great, and very good, and very much the favourite of Heaven, yet it must be
coniessed that his honour shines brighter in his Psalms than in his Anals.
Before Christ 1055
II SAMUEL, I.
David's Concern at Sauls Fate.
!
bring him early notice of the issues of the engagement; a sigu
that he desired not Saul's woeful day, nor was impatient to come
to the throne, but willing to wait till those tidings were brought
to him, which many a one would have sent more than half way
to meet. He that believes does not make haste, takes good news
when it comes, and is not uneasy while it is in the coming.
1. The messenger presents himself to David as an express, in
the posture of a mourner for the deceased prince, and a subject
to the succeeding one. He came with his clothes rent, and made
obeisance to David, (v.2.) pleasing himself with the fancy that he
had the honour to be the first that did him homage as his sove-
reign; but it proved he was the first that received from him
sentence of death, as his judge. He told David he came from the
camp of Israel, and intimated the confusion it was in, when he
said he was escaped out of it, having much ado to get away with
his life, v. 3.
2. He gives him a general account of the issue of the battle.
•NOW it came to pass after the death of Saul,
OW it came to pass after the death of Saul,
when David was returned from the
slaughter of the Amalekites, and David had abode David was very desirous to know how the matter went, as one
two days in Ziklag; 2. It came even to pass on that had more reasons than any to be concerned for the public;
the third day, that, behold, a man came out of and he told him very distinctly that the army of Israel was routed,
the camp from Saul with his clothes rent, and many slain, and, among the rest, Saul and Jonathan, v.4. He
earth upon his head: and so it was, when he came names only Saul and Jonathan, because he knew David would be
most solicitous to know their fate; for Saul was the man whom
to David, that he fell to the earth, and did obeis-he most feared, and Jonathan the man whom he most loved.
ance. 3. And David said unto him, From whence
comest thou? And he said unto him, Out of the
camp of Israel am I escaped. 4. And David said
unto him, How went the matter? I pray thee, tell
me. And he answered, That the people are fled
from the battle, and many of the people also are
fallen and dead; and Saul and Jonathan his son
are dead also. 5. And David said unto the young
man that told him, How knowest thou that Saul
and Jonathan his son be dead? 6. And the young
man that told him said, As I happened by chance
apon mount Gilboa, behold Saul leaned upon his
spear; and, lo, the chariots and horsemen followed
hard after him. 7. And when he looked behind
him, he saw me, and called unto me. And I
answered, Here am I. 8. And he said unto me,
Who art thou? And I answered him, I am an
Amalekite. 9. He said unto me again, Stand, I
pray thee, upon me, and slay me: for anguish is
come upon me, because my life is yet whole in me
10. So I stood upon him, and slew him, because 1
was sure that he could not live after that he was
fallen: and I took the crown that was upon his
head, and the bracelet that was on his arm, and
have brought them hither unto my lord.
3. He gives him a more particular account of the death of Saul.
It is probable that David had heard, by the report of others, what
the issue of the war was, for multitudes resorted to him, it should
of the report concerning Saul and Jonathan, either because he was
seem, in consequence; but he was desirous to know the certainly
not forward to believe it, or because he would not proceed upon
it, to make his own claims, till he was fully assured of it. Hie
dead? In answer to which, the young man tells him a very ready
therefore asks, How knowest thou that Saul and Jonathan are
story, putting it past doubt that Saul was dead, for he himself had
been not only an eye-witness of his death, but an instrument of
it, and therefore David might rely upon his testimony. He says
nothing, in his narrative, of the death of Jonathan, knowing how
ungrateful that would be to David, but accounts only for Saul,
thinking (as David understood it well enough, ch. 4. 10.) that he
should be welcome for that, and rewarded, as one that brought
good tidings.
J
CHAP. 1.
In the foregoing Book, (with which this is connected as a continuation of the||
me history,) we had Saul's exit; he went down slain to the pit, though he
was the terror of the mighty in the land of the living. We are now to look
toward the rising sun, and to inquire where David is, and what he is doing.
In this chapter, we have, I. Tidings brought him to Ziklag of the death of
Saul and Jonathan, by an Amalekite, who undertook to give him a particular
narrative of it, v.1..10. II. David's sorrowful reception of these tidings,
v. 11, 12. III. Justice done upon the messenger, who boasted that he had
helped Saul to despatch himself, v. 13..16. IV. An elegy which David
penned upon this occasion, v. 17..27. And in all this David's breast appears
very happily free from the sparks either of revenge or ambition, and he observes
a very suitable demeanour.
1.
•
The account he gives of this matter is,
where Saui was, (v. 6.) as a passenger, not as a soldier, and
(1.) Very particular; that he happened to go to the place
therefore an indifferent person; that he found Saul endeavouring
to run himself through with his own spear, none of his attendants
being willing to do it for him; and, it seems, he could not do it
able man had not courage enough either to live or die; he
dexterously for himself, his hand and heart failed him, the miser-
therefore called this stranger to him, (v.7.) inquired what coun-
tryman he was, for, provided he were not a Philistine, he would
gladly receive from his hand the coup de grace (as the French
stroke, that might despatch him out of his pain. Understanding
call it, concerning those that are broken on the wheel) the merciful
that he was an Amalekite, (neither one of his subjects, nor one of
his enemies,) he begs this favour from him; (v. 9.) Stand upon
me, and slay me. He is now sick of his dignity, and willing to
be trampled upon; sick of his life, and willing to be slain. Who
then would be inordinately fond of life or honour? The case may
be such, even with those that have no hope in their death, that
yet they may desire to die, and death flee from them, Rev. 9. 6.
Anguish is come upon me; so we read it; as a complaint of the
pain and terror his spirit was seized with. If his conscience now
brought to mind the javelin he had cast at David, his pride, malice,
and perfidiousness, and especially the murder of the priests, no
marvel that anguish came upon him; moles (they say) open their
eyes when they are dying. Sense of unpardoned guilt will make
death indeed the king of terrors. They that have baffled their
convictions, will, perhaps, in their dying moments, be overpowered
II. Intelligence brought him thither of the death of Saul. It by them. The margin reads it as a complaint of the inconvenience
vas strrage that he did not leave some spies about the camps, toll of his clothes; that his coat of mail, which he had for his de feuc,
Here is,
I. David settling again in Ziklag, his own city; after he had
rescued his family and friends out of the hands of the Amalekites,
(v. 1.) he abode in Ziklag. Thence he was now sending presents
to his friends, (1 Sam. 30. 26.) and there he was ready to receive
those that came into his interests; not men in distress and debt,
as his first followers were, but persons of quality in their country,
mighty men, men of war, and captains of thousands; (as we find,
1 Chron. 12. 1,8, 20.) such came day by day to him, God stirred ||
up their hearts to do so, till be had a great host, like the host of
God, as it is said there, v. 22. The secret springs of revolutions
are unaccountable, and must be resolved into that Providence
which turns all hearts as the rivers of water.
-
Before Christ 1055.
David's Concern at Saul's Fate.
II SAMUEL, I.
[
or his embroidered coat, which he had for ornament, hindered the young men, and said, Go near, and fall upon
him, that he could not get the spear far enough into his body, him. And he smote him that he died. 16. And
or so straitened him, now that his body swelled with anguish,
David said unto him, thy blood be upon thy head;
for thy mouth hath testified against thee, saying,
I have slain the LORD's anointed.
·
<<
that he could not expire. Let no man's clothes be his pride, for
it may so happen, that they may be his burthen and suare.
Hereupon," saith our young man, “I stood upon him, and slew
him;" (v. 10.) at which word, perhaps, he observed David look
upon him with some shew of displeasure, and therefore he ex-
cuses it, in the next words; "for I was sure he could not live;
his life was whole in him indeed, but he would certainly have
fallen into the hands of the Philistines, or given himself another
thrust."
•
(2.) It is doubtful whether this story be true. If it was, the
righteousness of God is to be observed, that Saul, who spared the
Amalekites, in contempt of the divine command, received his
death's wound from an Amalekite. But most interpreters think
that it was false, and that, though he might happen to be present,
yet he was not assisting in the death of Saul, but told David so,
in expectation that he would have rewarded him for it, as having
done him a piece of good service. They who rejoice at the fall
of an enemy, are apt to measure others by themselves, and to think
that they will do so too. But a man after God's own heart is
not to be judged of by common men. I am not clear whether
this young man's story were true or no; it may consist with the
narrative in the chapter before, and be an addition to it, as Peter's
account of the death of Judas, Acts, 1 18. is to the narrative,
Matth. 27.5. What is there called a sword, may here be
called a spear; or, when he fell upon his sword, he leaned on his
spear.
(3.) However, he produced that which was proof sufficient of
the death of Saul, the crown that was upon his head, and the
bracelet that was on his arm. It should seem, these Saul was so
foolishly fond of, as to wear them in the field of battle, which
made him a fair mark for the archers, by distinguishing him from
those about him: but as pride (we say) feels no cold, so it fears
no danger from that which gratifies it. These fell into the hands
of this Amalekite. Saul spared the best of their spoil, and now
the best of his came to one of that devoted nation. He brought
them to David, as the rightful owner of them, now that Saul was
dead, not doubting but by his officiousness herein to recommend
himself to the best preferments in his court or camp. The tradition
of the Jews is, that this Amalekite was the son of Doeg, (for the
Amalekites were descendants from Edom,) and that Doeg, who,
they suppose, was Saul's armour-bearer before he slew himself,
gave Saul's crown and bracelet (the ensigns of his royalty) to his
son, and bade him carry them to David, to curry favour with
him. But this is a groundless conceit; Doeg's son, it is likely,
was so well known to Saul, that he needed not ask him, as he did,
(v.8.) Who art thou? David had been long waiting for the
crown, and now it is brought him by an Amalekite. See how God
can serve his own purposes of kindness to his people, even by
designing (ill-designing) men, who aim at nothing but to set up
themselves.
•
Here is,
I. David's reception of these tidings. So far was he from falling
into a transport of joy, as the Amalekite expected, that he falls
into a passion of weeping, rent his clothes, (v. 11.) mourned and
fasted, (v.12.) not only for his people Israel, and Jonathan his
friend, but for Saul his enemy. This he did, not only as a man
of honour, in observance of that decorum which forbids us to
insult over those that are fallen, and requires us to attend our
relations to the grave with respect, whatever we lost by their
life, or got by their death; but as a good man and a man of
conscience, that had forgiven the injuries Saul had done hini,
and bore him no malice. He knew it, before his son wrote it,
(Prov. 24. 17, 18.) that if we rejoice when our enemy falls, the
Lord sees it, and it displeases him; and, that he who is glad
at calamities shall not go unpunished, Prov. 17. 5. By this it
appears, that those passages in David's psalms, which express his
desire of, and triumph in, the ruin of his enemies, proceed not
from a spirit of revenge, or any irregular passion, but from a holy
zeal for the glory of God and the public good; for, by what he
did here, when he heard of Saul's death, we may perceive that
his natural temper was very tender, and that he was kindly
affected even to those that hated him. He was very sincere, no
question, in his mourning for Saul, and it was not pretended, or
a copy of his countenance only. His passion was so strong, on
this occasion, that it moved those about him; all that were with
him, at least, in complaisance to him, rent their clothes, and they
fasted till even, in token of their sorrow; and, probably, it was a
religious fast, they humbled themselves under the hand of God,
and prayed for the repairing of the breaches made upon Israel by
this defeat.
||
|
II. The reward he gave to him that brought him the tidings;
instead of preferring him, he put him to death; judged him, out
of his own mouth, as a murderer of his prince, and ordered him
forthwith to be executed for the same. What a surprise was this
to the messenger, who thought he should have favour shewn him
for his pains! In vain did he plead that he had Saul's order for
it, that it was a real kindness to him, that he must inevitably have
died; all those pleas are over-ruled, "Thy mouth has testified
against thee, I have slain the Lord's anointed; (v. 16.) therefore
thou must die.”
11. Then David took hold on his clothes, and
rent them; and likewise all the men that were with
him : 12. And they mourned, and wept, and,
fasted until even, for Saul, and for Jonathan his
son, and for the people of the LORD, and for the
house of Israel; because they were fallen by the
sword. 13. And David said unto the young man
that told him, Whence art thou? And he an-
swered, I am the son of a stranger, an Amalekite.
14. And David said unto him, How wast thou not
afraid to stretch forth thine hand to destroy the
LORD's anointed? 15. And David called one of
)
Now, 1. David herein did not do unjustly. For, (1.) The man
was an Amalekite. This, lest he had mistaken it in his narrative,
he made him own a second time, v. 13. That nation, and all that
belonged to it, were doomed to destruction; so that, in slaying
him, David did what his predecessor should have done, and was
rejected for not doing. (2.) He did himself confess the crime, so
that the evidence was, by the consent of all laws, sufficient to
convict him; for every man is presumed to make the best of him-
self. If he did as he said, he deserved to die for treason, (v. 14.)
doing that which, it is probable, he heard Saul's own armour-
bearer refuse to do; if not, yet, by boasting that he had done it,
he plainly shewed, that, if there had been occasion, he would have
done it, and would have made nothing of it; and, by boasting of
it to David, he shewed what opinion he had of him, that he would
rejoice in it, as one altogether like himself, which was an intoler
able affront to him, who had himself once and again refused to
stretch forth his hand against the Lord's anointed. And his
lying to David, if indeed it were a lie, was highly criminal, and
proved, as sooner or later that sin will prove, lying against hi
own head.
2. He did honourably and well. Hereby he demonstrated
the sincerity of his grief; discouraged all others from thinking
by doing the like, to ingratiate themselves with him; and di
Before Christ 1055.
II SAMUEL, I..
David's Lamentation over Jonathan.
more generally to the use of the bow, to exercise themselves in this
weapon, that they might be in a capacity to avenge the death of
their prince upon the Philistines, and to outdo them at their own
weapon. It was pity but that those that had such good heads,
and hearts, as the children of Judah, should be well armed. David
hereby shewed his authority over, and concern for, the armies of
Israel, and set himself to rectify the errors of the former reign.
But we find that the companies, which were now come to David
to Ziklag, were armed with bows; (1 Chron. 12. 2.) therefore,
2. Some understand it, either of some musical instrument called
a bow, to which he would have the mournful ditties sung; or,
of the elegy itself; he bade them teach the children of Judah,
Kesheth, the bow, that is, this song, which was so entitled, for
the sake of Jonathan's bow, the achievements of which are
here celebrated. Moses commanded Israel to learn his song,
(Deut. 31. 19.) so David his. Probably he bade the Levites teach
them. It is written in the book of Jasher, there it was kept
upon record, and from thence transcribed into this history. That
book was, probably, a collection of state-poems; what is said to
be written in that book, (Josh. 10. 13.) is also poetical, a frag-
ment of an historical poem. Even songs would be forgotten and
lost, if they were not committed to writing, that best conservatory
of knowledge.
II. The elegy itself. It is not a divine hymn, nor given by
inspiration of God, to be used in divine service; nor is there any
mention of God in it; but it is a human composition, and there-
fore was inserted, not in the book of Psalms, which, being of divine
original, is preserved; but in the book of Jasher, which, being
a of common poems, is long since lost.
This elegy bespeaks David to be,
When David had rent his clothes, mourned, and wept, and
fasted, for the death of Saul, and done justice upon him who made
himself guilty of it, one would think he had made full payment of
the debt of honour he owed to his memory; yet this is not all:
we have here a poem he wrote on the occasion; for he was a
great master of his pen as well as sword. By this elegy he designed
both to express his own sorrow for this great calamity, and to
impress the like on the minds of others, who ought to lay it to
heart. The putting of lamentations into poems, made them,
1. The more moving and affecting. The passion of the poet, or
singer, is, by this way, wonderfully communicated to the readers
and hearers. 2. The more lasting. Thus they were made, not
only to spread far, but to continue long; from generation to
generation. Those might gain information by poems, that would
not read history.
1. A man of an excellent spirit, in four things.
Saul
(1.) He was very generous to Saul, his sworn enemy.
and therefore, though he had done him a great deal of wrong,
was his father-in-law, his sovereign, and the anointed of the Lord;
he does not wreak his revenge upon his memory when he is in
his grave; but, like a good man, and a man of honour, [1.] He
conceals his faults; and though there was no preventing of their
elegy.Charity teaches us to make the best we can of every body;
appearance in his history, yet they should not appear in this
and those we can say no good of, to say nothing of, especially
when they are gone. De mortuis nil nisi borum-Speak evil of
no one. We ought to deny ourselves the satisfaction of making
personal reflections upon those who have been injurious to us,
much more drawing their character from thence, as if every man
must of necessity be a bad man, that has done ill by us. Let the
corrupt part of the memory be buried with the corrupt part of
the man, earth to earth, ashes to ashes; let the blemish be hid
den, and a veil drawn over the deformity. [2.] He celebrates
that which was praise-worthy in him. He does not commend
him for that which he was not: says nothing of his piety, or
fidelity; those funeral commendations, which are gathered out of
the spoils of truth, are not at all to the praise of those on whom
they are bestowed, but very much the dispraise of those who
unjustly misplace them. But he has this to say, in honour of Saul
himself, First, That he was anointed with oil, (v.21.) the sacred
oil, which signified his elevation to, and qualification for, the
government. Whatever he was otherwise, the crown of the
anointing oil of his God was upon him, as is said of the high
priest, (Lev. 21.12.) and, on that account, he was to be honoured,
because God, the Fountain of honour, had honoured him.
Secondly, That he was a man of war, a mighty man ; (v. 19.. 21.)
I. The orders David gave with this elegy; (v. 18.) He bade that he had often been victorious over the enemies of Israel, and
them teach the children of Judah (his own tribe, whatever others vexed them whithersoever he turned; (1 Sam. 14. 47.) his sword
did) the use of the bow; either, 1. The bow used in war. Not returned not empty, but satiated with blood and spoil, v.22.
but that the children of Judah knew how to use the bow; (it was His disgrace and fall, at last, must not make his former successes
so commonly used in war, long before this, that the sword and and services to be forgotten. Though his sun set under a cloud,
bow were put for all weapons of war, Gen. 48. 22.) but, perhaps, time was, when it shone bright. Thirdly, That, take him with
they had of late made more use of slings, as David, in killing Jonathan, he was a man of a very agreeable temper, that recom-
Goliath, because cheaper; which David would have them now to mended himself to the affections of his subjects; (v. 23.) Saul
see the inconvenience of, (for they were the archers of the Fhiis-and Jonathan were lovely and pleasant. Jonathan was always so,
tines that bore so hard upon Saul, 1 Sam. 31.9) and to return and Saul was so, as long as he concurred with him. Take them.
here we have,
at which might, probably, oblige the house of Saul, and win
pon them, and recommend him to the people, as one that was
walous for public justice, without regard to his own private
nterest. We may learn from it, that to give assistance to any in
murdering themselves, directly or indirectly, if done wittingly,
incurs the guilt of blood; and that the lives of princes ought to
ke, in a special manner, precious to us.
17. And David lamented with this lamentation
over Saul, and over Jonathan his son: 18. (Also
he bade them teach the children of Judah the use
of the bow: behold, it is written in the book of
Jasher.) 19. The beauty of Israel is slain upon
thy high places: how are the mighty fallen!
20. Tell it not in Gath, publish it not in the streets
of Askelon; lest the daughters of the Philistines
rejoice, lest the daughters of the uncircumcised
triumph. 21. Ye mountains of Gilboa, let there be
no dew, neither let there be rain, upon you, nor
fields of offerings: for there the shield of the
mighty is vilely cast away, the shield of Saul, as
though he had not been anointed with oil. 22. From
the blood of the slain, from the fat of the mighty,
the bow of Jonathan turned not back, and the
sword of Saul returned not empty. 23. Saul and
Jonathan were lovely and pleasant in their lives,
and in their death they were not divided: they
were swifter than eagles, they were stronger than
lions. 24. Ye daughters of Israel, weep over Saul,
who clothed you in scarlet, with other delights,
who put on ornaments of gold upon your apparel.
25. How are the mighty fallen in the midst of the
battle! O Jonathan, thou wast slain in thine high
places. 26. I am distressed for thee, my brother
Jonathan: very pleasant hast thou been unto me:
thy love to me was wonderful, passing the love of
women. 27. How are the mighty fallen, and the
weapons of war perished!
Before Christ 1053.
II SAMUEL, I, II. David's Lamentation over Jonathan.
||
|
together, and in the pursuit of the enemy, never were men more | Observe, [1.] How the fruitfulness of the earth depends upon
bold, more brave, swifter than eagles, and stronger than lions. heaven. The worst thing he could wish to the mountains of
Observe, They that were most fierce and fiery in the camp, were Gilboa was, barrenness, and unprofitableness to man; those are
no less sweet and lovely in the court; as amiable to the subject, miserable that are useless; it was the curse Christ pronounced on
as they were formidable to the foe: a rare composition of softness the fig-tree, Never fruit grow on thee more; and that took effect,
and sharpness they had, which makes any man's temper very the fig-tree withered away; this, on the mountains of Gilboa, did·
happy. It
It may be understood of the harmony and affection that, not: but, when he wished them barren, he wished there might
for the most part, subsisted between Saul and Jonathan; they were be no rain upon them: and if the heavens be brass, the earth will
lovely and pleasant one to another. Jonathan a dutiful son, Saul soon be iron. [2.] How the fruitfulness of the earth must there-
an affectionate father, and therefore dear to each other in their fore be devoted to heaven; which is intimated in his calling the
lives, and in their death they were not divided, but kept close fruitful fields, fields of offerings. Those fruits of their land that
together in the stand they made against the Philistines, and fell were offered to God, were the crown and glory of it and there-
together in the same cause. Fourthly, That he had enriched his fore the failure of the offerings is the saddest consequence of the
country with the spoils of conquered nations, and introduced a failure of the corn. See Joel, 1.9. (To want that wherewith
more splendid attire. When they had a king like the nations, we should honour God, is worse than to want that wherewith
they must have clothes like the nations; and herein he was, in a we should sustain ourselves. This is the reproach David fastens
particular manner, obliging to his female subjects, v.24. The upon the mountains of Goa, which, having been stained with
daughters of Israel he clothed in scarlet, which was their delight. royal blood, thereby forfeited celestial dews. In this elegy, Saul
(2.) He was very grateful to Jonathan his sworn friend. Beside had a more honourable interment than that which the men of
the tears he sheds over him, and the encomiums he gives of him Jabesh-gilead gave him.
in common with Saul, he mentions him with some marks of dis-
tinction; (v. 25.) O Jonathan, thou wast slain in thine high places!
which, compared with v. 19. intimates that he meant him by the David had paid due respect to the memory of Saul his prince, and Jonathan
beauty of Israel, which, he there says, was slain upon the high
places. He laments Jonathan as his particular friend; (v.26.)
My brother Jonathan; not so much of what he would have been
to him if he had lived, very serviceable, no doubt, in his advance-
ment to the throne, and instrumental to prevent those long
struggles which, for want of assistance, he had with the house of
Saul; (had this been the only ground of his grief, it had been
selfish ;) but he lamented him for what he had been; "Very
pleasant hast thou been unto me; but that pleasantness is now
over, and I am distressed for thee." He had reason to say, that
Jonathan's love to him was wonderful; sure never was the like,
for a man to love one who he knew was to take the crown over
his head; and to be so faithful to his rival: this far surpassed
the highest degree of conjugal affection and constancy. See here,
[1] That nothing is more delightful in this world than a true
friend, that is wise and good, that kindly receives and returns our
affection, and is faithful to us in all our true interests. [2.] That
nothing is more distressful than the loss of such a friend; it is
parting with a piece of one's self. It is the vanity of this world,
that what is most pleasant to us, we are most liable to be distressed
in. The more we love, the more we grieve.
CHAP. II.
his friend, and what he did was as much his praise as their's; he is now
considering what is to be done next. Saul is dead, now therefore David
arises. I. By direction from God, he went up to Hebron, and was there
anointed king, v. 1..4. II. He returned thanks to the men of Jabesh-gilead
for burying Saul, v. 5..7. III. Ish-bosheth, the son of Suul, is set up in
opposition to him, v.8..11. IV. A warm encounter happens between David's
party and Ish-bosheth's, in which, 1. Twelve of each side engaged hand to
hand, and were all s'ain, v.12..16. 2. Saul's party was beaten, v. 17.
3. Asahel, on David's side, was slain by Ahner, v. 18..23. 4. Joab, at
Abner's request, sounds a retreat, v. 24..28. 5. Abner makes the best of his
So that here
way; (v.29.) and the loss on both sides is computed, v. 30..32.
we have an account of a civil war in Israel, which, in process of time, ended
in the complete settlement of David on the throne.
1.
(3.) He was deeply concerned for the honour of God; for that
is it which he has an eye to, when he fears lest the daughters of
the uncircumcised, that are out of covenant with God, triumph
over Israel, and the God of Israel, v. 20. Good men are touched in
a very sensible part by the reproaches of them that reproach God.
(4.) He was deeply concerned for the public welfare. It was
the beauty of Israel that was slain, (v. 19.) and the honour of
the public that was disgraced; the mighty are fallen, that is three
times lamented, (v. 19, 25, 27.) and so the strength of the people
is weakened. Public losses are most laid to heart by men of
public spirits. David hoped God would make him instrumental
to repair those losses, and yet laments them.
2. David here shews himself to be a man of a fine imagination,
as well as a wise and holy man. The expressions are all excellent,
and calculated to work upon the passions. (1.) The embargo he
would fain lay upon Fame, is elegant, (v.20.) Tell it not in Gath.
It grieved him to the heart, to think that it would be proclaimed
in the cities of the Philistines, and that they would insult over
Israel upon it, and the more, in remembrance of the triumphs of
Israel over them formerly, when they sung, Saul has slain his
thousands; that would now be retorted. (2.) The curse he entails
on the mountains of Gilboa, the theatre on which this tragedy
was acted, Let there be no dew upon you, nor fields of offerings,
v. 21. This
This is a poetical strain, like that of Job, Let the day
perish wherein I was born. Not as if David wished that any part
of the land of Israel might be barren, but, to express his sorrow
for the thing, he speaks with a seeming indignation at the place.
↓
-
AND it
came to pass after this, that David
of saying, Shall I go
up into any of the cities of Judah? And the LORD
said unto him, Go up. And David said,
Whither
shall I go up? And he said, Unto Hebron. 2. So
David went up thither, and his two wives also,
Ahinoam the Jezreelitess, and Abigail Nabal's
wife the Carmelite. 3. And his men that were
with him did David bring up, every man with his
household: and they dwelt in the cities of Hebron.
4. And the men of Judah came; and there they
anointed David king over the house of Judah.
And they told David, saying, That the men of
Jabesh-gilead were they that buried Saul. 5. And
David sent messengers unto the men of Jabesh-
gilead, and said unto them, Blessed be ye of the
LORD, that ye have shewed this kindness unto
your lord, even unto Saul, and have buried him.
6. And now the LORD shew kindness and truth,
unto you: and I also will requite you this kindness,
7. Therefore
because ye have done this thing.
now let your hands be strengthened, and be ye
valiant: for your master Saul is dead, and also
the house of Judah have anointed me king over
them.
When Saul and Jonathan were dead, though David knew him-
self anointed to be king, and now saw his way very clear, yet
he did not immediately send messengers through all the coasts of
Israel, to summon all people to come in and swear allegiance ta
him, upon pain of death, but procee led leisurely; for he tha
1
Before Christ 1053.
A Civil War in Israel,
II SAMUEL, 11.

believeth, doth not make haste, but waits God's time for the
accomplishment of God's promises. Many were come in to his
assistance from several tribes, while he continued at Ziklag, (as
we find, 1 Chron. 12. 1..22.) and by such a force he might have
come in by conquest: but he that will rule with meekness, wiH
not rise with violence. Observe here,
godly kings of Judah, that David himself, at first, reigned over
Judah only.
IV. The respectful message he sent to the men of Jabesh-gilead,
to return them thanks for their kindness to Saul. Still he studies
to honour the memory of his predecessor, and thereby to shew,
that he was far from aiming at the crown from any principle
of ambition or enmity to Saul, but purely because he was called
of God to it. It was told him, that the men of Jabesh-gilead
buried Saul, perhaps, by some that thought he would have been
displeased at them as over-officious. But he was far from that;
1. He commended them for it, v. 5. According as our obligations
were to love and honour any while they lived, we ought to shew
respect to their remains, that is, their bodies, names, and families,
when they are dead: "Saul was your lord," says David, “and
therefore you did well to shew him this kindness, and do him
this honour." 2. He prays to God to bless them for it, and to
recompense it to them. Blessed be ye, and blessed may ye be
of the Lord, who will deal kindly with those in a particular
manner, that deal kindly with the dead, as it is in Ruth, 1.8.
Due respect and affection, shewed to the bodies, names, and
families, of those that are dead, in conscience toward God, is a
piece of charity, which shall in no wise lose its reward. The
Lord shew kindness and truth to you! (v. 6.) that is, kindness
according to the promise: what kindness God shews, is, in truth,
what one may trust to. 3. He promises to make them amends
for it, I also will requite you. He does not turn them over to
God for recompence, that he might excuse himself from rewarding
them; good wishes are good things, and instances of gratitude,
but they are too cheap to be rested in where there is an ability to
do more 4. He prudently takes this opportunity to gain them to
his interest, v. 7. They had paid their last respects to Saul, and
he would have them to be the last; "The house of Judah have
anointed me king, and it will be your wisdom to concur with them,
and in that to be valiant." We must not so dote on the dead, how
much soever we have valued them, as to neglect or despise the
blessings we have in those that survive, whom God has raised up
to us in their stead.
I. The direction he sought and had from God, in this critical
uncture, v. L. He doubted not of success, yet he uses proper
means, both divine and human. Assurance of hope in God's
promise will be so far from slackening, that it will quicken, pious
endeavours. If I be elected to the crown of life, it does not
follow, Then I will do nothing; but, Then I will do all that he
directs me, and follow his conduct who chose me: this good use
David made of his election, and so will all whom God has chosen.
1. David, according to the precept, acknowledged God in is
way. He inquired of the Lord, by the breast-plate of judgment,
which Abiathar brought him. We must apply ourselves to God,
not only when we are in distress, but even then when the world
smiles upon us, and second causes work in favour of us. His
inquiry was, "Shall I go up to any of the cities of Judah? Shall
I stir hence?" Though Ziklag be in ruins, he will not quit it
without direction from God: "If I stir hence, shall I go to one of
the cities of Judah?" Not limiting God to them; if God should
so direct him, he would go to any of the cities of Israel. But it
bespeaks his prudence, in the cities of Judah he would find most
friends; and his modesty, he would look no further at present
than his own tribe. In all our motions and removes, it is com-
fortable to see God going before us; and we may, if by faith and
prayer we set him before us. 2. God, according to the promise,
directed his path, bade him go up, told him whither, unto Hebron,
a priests' city, one of the cities of refuge; so it was to David,
and an intimation that God himself would be to him a little
Sanctuary. The sepulchres of the patriarchs, adjoining to
Hebron, would remind him of the ancient promise, on which God
had caused him to hope. God sent him, not to Beth-lehem, his
own city, because that was little among the thousands of Judah;
(Mic. 5.2.) but to Hebron, a more considerable place, and which,
perhaps, was then as the county town of that tribe.
II. The care he took of his family and friends in his remove
to Hebron. 1. He took his wives with him, (v. 2.) that, as they
had been companions with him in tribulation, they might be
so in the kingdom. It does not appear that as yet he had any
children; his first-born was in Hebron, ch. 3. 2. 2. He took his
friends and followers with him; (v. 3.) they had accompanied
him in his wanderings, and therefore, when he gained a settle-
ment, they settled with him. Thus, if we suffer with Christ, we
shall reign with him, 2 Tim. 2. 12. Nay, Christ does more
for his good soldiers, than David could do for his; he found
lodging for them, They dwelt in the cities of Hebron, the adjacent
towns; but to those who continue with Christ in his temptations,
he appoints a kingdom, and will feast them at his own table,
Luke, 22. 29, 30.
III. The honour done him by the men of Judah; they anointed
him king over the house of Judah, v. 4. The tribe of Judah had
often stood by itself, more than any other of the tribes; in Saul's
time it was numbered by itself as a distinct body, (1 Sam. 15. 4.)
and had been used to act separately; they did so now; yet they
did it for themselves only; they did not pretend to anoint him
king over all Israel, (as Judg. 9. 22.) but only over the house of
Judah; the rest of the tribes might do as they pleased, but as
for them and their house, they would be ruled by him whom God
had chosen. See how David rose gradually; he was first anointed
hing in reversion, then, in possession, of one tribe only, and,
at last, of all the tribes; thus the kingdom of the Messiah, the
Son of David, is set up by degrees; he is Lord of all, by divine
designation, but we see not yet all things put under him, Heb. 2.8.
David's reigning at first over the house of Judah only, was a tacit
intimation of Providence, that his kingdom would in a short time
be reduced to that again, as it was when the ten tribes revolted
from his grandson; and it would be an encouragement to the
•
8. But Abner the son of Ner, captain of Saul's
host, took Ish-bosheth the son of Saul, and brought
him over to Mahanaim; 9. And he made him
king over Gilead, and over the Ashurites, and
over Jezreel, and over Ephraim, and over Ben-
jamin, and over all Israel. 10. Ish-bosheth Saul's
son was forty years old when he began to reign
over Israel, and reigned two years. But the
house of Judah followed David. 11. And the
time that David was king in Hebron over the
house of Judah was seven years and six months.
12. And Abner the son of Ner, and the servants
of Ish-bosheth the son of Saul, went out from
Mahanaim to Gibeon. 13. And Joab the son of
Zeruiah, and the servants of David, went out, and
met together by the pool of Gibeon: and they sat
down, the 'one on the one side of the pool, and
the other on the other side of the pool. 14. And
Abner said to Joab, Let the young men now arise,
and play before us. And Joab said, Let them
arise. 15. Then there arose and went over by
number twelve of Benjamin, which pertained to
Ish-bosheth the son of Saul, and twelve of the
servants of David. 16. And they caught every
one his fellow by the head, and thrust his sword
Before Christ 1053.
A Civil War in Israel.
II SAMUEL, !I.
in his fellow's side, so they fell down together:
wherefore that place was called Helkath-hazzurim,
which is in Gibeon. 17. And there was a very
sore battle that day; and Abner was beaten, and
the men of Israel. before the servants of David.
⚫t t
(1.) In this battle Abner was the aggressor. David sat still ta
see how the matter would fall; but the house of Saul, and Abuet
at the head of it, gave the challege, and they went by the worst.
Therefore go not forth hastily to strive, nor be forward to begin
quarrels, lest thou know not what to do in the end thereof.
Prov. 25. 8. A fool's lips and hands enter into contention.
II. A rencounter between their two armies. It does not appear
that either side brought their whole force into the field, for the
slaughter was but small, v. 30, 31. We may wonder, 1. That the
men of Judah did not appear and act more vigorously for David,
to reduce all the nation into obedience to him; but, it is likely,
David would not suffer them to act offensively, choosing rather to
wait till the thing would do itself, or rather till God would do it
for him, without the effusion of Israelitish blood, for to him, as a
type of Christ, that was very precious, Ps. 72. 14. Even those
that were his adversaries he looked upon as his subjects, and
would treat them accordingly. 2. That the men of Israel could in 3
manner stand neuter, and sit down tamely under Ish-bosheth, for
so many years, especially considering what characters many of
the tribes displayed at this time, as we find, 1 Chron. 12. 23, &c.
Wise men, mighty men, men of valour, expert in war, and not of
double heart, and yet for seven years together, for aught that
appears, most of them seemed indifferent in whose hand the public
alministration was. Divine Providence serves its own purposes,
by the stupidity of men at some times, and the activity of the
same persons at other times; they are unlike themselves, and
yet the motions of Providence uniform.
(2.) The seat of the war was Gibeon; Abner chose it, because
it was in the lot of Benjamin, 'where Saul had the most friends:
yet, since he offered battle, Joab, David's general, would no
decline it, but there joined issue with him, and met him by the
pool of Gibeon, v. 13. David's cause, being built upon God'
promise, feared not the disadvantages of the ground; the pool
between them gave both sides time to deliberate.
Here is,
I. A rivalship between two kings; David, whom God made
king, and Ish-bosheth, whom Abner made king. One would have
thought, when Saul was slain, and all his sons that had sense and
spirit enough to take the field with him, David should have come
to the throne without any opposition, since all Israel knew not
only how he had signalized himself, but how manifestly God had
designated him to it; but such a spirit of contradiction is there, in
the devices of men, to the counsels of God, that such a weak and
Billy thing as Ish-bosheth, who was not thought fit to go with his
father to the battle, shall yet be thought fit to succeed him in the
government, rather than David shall come peaceably to it. Herein
David's s kingdom was typical of the Messiah's, against which the
heathens rage, and the rulers take counsel, Ps. 2. 1, 2. 1. Abner
was the person who set up Ish-bosheth in competition with David;
perhaps, in his zeal for the lineal succession; since they must
have a king ke the nations, in this they must be like them, that
the crown must descend from father to son. Or rather, in his
affection to his own family and relations, (for he was Saul's uncle,)
and because he had no other way to secure to himself the post of
honour he was in, as captain of the host. See how much mischief||
the pride and ambition of one man may be the occasion of. Ish-
bosheth would never have set up himself, if Abner had not set him
ap, and made a tool of him to serve his own purposes. 2. Mahanaim
was the place where he first made his claim. On the other side
Jordan, where it was thought David had the least interest, and,
being at a distance from his forces, they might have time to
strengthen themselves. But, having set up his standard there,
the unthinking people of all the tribes of Israel, that is, the
generality of them, submitted to him, (v. 9.) and Judah only was
entire for David. This was a further trial of the faith of David in
the promise of God, and of his patience, whether he could wait|
God's time for the performance of that promise. 3. Some difficulty
there is about the time of the continuance of this competition.
David reigned over Judah only about seven years; (v. 11.) and
yet (v.10.) Ish-bosheth reigned over Israel but two years: either
before these two years, or after, or both, it was in general for the
Louse of Saul, (ch. 3. 6.) and not any particular person of that
house, that Abner declared. Or, these two years he reigned
before the war broke out, (v.12.) which continued ong, even the
remaining five years, ch. 3. 1.
||
(3.) The engagement was first proposed by Abner, and acı epled
by Joab, to be between twelve and twelve of a side. [1] It
should seem this trial of skill began in sport. Abner made the
motion, (v.14.) Let the young men arise, and play before us, as
gladiators; perhaps, Saul had used his men to these barbarous
pastimes, like a tyrant indeed, and Abner had learnt it of him,
to make a jest of wounds and death, and divert himself with the
scenes of blood and horror. He meant, "Let them fight before
us," when he said, Let them play before us;" fools thus make
a mock at sin. But he is unworthy the name of a man, that can
be thus prodigal of human blood, that can thus throw about
firebrands, arrows, and death, and say, Am not I in sport?
Prov. 26. 18, 19. Joab, having been bred up under David, had
so much wisdom as not to make such a proposal, yet had not
resolution enough to resist and gainsay it when another made it.
For he stood upon a point of honour, and thought it a blemish to
his reputation to refuse a challenge; and therefore said, Let them
arise; not that he was fond of the sport, or expected that the
duels would be decisive, but he would not be hectored by his
antagonist. How many precious lives have thus been sacrificed to
the caprice of proud men! Twelve of each side were accordingly
called out as champions to enter the lists, a double jury of life
and death, not of others', but their own; and the champions on
Abner's side seem to have been most forward, for they took the
field first, (v. 15.) having, perhaps, been bred up in a foolish
ainbition, thus to serve the humour of their commander-in-chief.
But, [2.] However it began, it ended in blood; (v. 16.) they thrust
every man his sword into his fellow's side, spurred on by honour,
not by enmity; so they fell down together, that is, all the twenty-
four were slain; such an equal match were they for one another,
and so resolute, that neither side would either beg or give quarter;
they did as it were by agreement (says Josephus) despatch one
another with mutual wounds. They that strike at other men's
lives, often throw away their own, and death only conquers and
rides in triumph. The wonderful obstinacy of both sides was
remembered in the name given to the place, Helkath-hazzurim,
the field of rocky men; men that were not only strong in body,
but of firm and unshaken constancy, that stirred not at the sight
of death. Yet the stout-hearted were spoiled, and slept theit
sleep, Ps. 76. 5. Poor honour for men to purchase at so vast an
expense: they that lose their lives for Christ, shall find them.
(4.) The whole army, at length, engaged, and Abner's forces
were routed, v. 17. The former was a drawn battle, in which
all were killed on both sides and therefore they must put it upor
another trial, in which (as it often happens) they that gave the
challenge went away with loss. David had God on his side; ha
side therefore was victorious.
}
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لله
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I
18. And there were three sons of Zeruiah there.
Joab, and Abishai, and Asahel: and Asahel was as
light of foot as a wild roe. 19. And Asahel pursued
after Abner; and in going he turned not to the
right hand nor to the left from following Abner,
20. Then Abner looked behind him, and said, Art
thou Asahel? And he answered, I am. 21. And
Before Christ 1048.
Asahel slain by Abne:
I SAMUEL, II.
Abner said to him, Turn thee aside to thy right
hand or to thy left, and lay thee hold on one of
the young men, and take thee his armour. But
Asahel would not turn aside from following of
him. 22. And Abner said again to Asahel, Turn
thee aside from following me: wherefore should
I smite thee to the ground? how then should I
hold up my face to Joab thy brother? 23. Howbeit
he refused to turn aside: wherefore Abner with
the hinder end of the spear smote him under the
fifth rib, that the spear came out behind him; and
he fell down there, and died in the same place:
and it came to pass, that as many as came to the
place where Asahel fell down and died, stood still.
24. Joab also and Abishai pursued after Abner:
and the sun went down when they were come to
the hill of Ammah, that lieth before Giah by the
way of the wilderness of Gibeon.
with, nor had learned to stand upon his guard against; but
Abner, perhaps, had formerly used it, and done execution with
it; and here it did effectual execution, Asahel died immediately
of the wound. See here, (1.) How death often comes upoz
us by ways that we least suspect. Who would fear the hand
of a flying enemy, or the butt-end of a spear? Yet from these
(2.) How we are often
Asahel receives his death's wound.
swiftness, which he presumed so much upon, did him no kindness,
betrayed by the accomplishments we are proud of. Asahel's
but forwarded his fate, and with it he ran upon his death, instead
of running from it. Asahel's fall was not only Abner's security
from him, but put a full stop to the conqueror's pursuit, and gave
Abner time to rally again; for all that came to the place stood
still: only Joab and Abishai, instead of being disheartened, were
exasperated by it, pursued Abner with so much the more fury,
(v. 24.) and overtook him at last about sun-set, when the ap
proaching night would oblige them to retire.
We have here the contest between Abner and Asahel: Asahel,
the brother of Joab, and cousin-german to David, was one of
the principal commanders of David's forces, and was famous
for swiftness in running; he was as light of foot as a wild roe;
(v. 18.) this he got the name of, by swift pursuing, not swift
flying. Yet, we may suppose, he was not comparable to Abner,
as a skilful experienced soldier; we must therefore observe,
25. And the children of Benjamin gathered
themselves together after Abner, and became one
troop, and stood on the top of an hill. 26. Then
Abner called to Joab, and said, Shall the sword
devour for ever? (knowest thou not that it will
be bitterness in the latter end? how long shall it
be then, ere thou bid the people return from fol-
lowing their brethren? 27. And Joab said, As God
iveth, unless thou hadst spoken, surely then in
the morning the people had gone up every one
from following his brother. 28. 3o Joab blew a
trumpet, and all the people stood still, and pur-
sued after Israel no more, neither fought they any
1. How rash he was in aiming to make Abner his prisoner. He
pursued after him, and no other, v. 19. Proud of his relation to
David and Joab, his own swiftness, and the success of his party,
no less a trophy of victory would now serve the young warrior,
than Abner himself, either slain or bound, which he thought || more. 29. And Abner and his men walked all
would put an end to the war, and effectually open David's way that night through the plain, and passed over
to the throne. This made him very eager in the pursuit, and Jordan, and went through all Bithron, and they
careless of the opportunities he had of seizing others in his way,
on his right hand, and on his left; his eye is on Abner only.
The design was brave, had he been par negotio-equal to the
accomplishment of it: but let not the swift man glory in his
swiftness, any more than the strong man in his strength; magnis
excidit ausis—he perished in an attempt too vast for him.
came to Mahanaim. 30. And Joab returned from
following Abner: and when he had gathered ali
the people together, there lacked of David's
servants nineteen men, and Asahel. 31. But the
servants of David had smitten of Benjamin, ard
of Abner's men, so that three hundred and three-
score men died. 32. And they took up Asahel,
and buried him in the sepulchre of his father,
which was in Beth-lehem. And Joab and his
men went all night, and they came. to Hebron at
break of day.
2. How fair Abner was, in giving him notice of the danger he
exposed himself to, and advising him not to meddle to his own
hurt, 2Chron. 25. 19. (1.) He bid him content himself with a
lesser prey; (v.21.) "Lay hold on one of the young men, plunder
him, and make him thy prisoner; meddle with thy match, but
pretend not to one who is so much superior to thee." It is
wisdom, in all contests, to compare our own strength with that
of our adversaries, and to take heed of being partial to ourselves
in making the comparison, lest we prove, in the issue, enemies
to ourselves, Luke, 14.31. (2.) He begged of him not to put him
upon the necessity of slaying him in his own defence, which
he was very loath to do, but must do, rather than be slain by ||
him, v. 22. Abner, it seems, either loved Joab, or feared him,
for he was very loath to incur his displeasure, which he would
certainly do, if he slew Asahel. It is commendable for enemies
to be thus respectful one to another. Abner's care how he should
lift up his face to Joab, gives cause to suspect that he really
believed David would have the kingdom at last, according to the
divine designation, and then, in opposing him, he acted against
his conscience.
}
3. How fatal Asahel's rashness was to him. He refused to turn
aside, thinking that Abner spoke so kindly, because he feared
him; but what came of it? Abner, as soon as he came up to
him, gave him his death's wound with. a back stroke; (v. 23.) he
smote him with the hinder end of his spear, from which he feared
no danger. This was a pass which Asahel was not acquainted
76
VOL. I.
1
Herc, 1. Abner, being conquered, meanly begs for a cessation
of arms; he rallied the remains of his forces on the top of a hill,
(v. 25.) as if he would have made head again, but becomes a
humble supplicant to Joab for a little breathing-time, v. 26. He
that was most forward to fight, was the first that had enough of
it. He that made a jest of bloodshed, (v. 14. Let the young men
arise and play before us,) is now shocked at it, when he finds
himself on the losing side; and the sword he made so light of
drawing, threatening to touch himself. Observe how his note
is changed: then, it was but playing with the sword; now, Shail
the sword devour for ever? It had devoured but one day, yet
to him it seemed for ever, because it went against him; and very
willing he is now, that the sun should not go down upon his wrath.
Now he can appeal to Joab himself concerning the miserable
consequences of a civil war. Knowest thou not that it will be
bitterness in the latter end? It will be reflected upon with regret
when the account comes to be made up; for whoever gets in a
Before Christ 1048.
David's Wives and Children
II SAMUEL, 11, 111.
1
civil war, the community is sure to lose. Perhaps he refers to
the bitterness that was in the tribes of Israel, in the end of their
war with Benjamin, when they wept sore for the desolations
which they themselves had made, Judg. 21.2. Now he begs of
Joab to sound a retreat, and pleads that they were brethren,
who ought not thus to bite and devour one another: he that in
the morning would have Joab bid the people fall upon their
brethren, now would have bid them lay down their arms. See
here, (1.) How easy it is for men to use reason, when it makes
for them, who would not use it, if it made against them! If
Abner had been the conqueror, we should not have had him
complaining of the voraciousness of the sword, and the miseries
of a civil war, nor pleading that both sides were brethren; but,
finding himself beaten, all these reasonings are mustered up and
for the securing of his retreat, and the
scattered troops from being cut off. (2.) How the issue of things
alters men's minds. The same thing which looked pleasant in
the morning, at night looked dismal. Those that are forward to
enter into contention, will, perhaps, repent it before they have
done with it, and therefore had better leave it off before it be
meddled with, as Solomon advises. It is true of every sin, (Oh
that men would consider it in time!) that it will be bitterness in
the latter end. At the last it bites, like a serpent, those on whom
it fawned.
2. Joab, though a conqueror, generously grants it, and sounds
2. Joab, though a conqueror, generously grants it, and sounds
a retreat, knowing very well his master's mind, and how averse
he was to the shedding of blood. He does indeed justly upbraid
Abner with his forwardness to engage; he lays the blame upon
him, that there had been so much blood shed as there was;
(v.27.) “ Unless thou hadst spoken," that is, "hadst given orders
to fight, hadst bidden the young men arise and play before us,
none of us had struck a stroke, nor drawn a sword against our
brethren. Thou complainest that the sword devours: but who
first unsheathed it? Who began? Now thou wouldest have the
people parted, but remember who set them on to fight. We had
tired in the morning, if thou hadst not given the challenge."
Those that are forward to make mischief are commonly the first
to complain of it. This might have served to excuse Joab, if he
had pushed on his victory, and made a full end of Abner's forces;
but, like one that pitied the mistake of his adversaries, and
scorned to make an army of Israelites pay dear for the folly of
their commander, he very honourably, by sound of trumpet, put
a stop to the pursuit, (v. 28.) and suffered Abner to make an
orderly retreat. It is good husbandry to be sparing of blood.
As the soldiers were here very obsequious to the general's orders,
so he, no doubt, observed the instructions of his prince, who
sought the welfare of all Israel, and therefore not the hurt of any.
3. The armies being separated, both retired to the places
whence they came, and both marched in the night; Abner to
Mahanaim, on the other side Jordan, (v. 29.) and Joab to Hebron,
where David was, v. 32. The slain on both sides are computed.
On David's side, only nineteen men were missing, and Asahel,
(.30.) who was worth more than all; on Abner's side, three
hundred and three score, v. 31. In civil wars formerly great
slaughters had been made; (as Judg. 12.6.-20.44.) in com- ||
parison with which, this was nothing. It is to be hoped that they
were grown wiser and more moderate. Asahel's funeral is here
Asahel's funeral is here
mentioned; the rest they buried in the field of battle, but he was
carried to Beth-lehem, and buried in the sepulchre of his father,
v. 32. Thus are distinctions made between the dust of some and
that of others; but in the resurrection no other difference will be
made, but that between godly and ungodly, which will remain
for ever.
ever.
:
·
up of his family, v.2..5. III. Abner's quarrel with Ish-bosheth, and få
treaty with David, v.6..12. IV. The preliminaries settled, 5.13..16.
V. Abner's undertaking and attempt to bring Israel over to David, v. 17..21,
VI. The treacherous murder of Abner, by Joab, when he was carrying on this
matter, v.22..27. VII. David's great concern and trouble for the death o
Abner, v. 28..36.
1.
N
OW there was long war between the house
of Saul and the house of David: but David
waxed stronger and stronger, and the house of Saul
waxed weaker and weaker. 2. And unto David
were sons born in Hebron: and his first-born was
Amnon, of Ahinoam the Jezreelitess; 3. And his
second, Chileab, of Abigail the wife of Nabal the
Carmelite; and the third, Absalom the son of
Maacah, the daughter of Talmai king of Geshur;
4. And the fourth, Adonijah the son of Haggith;
and the fifth, Shephatiah the son of Abital; 5. And
the sixth, Ithream, by Eglah David's wife. These
were born to David in Hebron. 6. And it came
to pass, while there was war between the house of
himself strong for the house of Saul.
Saul and the house of David, that Abner made
CHAP. III.
The battle between Joab and Abner did not end the controversy between the two
houses of Saul and David, but it is in this chapter working towards a period.
Mev is, 1. The gradual advance of David's v. 1. II. The building
争
​Here is,
1. The struggle that David had with the house of Saul, before
(1.) Both sides
his settlement in the throne was completed, v. 1.
contested; Saul's house, though beheaded and diminished, would
not fall tamely. It is not strange that there was war between
them; but one would wonder it should be a long war, when
David's house had right on its side, and therefore God on its
side: but though truth and equity will triumph at last, God way,
for wise and holy ends, prolong the conflict. The length of
this war tried the faith and patience of David, and made his
(2.) David's
establishment at last the more welcome to him.
side got ground. The house of Saul waxed weaker and weaker,
lost places, lost men, sunk in its reputation, grew less consider-
able, and was foiled in every engagement; but the house of
David grew stronger and stronger; many deserted the declining
cause of Saul's house, and prudently came into David's interest,
being convinced that he would certainly win the day. The
contest between grace and corruption in the hearts of believers,
who are sanctified but in part, may fitly be compared to this
recorded here. There is a long war between them, the flesh
lusting against the spirit, and the spirit against the flesh; but as
the work of sanctification is carried on, corruption, like the house
of Saul, grows weaker and weaker; while grace, like the house of
David, grows stronger and stronger, till it come to a perfect man,
and judgment be brought forth unto victory
2. The increase of his own house. Here is an account of six
sons he had by six several wives, in the seven years he reigned
in Hebron. Perhaps this is mentioned here, as that which
strengthened David's interest; every child, whose welfare was
embarked in the common safety, was a fresh security given to
the commonwealth for his care of it. He that has his quiver
filled with these arrows, shall speak with his enemy in the gate,
Ps. 127. 5. As the death of Saul's sons weakened his interest,
(1.) It was David's
so the birth of David's strengthened his.
fault thus to multiply wives, contrary to the law, (Deut. 17. 17.)
and it was a bad example to his successors. (2.) It does not
appear, that in these seven years he had above one son by each
of these wives; some have had as numerous a progeny, and with
much more honour and comfort, by one wife. (3.) We read
not that any of these sons came to be famous, three of them wer
infamous, Amnon, Absalom, and Adonijah; we have therefore
reason to rejoice, with trembling, in the building up of our fami-
lies. (4.) His son by Abigail is called Chileab, v.8. whereas
1
Before Christ 1048.
II SAMUEL, III.
Abner deserts to David.
TA
||
1 Chron. 3. 1. he is called Daniel. Bishop Patrick tells the reason
which the Hebrew doctors give for these names: that his first
name was Daniel, God has judged me, namely, against Nabal;
but David's enemies reproached him, and said, "It was
son, and not David's;" to confute which calumny, Providence so
ordered it, that. as he grew up, he became, in his countenance
and features, extremely like David, and resembled him more than
of his children, upon which he him the name of
which signifies, like his father; or, the father's picture. (5.) Ab
salom's mother is said to be the daughter of Talmai, king of
Geshur, a heathen prince: perhaps David thereby hoped to
strengthen his interest, but the issue of the marriage was one that
proved his grief and shame. (6.) The last is called David's wife,
also to speak in the ears of David in Hebrou all
that seemed good to Israel, and that seemed good
to the whole house of Benjamin. 20. So Abner
came to David to Hebron, and twenty men with
him. And David made Abner and the men that
were with him a feast. 21. And Abner said unto
David, I will arise and go. and will gather all
Israel unto my lord the king, that they may make
a league with thee, and that thou mayest reign
over all that thine heart desireth And David
sent Abner away; and he went in peace.
>
which therefore, some think, was Michal, his first and most right-
ful wife, called here by another name; and though she had no
child after she mocked David, she might have had before.
Here,
C
I. Abner breaks with Ish-bosheth, and deserts his interest,
upon a little provocation which Ish-bosheth unadvisedly gave him,
God can serve his own purposes by the sins and follies of men.
1. Ish-bosheth accused Abner of no less a crime than debauching
one of his father's concubines, v.7.
one of his father's concubines, v.7. Whether it was so or no,
does not appear, nor what ground he had for the suspicion: but,
at it, considering how much it was his interest not to disoblige
however it it had been Ish-bosheth's prudence to connive
Abner. If the thing was false, and his jealousy groundless, it was
very disingenuous and ungrateful to entertain unjust surmises of
one who had ventured his all for him, and was certainly the best
friend he had in the world. 2. Abner resented the charge very
deeply. Whether he was guilty of the fault concerning this
woman, or no, he does not say, (v. 8.) but we suspect he was
guilty, for he does not expressly deny it; and though he was, he
lets Ish-bosheth know, (1.) That he scorned to be reproached
"What!"
with it by him, and would not take it at his hands.
that thou exposest me thus? v.8.
says Abner,
am I a dog's head, a vile and contemptible animal,
Is this my recompence for the
kindness I have shewn to thee and thy father's house, and the
Is-good services I have done you?" He magnifies the service with
this, That it was against Judah, the tribe on which the crown
was settled, and which would certainly have it at last; so that, in
supporting the house of Saul, he acted both against his conscience,
and against his interest, for which he deserved a better requital
than this: and yet, perhaps, he would not have been so zealous
ambition, and hoped to find his own account in it. Note Proud
for the house of Saul, if he had not thereby gratified his own
men will not bear to be reproved, especially by those whom they
think they have obliged. (2.) That he would certainly be avenged
on him, v.9, 10. With the utmost degree of arrogance and inso-
pull him down again, and would do it. He knew that God had
lence, he lets him know, that, as he had raised him up, so he could
sworn to David to give him the kingdom, and yet opposed it with
all his might, from a principle of ambition; but now he complies
with it from a principle of revenge, under colour of some regard
slaves to their lusts have many masters, which drive, some one
to the will of God, which was but a pretence. They that are
way, and some another, and, according as they make head, men
are violently hurried into self-contradictions. Abner's ambition
made him zealous for Ish-bosheth, and now his revenge made him
to David, and acted with an eye to that, he had been steady and
as zealous for David; if he had sincerely regarded God's promise
uniform in his counsels, and acted in consistence with himself
But, while Abner serves his own lusts, God, by him, serves his
own purposes; makes even his wrath and revenge to praise him,
was thunder-struck by Abner's insolence; he could not answer
and ordains strength to David by it. Lastly, See how Ish-bosheth
him again, v. 11. If Ish-bosheth had had the spirit of a man,
especially of a great prince, he might have answered him, that his
merits were the aggravation of his crimes; that he would not be
served by so bad a man, and doubted not but to do well enough
ness, and therefore said not a word, lest he should make had
without him. But he was conscious to himself of his own weak-
worse. His heart failed hi'n, and he now became, as David had
Thus was David's house strengthened but it was Abner that
made himself strong for the house of Saul, which is mentioned,
(v. 6.) to shew, that, if he failed them, they would fall of course.
7. And Saul had a concubine, whose name was
Rizpah, the daughter of Aiah: and Ish-bosheth said
to Abner, Wherefore hast thou gone in unto my fa-
ther's concubine? 8. Then was Abner very wroth
for the words of Ish-bosheth, and said, Am I a
dog's head, which against Judah do shew kindness
this day unto the house of Saul thy father, to his
brethren, and to his friends, and have not delivered
thee into the hand of David, that thou chargest
me to-day with a fault concerning this woman?
9. So do God to Abner, and more also, except, as
the LORD hath sworn to David, even so I do to
him; 10. To translate the kingdom from the house
of Saul, and to set up the throne of David over
rael and over Judah, from Dan even to Beer-sheba.
11. And he could not answer Abner a word again,
because he feared him. 12. And Abner sent mes-
sengers to David on his behalf, saying, Whose is
the land? saying also, Make thy league with me,
and, behold, my hand shall be with thee, to bring
about all Israel unto thee. 13. And he said, Well;
I will make a league with thee: but one thing I
require of thee, that is, Thou shalt not see my face,
except thou first bring Michal Saul's daughter,
when thou comest to see my face. 14. And David
sent messengers to Ish-bosheth Saul's son, saying,
Deliver me my wife Michal which I espoused
to me for an hundred foreskins of the Philistines.
15. And Ish-bosheth sent, and took her from her
husband, even from Phaltiel the son of Laish.
16. And her husband went with her along weeping
behind her to Bahurim. Then said Abner unto
him, Go, return. And he returned. 17. And
Abner had communication with the elders of
Israel, saying, Ye sought for David in times past
to be king over you: 18. Now then do it: for the
LORD hath spoken of David, saying, By the hand
of my servant David I will save my people Israel
out of the hand of the Philistines, and out of the
hand of all their enemies. 19. And Abuer also
spake in the ears of Benjamin: and Abner went
Before Christ 1048.
Joab murders Abner.
II SAMUEL, III.
foretold, concerning his enemies, like a bowing wall, and a
tottering fence, Ps. 62. 3.
II. Abner treats with David. We must suppose that he began
to grow weary of Ish-bosheth's cause, and sought an opportunity
to desert it; or else, however he might threaten Ish-bosheth with
it, for the quashing of the charge against himself, he would not
have made good his angry words so soon as he did, v. 12. He
sent messengers to David, to tell him that he was at his service.
"Whose is the land? Is it not thine? For thou hast the best title ||
to the government, and the best interest in the people's affec-
tions." Note, God can find out ways to make those serviceable
to the kingdom of Christ, who yet have no sincere affection for
it, and who have vigorously set themselves against it. (Enemies
are sometimes made a footstool, not only to be trodden upon, but
to ascend by. The earth helped the woman.
pur-
III. David enters into a treaty with Abner, but upon condition
that he procure him the restitution of Michal his wife, v. 13.
Hereby, 1. David shewed the sincerity of his conjugal affection
to his first and most rightful wife; neither her marrying another,
nor his, had alienated him from her: many waters could not
quench that love. 2. He testified his respect to the house of
Saul; so far was he from trampling upon it, now that it was
fallen, that, even in his elevation, he valued himself not a little
on his relation to it. He cannot be pleased with the honours of
the throne, unless he have Michal, Saul's daughter, to share with
him in them; so far was he from bearing any malice to the family
of his enemy. Abner sent him word, that he must apply himself
to Ish-bosheth, which he did, (v. 14.) pleading, that he had
chased her at a dear rate, and she was wrongfully taken from
him. Ish-bosheth durst not deny his demand, now that he had
not Abner to stand by him, but took her from Phaltiel, to whom
Saul had married her, (v. 15.) and Abner conducted her to David,
not doubting, but that then should be doubly welcome, when
he brought him a wife in one hand, and a crown in the other.
Her latter husband was loath to part with her, and followed her
weeping; (v.16.) but there was no remedy, he must thank him-
self; for when he took her, he knew that another had a right to
her. Usurpers must expect to resign. Let no man therefore set
his heart on that which he is not entitled to. If any disagreement
has separated husband and wife, as they expect the blessing of
God, let them be reconciled, and come together again; let all
former quarrels be forgotten, and let them live together in love,
according to God's holy ordinance.
IV. Abner uses his interest with the elders of Israel, to bring
them over to David; knowing, that, whichever way they went,
the common people would follow of course. Now that it serves
his own turn, he can plead in David's behalf, that he was,
1. Israel's choice; (v. 17.) "Ye sought for him in times past to
be king over you; when he had signalized himself in so many
engagements with the Philistines, and done you so much good
service; no man can pretend to greater personal merit than
David, nor to less than Ish-bosheth: you have tried them both,
Detur digniori-Give the crown to him that best deserves it. Let
David be your king." 2. God's choice; (v. 18.) The Lord hath
spoken of David. Compare v.9. "When God appointed Samuel
to anoint him, he did, in effect, promise, that by his hand he
would save Israel; for, for that end he was made king. God
having promised, by David's hand, to save Israel, it is both your
duty, in compliance with God's will, and your interest, in order
to your victories over your enemies, to submit to him; and it is
the greatest folly in the world to oppose him." Who would have
expected such reasonings as these out of Abner's mouth? But
thes God will make the enemies of his people to know, and own,
that he has loved them, Rev. 3.9. He particularly applied him-
self to the men of Benjamin, those of his own tribe, on whom
he had the greatest influence, and whom he had drawn in to
appear for the house of Saul; he was the man that had deceived
•
them, and therefore he was concerned to undeceive them. Thus
ne multitude are as they are managed.
V David concludes the treaty with Abner; and he did wisely and
⭑
well therein; for, whatever induced Abner to it, it was a good
work to put an end to the war, and to settle the Lord's anointed
on the throne; and it was as lawful for David to make use of his
agency, as it is for a poor man to receive an alms from a Pharisee,
who gives it in pride and hypocrisy. Abner reported to David the
sense of the people, and the success of his communications with
them, v. 19. He came now, not, as at first, privately, but with
a retinue of twenty men, and David entertained them with a feast,
(v. 20.) in token of reconciliation and joy, and as a pledge of the
agreement between them: it was a feast upon a covenant, like that,
Gen. 26.30. If thine enemy hunger, feed him; but if he submit,
feast him. Abner, pleased with his entertainment, the prevention
of his fall with Saul's house, (which would have been inevitable,
if he had not taken this course,) and much more with the prospect
he had of preferment under David, undertakes, in a little time, to
perfect the revolution, and to bring all Israel into obedience to
David, v. 21. He tells David he shall reign over all that his heart
desired. He knew David's elevation took rise from God's appoint-
ment, yet he insinuates that it sprang from his own ambition and
desire of rule; thus (as bad men often do) he measured that good
man by himself. However, David and he parted very good friends,
and the affair between them was well settled. Thus it behoves all
who fear God, and keep his commandments, to avoid strife, even
with the wicked; to live at peace with all men, and to shew the
world that they are children of the light.
22. And, behold, the servants of David and
Joab came from pursuing a troop, and brought
in a great spoil with them: but Abner was not
with David in Hebron; for he had sent him away,
and he was gone in peace. 23. When Joab and
all the host that was with him were come, they told
Joab, saying, Abner the son of Ner came to the
king, and he hath sent him away, and he is gone
in peace. 24. Then Joab came to the king, and
said, What hast thou done? Behold, Abner came
unto thee; why is it that thou hast sent him away,
and he is quite gone? 25. Thou knowest Abner
the son of Ner, that he came to deceive thee, and
to know thy going out and thy coming in, and to
know all that thou doest. 26. And when Joab
was come out from David, he sent messengers after
Abner, which brought him again from the well of
Sirah; but David knew it not. 27. And when
Abner was returned to Hebron, Joab took him
aside in the gate to speak with him quietly, and
smote him there under the fifth rib, that he died,
for the blood of Asahel his brother. 28. And
afterward when David heard it, he said, I and my
kingdom are guiltless before the LORD for ever
from the blood of Abner the son of Ner: 29. Let
it rest on the head of Joab, and on all his father's
house; and let there not fail from the house of
Joab one that hath an issue, or that is a leper, or
that leaneth on a staff, or that falleth on the sword,
or that lacketh bread. 30. So Joab and Abishai
his brother slew Abner, because he had slain their
brother Asahel at Gibeon in the battle. 31. And
David said to Joab, and to all the people that were
with him, Rend your clothes, and gird you with
sackcloth, and mourn before Abner. And king
David himself followed the bier. 22. And they buried
Before Christ 1048.
David's Reflections on Abner's Murder.
II SAMUEL, III.
Abner in Hebron: and the king lifted up his voice,
and wept at the grave of Abner; and all the people
wept. 33. And the king lamented over Abner, and
said, Died Abner as a fool dieth? 34. Thy hands
were not bound, nor thy feet put into fetters:Cas a
man falleth before wicked men, so fellest thou. And
all the people wept again over him. 35. And when
all the people came to cause David to eat meat while
it was yet day, David sware, saying, So do God to
me, and more also, if I taste bread, or aught else, till
the sun be down. 36. And all the people took notice
of it, and it pleased them: as whatsoever the king
did pleased all the people. 37. For all the people
and all Israel understood that day that it was not
of the king to slay Abner the son of Ner. 38. And
the king said unto his servants, Know ye not that
there is a prince and a great man fallen this day in
Israel?
39. And I am this day weak, though
anointed king; and these men the sons of Zeruiah
be too hard for me: (the LORD shall reward the doer
of evil according to his wickedness.
We have here an account of the murder of Abner by Joab, and
David's deep resentment of it.
I. Joab very insolently fell foul upon David, for treating with
Abner. He happened to be abroad upon service, when Abner
was with David, pursuing a troop, either of Philistines, or of
Saul's party; but, upon his return, was informed that Abner was
just gone, (v. 22, 23.) and that a great many kind things had past
between David and him. He had all the reason in the world to
be satisfied of David's prudence, and to acquiesce in the measures
he took, knowing him to be a wise and good man himself, and
under a divine conduct in all his affairs; and yet, as if he had the
same sway in David's cause that Abner had in Ish-bosheth's, he
chides David, and reproaches him to his face, as impolitic;
(v. 24, 25.) What hast thou done? As if David were accountable to
him for what he did: "Why hast thou sent him away, when thou
mightest have made him a prisoner? He came as a spy, and will
certainly betray thee." I know not whether to wonder more,
that Joab had impudence enough to give such an affront to his
prince, or that David had patience enough to take it. He does,
in effect, call David a fool, when he tells him he knew Abner
came to deceive him, and yet he trusted him. We find no answer
that David gave him, not because he feared him, as Ish-bosheth
did Abner, (v.11.) but because he despised him, or because Joab
had not so much good manners as to stay for an answer.
II. He very treacherously sent for Abner back, and, under
colour of a private conference with him, barbarously killed him
with his own hand. That he made use of David's name, under
pretence of giving him some further instructions, is intimated in
that, but David knew it not, v.26. Abner, designing no harm,
feared none, but very innocently returned to Hebron, and, when
he found Joab waiting for him at the gate, turned aside with him
to speak with him privately, forgetting what he himself had said,
when he slew Asahel, How shall I hold up my face to Joab thy
brother? (ch.2.22.) and there Joab murdered him; (v.27.) and
it is intimated, (v.30.) that Abishai was privy to the design, and
was aiding and abetting, and would have come in to his brother's
assistance, if there had been occasion: he is therefore charged as
an accessary; Joab and Abishai slew Abner; though perhaps He
only knew it, who is privy to the thoughts and intents of men's
hearts.
betrayed him, under pretence of regard to God and Israel, but
controul; God will not therefore use so bad a man, though David
really from a principle of pride and revenge, and impatience of
might, in so good a work, as the uniting of Israel. Judgments are
prepared for such scorners as Abner was. But, 2. It is as certain
that Joab was unrighteous, and, in what he did, did wickedly.
David was a man after God's heart, but could not have those about
him, no not in places of the greatest trust, after his own heart.
Many a good prince, and a good master, has been forced to
employ bad men. (1.) Even the pretence for doing this was very
unjust. Abner had indeed slain his brother Asahel, and Joab and
Abishai pretended herein to be the avengers of his blood;
(v. 27, 30.) but Abner slew Asahel in an open war, wherein Abner
indeed had given the challenge, but Joab himself had accepted it,
and had slain many of Abner's friends; he did it likewise in his
own defence, and not till he had given him fair warning, (which
here shed the blood of war in peace, 1 Kings, 2.5. (2.) That
he would not and he did it with but Joab
which we have reason to think was at the bottom of Joab's enmity
to Abner, made it much worse. Joab was now general of David's
forces; but if Abner should come into his interest, he would
possibly be preferred before him, being a senior officer, and
more experienced in the art of war. This Joab was jealous of,
and could better bear the guilt of blood, than the thoughts of a
rival. (3.) He did it treacherously, and under pretence of
speaking peaceably to him, Deut. 27. 24. Had he chailenged
him, he had done like a soldier; but to assassinate him, was done
villanously, and like a coward. His words were softer than oil,
yet were they drawn swords, Ps. 55. 21. Thus he basely slew
Amasa, ch. 20.9, 10. (4.) The doing of it was a great affront
and injury to David, who was now in treaty with Abner, and Joah
knew it. Abner was now actually in his master's service, so that,
through his side, he struck at David himself. (5.) It was a great
aggravation of the murder, that he did it in the gate, openly and
avowedly, as one that was not ashamed, nor could blush. The
gate was the place of judgment and the place of concourse; so that
he did it in defiance of justice, both the just sentence of the
magistrates, and the just resentments of the crowd; as one that
neither feared God, nor regarded man, but thought himself
above all controul: and Hebron was a Levites' city, and a city
of refuge.
Now in this, 1. It is certain that the Lord was righteous. Abner
had maliciously, and against the convictions of his conscience,
opposed David; he had now basely deserted Ish-bosheth, and
III. David laid it deeply to heart, and many ways expressed his
detestation of this execrable villany.
1. He washed his hands from the guilt of Abner's blood. Lest
any should suspect that Joab had some secret intimation from
David to do as he did, (and the rather, because he went so long
unpunished,) he here solemnly appeals to God concerning his
innocency; I and my kingdom are guiltless (and my kingdom is so,
because I am so) before the Lord for ever, v. 28. It is a comfort
to be able to say, when any bad thing is done, that we had
no hand in it; We have not shed this blood, Deut. 21.7. However
we may be censured or suspected, our hearts shall not reproach
us.
2. He entailed the curse for it upon Joab and his family; (v. 29.)
“Let it rest on the head of Joab; let the blood cry against him,
and let divine vengeance follow him. Let the iniquity be visited
upon his children, and children's children, in some hereditary
disease or other." The longer the punishment is delayed, the
longer let it last when it does come. Let his posterity be
stigmatized, blemished with an issue, or a leprosy, which will
shut them out from society; let them be beggars, or cripples, or
come to some untimely end, that it may be said, "Here is one of
Joab's race. This intimates that the guilt of blood brings a
curse upon families; if men do not avenge it, God will, and will
lay up the iniquity for the children. But, methinks, a resolutc
punishment of the murderer himself would better have become
David, than this passionate imprecation of God's judgments upon
his posterity.
3. He called upon all about him, even Joab himself, to famen'
the death of Abner; (v. 31.) Rend your clothes, and mourn befor
Before Christ 1048.
II SAMUEL, III, IV.
Ish-bosheth slain by his Servants.
•
Abner fails not before just men, by a judicial
sentence, but as a man, an innocent man, falleth before wicked
men, thieves and robbers, so fellest thou." Died Abner as Nabal
died? So the Seventy read it. Nabal died as he lived, like
himself, like a sot; but Abner's fate was such as might have been
Abner did not
the fate of the wisest and best man in the world.
throw away his life as Asahel did, who wilfully ran upon the spear,
after fair warning, but he was struck by surprise. Note, It is a sad
thing to die like a fool, as they do, that any way shorten their owu
days, and much more they that make no provision for another
world.
5. He fasted all that day, and would by no means be persuaded
to eat any thing till night, v. 35. It was then the custom of great
mourners, to refrain for the time from bodily refreshments,
as ch. 1. 12. 1 Sam. 31.13. How incongruous is it then to turn
the house of mourning into a house of feasting! The respect
which David paid to Abner was very pleasing to the people, and
satisfied them that he was not, in the least, accessary to the
murder; (v. 36, 37.) he was solicitous to avoid the suspicion, lest
Joab's villany should have made him odions, as that of Simeon
and Levi did Jacob, Gen. 34. 30. On this occasion it is said,
Whatever the king did, pleased all the people. Which bespeaks,
(1.) His good affection to them; he studied to please them in
every thing, and carefully avoided what might be disobliging.
(2.) Their good opinion of him; they thought every thing he did
well done; such a mutual willingness to please, and easiness to be
pleased, will make every relation comfortable.
6. He bewailed it that he could not, with safety, do justice on
the murderers, v. 39. He was weak, his kingdom newly planted,
and a little shake would overthrow it; Joab's family had a great
interest, were bold and daring, and to make them his enemies now
might be of bad consequence. These sons of Zeruiah were too
hard for him, too big for the law to take hold of; and therefore,
though by man, by the magistrate, the blood of a murderer should
be shed, (Gen. 9.6.) David bears the sword in vain, and contents
himself, as a private person, to leave them to the judgment of God;
The Lord shall reward the doer of evil according to his wickedness,
Now this is a diminution, (1.) To David's greatness; he is
anointed king, and yet is kept in awe by his own subjects, and
some of them are too hard for him. Who would be fond of power,
when a man may have the name of it, and must be accountable
for it, and yet be hampered in the use of it? (2.) To David's
goodness; he ought to have done his duty, and trusted God with
the issue. Fiat justitia, ruat cœlum-Let justice be done, though
the heavens should fall asunder. If the law had had its course
against Joab, perhaps the murder of Ish-bosheth, Amnon, and
others, had been prevented. It was carnal policy and cruel pity
that spared Joab. Righteousness supports the throne, and will
never shake it. Yet it was only a reprieve that David gave
to Joab; on his death-bed, he left it to Solomon (who could the
better wield the sword of justice, because he had no occasion to
draw the sword of war) to avenge the blood of Abner. Evil
pursues sinners, and will overtake them at last. David preferred
Abner's son Jaasiel, 1 Chron. 27.21.
Abner; that is, before the hearse of Abner, as Abraham is said to || malefactor's are.
mourn before his dead; (Gen. 23. 2, 3.) and he gives a reason why
they should attend his funeral with sincere and solenin mourning,
(v. 38.) because there is a prince and a great man fallen this day
in Israel. His alliance to Saul, his place as general, his interest,
and the great services he had formerly done, were enough to
denominate him a prince and a great man. When he could not
call him a saint and a good man, he said nothing of that, but
what was true he gave him the praise of, though he had been his
enemy, that he was a prince and a great man; such a man fallen
in Israel, and fallen this day, just when he was doing the best
deed he ever did in his life; this day, when he was likely to be so
serviceable to the public peace and welfare, and could so ill be
spared.
(1.) Let them all lament it. The humbling change death puts
all men under, is to be lamented, especially as affecting princes
and great men. Alas, alas, (alluding to Rev. 18.10.) how mean,
how little, are they made by death, who made themselves the terror
of the mighty in the land of the living! But we are especially
obliged to lament the fall of useful men in the midst of their
usefulness, and when there is most need of them. A public loss
must be every man's grief, for every man shares in it. Thus
David took care that honour should be done to the memory of a
man of merit, to animate others.
||
(2.) Let Joab, in a particular manner, lament it, which he has
less at heart, but more reason to do, than any of them. If he
could be brought to do it sincerely, it would be an expression of
repentance for his sin in slaying him. If he did it in show only,
as it is likely he did, yet it was a sort of penance imposed upon
him, and a present commutation of the punishment. If he do not
as yet expiate the murder with his blood, let him do something
towards it with tears. This, perhaps, Joab submitted to with no
great reluctancy, now he had gained his point. Now that he is on
the bier, no matter in what pomp he lies, Sit divus, modo non
Bit vivus-Let him be canonized, so that he be but killed.
4. David himself followed the corpse as chief mourner, and
made a funeral oration at the grave. He attended the bier, (v. 31.)
and wept at the grave, v. 32. Though Abner had been his enemy,
and might possibly have proved no fast friend, yet, because he had
been a man of bravery in the field, and might have done service
in the public counsels at this critical juncture, all former quarrels
are forgotten, and David is the true mourner for his fall. What
he said over the grave, fetched fresh floods of tears from the eyes
of all that were present, when they thought they had already paid
the debt in full, v. 33, 34. Died Abner as a fool dieth? (1.) He
speaks as one vexed that Abner was fooled out of his life; that so
great a man as he, so famed for conduct and courage, should be
imposed upon by a colour of friendship, slain by surprise, and so,
died as a fool dies. The wisest and stoutest of men have no fence
against treachery To see Abner, who thought himself the main
hinge on which the great affairs of Israel turned, so considerable
as, himself, to be able to turn the scale of a trembling government,
his head full of great projects, and great prospects, to see him
made a fool of by a base rival, and falling, on a sudden, a sacrifice
to his ambition and jealousy-this stains the pride of all glory,
und would put one out of conceit with worldly grandeur; Put not
your trust in princes, Ps. 146.3, 4. And let us therefore make
hat sure which we cannot be fooled out of. A man may have his
life, and all that is dear to him, taken from him, and not be able
to prevent it with all his wisdom, care, and integrity; but there is
that which no thief can break through to steal. See here how
much more
to God's providence, than to our own
|
prudence, for the continuance of our lives and comforts. Were it AND when Saul's son heard that Abner was
1.
not for the hold God has of the consciences of bad men, how soon
would the weak and innocent become an easy prey to the strong
and merciless, and the wisest die as fools! Or, (2.) He speaks as
one maintaining that Abner did not fool himself out of his life.
"Died Abner as a fool dies? No, he did not, not as a criminal, a
traitor or felon, that forfeits his life into the hands of public justice;
his hands were not pinioned, or his feet fettered, as those of a
dead in Hebron, his hands were feeble, and
all the Israelites were troubled. 2. And Saul's son
had two men that were captains of bands: the name
of the one was Baanah, and the name of the other
Rechab, the sons of Rimmon a Beerothite, of the
children of Benjamin: (for Beeroth also was reckon
CHAP. IV.
When Abner was slain, David was at a loss for a friend to perfect the reduction
of those tribes that were yet in Ish-bosheth's interest; which way to adopt for
the accomplishment of it, he could not tell; but here Providence brings it about
by the removal of Ish-bosheth. 1. Two of his own servants slew him, and
brought his head to David, v.1..8. 11. David, instead of rewarding them,
put them to death for what they had done, v. 9..12.
&
Before Christ 1048.
II SAMUEL, IV.
Ish-bosheth's Murderers punished
at noon.
ed to Benjamin: 3. And the Beerothites fled to employed under him; so much the more base and treacherous was
it in them to do him a mischief. They were Benjamites, of his
Gittaim, and were sojourners there until this day.)
own tribe. They were of the city of Beeroth; for some reason
4. And Jonathan, Saul's son, had a son that was which we cannot now account for, care is here taken to let
lame of his feet. He was five years old when the us know (in a parenthesis) that the city belonged to the lot of
tidings came of Saul and Jonathan out of Jezreel, Benjamin; (so we find, Josh. 18.25.) but that the inhabitants,
and his nurse took him up, and fled: and it came to upon some occasion or other, perhaps upon the death of Saul,
retired to Gittaim, another city which lay not far off in the same
pass, as she made haste to flee, that he fell, and tribe, but was better fortified by nature, being situate (if we may
became lame. And his name was Mephibosheth. depend upon Mr. Fuller's map) between the two rocks Bozez and
E. And the sons of Rimmon the Beerothite, Rechab Seneh; there the Beerothites were when this was written, and,
and Baanah, went, and came about the heat of the probably, took root there, and never returned to Beeroth again,
which made Beeroth, that had been one of the cities of the
day to the house of Ish-bosheth, who lay on a bed Gibeonites, (Josh. 9.17.) to be forgotten, and Gittaim to be
6. And they came thither into the midst famous long after, as we find, Neh. 11.33.
of the house, as though they would have fetched
wheat; and they smote him under the fifth rib: and
Rechab and Baanah his brother escaped. 7. For
when they came into the house, he lay on his bed
in his bed-chamber, and they smote him, and slew
him, and beheaded him, and took his head, and gat
them away through the plain all night. 8. And they
brought the head of Ish-bosheth unto David to
Hebron, and said to the king, Behold the head of
Ish-bosheth the son of Saul thine enemy, which
sought thy life; and the LORD hath avenged my
lord the king this day of Saul, and of his seed.
2. How the murder was committed, v.5..7. See here, (1.)
The slothfulness of Ish-bosheth. He lay upon his bed at noon; it
does not appear that the country was at any time of the year
so hot, as to oblige the inhabitants to retire at noon, as we are
told they do in Spain in the heat of summer: but Ish-bosheth was
a sluggish man, loved his case, and hated business: and when he
in the field, or at the head of his counsels in a treaty with David,
should have been, at this critical juncture, at the head of his forces
he was lying upon his bed, and sleeping, for his hands were feeble,
(v. 1.) and so were his head and heart. (When those difficulties
dispirit us, which should rather invigorate us, and sharpen our
endeavours, we betray both our crowns and lives. Love not sleep,
lest thou come to poverty and ruin. The idle soul is an easy prey
to the destroyer (2.) The treachery of Baanah and Rechab.
They came into the house, under pretence of fetching wheat for
the victualling of their regiments; and such was the plainness of
those times, that the king's corn-chamber, and his bed-chamber,
lay near together, which gave them an opportunity, when they
were fetching wheat, to murder him as he lay on the bed. We
know not when and where death will meet us: when we lie down
to sleep, we are not sure but that we may sleep the sleep of death
before we awake; nor do we know from what unsuspected hand
Ish-bosheth's own men, who should have
a stroke may come.
away.
protected his life, took it
Here is,
I. The weakness of Saul's house; still it grew weaker and
weaker. 1. As for Ish-bosheth, who was in possession of the
throne, his hands were feeble; (v.1.) all the strength they ever
had,was from Abner's support, and now, that he was dead, he had
no spirit left in him. Though Abner had, in a passion, deserted
his interest, yet he hoped, by his means, to have made good terms
with David; but now even that hope fails him, and he sees himself
forsaken by his friends, and at the mercy of his enemies. All the
Israelites that adhered to him were troubled, and at a loss what
3. The murderers triumph in what they had done. As if they
to do, whether to proceed in their treaty with David or no. 2. As had performed some very glorious action, and the doing of it for
for Mephibosheth, who, in the right of his father Jonathan, had David's advantage was enough not only to justify it, but to sanctify
a prior title, his feet were lame, and he was unfit for any it, they make a present of Ish-bosheth's head to David; (v.8.)
service, v. 4. He was but five years old when his father and Behold the head of thine enemy; than which they thought nothing
grandfather were killed; his nurse, hearing of the Philistines' could be more acceptable to him: yea, and they make themselves
victory, was apprehensive that, in pursuit of it, they would imme-instruments of God's justice, ministers to bear his sword, though
diately send a party to Saul's house, to cut off all that pertained to they had no commission; The Lord hath avenged thee this day of
it, and would especially aim at her young master, who was now
Saul, and of his seed. Not that they had any regard either to
next heir to the crown. Under the apprehension of this, she fled God, or David's honour; they aimed at nothing but to make their
with the child in her arms, to secure it either in some secret place own fortunes, (as we say,) and to get preferment in David's court;
where he could not be found, or in some strange place where he but, to ingratiate themselves with him, they pretend a concern for
could not be come at; and, making more haste than good speed, his life, a conviction of his title, and a zealous desire to see him in
she fell with the child, and by the fall some bone was broken or full possession of the throne. Jehu pretended zeal for the Lord
put out, and not well set, so that he was lame of it as long of hosts, when an ambition to set up himself and his own family was
as he lived, and unfit either for court or camp. See what the spring of his actions.
sad accidents children are liable to in their infancy, the effect of
which may be felt by them, to their great uneasiness, all their
days: even the children of princes and great men, the children of
good men, for such a one Jonathan was, children that are
well tended, and have nurses of their own to take care of them,
yet are not always safe. What reason have we to be thankful to
God for the preservation of our limbs and senses to us, through
the many perils of the weak and helpless state of infancy, and to
own his goodness in giving his angels a charge concerning us, to
bear us up in their arms, out of which there is no danger of
falling, Ps.91.12.
N
II. The murder of Saul's son: we are here told,
1. Who were the murderers, Baanah and Rechab, v.2,3.
They were own brothers, as Simeon and Levi, and partners in
iniquity. They were, or had been, Ish-bosheth's own servants,
9. And David answered Rechab and Baanah his
brother, the sons of Rimmon the Beerothite, and
said unto them, As(the LORD liveth, who hath
redeemed my soul out of all adversity 10. When
one told me, saying, Behold, Saul is dead, thinking
to have brought good tidings, I took hold of him,
and slew him in Ziklag, who thought that I would
have given him a reward for his tidings: 11. How
much more, when wicked men have slain a righteous
person in his own house upon his bed? shall I not
therefore now require his blood of your hand, and
J
Before Christ 1048.
David King over all Israel,
II SAMUEL, IV, V.
take you away from the earth? 12. And David altogether such a one as themselves; one that cared not what
commanded his young men, and they slew them, blood he waded through to the crown.
and cut off their hands and their feet, and hanged
them up over the pool in Hebron. But they took
the head of Ish-bosheth, and buried it in the
sepulchre of Abner in Hebron.
to law, and their hands and feet were hung up; not their whole
II. Execution done. The murderers were put to death according
bodies, the law forbade that, but only their hands and feet, is
terrorem-to frighten others, and to be monuments of David's
justice, to make that to be taken notice of, which would recommend
him to the esteem of the people, as a man fit to rule, and that
aimed not at his own preferment, nor had any enmity to the house
of Saul, but only, and sincerely, designed the public welfare. But
what a confusion was this to the two murderers! What a horrid
disappointment! And such they will meet with, who think to
serve the interests of the Son of David by any immoral practices,
by war and persecution, fraud and rapine; who, under colour of
religion, murder princes, break solemn contracts, lay countries
waste, hate their brethren, and cast them out, and say, Let the
Lord be glorified; kill them, and think they do God good service.
However men may canonize such methods of serving the church
and the catholic cause, Christ will let them know, another day,
that Christianity was not intended to destroy humanity; and they,
who thus think to merit heaven, shall not escape the damnation of
hell.
||
We have here justice done upon the murderers of Ish-bosheth.
I. Sentence past upon them. There needed no evidence, their
own tongues witnessed against them, and were so far from denying
the fact, that they gloried in it; David therefore shews them the
heinousness of the crime, and that blood called for blood from his
hand, who was now the chief magistrate, and was, by office, the
avenger of blood. And, perhaps, he was the more vigorous in
the prosecution, because, for reasons of state, he had spared Joab.
“Shall I not require the blood of the slain at the hand of the||
slayers, and since they cannot make restitution, take their's
instead of it?" Observe, 1. How he aggravates the crime, v.11.
Ish-bosheth was a righteous person: he had done them no wrong,
uor designed them any. As to himself, David was satisfied that
what opposition he gave him, was not from malice, but mistake,
from an idea he had of his own title to the crown, and the
influence of others upon him, who urged him to put in for it.
Note Charity teaches us to make the best, not only of our friends,
but of our enemies, and to think those may be righteous persons,
who yet, in some instances, do us wrong. I must not presently
judge a man a bad man, because I think him so to me. David
owns Ish-bosheth an honest man, though he had created him a
deal of trouble unjustly. The manner of it much aggravated the
crime. To slay him in his own house, which should have been
his castle, and upon his bed, when he was in no capacity of
making any opposition; this is treacherous and barbarous, and all
that is base, and that which every man's heart will rise with
indignation at the thought of, that is not perfectly lost to all
honour and humanity. Assassinating is confessedly the most
odious and villanous way of murdering. Cursed is he that
smiteth his neighbour secretly. 2. He quotes a precedent; (v. 10.)
he had put him to death who had brought him the tidings of the
death of Saul, because he thought it would be good tidings to
David. Nothing is here said of that Amalekite's helping Saul to
kill himself, only of his bringing the tidings of it: by which it should
seem that the story he told was, upon inquiry, found to be false,
and that he lied against his own (says
head. <<
David,)
"did I treat him as a criminal, and not a favourite," (as he
expected,) “who brought me Saul's crown, and shall they be held
guiltless, that bring me Ish-bosheth's head?" 3. He ratifies the
sentence with an oath; (v.9.) As the Lord liveth, who hath
redeemed my soul out of all adversity. He expresses himself thus
resolutely, to prevent the making of any intercession for the
criminals by those about him; and thus piously, to intimate that
his dependence was upon God for the putting of him in possession
of the promised throne, and that he would not be beholden to any
man to help him to it, by any indirect or unlawful practices.
God had redeemed him from all adversity hitherto, helped him
ver many a difficulty, and through many a danger, and therefore
he would depend upon him to crown and complete his own work.
He speaks of his redemption from all adversity, as a thing done,
though he had many a storm yet before him, because he knew that
he who had delivered would deliver. Hereupon, he signs a
warrant for the execution of these men, v. 12. This may seem
severe, when they intended him a kindness in what they did; but,
(1.) He would thus shew his detestation of
detestation of the villany.
When he heard that the Lord smote Nabal, he gave thanks,
( î. Sam. 25. 38, 39.) for he is the God to whom vengeance
belongeth; but if wicked men smite Ish-bosheth, they deserve to
die, for taking God's work out of his hand. (2.) He would thus
shew his resentment of the great affront they put upon him,
in expecting that he should patronise and reward it; they could ||
carcely have done him a greater injury, than thus to think him
CHAP. V.
How far Abner's deserting the house of Saul, his murder, and the murder of
Ish-bosheth, might contribute to the perfecting of the revolution, and the
establishing of David king over all Israel, does not appeur; but, it should
seem, that happy change followed presently thereupon, which in this chapter
we have an account of. Here is, I. David anointed king by all the tribes,
II. Making himself master of the strong-hold of Zion, v. 6..10.
III. Building himself a house, and strengthening himself in his kingdom.
v. 11, 12. IV. His children that were born after this, v. 13..16. V. Hu
victories over the Philistines, v. 17..25.
v.1..5.
1.
THE
1.THEN came all the tribes of Israel to David
unto Hebron, and spake, saying, Behold,
we are thy bone and thy flesh. 2. Also in time
past, when Saul was king over us, thou wast he
that leddest out and broughtest in Israel: and the
LORD said to thee, Thou shalt feed my people.
Israel, and thou shalt be a captain over Israel.
3. So all the elders of Israel came to the king to
Hebron; and king David made a league with them
in Hebron before the LORD: and they anointed
David king over Israel. 4. David was thirty years
old when he began to reign, and he reigned forty
years. 5. In Hebron he reigned over Judah seven
years and six months: and in Jerusalem he reigned
thirty and three years over all Israel and Judah.
Here is,
I. The humble address of all the tribes to David, beseeching him
to take upon him the government, (for they were now as sheep
having no shepherd,) and owning him for their king. Though
David might by no means approve the murder of Ish-bosheth, yet
he might improve the advantages he gained thereby, and accept
the applications made to him thereupon. Judah had submitted ic
David as their king, above seven years ago, and their ease and
happiness, under his administration, encouraged the rest of the
tribes to make their court to him. What numbers came from each
tribe, with what zeal and sincerity they came, and how they
were entertained for three days at Hebron, when they were all of
one heart to make David king, we have a full account, 1 Chron.
12.23..40. Here we have only the heads of their address,
containing the grounds they went upon in making David king.
1. Their relation to him was some inducement. "We are thy bone,
and thy flesh, v.1. Not only thou art our bone, and our flesh, not
a stranger, unqualified by the law to be king, (Deut. 17. 15.) bui
Before Christ 1047.
David takes Mount Zion.
II SAMUEL, V.
we are thine;" that is, "we know that thou considerest us thy
bone and flesh, and hast a tender concern for us, as a man has
We are
for his own body, which Saul and his house had not.
thy bone and thy flesh, and therefore thou wilt be as glad as we If Salem, the place which Melchizedek was king of, was Jeru-
shall be, to put an end to this long civil war; and thou wilt take salem, (as seems probable from Ps. 76.2.) it was famous in
pity on us, protect us, and do thine utmost for our welfare." Abraham's time; Joshua, in his time, found it the chief city of
Those who take Christ for their King, may thus plead with him, the south part of Canaan, Josh. 10.1..3. It fell to Benjamin's
"We are thy bone and thy flesh; thou hast made thyself in all || lot, (Josh. 18. 28.) but joined close to Judah's, Josh. 15.8. The
things like unto thy brethren, (Heb. 2.17.) therefore be thou our children of Judah had taken it, (Judg. 1.8.) but the children
Ruler, and let this ruin be under thy hand," Isa. 3. 6. 2. His of Benjamin suffered the Jebusites to dwell among them,
former good services to the public were a further inducement; || (Judg. 1. 21.) and they grew so upon them, that it became a city
(v. 2.) "When Saul was king, he was but the cipher, thou wast of Jebusites, Judg. 19.11. Now the very first exploit David did,
the figure, thou wast he that leddest out Israel to battle, and after he was anointed king over all Israel, was, to gain Jerusalem
broughtest them in in triumph; and therefore who so fit now to out of the hand of the Jebusites, which, because it belonged to
fill the vacant throne?" He that is faithful in a little deserves to Benjamin, he could not well attempt, till that tribe, which long
be intrusted with more. Former good offices done for us should adhered to Saul's house, (1 Chron. 12. 29.) submitted to him.
be gratefully remembered by us, when there is occasion. 3. The Here we have,
divine appointment was the greatest inducement of all. The Lord
said, Thou shalt feed my people Israel; that is, thou shalt rule
them; for princes are to feed their people as shepherds, in every
thing consulting the subjects' benefit; feeding them, and not
fleecing them. "And thou shalt be not only a king to govern in
peace, but a captain to preside in war, and be exposed to all the
toils and perils of the camp." Since God has said so, now at length,
when need drives them to it, they are persuaded to say so too.
CC
||
II. The public and solemn inauguration of David, v. 3. A con-
vention of the states was called, all the elders of Israel came to
him; the contract was settled, the pacta convento-covenants
sworn to, and subscribed on both sides; he obliged himself to
protect them as their judge in peace, and captain in war; and
they obliged themselves to obey him; he made a league with them,
to which God was a Witness; it was before the Lord. Hereupon
he was, the third time, anointed king. His advances were gradual, ||
that his faith might be tried, and that he might gain experience.
And thus his kingdom typified that of the Messiah, which was to
come to its height by degrees; for we see not yet all things put
under him, (Heb. 2. 8.) but we shall see it, 1 Cor. 15. 25.
I. The Jebusites' defiance of David, and his forces. They said,
Except thou take away the blind and lame, thou shalt not come in
hither, v. 6. They sent David this provoking message, because,
as it is said afterward, on another occasion, they could not believe
that ever an enemy should enter into the gates of Jerusalem,
Lam. 4. 12. They confided, either, 1. In the protection of their
gods, which David, in contempt, had called the blind and the lame,
for they have eyes and see not, feet and walk not;
But," say
they, "these are the guardians of our city, and except thou take
those away, (which thou canst never do,) thou wilt not come in
thither." Some think they were constellated images of brass, set
up in the recess of the fort, and intrusted with the custody of the
place. They call their idols their Mauzzim, or strong holds,
(Dan. 11. 38.) and as such relied on them; the name of the Lord
is our strong tower, and his arm is strong, his eyes piercing. Or,
2. In the strength of their fortifications, which they thought were
made so impregnable by nature or art, or both, that the blind and
the lame were sufficient to defend them against the most powerful
assailant. The strong-hold of Zion they especially depended on,
as that which could not be forced. Probably, they set blind and
lame people, invalids or maimed soldiers, to make their appearance
upon the walls, in scorn of David and his men, judging them an
equal match for him. Though there remain but wounded men
among them, yet they should serve to beat back the besiegers,
Compare Jer. 37. 10. Note The enemies of God's people are
often very confident of their own strength, and most secure when
their day to fall draws nigh
|
III. A general account of his reign and age. He was thirty years
old when he began to reign, upon the death of Saul, v.4. At
that age, the Levites were at first appointed to begin their minis-
tration, Numb. 4. 3. About that age, the Son of David entered
upon his public ministry, Luke, 3. 23. Then men come to their
full maturity of strength and judgment. He reigned, in all, forty
years and six months; of which, seven years and a half in Hebron,
and thirty-three years in Jerusalem, v.5. Hebron had been
famous; (Josh.14.15.) it was a priests' city, but Jerusalem was
to be more so, and to be the holy city. Great kings affected to
raise cities of their own, (Gen. 10.11.-36. 32..35.) David did
so, and Jerusalem was it; the city of David. It is a name famous
to the end of the Bible, (Rev. 21.) where we read of a new
Jerusalem.
and grew great. and the LORD God of hosts was
with him.
6. And the king and his men went to Jerusalem
unto the Jebusites, the inhabitants of the land:
which spake unto David, saying, Except thou take
away the blind and the lame, thou shalt not come
in hither thinking, David cannot come in hither.
7. Nevertheless David took the strong hold of
Zion: the same is the city of David. 8. And David
said on that day, Whosoever getteth up to the
gutter, and smiteth the Jebusites, and the lame
and the blind, that are hated of David's soul, he
shall be chief and captain. Wherefore they said,
The blind and the fame shall not come into the
house. 9. So David dwelt in the fort, and called
it the city of David. And David built round about
from Millo and inward. 10. And David went on,
►
II. David's success against the Jebusites. Their pride and
insolence, instead of daunting him, animated him, and when he
made a general assult, he gave this order to his men,
"He that
smiteth the Jebusites, let him also throw down in the ditch, or
gutter, the lame and the blind, which are set upon the wall to
affront us and our God." It is probable they had spoken blas-
phemous things, and were therefore hated of David's soul. Thus
which speaks only of smiting the Jebusites, but nothing of the
v. 8. may be read; we fetch our reading of it from 1 Chron. 11. 6.
blind and the lame. The Jebusites had said, that if these images
of their's did not protect them, the blind and the lame should not
come into the house, that is, they would never again trust their
palladium, (so Mr. Gregory understands it,) nor pay the respect
fort, said so too, that these images, which could not protect their
they had paid to their images; and David, having gained the
worshippers, should never have any place there more.
III. His fixing his royal seat in Zion; he himself dwelt in the
fort, (the strength whereof, which had given him opposition, and
houses round about for his attendants and guards, (v.9.) from
was a terror to him, now contributed to his safety, and he built
Millo (the town-hall, or state-house) and inward. He proceeded
and prospered in all he set his hand to; grew great in honour,
strength, and wealth; more and more honourable in the eyes of
his subjects, and formidable in the eyes of his enemies; for the
of hosts was with him. God has all creatures at his
command, makes what use he pleases of them, and serves his
Before Christ 1046.
David defeats the Philistines.
II SAMUEL, V.

own purposes by them; and he was with him, to direct, preserve,
and prosper him those that have the Lord of hosts for them,
need not fear what hosts of men or devils can do against them.
Those who grow great, must ascribe it to the presence of God with
them, and give him the glory of it.The church is called Zion,
and the city of the living God; the Jebusites, Christ's enemies,
must first be conquered and dispossessed, the blind and the lame
taken away, and then Christ divides the spoil, sets up his throne
there, and makes it his residence by the Spirit.
11. And Hiram king of Tyre sent messengers
to David, and cedar-trees, and carpenters, and
masons: and they built David an house. 12. And
David perceived that the LORD had established
him king over Israel, and that he had exalted his
kingdom for his people Israel's sake. 13. And
David took him more concubines and wives out of
Jerusalem, after he was come from Hebron: and
there were yet sons and daughters born to David.
14. And these be the names of those that were
born unto him in Jerusalem; Shammuah, and
Shobab, and Nathan, and Solomon, 15. Ibhar also,
and Elishua, and Nepheg, and Japhia, 16. And
Elishama, and Eliada, and Eliphalet.
were born to him after he came to Jerusalem are here mentioned
together; eleven in all; beside the six that were born to him
before in Hebron, ch. 3.2..5. There the mothers are mentioned,
rot here; only, in general, that he took more concubines and
wives, v. 13. Shall we praise him for this? We praise him not;
we justify him not; nor can scarce excuse him. The bad example
of the patriarchs might make him think there was no harm in it,
and he might hope it would strengthen his interest, by multiplying
his alliances, and increasing the royal family. Happy is the man
that has his quiver full of these arrows. But one vine by the side
sea, branches to the rivers. Adam, by one wife, peopled the
of the house, with the blessing of God, may send boughs to the
world, and Noah repeopled it. David had many wives, and yet
that did not keep him from coveting his neighbour's wife, and
defiling her; for men that have once broken the fence, will wan-
der endlessly. Of David's concubines, see 2 Sam. 15. 16.-16. 22.
-19.3. Of his son, see 1 Chron. 3.5.
Here is,
I. David's house built, a royal palace, fit for the reception of
the court he kept, and the homage that was made to him, v. 11.
The Jews were husbandmen and shepherds, and did not much
addict themselves either to merchandise or manufactures; and
therefore Hiram, king of Tyre, a wealthy prince, when he sent to
congratulate David on his accession to the throne, offered him
workmen to build him a house: David thankfully accepted the
offer, and Hiram's workmen built David a house to his mind.
Many have excelled in arts and sciences, who were strangers to
the covenants of promise; yet David's house was never the worse,
nor the less fit to be dedicated to God, for its being built by the
sons of the stranger: it is prophesied of the gospel-church, The
sons of the strangers shall build up thy wall, and their kings shall
minister unto thee, Isa. 60.10.
17. But when the Philistines heard that they had
anointed David king over Israel, all the Philistines
came up to seek David; and David heard of it,
and went down to the hold. 18. The Philistines
also came and spread themselves in the valley of
Rephaim. 19. And David inquired of the LORD,
saying, Shall I go up to the Philistines? wilt thou
deliver them into mine hand? And the LORD said
unto David, Go up: for I will doubtless deliver
the Philistines into thine hand. 20. And David
came to Baal-perazim, and David smote them there,
and said, The LORD hath broken forth upon mine
enemies before me, as the breach of waters.
Therefore he called the name of that place Baal-
perazim. 21. And there they left their images, and
David and his men burned thera. 22. And the
Philistines came up yet again, and spread them-
selves in the valley of Rephaim. 23. And when
David inquired of the LORD, he said, Thou shalt
not go up; but fetch a compass behind them, and
come upon them over against the mulberry-trees.
24. And let it be, when thou hearest the sound of
a going in the tops of the mulberry-trees, that then
thou shalt bestir thyself for then shall the LORD
go out before thee, to smite the host of the
Philistines. 25. And David did so, as the LORD
had commanded him; and smote the Philistines
from Geba until thou come to Gazer.
This
II. David's government rooted and built up, v.12. 1. His
kingdom was established; there was nothing to shake it, none to
disturb his possession, or question his title. He that made him
king established him, because he was to be a type of Christ, with
whom God's hand should be established, and his covenant stand
fast, P's. 89.21..28. Saul was made king, but not established;
o Adam in innocency. David was established king, so is the Son
of David, and all who, through him, are made to our God kings
and priests. 2. It was exalted in the eyes both of its friends and
enemies: never had the nation of Israel looked so great or made
such a figure, as it began now to do. Thus it is promised of
Christ, that he shall be higher than the kings of the earth, Ps. 89.27.
God has highly exalted him, Phil. 2. 9. 3. David perceived it, by
the wonderful concurrence of providences to his establishment
and advancement. By this I know that thou favourest me, Ps.41.11.
Many have the favour and love of God, and do not perceive it,
and so want the comfort of it; but to be exalted to that, and
established in it, and to perceive it, is happiness enough. 4. He
owned that it was for his people Israel's sake; that God had done
great things for him; that he might be a blessing to them, and I. In both these actions, the Philistines were the aggressors,
iley might be happy under his administration. God did not make stirred first toward their own destruction, and pulled it on their
Israel his subjects for his sake, that he might be great, and rich, own heads. 1. In the former, they came up to seek David, v.
and absolute; but he made him their king for their sake, that he because they heard that he was anointed king over Israel. He that
might lead, and guide, and protect them. Kings are ministers of under Saul had slain his ten thousands, what would he do when
God to their people for good, Rom. 13.4.
he himself came to be king! They therefore thought it was true
III. David's family multiplied and increased. All the sons that || to look about them, and try to crush his government in its infancy,
The particular service which David was raised up for, was, to
save Israel out of the hand of the Philistines, ch. 3. 18.
therefore Divine Providence, in the first place, gives him an
opportunity of accomplishing. Two great victories obtained over
the Philistines we have here an account of, by which David not
only balanced the disgrace, and retrieved the loss, Israel had sus-
tained in the battle wherein Saul was slain, but went far toward
the total subduing of those vexatious neighbours, the last remains
of the devoted nations.
.17.
ނ،
Before Christ 1046.
II SAMUEL, V, VI.
David defeats the Phil stines.
"
ì
before it was well settled. Their success against Saul, sme
years ago, perhaps encouraged them to make this attack
upon David; but they considered not that David had that pre-
sence of God with him, which Saul had forfeited and lost. The
kingdom of the Messiah, as soon as ever it was set up in the
world, was thus vigorously attacked by the powers of darkness,
who, with the combined force both of Jews and Gentiles, made
head against it: the heathen raged, and the kings of the earth
set themselves to oppose it; but all in vain, Ps. 2.1, &c. The
destruction will turn, as this here did, upon Satan's own king-
dom. They took counsel together, but were broken in pieces,
Isa. 8.9, 10. 2. In the latter, they came up yet again, hoping
to recover what they had lost in the former engagement, and
their hearts being hardened to their destruction, v. 22. 3. In
both, they spread themselves in the valley of Rephaim, which
Jay very near Jerusalem: that city they hoped to make them-
selves masters of, before David had completed the fortifications
of it. Jerusalem, from its infancy, has been aimed at, and
struck at, with a particular enmity. Their spreading themselves,
intimates that they were very numerous, and that they made
a very formidable appearance. We read of the church's enemies
going upon the breadth of the earth; (Rev. 20.9.) but the
further they spread themselves, the fairer mark they are to God's
arrows.
IV. In the latter of these engagements, God gave David some
sensible tokens of his presence with him, bade him not fall upon
them directly, as he had done before, but fetch a compass behind
them, v.23. 1. God appoints him to draw back, as Israel stood
still, to see the salvation of the Lord. 2. He promised him to
charge the enemy himself, by an invisible host of angels, v. 24.
II. In both, David, though forward enough to go forth against Thou shalt hear the sound of a going, like the march of an army
them, (for, as soon as he heard it, he went down to the hold, to in the air, upon the tops of the mulberry-trees. Angels tread
secure some important and advantageous post, v. 17.) yet he en- light, and he that can walk upon the clouds, can, when he pleases,
tered not upon action till he had inquired of the Lord by the walk on the tops of trees, or, (as Bishop Patrick understands it,)
breast-plate of judgment, (v. 19.) and again, v. 23. His inquiry at the head of the mulberry-trees; that is, of the wood, or hedge-
was twofold. 1. Concerning his duty; "Shall I go up? Shall row, of those trees. "And by that sign thou shalt know that the
I have a commission from heaven to engage them?" One would Lord goes out before thee; though thou see him not, yet thou
think he needed not doubt this; what was he made king for,|| shalt hear him, and faith shall come and be confirmed by hearing.
but to fight the battles of the Lord, and Israel? But a good He goes forth to smite the host of the Philistines." When David
man loves to see God going before him in every step he takes had himself smitten them, (v. 20.) he ascribed it to God; The
"Shall I go up now?" It is to be done, but is it to be done at Lord has broken forth upon mine enemies; to reward him for
this time? In all thy ways acknowledge him. And besides, which thankful acknowledgment, the next time God did it him-
though the Philistines were public enemies, yet some of themself alone, without putting him to any toil or peril; for those
had been his particular friends; Achish had been kind to him that own God in what he has done for them, he will do mor`.
in his distress, and had protected him; "Now," says David, But observe, though God promised to go before him, and smite
||
ought not I, in remembrance of that, rather to make peace with || the Philistines, yet David, when he heard the sound of the going,
them, than to make war with them?" 'No," says God, "they must bestir himself, and be ready to pursue the victory. Note,
are Israel's enemies, and are doomed to destruction, and there- God's grace must quicken our endeavours. If God work in us
fore never scruple it, but go up." 2. Concerning his success. both to will and to do, it does not follow that we must sit still, as
His conscience asked the former question, Shall I go up? his those that have nothing to do, but we must therefore work out
prudence asked this, Wilt thou deliver them into my hand? our salvation with all possible care and diligence Phil. 2. 12, 13.
Hereby he owns his dependence on God for victory, that he could The sound of the going was, (1.) A signal to David when to
not conquer them, unless God delivered them into his hand; and move; it is comfortable going out when God goes before us.
refers himself to the good pleasure of God, Wilt thou do it? || And, (2.) Perhaps it was an alarm to the enemy, and put them
Yea, says God, I will doubtless do it. If God send us, he will into confusion. Hearing the march of an army against their
bear us out, and stand by us: the assurance God has given us of front, they retreated with precipitation, and fell into David's
Of those whom God
victory over our spiritual enemies, that he will tread Satan under army, which lay behind them in their rear.
our feet shortly, should animate us in our spiritual conflicts. We fights against, it is said, (Lev. 26.36.) The sound of a shaken leaf
do not fight at uncertainty. David had now a great army at || shall chase them.
command, and in good heart, yet he relied more on God's promise
than his own force.
"<
"C
||
images of their gods into the field, as their protectors, in imitation
of the Israelites bringing the ark into their camp: but, being put
to flight, they could not stay to carry off their images, for they
were a burthen to the weary beasts, (Isa. 46.1.) and therefore,
they left them to fall, with the rest of their baggage, into the
and
hands of the conqueror. Their images failed them,
gave
hands of the conqueror.
them no assistance, and therefore they left their images to shift
for themselves. God can make men weary of those things that
they have been most fond of, and compel them to desert what
they doted upon, and cast even the idols of silver and gold to the
moles and the bats, Isa. 2. 20, 21. David and his men converted
to their own use the rest of the plunder, but the images they
burned, as God had appointed; (Deut. 7. 5.)
their graven images with fire, in token of your detestation of
idolatry, and lest they should be a snare." Bishop Patrick well
observes here, that, when the ark fell into the Philistines' hands,
it consumed them, but, when these images fell into the hands of
Israel, they could not save themselves from being consumed.
||
"Ye shall burn

•
III. In the former of these engagements, David routed the
army of the Philistines by dint of sword, (v. 20.) he smote them;
and, when he had done, 1. He gave his God the glory; he said, ||
"The Lord has broken forth upon mine enemies before me; I
could not have done it, if he had not done it before me; he
opened the breach, like the breach of waters in a dam, which, ||
when once opened, grows wider and wider." The principal part
of the work was God's doing; nay, he did all; what David did
was not worth speaking of; and therefore, Not unto us, but unto ||
the Lord, give glory. He hoped likewise that this breach, like
that of waters, was as the opening of the sluice, to let in a final
desolation upon them; and, to perpetuate the remembrance of
it, he called the place Baal-perazim, the master of the breaches;
because, God having broken in upon their forces, he soon had
the mastery of them. Let posterity take notice of it to God's
honour. 2. He put their gods to shame. They brought the
The success of this is briefly set down, v.25. David observed
his orders, waited till God moved and stirred them, but not till
then. Thus he was trained up in a dependence on God and his
providence. God performed his promise, went before him, and
routed all the enemies' force, and David failed not to improve his
advantages; he smote the Philistines, even to the borders of their
own country. When the kingdom of the Messiah was to be set
up, the apostles, that were to beat down the Devil's kingdom,
must not attempt any thing till they received the promise of the
Spirit, who came with a sound from heaven, as of a rushing
mighty wind, (Acts, 2.2.) which was typified by this sound of the
going on the tops of the mulberry-trees; and, when they heard
that, they must bestir themselves, and did so; they went forth
onquering and to conquer.
•
CHAP. VI.
The obscurity of the ark, during the reign of Saul, had been as great a grievanss
pº Teruel as the insults of the Philistines. David, having humbled the Philis
Before Christ 1045.
Uzzah slain for touching the Ark.
II SAMUEL, VI.
事
​tines, and mortified them, in gratitude for that favour, and in pursuance of his
designs for the public welfare, is here bringing up the ark to his own city, that
it might be near him, and be an ornament and strength to his new foundation.
Here is, I. An attempt to do it, which failed and miscarried. The design was
laid, v. 1, 2. But, 1. They were guilty of an error in carrying it in a cart,
2. They were punished for that error by the sudden death of Uzzah,
v. 6,7) which was a great terror to David, (v. 8, 9.) and put a stop to his
proceedings, v. 10, 11. II. The great joy and satisfaction with which it was,
:
v.3..5.
at last, done, v. 12..15. And, 1. The good understanding between David
and his people, v.17..19. 2. The uneasiness between David and his wife,
upon that occasion, v. 16, 20..23. And, when we consider that the ark was
both the token of God's presence and a type of Christ, we shall see that this
story is very instructive.
manifests his favour, and communicates his grace to us, an
no form nor comeliness. Christ is our Ark, in and by him God
accepts our adorations and addresses.
II. Here is an honourable attendance given to the ark upon th
removal of it. Now, at length, it is inquired after; David made
the motion, 1 Chron. 13.1..3. and the heads of the congregation
agreed to it, v. 4. All the chosen men of Israel are called together
to grace the solemnity, to pay their respect to the ark, and to
testify their joy on its removal. The nobility and gentry, elders
and officers, came, to the number of thirty thousand, v. 1. and the
generality of the common people besides, 1 Chron. 13. 5. for, some
think, it was done at one of the three great festivals. This would
make a noble cavalcade, and would to inspire the young
people of the nation, who, perhaps, had scarcely heard of the ark
with a great veneration for it, for this was certainly a treasure o
inestimable value, which the king himself, and all the great men,
upon, and were a guard to.
waited
ark, v.5. David himself, and all that were with him that were
III. Here are great expressions of joy, upon the removal of the
musically inclined, made use of such instruments as they had to
excite and express their rejoicing upon this occasion. It might
obscurity, and move towards a public station. It is better to have
well them into a of joy to see the ark rise out of
put
the ark in a house than not at all, better in a house than a captive
in Dagon's temple. But it is very desirable to have it in a tent
pitched on purpose for it, where the resort to it may be more free
public worship is better the more public it is: and we have reason
and open. As secret worship is better the more secret it is, so
to rejoice, when restraints are taken off, and the ark of God finds
welcome in the city of David, and has not only the protection and
support, but the countenance and encouragement, of the civil
powers; for joy of this, they played before the Lord. Note, Public
joy must always be as before the Lord, with an eye to him, and
terminating in him, and must not degenerate into that which is
carnal and sensual. Dr. Lightfoot supposes, that upon this occa-
sion, David penned the 68th psalm, because it begins with that
ancient prayer of Moses, at the removing of the ark, Let God
arise, and let his enemies be scattered: and notice is taken there,
v. 25. of the singers and players on instruments that attended, and
v. 27. of the princes of several of the tribes; and perhaps those
words in the last verse, O God, thou art terrible out of thy holy
places, were added, upon occasion of the death of Izzah.
·
We have not heard a word of the ark since it was lodged in
Kirjath-jearim, immediately after its return out of its captivity
among the Philistines, 1 Sam. 7. 1,2. except that, once, Saul called |
for it, 1 Sam. 14. 18. That which, in former days, had made so
great a figure, is now thrown aside, as a neglected thing, for
many years. And, if now the ark was for so many years in a
house, let it not seem strange that we find the church so long in
the wilderness, Rev. 12. 14. Perpetual visibility is no mark of
the true church. God is graciously present with the souls of his
people, when they want the external tokens of his presence. But,
now that David is settled in the throne, the honour of the ark
begins to revive, and Israel's care of it to flourish again, wherein
also, no doubt, the good people among them had been careful,||
but they lacked opportunity, Phil. 4. 10.
IV. Here is an error that they were guilty of in this matter, that
they carried the ark in a cart or carriage, whereas the priests should
have carried it upon their shoulders, v.3. The Kohathites, that
had the charge of the ark, had no waggons assigned them, because
their service was to bear it upon their shoulders, Numb. 7. 9.
The ark was no such heavy burthen, but that they might, among
I. Here is honourable mention made of the ark. Because it had them, have carried it as far as mount Zion upon their shoulders;
not been spoken of a great while; now that it is spoken of, observe || they needed not put it in a cart, like a common thing. It was no
how it is described, v.2. It is the ark of God, whose name is excuse for them that the Philistines had done so, and were not
called by the name of the Lord of hosts, that dwelleth between the punished for it; they knew no better, nor had they any priests or
cherubims: Or, at which the name, even the name of the Lord of Levites with them to undertake the carrying of it; better carry
hosts, was called upon: Or, upon which the name of the Lord of it in a cart, than that any of Dagon's priests should carry it.
hosts was called: Or, because of which the name is proclaimed, the || Philistines may cart the ark with impunity; but, if Israelites do,
name of the Lord of hosts, that is, God was greatly magnified in it is at their peril. And it mended the matter very little that it
the miracles done before the ark. Or, the ark of God, who is was a new cart; old or new, it was not what God had appointed.
called the name, (Lev. 24. 11, 16.) the name of the Lord of hosts, || I wonder how so wise and good a man as David was, that conversed
sitting on the cherubims upon it. Let us learn hence, 1. To think so much with the law of God, came to be guilty of such an over-
and speak highly of God. He is the name above every name; sight. We will charitably hope that it was because he was so
the Lord of hosts, that has all the creatures in heaven and earth extremely intent upon the substance of the service, that he forgot
at his command, and receives homage from them all, and yet is to take care of this circumstance.
pleased to dwell between the cherubims, over the propitiatory or
mercy-seat, graciously manifesting himself to his people, recon-
eiled in a Mediator, and ready to do them good. 2. To think and
speak honourably of holy ordinances, which are to us, as the ark
was to Israel, the tokens of God's presence, (Matth. 28. 20.) and
the means of our communion with him, Ps. 27.4. It is the honour
of the ark, that it is the ark of God; he is jealous for it, is mag-
uified in it, his name is called upon it. The divine institution puts
a beauty and grandeur upon holy ordinances, which otherwise have
1. David
GAIN, David gathered together all the
chosen men of Israel, thirty thousand.
2. And David arose, and went with all the people
that were with him from Baale of Judah, to bring
up from thence the ark of God, whose name is
called by the name of the LORD of hosts that
dwelleth between the cherubims. 3. And they set
the ark of God upon a new cart, and brought it out
of the house of Abinadab that was in Gibeah: and
Uzzah and Ahio, the sons of Abinadab, drave the
new cart. 4. And they brought it out of the house
of Abinadab which was at Gibeah, accompanying
the ark of God: and Ahio went before the ark.
5. And David and all the house of Israel played
before the LORD on all manner of instruments made
of fir wood, even on harps, and on psalteries, and
on timbrels, and on cornets, and on cymbals.
6. And when they came to Nachon's threshing-
floor, Uzzah put forth his hand to the ark of God,
and took hold of it; for the oxen shook it. 7. And
the anger of the LORD was kindled against Uzzah;
and God smote him there for his error; and there
he died by the ark of God. 8. And David was
displeased, because the LORD had made a breach
*
Before Christ 1045.
II SAMUEL, VI. The Ark in the House of Obed-edom.
apon Uzzah: and he called the name of the place teach us that a good intention would not justify a bad action; it
Perez-uzzah to this day. 9. And David was afraid will not suffice to say of that which is ill-done, that it was well-
needs not any man's sin to help him to do it. 6. If it were
of the LORD that day, and said, How shall the arkeant. He will let us know that he can and will secure his ark,
of the LORD come to me? 10. So David would not so great a crime for one to lay hold on the ark of the covenant
remove the ark of the LORD unto him into the city that had no right to do so, what is it for those to lay claim to the
of David: but David carried it aside into the house privileges of the covenant, that come not up to the terms of it
To the wicked, God says, What hast thou to do to take my covenan?
of Obed-edom the Gittite. 11. And the ark of the in thy mouth? Ps. 50. 16.
in thy mouth? Ps. 50. 16. Friend, how camest thou in hither?
LORD continued in the house of Obed-edom the If the ark was so sacred, and not to be touched irreverently, what
Gittite three months: and the LORD blessed Obed- is the blood of the covenant? Heb. 10.29.
edom, and all his household)
We have here Uzzah struck dead for touching the ark, when
it was upon its journey toward the city of David; a sad provi-
dence, which damped their mirth, stopped the progress of the
ark, and, for the present, dispersed this great assembly, which was
come together to attend it, and sent them home in a fright.
III. David's feelings on the infliction of this stroke were keen,
and perhaps not altogether as they should have been. He should
have humbled himself under God's hand, confessed the error,
acknowledged God's righteousness, and deprecated the further
tokens of his displeasure, and then have gone on with the good
work he had in hand. But we find,
1. Uzzah's offence seemed very small. He and his brother
Ahio, the sons of Abinadab, in whose house the ark had long
been lodged, having been used to attend it, to shew their willing-
ness to prefer the public benefit to their own private honour and
advantage, undertook to drive the cart in which the ark was
carried; this being, perhaps, the last service they were likely to
do it, for others would be employed about it when it came to the
city of David. Ahio went before, to clear the way, and, if need
were, to lead the oxen; Uzzah followed close to the side of the
cart; it happened that the oxen shook it, v. 6. The critics are
not agreed about the signification of the original word: They
stumbled; so our margin: They kicked; so some; perhaps
against the goad with which Uzzah drove them. They stuck in
the mire, so some. By some accident or other, the ark was in
danger of being overthrown. Uzzah thereupon laid hold on it,
to save it from falling: we have reason to think, with a very good
intention, to preserve the reputation of the ark, and to prevent
a bad omen. Yet this was his crime: Uzzah was a Levite, but 2. He was afraid, v.9. It should seem he was afraid with
priests only might touch the ark. The law was express concerning amazement; for he said, How shall the ark of the Lord come to
the Kohathites, that, though they were to carry the ark by the me? As if God sought advantages against all that were about
staves, yet they must not touch any holy thing, lest they die, him, and was so extremely tender of his ark, that there was no
Numb. 4. 15. Uzzah's long familiarity with the ark, and the dealing with it; and therefore better for him to keep it at a
constant attendance he had given to it, might occasion his pre-distance. Qui procul a Jove, procul a fulmine-To retire from
sumption, but would not excuse it.
Jove, is to retire from the thunder-bolt. He should rather have
1. He was displeased; it is not said because Uzzah had affronted
God, but because God had made a breach upon Uzzah, ". 8.
David's anger was kindled. It is the same word that is used for
God's displeasure, v.7. Because God was angry, David was
angry and out of humour. As if God might not assert the honour
of his ark, and frown upon one that touched it rudely, without
asking David leave. Shall mortal man pretend to be more just
than God, arraign his proceedings, or charge him with iniquity?
David did not now act like himself, like a man after God's own
heart. It is not for us to be displeased at any thing that God
The death of Uzzah,
does, how unpleasing soever it is to us.
was indeed an eclipse to the glory of a solemnity which David
valued himself upon more than any thing else, and might give
birth to some speculations among those that were disaffected to
him, as if God were departing from him too; but, however, he
ought to have subscribed to the righteousness and wisdom of God
in it, and not to have been displeased at it. When we lie under
God's anger, we must keep under our own.
||
II. His punishment for this offence seems very great; (v.7.)|| said, "Let the ark come to me, and I will take warning by this
The anger of the Lord was kindled against him, (for in sacred to treat it with more reverence.' Provoke me not, (says God,
things he is a jealous God,) and he smote him there for his rash- || Jer. 25. 6.) and I will do you no hurt. Or, this may be looked
ness, as the word is, and struck him dead upon the spot. There he upon as a good use which David made of this tremendous judg-
sinned, and there he died, by the ark of God; even the mercy-ment; he did not say, "Surely, Uzzalı was a sinner above all
seat would not save him. Why was God thus severe with him? | men, because he suffered such things," but is concerned for him-
1. The touching of the ark was forbidden to the Levites, expressly self, as one conscious, not only of his own unworthiness of God's
under pain of death, lest they die; and God, by this instance of favour, but his obnoxiousness to God's displeasure; "God might
severity, would shew how he might justly have dealt with our justly strike me dead, as he did Uzzah; my flesh trembles for
first parents, when they had eaten that which was forbidden fear of thee," Ps. 119. 120. This God intends in his judgments,
under the same penalty, lest ye die. 2. God saw the presumption that others may hear and fear. David therefore will not bring
and irreverence of Uzzah's heart. Perhaps he affected to shew, the ark into his own city, (v.10.) till he is better prepared for its
before this great assembly, how bold he could make with the ark, reception.
having been so long acquainted with it. Familiarity, even with
that which is most awful, is apt to breed contempt. 3. David
afterward owned that Uzzah died for an error they were all guilty
of, which was carrying the ark in a cart; because it was not
carried on the Levites' shoulders, The Lord made that breach
upon us, 1 Chron. 15. 13. But Uzzah was singled out to be
made an example, perhaps because he had been most forward
in advising that way of conveyance; however, he had fallen into
another error, which was occasioned by that. Perhaps the ark
was not covered, as it should have been, with the covering of
badgers' skins, (Numb. 6. 6.) and that was a further provocation. 4. He lodged the ark in a good house, the house of Obed-edom,
4. God would hereby strike an awe upon the thousands of Israel, a Levite, which happened to be near the place where this disastet
would convince them that the ark was never the less venerable happened, and there, (1.) It was kindly entertained and bid
for its having been so long in mean circumstances; and thus he welcome, and continued there three months, v. 10,11. Obed
would teach them to rejoice with trembling, and always to treat edom knew what slaughter the ark had made among the Philis
holy things with reverence and holy fear. 5. God would hereby || tines that imprisoned it, and the Bethshemites that looked intɑ
}
3
I
1
3. He took care to perpetuate the remembrance of this stroke
by a new name he gave to the place, Perez-uzzah, the breach of
Üzzah, v.8. He had been lately triumphing in the breach made
upon his enemies, and called the place Baal-perázim, a place of
breaches. But here is a breach upon his friends. When we see
one breach, we should consider that we know not where the
next will be. The memorial of this stroke would be a warning
to posterity, to take heed of all rashness and irreverence in
dealing about holy things; for God will be sanctified in these
that come nigh unto him.
Before Christ 1045.
II SAMUEL. VI.
Michal despises David.
"
it. He saw Uzzah struck dead for touching it, and perceived || could read God's frowns upon them all in Uzzah's stroke, so he
that David himself was afraid of meddling with it; yet he cheer- could read God's favour to them all in Obed-edom's prosperity;
fully invites it to his own house, and opens his doors to it without and, if God be at peace with them, they can cheerfully go on with
fear, knowing it was a savour of death unto death, to those only their design. 2. It was an evidence that the ark was not such a
that treated it ill. "Oh the courage," says Bishop Hall," of burthensome stone as it was taken to be, but, on the contrary,
an honest and faithful heart; nothing can make God otherwise happy was the man that had it near him. Christ is indeed a
"than amiable to his own: even his very justice is lovely." (2.) It Stone of stumbling, and a Rock of offence, to them that are dis-
paid well for his entertainment. The Lord blessed Obed-edom obedient; but to them which believe, he is a Corner-stone, clect,
and all his household. The same hand that punished Uzzah's precious, 1 Pet. 2.6..8. When David heard that Obed-edom
proud presumption, rewarded Obed-edom's humble boldness, had such joy of the ark, then he would have it in his own city.
and made the ark to him a savour of life unto life. Let none Note, (The experience others have had of the gains of godliness,
think the worse of the gospel for the judgments inflicted on those should encourage us to be religious. Is the ark a blessing to
that reject it, but set in opposition to them the blessing's it others' houses? let us bid it welcome to our's; we may have it,
brings to those that duly receive it. None ever had, or ever shall and the blessing of it, without fetching it from our neighbours.
have, reason to say that it is in vain to serve God. Let masters Let us see how David managed the matter now.
of families be encouraged to keep up religion in their families,
and to serve God and the interests of his kingdom, with their
houses and estates, for that is the way to bring a blessing upon
all they have. The ark is a guest which none shall lose by, that
bid it welcome. Josephus says, that, whereas before Obed-edom
was poor, on a sudden, in these three months, his estate increased,
to the envy of his neighbours. Piety is the best friend to pros-
perity. In wisdom's left hand are riches and honour. His
household shared in the blessing: it is good living in a family that
entertains the ark, for all about it will fare the better for it
||
I. He rectified the former error; he did not put the ark in a
cart now, but ordered those, whose business it was, to carry it on
their shoulders. This is implied here, v. 13. and expressed
1 Chron. 15. 15. Then we make a good use of the judgments of
God on ourselves and others, when we are awakened by them to
reform and amend whatever has been amiss.
II. At their first setting out, he offered sacrifices to God, v. 13.
by way of atonement for their former errors, and in a thankful
acknowledgment of the blessings bestowed on the house of Obed-
edom. Then we are likely to speed in our enterprises, when we
begin with God, and give diligence to make our peace with him.
When we attend upon God in holy ordinances, our eye must be to
the great Sacrifice, to which we owe it that we are taken into
covenant and communion with God, Ps. 50. 5.
15. So
12. And it was told king David, saying, The
LORD hath blessed the house of Obed-edom, and
all that pertaineth unto him, because of the ark
of God. So David went and brought up the ark of
God from the house of Obed-edom into the city of
David with gladness. 13. And it was so, that when
they that bare the ark of the LORD had gone six
paces, he sacrificed oxen and fatlings. 14. And
David danced before the LORD with all his might;
and David was girded with a linen ephod.
David and all the house of Israel brought up the
ark of the LORD with shouting, and with the sound
of the trumpet. 16. And as the ark of the LORD
came into the city of David, Michal, Saul's daugh-
ter, looked through a window, and saw king David
leaping and dancing before the LORD; and she
despised him in her heart. 17. And they brought
in the ark of the LORD, and set it in his place, in .15. They brought it up into the royal city with shouting, and
IV. All the people triumphed in this advancement of the ark,
the midst of the tabernacle that David had pitched with sound of trumpet, so expressing their own joy in loud accla-
for it: and David offered burnt-offerings and peace-mations, and giving notice to all about them to rejoice with them.
offerings before the LORD. 18. And as soon as The public and free administration of ordinances, not only under
David had made an end of offering burnt-offerings the protection, but under the smiles, of the civil powers, is just
matter of rejoicing to any people.
and peace-offerings, he blessed the people in the
name of the LORD of hosts. 19. And he dealt
among all the people, even among the whole multi-
tude of Israel, as well to the women as men, to
every one a cake of bread, and a good piece of
flesh, and a flagon of wine. So all the people
departed every one to his house.
III. He himself attended the solemnity with the highest expres-
sions of joy that could be, v. 14. he danced before the Lord with all
his might; he leaped for joy, as one transported with the occasion,
time. It is a pleasure to a good man to see his errors rectified, and
and the more, because of the disappointment he met with the last
himself in the way of his duty. His dancing, I suppose, was not
artificial, by any certain rule or measure, nor do we find that any
danced with him; but it was a natural expression of his great joy
and exultation of mind. He did it with all his might; so we
should perform all our religious services, as those that are intent
upon them, and desire to do them in the best manner all our
might is little enough to be employed in holy duties: the work
deserves it all. On this occasion, David laid aside his imperial
purple, and put on a plain linen ephod, which was light and
convenient for dancing, and was used in religious exercises by
those who were no priests, for Samuel wore one, 1 Sam. 2. 18.
That great prince thought it no disparagement to him to appear
in the habit of a minister to the ark.
V. The ark was safely brought to, and honourably deposited in,
the place prepared for it, v. 17. They set it in the midst of the
tabernacle, or tent, which David had pitched for it; not the
tabernacle which Moses reared, that was at Gibeon, 2 Chron. 1.13.
and, we may suppose, being made of cloth, in so many hundred
years, it was gone to decay, and not fit to be removed; but this
was a tent set up on purpose to receive the ark. He would not
bring it into a private house, no not his own, lest it should seem to
be too much engrossed, and people's resort, to pray before it, should
be less free; yet he would not build a house for it, lest that should
supersede the building of a more stately temple in due time; and
therefore, for the present, he placed it within curtains, under a
canopy, in imitation of Moses's tabernacle. As soon as ever it was
lodged, he offered burnt-offerings and peace-offerings, in thankful-
ness to God, that the business was now done, without any more
errors or breaches; and in supplication to God for the continuance
We have here the second attempt to bring the ark home to the
city of David; and this succeeded, though the former miscarried.
It should seem, the blessing with which the house of Obed-edom
was blessed for the ark's sake, was a great inducement to David to
bring it forward; for when that was told him, v. 12. he hastened
to fetch it to him. For, 1. It was an evidence that God was
reconciled to them, and his anger was turned away. As David ||
efore Christ 1045.
David expostulates with Michal
II SAMUEL, VI.
of his favour. Note, all our joys must be sanctified both with || neighbourhood; and yet even this joyful day concluded with
praises and prayers; for with such sacrifices God is well-pleased. some uneasiness, occasioned by the pride and peevishness of his
wife. Even the palaces of princes are not exempt from domestic
Now, it should seem, he penned Ps. 132.
David had pleased all the multitude of Israel, but
troubles.
Michal was not pleased with his dancing before the ark: for this,
when he was at a distance, she scorned him, and when he came
home, she scolded him. She was not displeased at his generosity
to the people, nor did she grudge the entertainment he gave
them, but she thought he demeaned himself too much in dancing
It was not her covetousness, but her pride, that
before the ark.
made her fret.
I. When she saw David in the street dancing before the Lord,
she despised him in her heart, v. 16. She thought this mighty
zeal of his for the ark of God, and the transport of joy he was
in, upon its coming home to him, was but a foolish thing, and
unbecoming so great a soldier, and statesman, and monarch, as
he was: it had been enough for him to encourage the devotion
of others, but she looked upon it as a thing below him to appear
What a fool" (thinks she)
"does my
so very devout himself.
husband make of himself now! How fond is he of this ark, that
might as well have lain still where it had lain for so many years {
Much devotion has almost made him mad." Note, The exercises
of religion appear very mean in the eyes of those that have littl
or no religion themselves.
II. When he came home in the very best disposition, she begav
to upbraid him, and was so full of disdain and indignation, that
she could not contain till she had him in private, but went out to
meet him with her reproaches.
Observe, 1. How she taunted him; (v. 20.) "How glorious
was the King of Israel to-day! What a figure didst thou make
to-day in the midst of the mob; how unbecoming thy post and
character!" Her contempt of him and his devotion began in the
heart, but out of the abundance of that the mouth spake. That
which displeased her, was, his affection to the ark, which she
could wish he had no greater kindness for than she had: but she
basely represents his conduct, in dancing before the ark, as lewd
really she was displeased at it, as a
diminution to his honour, she pretended to dislike it, as
reproach to his virtue, that he uncovered himself in the eyes of the
maid-servants, so as no man would have done, but one of the vain
fellows, that cares not how much he shames himself.
a
To have
abused
We have
no reason to think that this was true in fact: David, no doubt,
observed decorum, and governed his zeal with discretion; but it is
common for those that reproacà religion, thus to put false colours
upon it, and lay it under the most odious characters.
but to abuse her own husband thus, whom she ought to reverence,
any man thus, for his pious zeal, had been very profane;
and one whose prudence and virtue were above the reach of
malice itself to disparage, one who had shewed such affection for
her, that he would not accept a crown, unless he might have her
restored to him, (ch. 3. 13.) was a most base and wicked thing,
and shewed her to have more of Saul's daughter in her, than of
David's wife, or Jonathan's sister.
It was
2. How he replied to her reproach. He does not upbraid her
with her treacherous departure from him, to embrace the bosom
of a stranger. He had forgiven that, and therefore had forgotten
it, though it may be his own conscience on this occasion upbraided
him with his folly in receiving her again, (for that is said to pollute
the land, Jer. 3.1.) but he justifies himself in what he did,
(1.) He designed thereby to honour God, v. 21.
before the Lord, and with an eye to him. Whatever invidious
construction she was pleased to put upon it, he had the testimony
of his conscience for him, that he sincerely aimed at the glory of
God, for whom he thought he could never do enough. Here he
reminds her, indeed, of the setting aside of her father's house, to
make way for him to the throne, that she might not think hersell
the most proper judge of propriety; "God chose me before thy
father, and appointed me to be ruler over Israel, and now I am the
fountain of honour; and if the expressions of a warm devotion to
God were looked upon as mean and unfashionable in thy father's
court, yet I will play before the Lord, and thereby bring them into

VI. The people were then dismissed with great satisfaction.
He sent them away, 1. With a gracious prayer; he blessed them in
The name of the Lord of hosts, (v. 18.) having not only a particular
interest in heaven as a prophet, but an authority over them as a
prince; for the less is blessed of the better,' Heb. 7.7. He prayed
to God to bless them, and particularly to reward them for the
honour and respect they had now shewn to his ark; assuring
them they should be no losers by their journey, but the blessing
of God upon their affairs at home would more than bear their
charges. He testified his desire for their welfare by this prayer
for them, and let them know they had a king that loved them.
2. With a generous treat; for so it was, rather than a distribution
of alms; the great men, it is probable, he entertained at his own
house, but to the multitude of Israel, men and women, (and
children, says Josephus,) he dealt, to each, a cake of bread; (a
spice-cake, so some;) a good piece of flesh; (a handsome, decent,
piece, so some; a part of the peace-offerings, so Josephus; that
they might feast with him upon the sacrifice;) and a flagon, or
bottle, of wine, v. 19. Probably, he ordered this provision to
be made for them at their respective quarters; and this he did,
(1.) In token of his joy and gratitude to God. When the heart is
enlarged in cheerfulness, that should open the hand in liberality,
The feast of Purim was observed with sending portions one to
another, Esth. 9. 22. As they to whom God is merciful, ought
to shew mercy in forgiving; so they to whom God is bountiful,
ought to exercise bounty in giving. (2.) To recommend himself
to the people, and confirm his interest in them; for every one is
a friend to him that giveth gifts. They that cared not for his
prayers, would love him for his generosity; and this would
encourage them to attend him another time, if he saw cause to
call them together.
20. Then David returned to bless his household.
And Michal the daughter of Saul came out to meet
David, and said, How glorious was the king of
Israel to-day, who uncovered himself to-day in the
eyes of the handmaids of his servants, as one of
the vain fellows shamelessly uncovereth himself!
21. And David said unto Michal, It was before
the LORD, which chose me before thy father, and
before all his house, to appoint me ruler over the
people of the LORD, over Israel: therefore will I
play before the LORD. 22. And I will yet be more
vile than thus, and will be base in mine own sight:
and of the maid-servants which thou hast spoken
of, of them shall I be had in honour. 23. There-
fore Michal the daughter of Saul had no child
until the day of her death.
David, having dismissed the congregation with a blessing,
returned to bless his household; (v. 20.) that is, to pray with them
and for them, and to offer up his family-thanksgiving for this
national mercy. Ministers must not think that their public per-
formances will excuse them from their family-worship; but when
they have, with their instructions and prayers, blessed the solemn
assemblies, they must return in the same manner to bless their
households, for with them they are in a particular manner charged. ||
David, though he had prophets, and priests, and Levites, about
. him, to be his chaplains, yet did not devolve the work upon them,
but himself blessed his household. It is angels' work to worship
God, and therefore surely that can be no disparagement to the
greatest of men.
Never did David return to his house with so much pleasure
and satisfaction, as he did now that he had got the ark into his
*
Before Christ 1042,
David's Care for the Ark.
II SAMUEL, VI, VII.

reputation again. And if this be to be vile, v. 22. I will be yet
more vile.”
Note, [1.We should be afraid of censuring the
devotion of others, though it may not agree with our sentiments,
because, for aught that we know, the heart may be upright in
it, and who are we that we should despise those whom God has
accepted? [2.If we can approve ourselves to God in what we
do in religion, and do it as before the Lord, we need not value
the censures and reproaches of men. If we appear right in God's
eyes, no matter how mean we appear in the eyes of the world.
[3.] The more we are vilified for well-doing, the more resolute
we should be in it, and hold our religion the faster, and bind it
the closer to us, for the endeavours of Satan's agents to shake us,
and to shame us out of it. I will be yet more vile.
(2.) He designed thereby to humble himself. "I will be base
in mine own sight, and will think nothing too mean to stoop to
for the honour of God." In the throne of judgment, and in the
field of battle, none shall do more to support the grandeur and
authority of a prince than David shall; but in acts of devotion
he lays aside the thoughts of majesty, humbles himself to the
dust before the Lord, joins in with the meanest services done in
honour of the ark, and yet thinks it no diminution to him. The
greatest of men is less than the least of the ordinances of Jesus
Christ
it long before he was again engaged in war; but, at present, he
enjoyed a calm, and he was in his element when he was sitting in
his house, meditating in the law of God.
}
II. David's thought of building a temple for the honour of God.
He had built a palace for himself, and a city for his servants; and
now he thinks of building a habitation for the ark. 1. Thus he
would make a grateful return for the honours God had put upon
him. Note, When God, in his providence, has remarkably done
much for us, it should put us upon contriving what we may do for
him and his glory. What shall I render unto the Lord? 2. Thus
he would improve the present calm, and make a good use of the
rest God had given him. Now that he was not called out to serve
God and Israel in the high places of the field, he would employ
his thoughts, and time, and estate, in serving him another way,
and not indulge himself in ease, much less in luxury. When
God, in his providence, gives us rest, and finds us little to do of
worldly business, we must do so much the more for God and
our souls. How different were the thoughts of David, when he
sat in his palace, from Nebuchadnezzar's, when he walked in his!
Dan. 4. 29, 30. The proud man thought of nothing but the might
of his own power, and the honour of his own majesty; this humble
soul is full of contrivance how to glorify God, and give honour to
him; and how God resisted the proud, and gave grace and glory
(3.) He doubted not but even this would turn to his reputation to the humble, the event shewed. David considered, v. 2. the
among those whose reproach he feared: Of the maid-servants stateliness of his own habitation; (I dwell in a house of cedar;)
shall I be had in honour. The common people would be so far and compared with that the meanness of the habitation of the ark,
from thinking the worse of him for these pious condescensions, || (that dwells within curtains,) and thought this incongruous, that
that they would esteem and honour him so much the more. Those he should dwell in a palace, and the ark in a tent. David had
that are truly pious are sometimes manifested in the consciences been uneasy till he found out a place for the ark, Ps. 132. 4, 5.
even of those that speak ill of them, 2 Cor. 5. 11. Let us never and now he is uneasy till he finds out a better place. Gracious,
be driven from our duty by the fear of reproach, for to be steady grateful souls, (1.) Never think they can do enough for God, but,
and resolute in it, will, perhaps, turn to our reputation more than when they have done much, are still projecting to do more, and
we think it will. Piety will have its praise: let us not then be devising liberal things. (2.) They cannot enjoy their own
indifferent in it, nor afraid or ashamed to own it,
accommodations, while they see the church of God in distress,
and under a cloud. David can take little pleasure in a house of
Those who stretched
cedar for himself, unless the ark have one.
themselves upon beds of ivory, and were not grieved for the
affliction of Joseph, though they had David's music, had not
David's spirit, Amos, 6. 4, 6. nor they who dwelt in their ceiled
houses, while God's house lay waste.
David was contented thus to justify himself, and did not any
further animadvert upon Michal's insolence; but God punished
her for it, writing her for ever childless from this time forward,
v.23.
She unjustly reproached David for his devotion, and
therefore God justly put her under the perpetual reproach of
barrenness. They that honour God, he will honour; but those
that despise him, and his servants and service, shall be lightly
rsteemed.
་
1
CHAP. VII.
Still the ark is David's care, as well as his joy. In this chapter, we have,
1. His consultation with Nathan about building a house for it; he signifies his
I.
purpose to do it, v. 1,2. and Nathan approves his purpose, v.3.
communion with God about it. 1. A gracious message God sent him about
it, accepting his purpose, countermanding the performance, and promising
him an entail of blessings upon his family, v. 4..17. 2. A very humble prayer
which David offered up to God, in return to that gracions message: thankfully
accepting God's promises to him, and earnestly praying for the performance of
them, v. 18..29. And in both these, there is an eye to the Messiah, and his
kingdom.
1.
ND it came to pass, when the king sat in
his house, and the LORD had given him
rest round about from all his enemies; 2. That
the king said unto Nathan the prophet, See now,
I dwell in an house of cedar, but the ark of God
dwelleth within curtains. 3. And Nathan said to
the king, Go, do all that is in thine heart; for the
LORD is with thee.
Here is,
↓
I. David at rest. He sat in his house, v. 1. quiet and un-
disturbed, having no occasion to take the field; The Lord had
given him rest round about, from all those that were enemies to
his settlement in the throne, and he sets himself to enjoy that rest;
though he was a man of war, he was for peace, Ps. 120. 7. and
did not delight in war. He had not been long at rest, nor was
•
III. His communicating of this thought to Nathan the prophet.
He told him, as a friend and confidant, whom he used to advise
with. Could not David have gone about it himself? Was it not
a good work? Was not he himself a prophet? Yes, but the
multitude of counsellors there is safety David told him, that by
him he might know the mind of God. It was certainly a good
work, but it was uncertain whether it was the will of God that
David should have the doing of it.
IV. Nathan's approbation of it. Go, do all that is in thine
heart: for the Lord is with thee, v.3. We do not find that David
told him that he purposed to build a temple, only that it was a
trouble to him that there was not one built; from which Nathan
easily gathered what was in his heart, and bade him go on and
prosper. Note, We ought to do all we can, to encourage and
promote the good purposes and designs of others, and put in a
good word, as we have opportunity, to forward a good work.
Nathan spoke this, not in God's name, but as from himself; not
as a prophet, but as a wise and good man; it was agreeable to
the revealed will of God, which requires that all in their places
should lay out themselves for the advancement of religion and the
service of God, though it seems the secret will was otherwise, that
David should not do this. It was Christ's prerogative always to
speak the mind of God, which he perfectly knew; other prophets
if
spake it only when the spirit of prophecy was upon them; but,
in any thing they mistook, as Samuel, 1 Sam. 16. 6. and Nathan
here, God soon rectified the mistake.
4. And it
of the LORD
and tell my
ame to pass that night, that the word
5. Go
came unto Nathan, saying,
servant David, Thus saith the LORD,
-
Before Christ 1042.
God's Covenant with David,
II SAMUEL, VII.
Now in this message we have,
Shalt thou build me an house for me to dwell in?
6. Whereas I have not dwelt in any house since the took notice of that purpose, for he knows what is in man; and he
I. David's purpose to build God a house superseded. God
time that I brought up the children of Israel out of was well pleased with it, as appears, i Kings, 8. 18. Thou didst
Egypt, even to this day, but have walked in a tent well that it was in thine heart; yet he forbade him to go on with
and in a tabernacle 7. In all the places wherein I his purpose, v. 5. "Shalt thou build me a house? No, thou shalt
have walked with all the children of Israel, spake Ia not," as it is explained in the parallel place, 1 Chron. 17.4.
"There is other work appointed for thee to do, which must be
word with any of the tribes of Israel, whom I com- done first." David is a man of war, and he must enlarge the
manded to feed my people Israel, saying, Why build borders of Israel, by carrying on their conquests. David is a
ye not me an house of cedar? 8. Now therefore so sweet psalmist, and he must prepare psalms for the use of the
shalt thou say unto my servant David, Thus saith temple when it is built, and settle the courses of the Levites; but
his son's genius will better suit for building the house, and he will
the LORD of hosts, I took thee from the sheep-cote, have a better treasure to bear the charge of it, and therefore let it
from following the sheep, to be ruler over my peo-be reserved for him to do. As every man hath received the
ple, over Israel: 9. And I was with thee whitherso- gift, so let him minister.
ever thou wentest, and have cut off all thine enemies
out of thy sight, and have made thee a great name,
like unto the name of the great men that are in the
earth. 10. Moreover I will appoint a place for my
people Israel, and will plant them, that they may
dwell in a place of their own, and move no more;
neither shall the children of wickedness afflict them
any more, as beforetime. 11. And as since the time
that I commanded judges to be over my people Israel,
and have caused thee to rest from all thine enemies.
Also the LORD telleth thee that he will make thee an
house. 12. And when thy days be fulfilled, and
thou shalt sleep with thy fathers, I will set up thy
seed after thee, which shall proceed out of thy
bowels, and I will establish his kingdom. 13. He
shall build an house for my name, and I will stablish
the throne of his kingdom for ever. 14. will be
his father, and he shall be my son. If he commit
iniquity, I will chasten him with the rod of men,
and with the stripes of the children of men:
15. But my mercy shall not depart away from
him, as I took it from Saul, whom I put away
before thee. 16. And thine house and thy king-
dom shall be established for ever before thee: thy
throne shall be established for ever. 17. According
to all these words, and according to all this vision,
so did Nathan speak unto David.
The building of a temple was to be a work of time, and pre-
spoken of till now. God tells him, 1. That hitherto he never
made for it; but it was a thing that had never been
had had a house built for him; (v. 6.) a tabernacle had served
hitherto, and it might serve a while longer. God values not out-
ward pomp in his service; his presence was as surely with his
David was uneasy that the ark was in curtains, (a mean and
people when the ark was in a tent, as when it was in a temple;
moveable habitation,) but God never complained of it as any
uneasiness to him. He did not dwell, but walk, and yet fainted
not, nor was weary. Christ, like the ark, when here on earth,
and dwelt not in any house of his own, till he ascended on high,
in a tent and tabernacle, for he went about doing
to the mansions above, in his Father's house, and there he sat
down. The church, like the ark, in this world, is ambulatory,
dwells in a tent, because its present state is both pastoral and
often calls the tabernacle a temple, (as Ps. 5. 7.-27. 4.—29. 9.—
military; its continuing city is to come. David, in his Psaltas,
65. 4.-138.2.) because it answered the intention of a temple,
though. it was made but of curtains: wise and good men value
not the shew, while they have the substance. David perhaps
had more true devotion, and sweeter communion with God, in
a house of curtains, than any of his successors in the house of
cedar. 2. That he had never given any orders or directions, or
the least intimation, to any of the sceptres of Israel, that is, to
any of the judges, 1 Chron. 17. 6. (for rulers are called sceptres,
concerning the building of the temple, v.7. That worship only is
Ezek. 19. 14. the great Ruler is called so, Numb. 24. 17.)
acceptable which is instituted; why should David therefore
design what God never ordained? Let him wait for a warrant,
and then let him do it.
and then let him do it. Better a tent of God's appointing, than a
temple of his own inventing.
II. David is reminded of the great things God had done for
him, to let him know that he was a favourite of Heaven, though
he had not the favour to be employed in this service; as also that
God was not indebted to him for his good intentions: but, what-
ever he did for God's honour, God was beforehand with him,
v. 8, 9.
1. He had raised him from a very mean and low condition:
he took him from the sheep-cote. It is good for those who are
come to great preferment, to be often reminded of their small
beginnings, that they may always be humble and thankful. 2. He
had given him success and victory over his enemies; (v. 9.)
"I was with thee whithersoever thou wentest, to protect thee
when pursued, to prosper thee when pursuing; I have cut off all
thine enemies, that stood in the way of thine advancement and
settlement." 3. He had crowned him not only with power and
dominion in Israel, but with honour and reputation among the
nations about; I have made thee a great name. He was become
famous for his courage, conduct, and great achievements, and was
more talked of than any of the great men of his day. A great
name is what they who have have great reason to be thankful
for, and may improve to good purposes; but what they that have
not have no reason to be ambitious of; a good name is mor-
desirable. A man may pass through the world very obscurely
and yet very comfortably.
We have here a full revelation of God's favour to David, and
the kind intentions of that favour; the notices and assurances of
which God sent him by Nathan the prophet, whom he intrusted
to deliver this long message to him. The design of it is to take
him off from his purpose of building the temple, and was there-
fore sent, 1. By the same hand that had given him encouragement
to do it; lest, if it had been sent by any other, Nathan should
have been despised and insulted, and David should have been
perplexed, being encouraged by one prophet, and discouraged
by another. 2. The same night, that Nathan might not continue
long in an error, nor David have his head any further filled with
thoughts of that which he must never bring to pass. God might
have said this to David himself immediately, but he chose to send
it by Nathan, to support the honour of his prophets, and to
preserve in David a regard to them though he be the head,
they must be the eyes by which he must see the visions of the
Almighty, and the tongue by which he must hear the word of
God He that delivered this long message to Nathan assisted
his memory to retain it, that he might deliver it fully, (he being
resolved to deliver it faithfully,) as he received it of the Lord.
VOL. I. 77
+
1
Before Christ 1042.
II SAMUEL, VII.
||
III. A happy establishment is promised to God's Israel, v. 10, 11.
This comes in in a parenthesis, before the promises made to
David himself, to let him understand, that what God designed to
do for him was for Israel's sake, that they might be happy under
his administration, and to give him the satisfaction of foreseeing
peace upon Israel, when it was promised him that he should see his
children's children, Ps. 128. 6. A good king cannot think himself
happy, unless his kingdom be so. The promises that follow relate
to his family and posterity, these therefore, which speak of the set-
tlement of Israel, intend the happiness of his own reign. Two
things are promised. 1. A quiet place; I will appoint a place for
my people Israel. It was appointed long ago, yet they were
disappointed, but now that appointment should be made good,
Canaan should be clearly their own, without any ejection or
molestation. 2. A quiet enjoyment of that place; the children of
wickedness, meaning especially the Philistines, who had been so
long a plague to them, shall not afflict them any more: but, as in
the time that I caused judges to be over my people Israel, I cause
thee to rest from all thine enemies; so v. 11. may be read; that is,
"I will continue and complete that rest; the land shall rest from
war, as it did under the judges."
||
IV. Blessings are entailed upon the family and posterity of
David. David had purposed to build God a house, and, in requital,
God promises to build him a house, v.11. Whatever we do for
God, or sincerely design to do, though Providence prevents our
doing it, we shall in no wise lose our reward. He had promised to
make him a name, v. 9. here he promises to make him a house,
which should bear up that name. It would be a great satisfaction
to David, while he lived, to have the inviolable assurance of a
divine promise, that his family should flourish when he is gone.
Next to the happiness of our souls, and the church of God, we
would desire the happiness of our seed, that those who come of us
may be praising God on earth, when we are praising him in
heaven
1
David's Acknowledgments to God
disinherit him, v. 15. My mercy (and that is the inheritance of
sons) shall not depart from him. The revolt of the ten tribes
from the house of David was their correction for iniquity, but the
constant adherence of the other two of that family, which was a
competent support of the royal dignity, perpetuated the mercy
of God to the seed of David, according to this promise; though
that family was cut short, yet it was not cut off, as the house of
Saul was. Never any other family swayed the sceptre of Judah
than that of David. This is that covenant of royalty celebrated,
Ps. 89. 3, &c. as typical of the covenant of redemption and
grace.
2. Others of them relate to Christ, who is often called David,
and the Son of David: that Son of David to whom these promises
pointed, and in whom they had their full accomplishment. He
was of the seed of David, Acts, 13. 23. To him God gave the
throne of his father David, Luke, 1. 32. All power, both in
heaven and earth, and authority to execute judgment. He was to
build the gospel-temple, a house for God's name, Zech. 6. 12, 13.
That promise, I will be his Father, and he shall be my Son, is
expressly applied to Christ by the apostle, Heb. 1.5. But the
establishing of his house, and his throne, and his kingdom, for
ever, v. 13. and again, and a third time, v. 16. for ever, can be
applied to no other than Christ and his kingdom; David's house
and kingdom are long since come to an end, it is only the Messiah's
kingdom that is everlasting, and of the increase of his government
and peace there shall be no end. The supposition of committing
iniquity cannot indeed be applied to the Messiah himself, but it is
applicable (and very comfortably) to his spiritual seed;true
believers have their infirmities, for which they may expect to be
corrected, but they shall not be cast off. Every transgression in
the covenant will not throw us out of covenant.
Now, (1.) This message Nathan faithfully delivered to David,
v. 17. Though, in forbidding him to build the temple, he contra-
dicted his own words, yet he was not backward to do it, when he
1. Some of these promises relate to Solomon, his immediate was better informed concerning the mind of God. (2.) These
successor, and to the royal line of Judah. (1.) That God would promises God faithfully performed to David, and his seed, in due
advance him to the throne. Those words, when the days be ful-time.
Those words, when the days be ful-time. Though David came short of making good his purpose to
filled, and thou shalt sleep with thy fathers, intimate that David || build God's house, yet he did not come short of making good his
himself should come to his grave in peace; and then I will set up promise to build him a house. Such is the tenor of the covenant
thy seed.
This favour was so much the greater, because it was we are under; though there are many failures in our perform-
more than God had done for Moses, or Joshua, or any of the ances, there are none in God's.
judges, whom he called to feed his people. David's government
was the first that was entailed; for the promise made to Christ, of
ง
·
the kingdom, was to reach to his spiritual seed: if children, then LORD, and he said, Who am I, O LORD God? and
18. Then went king David in, and sat before the
heirs. (2.) That he would settle him in the throne. will
establish his kingdom, v. 12. The throne of his kingdom, v. 13. His what is my house, that thou hast brought me
title shall be clear and uncontested, his interest confirmed, and his hitherto? 19. And this was yet a small thing in thy
administration
That he would him in that
good work of building the temple, which David had only the satis- sight, O LORD God but thou hast spoken also of
faction of designing. He shall build an house for my name, v. 13. thy servant's house for a great while to come.
The work shall be done, though David shall not have the doing of And is this the manner of man, O LORD God?
it. (4.) That he would take him into the covenant of adoption, 20. And what can David say more unto thee? for
v. 14, 15. I will be his father, and he shall be my son. We need thou, LORD God, knowest thy servant. 21. For
no more to make us and our's happy, than to have God to be a
Father to us and them: and all those to whom God is a Father, thy word's sake, and according to thine own heart,
he by his grace makes his sons, by giving them the disposition of hast thou done all these great things, to make thy
children. If he be a careful, tender, bountiful, Father to us, we servant know them. 22. Wherefore thou art great,
must be obedient, tractable, dutiful, children to him The promise O LORD God: for there is none like thee, neither
here speaks as unto sons. [1.] That his Father would correct him,
when there was occasion; for what son is he whom the Father is there any God beside thee, according to all that
chasteneth not? Afflictions are an article of the covenant, and are we have heard with our ears. 23. And what one
not only consistent with, but flow from, God's fatherly love. If nation in the earth is like thy people, even like
he commit iniquity, (as it proved he did, 1 Kings, 11. 1.) I will Israel, whom God went to redeem for a people to
chasten him, to bring him to repentance, but it shall be with the rod
of men, such a rod as men may wield, I will not plead against him
with the great power of a God, Job, 23.6. Or rather, such a rod
as men may bear. "I will consider his frame, and correct him
with all possible tenderness and compassion, when there is need,
and ne more than there is need of; it shall be with the stripes,
the touches, (so the word is,) of the children of men; not a stroke,
or wound, but a gentle touch. [2.] That yet he would not
himself, and to make him a name, and to do for
you great things and terrible, for thy land, before
thy people, which thou redeemest to thee from
Egypt, from the nations and their gods? 24. For
thou hast confirmed to thyself thy people Israel to
be a people unto thee for ever: and thou, LORD,

*
Refore Christ 1042.
David's Prayer for God's Blessing.
II SAMUEL, VII.
art become their God. 25. And now, O LORD his family poor in Judah, and himself the least in his father's
God, the word that thou hast spoken concerning daughter was mentioned to him for a wife, (1 Sam. 18.18.) but
house, Judg. 6. 15. David thus humbled himself, when Saul's
hy servant, and concerning his house, establish daughter was mentioned to him for a wife, (1 Sam. 18.18.) but
now with much more reason. Note, (It very well becomes the
it for ever, and do as thou hast said. 26. And let greatest and best of men, even in the midst of the highest advance-
thy name be magnified for ever, saying, The LORD ments, to have low and mean thoughts of themselves. For the
of hosts is the God over Israel: and let the house greate: t men are worms, the best are sinners, and those that
of thy servant David be established before thee." What am I, that thou hast brought me hitherto; brought
are highest advanced, have nothing but what they have received
27. For thou, O LORD of hosts, God of Israel, me to the kingdom, and to a settlement in it, and rest from all
hast revealed to thy servant, saying, I will build mine enemies?" It intimates that he could not have reached
thee an house: therefore hath thy servant found in this himself by his own management, if God had not brought
his heart to pray this prayer unto thee. 28. And vouchsafements.
him to it. All our attainments must be looked upon as God's
now, O LORD God, thou art that God, and thy words
be true, and thou hast promised this goodness unto
thy servant: 29. Therefore now let it please thee to
bless the house of thy servant, that it may continue
for ever before thee: for thou, O LORD God, hast
spoken it: and with thy blessing let the house of thy
servant be blessed for eve
ever.
We have here the solemn address David made to God, in answer
to the gracious message God had sent him. We are not told what
he said to Nathan; no doubt, he received him very kindly and
respectfully, as his messenger, but his answer to God he took
himself, and did not send by Nathan. (When ministers deliver God's
message to us, it is not to them, but to God, that our hearts must
reply; he understands the language of the heart, and to him we
may come boldly. David had no sooner received the message,
than, while the impressions of it were fresh, he retired to return an
answer. Observe,
I. The place he retired to; he went in before the Lord, that is,
into the tabernacle where the ark was, which was the token of God's
presence; before that he presented himself. God's will now is,
that men pray every where; but, wherever we pray, we must set
ourselves as before the Lord, and set him before us.
II. The posture he put himself into; he sat before the Lord.
1. It denotes the posture of his body. Kneeling or standing is
certainly the most proper gesture to be used in prayer; but the
Jews, from this instance, say, It was allowed to the kings of
the house of David to sit in the temple, and to no other." But
this will by no means justify the ordinary use of that gesture in
prayer, whatever may be allowed in a case of necessity. David
went in, and took his place before the Lord, so it may be read;
but when he prayed, he stood up as the manner was. Or, he went
in and continued before the Lord; staid some time silently medi-
tating, before he began his prayer, and then remained longer than
usual in the tabernacle. Or, 2. It may denote the frame of his
spirit at this time. He went in and composed himself before the
Lord; thus we should do in all our approaches to God; O God,
my heart is fixed, my heart is fixed.
III. The prayer itself, which is full of the breathings of pious
and devout affection toward God.
1. He speaks very humbly of himself, and his own merits. So
he begins as one astonished, Who am I, O Lord God, and what
is my house? v. 18. God had reminded him of the meanness of
his original, (v..8.) and he subscribed to it; he had low thoughts,
(1.) Of his personal merits, Who am I? He was, upon all accounts,
a very considerable and valuable man. His endowments, both
of body and mind, were extraordinary. His gifts and graces
were eminent. He was a man of honour, success, and usefulness,
the darling of his country, and the dread of its enemies; yet
he says, when he comes to speak of himself before God, "Who
I? A man not worth taking notice of." (2.) Of the merits
of his family. What is my house? His house was of the royal
tribe, and descended from the prince of that tribe; he was allied
to the best families of the country, and yet, like Gideon, thinks
am.
2. He speaks very highly and honourably of God's favours to
him. (1.) In what he had done for him.
"Thou hast brought
me hitherto, to this great dignity and dominion. Hitherto thou
cerning further mercy, we have great reason to be thankful for
hast helped me." Though we should be left at uncertainty con-
that which has been done for us hitherto, Acts, 26. 22. (2.) In
what he had yet further promised him. God had done great
things for him already, and yet, as if those had been nothing, he
had promised to do much more, v. 19. Note, What God has
laid out upon his people is much, but what he has laid up for them
is infinitely more, Ps. 31. 19. The present graces and comforts
of the saints are invaluable gifts; and yet, as if these were too
little for God to bestow upon his children, he has spoken con-
cerning them for a great while to come, even as far as eternity
itself reaches. Of this we must own, as David here, [1.] That it
is far beyond what we could expect. Is this the manner of men?
That is, First, Can man expect to be so dealt with by his Maker?
Is this the law of Adam? Note, Considering what the character
and condition of man is, it is very surprising and amazing that
God should deal with him as he does. Man is a mean creature,
and therefore under a law of distance; unprofitable to God, and
therefore under a law of disesteem and disregard; guilty and
obnoxious, and therefore under a law of death and damnation.
But how unlike are God's dealings with man to this law of Adam!
He is brought near to God, purchased at a high rate; taken into
covenant and communion with God: could this ever have been
thought of? Secondly, Do men usually deal thus one with another?
No, the way of our God is far above the manner of men. Though
he be high, he has respect to the lowly; and is this the manner
of men? Though he is offended by us, he beseeches us to be
reconciled, waits to be gracious, multiplies his pardons; and is
this the manner of men? Some give another sense of this, reading
it thus: And this is the law of man, the Lord Jehovah: that is,
"This promise of one whose kingdom shall be established for ever,
must be understood of one that is a man, and yet the Lord
Jehovah, this must be the law of such a one. A Messiah from
my loins must be man, but, reigning for ever, must be God."
[2.] That beyond this there is nothing we can desire.
"And
what can David say more unto thee? v. 20. What can I ask, or
wish for, more? Thou, Lord, knowest thy servant, knowest what
will make me happy, and what thou hast promised is enough to
do so." The promise of Christ includes all; if that man, the Lord
God, be our's, what can we ask, or think of, more? Eph. 3. 20.
The promises of the covenant of grace are framed by him that knows
us, and therefore knows how to adapt them to every branch of
our necessity. He knows us better than we know ourselves; and
therefore let us be satisfied with the provision he has made for us ;
what can we say more for ourselves in our prayers, than he has
said for us in his promises?
3. He ascribes all to the free grace of God; (v. 21.) both the
great things he had done for him, and the great things he had made
known to him. All was, (1.) For his word's sake, that is, for the
sake of Christ, the Eternal Word; it is all owing to his merit.
Or, "That thou mayest magnify thy word of promise above all'
thy name, in making it the stay and store-house of thy people.”
(2.) According to thy own heart, thy gracious counsels, and

Before Christ 1042.
David's Conquests.
II SAMUEL
VII. VIII.
#
64
designs, ex mero motu-of thy own good pleasure; Even so, Father,
because it seemed good in thine eyes. ^. All that God does for his
people in his providences, and secures to them in his promises, is
for his pleasure, and for his praise; the pleasures of his will, and
the praise of his word.
4. He adores the greatness and glory of God, v. 22. Thou art
great, O Lord God, for there is none like thee. God's gracious
condescension to him, and the honour he had put upon him, did
not at all abate his awful veneration for the Divine Majesty; for
the nearer any are brought to God, the more they see of his glory;
and the dearer we are in his eyes, the greater he should be in our's.
And this we acknowledge concerning God, that there is no Being
like him, nor any God beside him; and that what we have seen
with our eyes, of his power and goodness, is according to all that
we have heard with our ears, and the one half not told us.
5. He expresses a great esteem for the Israel of God, v. 23, 24.also glorify thee.
As there were none among the gods to be compared with Jehovah,
so none among the nations to be compared with Israel; considering,
(1.) The works he had done for them. He went to redeem them,
applied himself to it as a great work, went about it with solemnity,
Elohim halecu, dii iverunt--The gods went. As if there were the
same consultation and concurrence of all the persons in the blessed
Trinity, about the work of redemption, that there was about the
work of creation, when God said, Let us make man. Whom they
that were sent of God went to redeem; so the Chaldee, meaning,
I suppose, Moses and Aaron. The redemption of Israel, as de-
scribed here, was typical of our redemption by Christ, in that,
[1.] They were redeemed from the nations and their gods; so are
we from all iniquity, and all conformity to this present world;
Christ came to save his people from their sins. [2.] They were re-
deemed to be a people unto God, purified and appropriated to
himself, that he might make himself a great name, and do for them
great things; the honour of God, and the eternal happiness of the
saints, are the two things aimed at in their redemption. (2.) The
covenant he had made with them, v. 24. It was, [1] Mutual;
They to be a people to thee, and thou to be a God to them; all
their interests consecrated to thee, and all thine attributes engaged
for them." [2.] Immutable; "Thou hast confirmed them." He
that makes the covenant makes it sure, and will make it good.
6. He concludes with humble petitions to God. (1.) He grounds.
his petitions upon the message which God had sent him; v. 27.
Thou hast revealed this to thy servant; that is, "Thou hast of thine
own good will given me the promise, that thou wilt build me a
house, else I could never have found in my heart to pray such a
prayer as this; I durst not have asked such great things, if I had
not been directed and encouraged by thy promise to ask them;
they are indeed too great for me to beg, but not too great for thee
to give. Thy servant has found in his heart to pray
this prayer;"
so it is in the original, and the Septuagint. Many, when they go
to pray, have their hearts to seek, but David's heart was found,
that is, it was fixed; gathered in from its wanderings, and entirely
engaged to the duty, and employed in it. That prayer which is
found in the tongue only, will not please God; it must be found in
the heart, that must be lifted up and poured out before God. My
son, give God thy heart. (2.) He builds his faith, and hopes to
speed, upon the fidelity of God's promise, v. 25. Thou art that
God; thou art he, even that God; the Lord of hosts, and God of
Israel: or, That God whose words are true, that God whom one
1.
may depend upon; and thou hast promised this goodness unto thy
servant, which I am therefore bold to pray for. (3.) Thence he
fetches the matter of his prayer, and refers himself to that, as the
guide of his prayers.
[1.] He prays for the performance of his promise, v. 25. "Let
the word be made good to me, on which thou hast caused me to
hope, Fs. 119.49. and do as thou hast said; I desire no more, and
I expect no less; so full is the promise, and so firm." Thus we
must tern God's promises into prayers, and then they shall be
turned into performances; for, with God, saying and doing are
not two things, as they often are with men; God will do as he hath
said.
Let thy
ever.
[2.] He prays for the glorifying of God's name, v. 26.
name be magnified for ever; this ought to be the summary and
centre of all our prayers, the Alpha and the Omega of them; begin
with Hallowed be thy name, and end with Thine is the glory for
Whether I be magnified or no, let thy name be magnified.
And he reckons that nothing magnifies God's name more than
this, to say, with suitable affections, The Lord of hosts is the God
over Israel. This bespeaks the God of Israel gloriously great, that
he is the Lord of hosts; and this bespeaks the Lord of hosts glori-
ously good, that he is God over Israel; in both, let his name be
magnified for ever: let all the creatures, and all the churches, give
him the glory of these two. David desired the performance of
God's promise for the honour, not of his own name, but of God's.
Thus the son of David prayed, Father, glorify thy name,
John, 12.28. and ch.17.1. Glorify thy Son, that thy Son may
[3.] He prays for his house, for to that the promise has special
reference; First, That it might be happy, v.29. Let it please
thee to bless the house of thy servant, and again, with thy blessing;
Those
let the house of thy servant be truly and eternally blessed.
whom thou blessest, are blessed indeed. The care of good men is
very much concerning their families; and the best entail on their
families is that of the blessing of God. The repetition of this
request is not a vain repetition, but expressive of the value he had
of the divine blessing, and his earnest desire of it, as all in all to
the happiness of his family. Secondly, That the happiness of it
Let it be established before thee, v. 26. Let
might remain.
it continue for ever before thee, v. 29. He prays, 1. That the
entail of the crown might not be cut off, but remain in h's family;
that none of his might ever forfeit it, but that they might walk
2. That
before God, and that would be their establishment.
his kingdom might have its perfection and perpetuity in the
kingdom of the Messiah. When Christ for ever sat down on the
right hand of God, (Heb. 10.12.) and received all possible assurance
prayer
that his seed and throne shall be as the days of heaven, this
of David the son of Jesse for his seed was abundantly answered,
that it might continue before God for ever. See Ps. 72. 17. The
perpetuity of the Messiah's kingdom is the desire and faith of all
good people.
CHAP. VIII.
David having sought first the kingdom of God and the righteousness thereof,
settling the ark as soon as he was himself well settled, we are here told how
all things were added to him. Here is an account, I. Of his conquests. He
triumphed, 1. Over the Philistines, v. 1. 2. Over the Moabites, v. 1. 3. Over
the king of Zobah, v.3,4. 4. Over the Syrians, v. 5..8, 13. 5. Over the
Edomites, v. 14. II. Of the presents that were brought him, and the wealth he
got from the hations he subdued, which he dedicated to God, v. 9..12.
III. Of his court, the administration of his government, v. 15. and his chief
officers, v. 16..18. This gives us a general idea of the prosperity of David's
reign.
ND after this it came to pass, that David
smote the Philistines, and subdued them:
and David took Metheg-ammah out of the hand
of the Philistines. 2. And he smote Moab, and
measured them with a line, casting them down to
the ground; even with two lines measured he to
put to death, and with one full line to keep alive.
And so the Moabites became David's servants, and
brought gifts. 3. David smote also Hadadezer, the
son of Rehob, king of Zobah, as he went to reco-
ver his border at the river Euphrates. 4. And Da-
vid took from him a thousand chariots, and seven
hundred horsemen, and twenty thousand footmen:
and David heughed all the chariot-horses, but re
served of them for an hundred chariots. 5. And
+
$
Before Christ 1042.
David conquers Edom.
II SAMUEL, VIII.
when the Syrians of Damascus came to succour river Euphrates, (for so far the land conveyed by the divine grant
Hadadezer king of Zobah, David slew of the to Abraham and his seed did extend, Gen. 15.18.) the king of
Zobah opposed him, being himself possessed of those countries
Syrians two and twenty thousand men. 6. Then which belonged to Israel; but David routed his forces, and took
David put garrisons in Syria of Damascus: and his chariots and horsemen. The horsemen are here said to be 700,
the Syrians became servants to David, and brought but 1 Chron. 18. 4. seven thousand. If they divided their horse
gifts. And the LORD preserved David whither- by ten in a company, as it is probable they did, the captains and
companies were 700, but the horsemen were 7000. David houghed
soever he went. 7. And David took the shields of the horses, cut the sinews of their hams, and so lamed them, and
gold that were on the servants of Hadadezer, and made them unserviceable, at least in war, God having forbidden
brought them to Jerusalem. 8. And from Betah, them to multiply horses, Deut. 17. 16. David reserved only one
and from Berothai, cities of Hadadezer, king David placed his strength, not in chariots or horses, but in the living
took exceeding much brass.
hundred chariots, out of one thousand, for his own use; for he
God, Ps. 20. 7. and wrote it from his own observation, that a horse
is a vain thing for safety, Ps. 33. 16, 17. 2. The Syrians of Damas-
cus coming in to the relief of the king of Zobah, fell with him:
22,000 were slain in the field; v.5. so that it was easy for
David to make himself master of the country, and garrison it for
himself, v. 6. The enemies of God's church, that think to secure
themselves, will prove, in the end, to ruin themselves, by their
confederacies with each other. Associate yourselves, and ye shall
be broken in pieces, Isa. 8. 9.
God had given David rest from all his enemies that opposed
him and made head against him; and he, having made a good
use of that rest, has now commission given him to make war upon
them, and to act offensively for the avenging of Israel's quarrels
and the recovery of their rights; for as yet they were not in full
possession of that country, which by the promise of God they
were entitled to..
I
|
1
|
I. He quite subdued the Philistines, v.1. They had attacked
In all these wars, (1.) David was protected. The Lord pre-
him when they thought him weak, ch.5.17. and went by the served him whithersoever he went. It seems, he went in person,
worse then; but when he found himself strong, he attacked them, and, in the cause of God and Israel, jeoparded his own life in the
and made himself master of their country. They had long been high places of the field; but God covered his head in the day of
vexatious and oppressive to Israel: Saul got no ground against battle, which he often speaks of, in his psalms, to the glory of
them, but David completed Israel's deliverance, which Samson God. (2.) He was enriched. He took the shields of gold which
had begun long before, Judg. 13.5. Metheg-ammah was Gath, the servants of Hadadezer had in their custody, v.7. and much
(the chief and royal city of the Philistines,) and the towns belong-brass from several cities of Syria, v. 8. which he was entitled to, not
ing to it, among which there was a constant garrison kept by the only jure belli-by the uncontrollable right of the longest sword,
Philistines on the hill Ammah, (2 Sam. 2. 24.) which was Metheg,("Get it, and take it,") but by commission from heaven, and the
a bridle (so it signifies) or curb upon the people of Israel; this ancient entail of these countries on the seed of Abraham.
David took out of their hand, and used it as a curb upon them.
Thus, when the strong man is disarmed, the armour wherein he
trusted is taken from him, and used against him, Luke, 11.22.
And, after the long and frequent struggles which the saints have
had with the powers of darkness, like Israel with the Philistines,
the Son of David shall tread them all under their feet, and make
the saints more than conquerors.
II. He smote the Moabites, and made them tributaries to
Israel, v. 2. He divided the country into three parts; two of
which he destroyed, casting down the strong-holds, and putting
all to the sword; the third part he spared, to till the ground, and
be servants to Israel. Dr. Lightfoot says, he laid them on the
ground, and measured them with a cord, who should be slain, and
who should live; and this is called, meting out the valley of
Succoth, Ps. 60. 6. The Jews say, he used this severity with the
Moabites, because that they had slain his parents, and brethren,
whom he put under the protection of the king of Moab during his
exile, 1 Sam. 22.3, 4. He did it in justice, because they had
been, and in policy, because, if left in their strength, they still
would have been, dangerous enemies to the Israel of God. But
observe, though it was necessary that two thirds should be cut off,
yet the line that was to keep alive, though it was but one, is
ordered to be a full line. Be sure to give that length enough;
let the line of mercy be stretched to the utmost, in favorem vitæ
so as to favour life: acts of indemnity must be construed so as to
enlarge the favour. Now Balaam's prophecy was fulfilled, 4 A
sceptre shall arise out of Israel, and shall smite the corners of
Moab, to the utmost of which the fatal line extended, Numb. 24.17.
The Moabites continued tributaries to Israel till after the death of
Ahab, 2 Kings, 3. 4, 5. then they rebelled and were never reduced.
III. He smote the Syrians, or Aramites: of them there were
two distinct kingdoms, as we find them spoken of in the title of
the 60th Psalm, Aram Naharaim, Syria of the rivers, whose head
eity was Damascus, (famed for its rivers, 2 Kings, 5.12.) and
Aram Zobah, which joined to it, but extended to Euphrates.
These were the two northern crowns. 1. David began with the
Syrians of Zobah, v. 3, 4. As he went to settle his border at the
9. When Toi king of Hamath heard that David
had smitten all the host of Hadadezer, 10. Then
Toi sent Joram his son unto king David, to salute
him, and to bless him, because he had fought against
Hadadezer, and smitten him: for Hadadezer had
wars with Toi: and Joram brought with him vessels
of silver, and vessels of gold, and vessels of brass:
11. Which also king David did dedicate unto the
LORD, with the silver and gold that he had dedi-
cated of all nations which he subdued; 12. Of
Syria, and of Moab, and of the children of Ammon,
and of the Philistines, and of Amalek, and of the
spoil of Hadadezer, son of Rehob, king of Zobah.
13. And David gat him a name when he re-
turned from smiting of the Syrians in the valley of
salt, being eighteen thousand men. 14. And he put
garrisons in Edom; throughout all Edom put he
garrisons, and all they of Edom became David's
servants. And the LORD preserved David wither-
soever he went.
Here is,
1. The court made to David by the king of Hamath, who, it
seems, was at this time at war with the king of Zobah. He,
hearing of David's success against his enemy, sent his own son
ambassador to him, v. 9, 10. to congratulate him on his victory,
to return him thanks for the favour he had done him, in breaking
the power of one he was in fear of, and to beg his friendship;
thus he not only secured but strengthened himself. And David
lost nothing by taking this little prince under his protection, any
more than the old Romans did by the like policy; for the wealth
Before Christ 1039.
VIII, IX. David's Kindness to Jonathan's Son
II SAMUEL,
he had from the countries he conquered by way of spoil, he had
from this by way of present or gratuity; Vessels of silver and gold.
Better get by composition than by compulsion.
all the tribes, but he did so; they were all safe under his proter
tion, and shared in the fruits of his good goverment.
2. He did justice with an unbiassed unshaken hand; he executed
2. The offering David made to God of the spoils of the nations.judgment unto all his people; neither did wrong, nor denied of
and all the rich things that were brought him. He dedicated all delayed right to any. It bespeaks, (1.) His industry, and close
to the Lord, v. 11, 12. This crowned all his victories, and made application to business; also his easiness of access, and readiness
them far to outshine Alexander's, or Cæsar's, that they sought to admit all addresses and appeals made to him. All his people,
their own glory, but he aimed at the glory of God. All the pre-evon the meanest, and those too of the meanest tribes, were wel
cious things he was master of were dedicated things; that is, come to his council-board. (2.) His impartiality, and the equity
they were designed for the building of the temple; and a good of his proceedings, in administering justice; he never perverted
omen it was of kindness to the Gentiles in the fulness of time, justice for favour or affection, nor had respect of persons, in
and of the making of God's house a house of prayer for all people, judgment. Herein he was a type of Christ, who was faithful and
that the temple was built of the spoils and presents of Gentile true, and who doth in righteousness both judge and make war,
nations. In allusion to which, we find the kings of the earth Rev. 19.11. See Ps. 72.1, 2.
bringing their glory and honour into the new Jerusalem, Rev. 21.24.
Their gods of gold David burnt, 2 Sam. 5. 21. but their vessels of
gold he dedicated; thus, in the conquest of a soul, by the grace
of the Son of David, what stands in opposition to God must be
destroyed, every lust mortified and crucified, but what may glorify
him must be dedicated, and the property of it altered; even the
merchandise and the hire must be holiness to the Lord, Isa. 23. 18.
the gain consecrated to the Lord of the whole earth, Mic. 4. 13.
and then it is truly our own, and that most comfortably.
||
3. He kept good order, and good officers, in his court. David
being the first king that had an established government, (fo
Saul's reign was short and unsettled,) he had the modelling of the
administration in Saul's time, we read of no other great officer
than Abner, that was captain of the host; but David instituted
more officers. Here are, (1.) Two military officers; Joab that
was general of the forces in the field, and Benaiah that was over
the Cherethites and Pelethites, who were either the city train-
bands, archers and slingers, so the Chaldee, or rather the life-
3. The reputation he got, in a particular manner, by his victory guards, or standing force, that attended the king's person; the
over the Syrians, and their allies the Edomites, who acted in pretorian band, the militia. They were ready to do service at
conjunction with them; as appears by comparing the title of the home, to assist in the administering of justice, and to preserve the
60th Psalm, which was penned on this occasion, with v. 13. he public peace: we find them einployed in proclaiming Solomou,
gat him a name, for all that conduct and courage which are the 1 Kings, 1. 38. (2.) Two ecclesiatical officers; Zadok and Ahime-
praise of a great and distinguished general. Something extra-lech were priests, that is, they were most employed in the priests'
ordinary, it is likely, there was in that action, which turned very work under Abiathar, the high priest. (3.) Two civil officers;
much to his honour, yet he is careful to transfer the honour to one that was recorder or remembrancer, to put the king in mind
God, as appears by the psalm he penned on this occasion, v. 12. of business in its season; he was prime minister of state, yet not
It is through God that we do valiantly.
intrusted with the custody of the king's conscience, as they say of
4. His success against the Edomites; they all became David's our lord chancellor, but only of the king's memory; let the king
servants, v. 14. Now, and not till now, Isaac's blessing was accom-be put in mind of business, and he would do it himself. Another
plished, by which Jacob was made Esau's lord, Gen. 27. 37..40. that was scribe, or secretary of state, that drew up public orders
and the Edomites continued long tributaries to the kings of Judah, and dispatches, and recorded judgments given. Lastly, David's
as the Moabites were to the kings of Israel, till, in Joram's time, sons, as they grew up to be fit for business, were made chief rulers;
they revolted, 2 Chron. 21.8. as Isaac had there foretold that they had places of honour and trust assigned them, either in the
Esau should, in process of time, break the yoke from off his neck. household, or in the camp, or in the courts of justice, according
Thus David, by his conquests, (1.) Secured peace to his son, that as their genius led them. They were chief about the king; so it
he might have time to build the temple. And, (2.) Progured is explained, 1 Chron. 15. 17. employed near him, that they might
wealth for his son, that he might have wherewith to build it God be under his eye. Our Lord Jesus has appointed officers in his
employs his servants variously; some in one employment, others kingdom, for his honour and the good of the community: when
in another; some in the spiritual battles, others in the spiritual he ascended on high, he gave these gifts, Eph. 4. 8, 11. to every
buildings; and one prepares work for the other, that God may
man his work, Mark, 13.34. David made his sons chief rulers;
have the glory of all All David's victories were typical of the but all believers, Christ's spiritual seed, are better preferred, for
success of the gospel against the kingdom of Satan, in which the they are made to our God kings and priests, Rev. 1.6.
Son of David rode forth, conquering and to conquer, and he shall
reign, till he has brought down all opposing rule, principality, and
power; and he has, as David had, v. 2. a line to kill, and a line to
save; for the same gospel is to some a savour of life unto life, to
others a savour of death unto death.
15. And David reigned over all Israel; and David
executed judgment and justice unto all his people.
16. And Joab the son of Zeruiah was over the host;
*
•
David was not so engaged in his wars abroad, as to neglect the
administration of the government at home. ·
1. His care extended itself to all parts of his dominion. He
reigned over all Israel, v. 15. not only he had a right to reign over
Mak
CHAP. IX.
The only thing recorded in this chapter, is, the kindness David shewed to Jona
than's seed for his sake. I. The kind inquiry he made after the remains of
the house of Saul, and his discovery of Mephibosheth, v.1..4. II. The
kind reception he gave to Mephibosheth, when he was brought to him, v. 5..8.
III. The kind provision he made for him and his, v. 9..13.
and Jehoshaphat the son of Ahilud was recorder;
1. AND David said, Is there yet any that is left
17. And Zadok the son of Ahitub, and Ahimelech
the son of Abiathar, were the priests; and Seraiah kindness for Jonathan's sake 2. And there was of
was the scribe; 18. And Benaiah the son of the house of Saul a servant whose name was Ziba.
Jehoiada was over both the Cherethites and the And when they had called him unto David, the
Pelethites; and David's sons were chief rulers.
king said unto him, Art thou Ziba? And he said,
Thy servant is he. 3. And the king said, Is there
not yet any of the house of Saul, that I may shew
the kindness of God unto him? And Ziba said unto
the king, Jonathan hath yet a son, which is lame
·
Before Christ 1039.
II SAMUEL, IX.
David's Kindness to Jonathan's Son
they had done to him. Note, We must evidence the sincerity of
our forgiving those that have been any way unjust or injurious
to us, by being ready, as we have opportunity, to shew kindness
both to them and their's. We must not only not avenge ourselves
upon them, but we must love them, and do them good, (Matth.
5.44.) and not be backward to do any office of love and good-
will to those that have done us many en injury, (1 Pet. 3.9.) but
contrariwise, blessing. This is the way to overcome evil, and to
find mercy for ourselves and our's, when we or they need it.
(2.) Jonathan was David's sworn friend, and therefore he
would shew kindness to his house. This teaches us, [1.] To be
mindful of our covenant. The kindness we have promised, we
must conscientiously perform, though it should not be claimed.
God is faithful to us, let us not be unfaithful to one another.
[2.] To be mindful of our friendships, our old friendships. Note,
Kindness to our friends, even to them and their's, is one of the
laws of our holy religion. He that has friends, must shew himself
friendly, Prov. 18. 24. If Providence has raised us, and our
friends and their families are brought low, yet we must not forget
former acquaintance, but rather look upon that as giving us so
much the fairer opportunity of being kind to them; then our
friends have most need of us, and we are in the best capacity to
help them. Though there be not a solemn league of friendship
tying us to this constancy of love, yet there is a sacred law of
friendship no less obliging, that to him that is in misery pity
should be shewed by his friend; (Job, 6. 14.) A brother is born
for adversity. Friendship obliges us to take cognizance of the
families and surviving relations of those we have loved, who, when
they left us, left behind them their bodies, their names, and their
posterity, to be kind to.
3. The kindness he promised to shew them, he calls the kind-
ness of God; not only great kindness, but, (1.) Kindness, in
pursuance of the covenant that was between him and Jonathan, to
which God was a Witness. See 1 Sam. 20. 42. (2.) Kindness,
after God's example; for we must be merciful, as he is. He
spares those whom he has advantage against, and so must we.
Jonathan's request to David, was, (1 Sam. 20. 14.)
"Shew me
the kindness of the Lord, that I die not, and the same to my seed.”
The kindness of God is some greater instance of kindness than
one can ordinarily expect from men. (3.) It is kindness done
after a godly sort, and with an eye to God, and his honour and
favour.
||
II. Information given him concerning Mephibosheth, the son
of Jonathan. Ziba was an old retainer to Saul's family, and
knew the state of it; he is sent for and examined, and acquaints
the king that Jonathan's son was living, but lame, v.3. How he
came to be so, we read before, (ch. 4. 4.) and that he lived
obscure, probably, among his mother's relations in Lo-debar, in
Gilead, on the other side Jordan, where he was forgotten, as a
dead man out of mind, but bore it the more easily, because he
could remember little of the honour he fell from.
2. Those he inquired after were the remains of the house of
Saul, to whom he would shew kindness for Jonathan's sake; Is
there any left of the house of Saul? Saul had a very numerous
family, (1 Chron. 8.33.) enough to replenish a country, and yet III. The bringing of him to court. The king sent (Ziba, it
so emptied, that none of it appeared; but it was come to this is likely) to bring him up to Jerusalem with all convenient speed,
inquiry, Is there any left? See how the providence of God can v. 5. Thus he eased Machir of his trouble, and, perhaps, rècom-
empty full families; see how the sin of man will do it! Saul'spensed him for what he had laid out on Mephibosheth's account.
was a bloody house, no marvel it was thus reduced, ch. 21. 1. This Machir appears to have been a very generous free-hearted
But though God visited the iniquity of the father upon the man, and to have entertained Mephibosheth, not out of any
children, David would not. "Is there any left that I can shew disaffection to David, or his government, but in compassion to
kindness to, not for Saul's own sake, but for Jonathan's?"
the reduced son of a prince, for afterward we find him kind to
David himself, when he fled from Absalom; he is named
(ch. 17.27.) among those that furnished the king with what he
wanted at Mahanaim; though when David sent for Mephibosheth
from him, he little thought that the time would come when he
himself would gladly be beholden to him: and perhaps Machir
was then the more ready to help David, in recompeace for his
kindness to Mephibosheth; therefore we should be forward to
give, because we know not but we ourselves may sometime be in
want; (Eccl. 11. 2.) And he that watereth shall be watered alsa
himself. Prov. 11.25.
Now, 1. Mephibosheth presents himself to David with all the
respect that was owing to his character. Lame as ne was, he fell
on his feet. 4. And the king said unto him, Where
is he? And Ziba said unto the king, Behold, he is
in the house of Machir, the son of Ammiel, in Lo-
debar. 5. Then king David sent, and fetched him
ont of the house of Machir, the son of Ammiel,
from Lo-debar. 6. Now when Mephibosheth, the
son of Jonathan, the son of Saul, was come unto
David, he fell on his face, and did reverence. And
David said, Mephibosheth. And he answered,
Behold thy servant! 7. And David said unto him,
Fear not: for I will surely shew thee kindness for
Jonathan thy father's sake, and will restore thee all
the land of Saul thy father; and thou shalt eat
bread at my table continually. 8. And he bowed
himself, and said, What is thy servant, that thou
shouldest look upon such a dead dog as I am?
Here is,
I, David's inquiry after the remains of the ruined house of
Saul, v. 1. This was a great while after his accession to the
throne, for it should seem that Mephibosheth, who was but five
years old when Saul died, had now a son born, v. 12. David
had too long forgotten his obligations to Jonathan, but now, at
length, they are brought to his mind. It is good sometimes to
bethink ourselves, whether there be any promises or engagements
that we have neglected to make good; better do it late than
never. The compendium which Paul gives us of the life of David
is this, (Acts, 13. 36.) that he served his generation according to
the will of God, that is, he was a man that made it his business
to do good; witness this instance, where we may observe,
1. That he sought an opportunity to do good. He might
perhaps have satisfied his conscience with the performance of his
promise to Jonathan, if he had been only ready, upon request or
application made to him by any of his seed, to help and succcur
them. But he does more, he inquires of those about him first,
(v.1) and when he met with a person that was likely to inform
him, asked him particularly, " "Is there any yet left of the house
of Saul, that I may shew him kindness? v.3. Is there any, not
only to whom I may do justice, (Numb. 5. 8.) but to whom I
may shew kindness?" Note Good men should seek opportunities
of doing good. The liberal deviseth liberal things, Isa. 32. 8.
For the most proper objects of our kindness and charity are such
as will not be frequently met with without inquiry. The most
necessitous are the least clamorous.
(1.) Saul was David's sworn enemy, and yet he would shew
kindness to his house with all his heart, and was forward to do ||
it. He does not say, "Is there any left of the house of Saul,
that I may find some way to take them off, and prevent them
giving disturbance to me or my successor." It was against
Abimelech's mind, that any one was left of the house of Gideon,
(Judg. 9.5.) and against Athaliah's mind, that any one was left
of the seed royal; (2 Chron. 22. 10, 11.) those were usurped
governments. David's needed no such vile supports; he was
desirous to shew kindness to the house of Saul, not only because
he trusted in God, and feared not what they could do unto him,
but because he was of a charitable disposition, and forgave what
Before Christ 1038.
II SAMUEL, IX, X. David's Wars against the Ammonites.
bosheth dwelt in Jerusalem: for he did eat conti-
nually at the king's table; and was lame on both
his feet.
on his face, and did reverence, v.6. David had thus made his
honours to Mephibosheth's father, Jonathan, when he was next to
the throne, 1 Sam. 20. 41. he bowed himself to him three times ;
and now Mephibosheth, in like manner, addresses him, when
affairs are so completely reversed. Those who, when they are in
inferior relations, shew respect, when they come to be advanced,
shall have respect shewed them.
<<
2. David received him with all the kindness that could be.
(1.) He spoke to him as one surprised, but pleased, to see him.
Mephibosheth! Why, is there such a man living?" He
remembered his name, for it is probable that he was born about
the time of the intimacy between him and Jonathan. (2.) He
bade him not be afraid. Fear not, v.7. It is probable that the
sight of David put him into some confusion; to free him from
which, he assures him that he sent for him, not out of any jealousy
he had of him, or with any bad design upon him, but to shew him
kindness. Great men should not take a pleasure in the timorous
approaches of their inferiors, (for the great God does not,) but
should encourage them. (3.) He gives him, by grant from the
crown, all the land of Saul his father, that is, his paternal estate,
which was forfeited by Ish-bosheth's rebellion, and added to his
own revenue. This was a real favour, and more than giving him
a kind word. True friendship will be generous. (4.) Though he
had thus given him a good estate, sufficient to maintain him, yet,
for Jonathan's sake, (whom perhaps he saw some resemblance of
in Mephibosheth's face,) he will take him to be a constant guest at
his own table, where he will not only be comfortably fed, but have
company and attendance suitable to his birth and quality. Though
Mephibosheth was lame and unsightly, and does not appear to
have any great fitness for business, yet, for his good father's sake,
David will take him to be one of his family.
3. Mephibosheth accepts this kindness with great humility and
self-abasement. He was none of those that take every favour as a
debt, and think every thing too little that their friends do for them;
but, on the contrary, speaks as one amazed at the grants David
made him, v.8. What is thy servant, that thou shouldest look upon
such a dead dog as I am? How does he vilify himself! Though
the son of a prince, and the grandson of a king, yet, his family
being under guilt and wrath, and himself poor and lame, he calls
himself a dead dog before David. Note, It is good to have the
heart humble under humbling providences: if, when Divine
Providence brings our condition down, divine grace brings our
spirits down with it, we shall be easy. And those who thus humble
themselves, shall be exalted. How does he magnify David's
kindness! It had been easy to lessen it, if he had been so disposed.
Had David restored him his father's estate, it was but giving him
Did he take him to his table? That was policy, that
he might have an eye upon him. But Mephibosheth thinks all
Lind that David said and did, and himself less than the least of
kind that David said and did, and himself less than the least of
his own.
his favours. See 1 Sam. 18. 18.
9. Then the king called to Ziba, Saul's servant,
and said unto him, I have given unto thy master's
son all that pertained to Saul and to all his house.
10. Thou therefore, and thy sons, and thy servants,
shall till the land for him, and thou shalt bring in
the fruits, that thy master's son may have food to
eat: but Mephibosheth thy master's son shall eat
bread alway at my table. Now Ziba had fifteen
sons and twenty servants. 11. Then said Ziba unto
the king, According to all that my lord the king
hath commanded his servant, so shall thy servant
do. As for Mephibosheth, said the king, he shall
eat at my table, as one of the king's sons. 12. And
Mephibosheth had a young son, whose name was
Micha. And all that dwelt in the house of Ziba
vere servants unto Mephibosheth. 13. So Mephi-
The matter is here settled concerning Mephibosheth.
1. This grant of his father's estate is confirmed to him, aut
Ziba called to be a witness to it, v. 9. and, it should seem, Sanf
had a very good estate, for his father was a mighty man of sub
stance, 1 Sam. 9. 1. and he had fields and vineyards to bestow,
1 Sam. 22.7. Be it ever so much, Mephibosheth is now master
of it all.
knew what it was, and how to make the most of it, whom, having
2. The management of the estate is committed to Ziba, who
been his father's servant, he might confide in, and who, having a
been his father's servant, he might confide in, and who, having a
numerous family of sons and servants, had hands sufficient to be
employed about it, v. 10. Thus Mephibosheth is made very easy,
having a good estate without care, and is in a fair way of being
very rich; having much coming in, and little occasion to spend,
eat beside his own bread, provisions for his son and servants, and
himself being kept at David's table. Yet he must have food to
Ziba's sons and servants would come in for their share of his
revenue; for which reason, perhaps, their number is here men-
all there was; for as goods are increased, they are increased that
tioned, fifteen sons and twenty servants, who would require nearly
eat them, and what good has the owner thereof, save the beholding
Ziba were servants to Mephibosheth, v. 12. that is, they all lived
of them with his eyes? Eccl. 5. 11. All that dwelt in the house of
Ziba were servants to Mephibosheth, v. 12. that is, they all lived
upon him, and made a prey of his estate, under pretence of waiting
on him, and doing him service. The Jews have a saying,
that multiplies servants, multiplies thieves." Ziba is now pleased,
commanded, so shall thy servant do, v. 11. let me alone with the
for he loves wealth, and will have abundance: "As the king has
estate: and as for Mephibosheth," (they seem to be Ziba's words,)
"if the king please, he need not trouble the court, he shall sat xt
David will have him to his own table, and Mephibosheth is as well
my table, and be as well treated as one of the king's sons.” But
pleased with his post, as Ziba with his: how unfaithful Ziba was
to him, we shall find afterward, ch.16.3.
"He
Root and Offspring, let his kindness to Mephibosheth serve to
Now, because David was a type of Christ, his Lord and Son, his
illustrate the kindness and love of God our Saviour toward fallen
man, which yet he was under no obligation to, as David was to
Saul's house, under a sentence of rejection from him, was not only
Jonathan. Man was convicted of rebellion against God, and, like
Saul's house, under a sentence of rejection from him, was not only
brought low and impoverished, but lame and impotent, made so
by the fall: the Son of God inquires after this degenerate race,
those of them that humble themselves before him, and commit
that inquired not after him; comes to seek and save them. To
those of them that humble themselves before him, and commit
themselves to him, he restores the forfeited inheritance, he entitles
them to a better paradise than that which Adam lost, and takes
them into communion with himself, sets them with his children at
his table, and feasts them with the dainties of heaven. Lord,
what is man, that thou shouldest thus magnify him!
CHAP. X.
1.6.
This chapter gives us an account of a war David had with the Ammonites, and
the Syrians their allies, with the occasion and success of it. I. David sends
a friendly embassy to Hanun king of the Ammonites, v.1, 2. II. He, upon
a base surmise that it was ill-intended, abused David's ambassadors, v.3,4.
III. David resenting it, v.5. the Ammonites prepared for war against him,
IV. David carries the war into their own country, sends Joab and
Abishai against them, who address themselves to the battle with a great dea
of conduct and bravery, v.7..12. V. The Ammonites, and the Syrians
their allies, were totally routed, v. 13, 14. VI. The forces of the Syrians,
which rallied again, were a second time defeated, v. 15..19. Thus did David
advance his own reputation for gratitude, in returning kindnesses; and
justice, in repaying injuries.
1.
ND it came to pass after this, that the king
of the children of Ammon died, and Hanu
Before Christ 1038.
II SAMUEL, X. Hanun's Usage of David's Servants
1

bad design, he had done prudently enough to be upon the reserve
with them, and to dismiss them as soon as he could; but it is plain
he only sought an occasion to put the utmost disgrace he could
upon them, out of an antipathy to their king and country. They
were themselves men of honour, and much more so, as they
represented the prince that sent them; they and their reputation
were under the special protection of the law of nations; they put a
yet Hanun used them like rogues and vagabonds, and worse;
confidence in the Ammonites, and came among them unarmed;
shaved off the one half of their beards, and cut off their garments
in the midst, to expose them to the contempt and ridicule of his
servants, that they might make sport with them, and that they
might seem vile.
III. David's tender concern for his servants that were thus
abused. He sent to meet them, and to let them know how much
he interested himself in their quarrel, and how soon he would
avenge it, and directed them to stay at Jericho, a private place,
that half of their beards, which was shaved off, was grown to such
where they would not have occasion to come into company, till
a length that the other half might be decently cut to it, v. 5. The
Jews wore their beards long, reckoning it an honour to appear aged
and grave; and therefore it was not fit that persons of their rank
and figure should appear at court unlike their neighbours. Change
of raiment, it is likely, they had with them, to put on, instead of
those which were cut off; but the loss of their beards would not
be so soon repaired; yet, in time, those would grow again, and all
would be well. Let us learn not to lay too much to heart unjust
kind-reproaches; after a while, they will wear off of themselves, and
turn only to the shame of their authors, while the injured reputa-
tion in a little time grows again, as these beards did. God will
bring forth thy righteousness as a light, therefore wait patiently
for him, Ps. 37. 6, 7.
Here is,
I. The great respect David paid to his neighbour, the king of
the Ammonites, v.1, 2. 1. The inducement to it, was some
nesses he had formerly received from Nahash the deceased king.
He shewed kindness to me, says David, v. 2. and therefore (having
lately had satisfaction in shewing kindness to Mephibosheth, for
his father's sake) he resolves to shew kindness to his son, and to
keep up a friendly correspondence with him. Thus the pleasure. Some have thought that David, in the indignity he received
of doing one kind and generous action should excite us to another. from the king of Ammon, was but well enough served for courting
Nahash had been an enemy to Israel, a cruel enemy, 1 Sam. 11. 2. and complimenting that pagan prince, whom he knew to be an
and yet had shewed kindness to David, perhaps only in contradic-inveterate enemy to Israel, and might now remember how, when
tion to Saul, who was unkind to him: however, if David received he would have put out the right eyes of the men of Jabesh-gilead,
kindness, he is not nice in examining the grounds and principles of he designed that, as he did this, for a reproach upon all Israel,
it, but resolves gratefully to return it. If a Pharisee give alms in 1 Sam. 11.2. What better usage could he expect from such a
pride, though God will not reward it, yet he that receives the aims spiteful family and people? Why should he covet the friendship
ought to return thanks for it: God knows the heart, but we do of a people, which Israel must have so little to do with, as that an
not. 2. The particular instance of respect, was, sending an em- Ammonite might not enter into the congregation of the Lord, even
bassy to condole with him on his father's death, as is common to the tenth generation, Deut. 23. 3.
among princes in alliance with each other. David sent to comfort
him. Note, It is a comfort to children, when their parents are
dead, to find that their parents' friends are their's, and that they
intend to keep up acquaintance with them. It is a comfort to
mourners, to find that there are those who mourn with them, are
sensible of their loss, and share with them in it. It is a comfort
to those who are honouring the memory of their deceased relations,
to find there are others who likewise honour it, and had a value
for those they valued.
6. And when the children of Ammon saw that
they stank before David, the children of Ammon
sent and hired the Syrians of Beth-rehob, and the
Syrians of Zoba, twenty thousand footmen, and of
king Maacah a thousand men, and of Ish-tob
twelve thousand men. 7. And when David heard
II. The great affront which Hanun the king of the Ammonites of it, he sent Joab, and all the host of the mighty
put upon David in his ambassadors. 1. He hearkened to the men. 8. And the children of Ammon came out,
spiteful suggestions of his princes, who insinuated that David's am- and put the battle in array at the entering in of the
bassadors, under pretence of being comforters, were sent as spies, gate: and the Syrians of Zoba, and of Rehob, and
v. 3. False men are ready to think others as false as themselves; Ish-tob, and Maacah, were by themselves in the
and they that bear ill-will to their neighbours are resolved not to field. 9. When Joab saw that the front of the battle
believe that their neighbours bear any to them. They
would not thus have imagined that David dissembled, but that they was against him before and behind, he chose of
were conscious to themselves that they could have dissembled, to all the choice men of Israel, and put them in array
serve a turn. Ill-founded argues a bad mind. Bishop
suspicion
Patrick's note on this, is, that there is nothing so well meant, but against the Syrians: 10. And the rest of the people
it may be ill-interpreted, and is wont to be so by men who love he delivered into the hand of Abishai his brother,
nobody but themselves. Men of the greatest honour and virtue that he might put them in array against the chil-
must not think it strange if they be thus misrepresented. Charity dren of Ammon.
thinketh no evil. 2. Entertaining this vile suggestion, he basely be too strong for me, then thou shalt help me; but
11. And he said If the Syrians
Abused David's ambassadors, like a man of a sordid villanous if the children of Ammon be too strong for thee,
spirit, that was fitter to rake a kennel than to wear a crown. If
he had any reason to suspect that David's messengers came on a
then I will come and help thee. 12. Be of good
his son reigned in his stead. 2. Then said David, I
will shew kindness unto Hanun the son of Nahash,
as his father shewed kindness unto me. And David
sent to comfort him by the hand of his servants for
his father. And David's servants came into the land
of the children of Ammon. 3(And the princes of
the children of Ammon said unto Hanun their lord,
Thinkest thou that David doth honour thy father,
that he hath sent comforters unto thee? hath not
David rather sent his servants unto thee, to search
the city, and to spy it out, and to overthrow it?
4. Wherefore Hanun took David's servants, and
shaved off the one half of their beards, and cut off
their garments in the middle, even to their but-
tocks, and sent them away. 5. When they told it
unto David, he sent to meet them, because the men
were greatly ashamed: and the king said, Tarry
at Jericho until your beards be grown, and then
return.
Before Christ 1038.
II SAMUEL, X. The Ammonites and Syrians defeated

also
So
Here is,
courage, and let us play the men for our people, Christ's soldiers should thus strengthen one another's hands in their
and for the cities of our God: and the LORD do spiritual warfare. The strong must succour and help the weak.
that which seemeth him good. 13. And Joab drew counsel, and comfort, and pray for, those that are tempted: When
are
over must
nigh, and the people that were with him, unto the thou art converted, strengthen thy brethren, Luke, 22.32. The
battle against the Syrians: and they fled before members of the natural body help one another, 1 Cor. 12. 21.
him. 14. And when the children of Ammon saw the officers and soldiers, to do their utmost. Great dangers put an
2. He bravely encourages himself, and his brother, and the rest of
that the Syrians were fled, then fled they edge upon true courage. When Joab saw the front of the battle
before Abishai, and entered into the city. was against him, both before and behind, instead of giving orders
Joab returned from the children of Ammon, and to make an honourable retreat, he animates his men to charge so
came to Jerusalem.
much the more furiously; Be of good courage, and let us play the
men, not for pay and preferment, for honour and fame, but for our
people, and for the cities of our God; for the public safety and wel-
I. The preparation which the Ammonites make for war, v. 6. fare, in which the glory of God is so much interested; God and
They saw they had made themselves very odious to David, and ob- our country, was the word. "Let us be valiant, from a principle
noxious to his just displeasure; this they might easily foresee, when of love to Israel, that are our people, descended from the same
they abused his ambassadors, which was no other than a challenge stock, for whom we are employed, and in whose peace we shall
to war, and a bold defiance of him. Yet, it seems, they had not have peace; and from a principle of love to God, for they are his
considered how unable they were, with their thousands, to meet cities that we are fighting in the defence of." The relation which
his; for, now they found themselves an unequal match, and were any person or thing stands in to God, should endear it to us, and
forced to hire forces of other nations into their service. Thus sin-engage us to do our utmost in its service 3. He piously leaves the
ners daringly provoke God, and expose themselves to his wrath, issue with God: "When we have done our part, according to the
and never consider that he is stronger than they, 1 Cor. 10. 22.duty of our place, let the Lord do that which seemeth him good."
The Ammonites gave the affront first, and they were the first that Let nothing be wanting in us, whatever the success be; let God's
raised forces to justify it. Had they humbled themselves, and work be done by us, and then God's will be done concerning us.
begged David's pardon, probably an honorary satisfaction might When we make conscience of doing our duty, we may, with the
have atoned for the offence. But when they were thus desperately greatest satisfaction, leave the event with God; not thinking that
resolved to stand by what they had done, they courted their own our valour binds him to prosper us, but that still he may do as he
ruin.
pleases, yet hoping for his salvation in his own way and time.
||
V. The victory Joab obtained over the confederate forces of
Syria and Ammon, v. 13, 14. He provided for the worst, and put
the case that the Syrians or Ammonites might prove too strong for
him, v. 11. but he proved too strong for them both. We do not
hinder our success by preparing for disappointment. The Syrians
were first routed by Joab, and then the Ammonites by Abishai;
the latter seem not to have fought at all, but, upon the retreat c!
the Syrians, to have fled into the city. It is a temptation to
soldiers to fly, when they have a city at their backs to fly to. It
is one thing when men may either fight or fly, and another thing
when they must either fight or die.
"
II. The speedy descent which David's forces made upon them,
.7. When David heard of their military preparations, he sent
Joab with a great army to attack them, v.7. They that are in war
with the Son of David, not only give the provocation, but begin
the war; for he waits to be gracious, but they strengthen them-
Belves against him, and therefore, if they turn not, he will whet
his sword, P3.7.12. God has forces to send against those that
set his wrath at defiance, Isa. 5. 19. which will convince them,
when it is too late, that none ever hardened his heart against
God, and prospered. It was David's prudence to carry the war
into their own country, and fight them at the entering in of the
gate of their capital city, Rabbah, as some think, or Medeba, a
city in their borders, before which they pitched to guard their
coast, 1 Chron. 19.7. Such are the terrors and desolations of
war, that every good prince will, in love to his people, keep it,
as much as may be, at a distance from them.
III. Preparations made on both sides for an engagement. 1. The
enemy disposed themselves into two bodies, one of Ammonites,
which, being their own, were posted at the gate of the city; the
other of Syrians, whom they had taken into their pay, and who
were therefore posted at a distance in the field, to charge the
forces of Israel in the flank or rear, while the Ammonites charged
them in the front, v.8. 2. Joab, like a wise general, was soon
aware of the design, and accordingly divided his forces: the
choicest men he took under his own command, to fight the
Syrians, whom, probably, he knew to be the better soldiers, and,
being hired men, versed in the arts of war, v.9.
rest of the forces he put under the command of Abishai his
brother, to engage the Ammonites, v. 10. It should seem, Joab
found the enemy so well prepared to receive them, that his
conduct and courage were never so tried as now.
He sup-
Here is,
IV. Joab's speech before the battle, v.11.12. It is not long,
but pertinent, and brave. 1. He prudently concerts the matter
with Abishai his brother, that the dividing of the forces might not
be the weakening of them; but that, which part so
ver was borne
hard upon, the other should come in to its assistance.
poses the worst, that one of them should be obliged to give back; 1. A new altempt of the Syrians to recover their lest honour,
ind, in that case, upon a signal given, the other should send aand to check the progress of David's victorious arms. The forces,
detachment to relieve it. Note, (Mutual helpfulness is brotherly that were lately dispersed, rallied again, and gathered themselves
duty. If occasion he, thou shalt help me, and I will help theregether, v.15. Even the baffled cause will make head as long as
15. And when the Syrians saw that they were
smitten before Israel, they gathered themselves to-
gether. 16. And Hadarezer sent, and brought out
the Syrians that were beyond the river: and they
came to Helara; and Shobach the captain of the
host of Hadarezer went before them. 17. And
when it was told David, he gathered all Israel
together, and passed over Jordan, and came to
Helam. And the Syrians set themselves in array
against David, and fought with him. 18. And the
Syrians fled before Israel; and David slew the men
of seven hundred chariots of the Syrians, and forty
thousand horsemen, and smote Shobach the captain
of their host, who died there. 19. And when all
the kings that were servants to Hadarezer saw that
they were smitten before Israel, they made peace
with Israel, and served them. So the Syrians
feared to help the children of Ammon any more.
¿
Before Christ 1037.
David's Sin with Bath-sheba
II SAMUEL, X, XI.
>
there is any life in it; the enemies of the Son of David do so, off his bed, and walked upon the roof of the king's
Matth. 22. 34. Rev. 19.19. These, being conscious of their insuf- house: and from the roof he saw a woman washing
ficiency, called in the aid of their allies and dependencies on the herself; and the woman was very beautiful to look
other side the river, v. 16. and, being thus hoped
to make their part good against Israel, but they knew not the upon. 3. And David sent and inquired after the
thoughts of the Lord, for he gathered them as sheaves into the woman. And one said, Is not this Bath-sheba,
floor; see Mic. 4.11..13.
the daughter of Eliam, the wife of Uriah the Hit-
tite? 4. And David sent messengers, and took her;
and she came in unto him, and he lay with her;
for she was purified from her uncleanness: and
she returned unto her house. 5. And the woman
conceived, and sent and told David, and said, I
am with child.

2. The defeat of this attempt by the vigilance and valour of
David, who, upon notice of their design, resolved not to stay till
they attacked him, but went in person at the head of his army over
Jordan, v. 17. and, in a pitched battle, routed the Syrians, v. 18.
slew 7000 men, who belonged to 700 chariots, and 40,000 other
soldiers, horse and foot, as appears by comparing 1 Chron. 19.18.
Their genera was killed in the battle, and David came home in
triumph, no doubt.
3. The consequence of this victory over the Syrians. (1.) David
gained several tributaries, v. 19. The kings, or petty princes,
that had been subject to Hadarezer, when they saw how powerful
David was, very wisely made peace with Israel, whom they found
they could not make war with, and served them who were able to
give them protection. Thus the promise made to Abraham,
Gen. 15.18. and repeated to Joshua, ch.1.4. that the borders of
Israel should extend to the river Euphrates, was performed at
length. (2.) The Ammonites lost their old allies. The Syrians
feared to help the children of Ammon, not because they had an
unrighteous cause, (justifying a crime which was a breach of the
law of nations,) but because they found it was an unsuccessful
cause. It is dangerous helping those that have God against them;
for when they fall, their helpers will fall with them.
Jesus Christ, the Son of David, sent his ambassadors, his apostles
and ministers, after all his servants the prophets, to the Jewish
church and nation: but they treated them shamefully, as Hanun
did David's ambassadors, mocked them, abused them, slew them:
and this was it that filled the measure of their iniquity, and brought
upon them ruin without remedy, Matth. 21.35, 41.-22. 7. com-
pare 2 Chron. 36. 16. for Christ takes the affronts and injuries
done to his ministers as done to himself, and will avenge them
Accordingly.
·
ND it came to pass, after the year was
expired, at the time when kings go forth
to battle, that David sent Joab, and his servants
with him, and all Israel; and they destroyed the
children of Ammon, and besieged Rabbah. But
David tarried still at Jerusalem) 2. And it came
to pass in an evening-tide, that David arose from
Here is,
I. David's glory, in pursuing the war against the Ammonites,
v. 1. We cannot take that pleasure in viewing this great action
which hitherto we have taken in observing David's achievements,
because the beauty of it was stained and sullied by sin; otherwise
we might take notice of David's wisdom and bravery in following
his blow. Having routed the army of the Ammonites in the field,
as soon as ever the season of the year permitted, he sent more
forces to face the country, and further to avenge the quarrel of his
ambassadors. Rabbah, their metropolis, made a stand, and held
out a great while; that city Joab laid close siege to, and it was at
the time of that siege that David fell into this sin.
II. David's shame, in being himself conquered, and led captive,
by his own lust. The sin he was guilty of was adultery, against
the letter of the seventh commandment, and (in the judgment of
the patriarchal age) a heinous crime, and an iniquity to be punished
by the Judges, Job, 31.11. a sin which takes away the heart, and
gets a man a wound and dishonour, more than any other, and the
reproach of it is not wiped away.
1. Observe the occasions of this sin, which led to it.
CHAP. XI.
▸
What David said of the mournful report of Saul's death, may more fitly be
applied to the sad story of this chapter, the adultery and murder David was
guilty of-Tell it not in Gath, publish it not in the streets of Askelon. We
wish we could draw a vail over it, and that it might never be known, might ||
never be said, that David did such things as are here recorded of him; but it
cannot, it must not, be concealed: the scripture is faithful in relating the
faults even of those whom it most applauds, which is an instance of the sincerity
of the penmen, and an evidence that it was not written to serve any party:
and even such stories as these were written for our learning, that he that
thinks he stands, may take heed lest he fall; and that others' hurns may
be our warnings. Many, no doubt, have been emboldened to sin, and hardened
in it, by this story, and to them it is a savour of death unto death; but
many have by it been awakened to a holy jealousy over themselves, and con-
stant watchfulness against sin, and to them it is a savour of life unto life.
They are very great sins, and greatly aggravated, which here we find David
guilty of. I. He committed adultery with Bath-sheba, the wife of Uriah,
II. He endeavoured to father the spurious brood upon Uriah,
III. When that project failed, he plotted the death of Uriah by
the sword of the children of Ammon, and effected it, v. 14..25. IV. He
married Bath-sheba, v. 26, 27. Is this David?
Is this David? Is this the man after God's
own heart? How is his behaviour changed, worse than it was before Ahime-this time, he had forgotten it.
tech! How is this gold become dim! Let him that readeth, understand what
the best of men are, when God leaves them to themselves.
v.l..5.
v.6..13.
1.
(1.) Neglect of his business. When he should have been abroad
with his army in the field, fighting the battles of the Lord, he
devolved the care upon others, and he himself tarried still at
Jerusalem, v.1. To the war with the Svrians David went in
person, ch. 10. 17. Had he been now at his post at the head of
his forces, he had been out of the way of this temptation. When
we are out of the way of our duty, we are in temptation
(2.) Love of ease, and the indulgence of a slothful Temper. He
came off his bed at evening-tide, v. 2. there he had dozed away the
afternoon in idleness, which he should have spent in some exer-
cise for his own improvement, or the good of others. He used to
pray, not only morning and evening, but at noon, in the day of his
trouble: it is to be feared he had, this noon, omitted it. Idleness
gives great advantage to the tempter. Standing waters gather filth.
The bed of sloth oft proves the bed of lust.
(3.) A wandering eye. He saw a woman washing herself,
probably from some ceremonial pollution, according to the law,
The sin came in at the eye, as Eve's did. Perhaps, he sought to
see her; at least, he did not practise according to his own prayer,
Turn away mine eyes from beholding vanity; and his son's
caution in a like case, Look not thou on the wine when it is rea.
Either he had not, like Job, made a covenant with his eyes, or, at
2. The steps of the sin. When he saw her, lust immediately
conceived, and, (1.) He inquired who she was, v.3. perhaps,
taken several; but if she were a wife, having no design upon her.
intending only, if she were unmarried, to take her to wife, as he had
(2.) The corrupt desire growing more violent; though he was told
she was a wife, and whose wife she was, yet he sent messengers
for her, and then it may be intended only to please himself with
her company and conversation. But, (3.) When she came, he tay
with her, she too easily consenting, because he was a great man,
and famed for his goodness too; surely (thinks she) that car be
no sin which such a man as David's the mover of. See how th
Before Christ 1037.
II SAMUEL, XI. David's Contrivance to hide his Crime.
way of sin is down-hill; when men begin to do evil, they cannot | I will let thee depart. So Uriah abode in Jeru
soon stop themselves. The beginning of lust, as of strife, is like salem that day, and the morrow.
the letting forth of water; it is therefore wisdom to leave it off David had called him, he did eat and drink before
13. And when
before it be with. The foolish fly fires her wings, and
fools away her life at last, by playing about the candle.
him; and he made him drunk: and at even he
3. The aggravations of the sin. (1.) He was now in years, fifty went out to lie on his bed with the servants of his
at least, some think more, when those lusts which are more pro-lord, but went not down to his house.
perly youthful, one would think, should not have been violent in
him. (2.) He had many wives and concubines of his own; this is
insisted on, ch. 12.8. (3.) Uriah, whom he wronged, was one
of his own worthies; a person of honour and virtue, one that was
now abroad in his service, jeoparding his life in the high places of
the field, for the honour and safety of him and his kingdom, where
he himself should have been. (4.) Bath-sheba, whom he debauch-
ed, was a lady of good reputation, and, till she was drawn by him
and his influence into this wickedness, no doubt, had preserved her
purity little did she think that ever she could have done so bad
a thing, as to forsake the guide of her youth, and forget the
covenant of her God; nor perhaps could any one in the world, but
David, have prevailed against her. The adulterer not only wrongs
and ruins his own soul, but, as much as he can, another's soul
100. (5.) David was a king, whom God hath intrusted with the
sword of justice, and the execution of the law upon other criminals,
particularly upon adulterers, who were, by the law, to be put to
death; for him therefore to be guilty of those crimes himself, was
to make himself a pattern, when he should have been a terror, to
evil doers. With what face could he rebuke or punish that in
others, which he was conscious to himself of being guilty of? See
Rom. 2.22.
Much more might be said to aggravate the sin; and I can think To prevent this double mischief, David endeavours to father the
but of one excuse for it, which is, that it was done but once, it child, which should be born, upon Uriah himself, and therefore
was far from being his practice; it was by the surprise of a temp-sends for him home, to stay a night or two in his own house.
tation that he was drawn into it. He was none of those of whom |
the prophet complains, that they were as fed horses, neighing every
one after his neighbour's wife, Jer. 5. 8. but this once God left him
to himself, as he did Hezekiah, that he might know what was in
his heart, 2 Chron. 32.31. Had he been told of it before, he
would have said, as Hazael, What! Is thy servant a dog? But by
this instance we are taught what need we have to pray every day,
Father, in heaven, lead us not into temptation, and to watch, that
1.
we enter not into it.
}
{
6. And David sent to Joab, saying, Send me
Uriah the Hittite. And Joab sent Uriah to David.
7. And when Uriah was come unto him, David
demanded of him how Joab did, and how the
people did, and how the war prospered. 8. And
David said to Uriah, Go down to thy house, and
wash thy feet. And Uriah departed out of the king's
house, and there followed him a mess of meat from
the king. 9. But Uriah slept at the door of the
king's house with all the servants of his lord, and
went not down to his house. 10. And when they
had told David, saying, Uriah went not down unto
his house, David said unto Uriah, Camest thou not
from thy journey? why then didst thou not go
down unto thine house? 11. And Uriah said unto
David, The ark, and Israel, and Judah, abide in
tents: and my lord Joab, and the servants of my
lord, are encamped in the open fields; shall I then
go into mine house, to eat and to drink, and to lie
with my wife? As thou livest, and as thy soul
liveth, I will not do this thing. 12. And David said
to Uriah, Tarry here to-day also, and to-morrow
1
Uriah, we may suppose, had now been absent from his wife some
weeks, making the campaign in the country of the Ammonites,
and not intending to return till the end of it: the situation oi
his wife would bring to light the hidden works of darkness; and
when Uriah, at his return, should find how he had been abused,
and by whom, it might well be expected, 1. That he would pro-
secute his wife, according to law, and have her stoned to death;
for jealousy is the rage of a man, especially a man of honour; and
he that is thus injured will not spare in the day of vengeance,
Prov. 6. 34. This Bath-sheba was apprehensive of, when she
sent to let David know she was with child, intimating that he was
concerned to protect her, which, it is likely, if he had not promised
her so to do, (so wretchedly abusing his royal power,) she would
not have consented to him. Hope of impunity is a great encourage-
ment to iniquity. 2. It might also be expected, that, since he could
not prosecute David by law for an offence of this nature, he would
take his revenge another.way, and raise a rebellion against him.
There have been instances of kings, who, by provocations of this
nature given to some of their powerful subjects, have lost their
crowns.
4
Observe,
I. How the plot was laid. Uriah must come home from the
army, under pretence of bringing David an account how the war
prospered, and how they went on with the siege of Rabbah, v.7.
Thus does he pretend a more than ordinary concern for his army,
when that was at present the least thing in his thoughts; if he
had not had another turn to serve, an express, of much less figure
than Uriah, might have sufficed to bring him a report of the state
of the war. David, having had as much conference with Uriah as
he thought requisite to cover the design, sent him to his house,
and, that he might be the more pleasant there, sent a dish of meat
for the entertainment of himself and his wife, v. 8. When that
project failed the first night, and Uriah, being weary of his journey,
and more desirous of sleep than meat, lay all night in the guard-
chamber, the next night he made him drunk, v. 13. or made him
merry, tempted him to drink more than was fit, that he might
forget his vow, v. 11. and might be disposed to go home to his
own bed; to which, perhaps, if David could have made him dead
drunk, he would have ordered him to be carried. It is a very
drunk; Woe to him that doth so, Hab. 2.15, 16.
wicked thing, upon any design whatsoever, to make a person
God will put
into their hands a cup of trembling, who put into the hands of
others the cup of drunkenness. Robbing a man of his reason, is
worse than robbing him of his money; and drawing him into sin,
worse than drawing him into any trouble whatsoever. Every good
man, especially every magistrate, should endeavour to prevent this
sin, by admonishing, restraining, and denying, the glass to those
whom they see falling into excess; but to further it, is to do the
Devil's work, to officiate as factor for him.
lie in his own bed: both nights he slept with the life-guard, and
II. How this plot was defeated by Uriah's firm resolution not to
went not down to his house, though, it is probable, his wife pressed
him to do it as much as David, v.9.12. Now, 1. Some think he
suspected what was done, being informed of his wife's attendance
at court, and therefore he would not go near her. But if he had
had any suspicion of that kind, surely he would have opened
the letter that David sent by him to Joab. 2. Whether he sus-
pected any thing or no, Providence put this resolution into his
-
•
Before $
David causes Uriah to be slain.
II SAMUEL, XI.
Christ 1037.
heart, and kept him to it, for the discovering of David's sin, and servant Uriah the Hittite is dead also. 25. Then
that the baffling of his design to conceal it might awaken David's David said unto the messenger, Thus shalt thou
conscience to confess it, and of it. 3. The reason he
to David for this strange instance of self-denial and mortification say unto Joab, Let not this thing displease thee,
was very brave, v. 11. That, while the army was encamped in the for the sword devoureth one as well as another;
field, he would not lie at ease in his own house. The ark is in a make thy battle more strong against the city, and
26. And
tent, whether at home, in the tent David had pitched for it, or overthrow it: and encourage thou him.
abroad, with Joab in the camp, is not certain. "Joab, and all the when the wife of Uriah heard that Uriah her
mighty men of Israel lie hard and uneasy, and much exposed to
the weather, and to the enemy; and shall I go take my ease and husband was dead, she mourned for her husband.
pleasure at my own house?" No, he protests he will not do it. 27. And when the mourning was past, David sent
Now, (1.) This was in itself a generous resolution, and shews and fetched her to his house, and she became his
Uriah to be a man of a public spirit, bold and hardy, and mortified
But the thing that
to the delights of sense. In times of public difficulty and danger, wife, and bare him a son.
it does not become us to repose ourselves in security, or roll our-David had done displeased the LORD.
selves in pleasure; or, with the king and Haman, to sit down to
drink, when the city Shushan was perplexed, Esth. 3. 15. We
should voluntarily endure hardness, when the church of God is
constrained to endure it. (2.) It might have been of use to an iken
David's conscience, and make his heart to smite him for what he
had done, [1.] That he had basely abused so brave a man as Uriah
was, a man so heartily concerned for him and his kingdom, and that
acted for him and it with so much vigour. [2.]That he was him-
self so unlike him. The consideration of the public hardships and
hazards kept Uriah from lawful pleasures, yet could not keep David,
though more nearly interested, from unlawful ones. Uriah's severity
to himself should have shamed David for his indulgence of him-
self. The law was, When the host goeth forth against the enemy,
then, in a special manner, keep thyself from every wicked thing,
Deut. 23.9. Uriah outdid that law, but David violated it.

!
When David's project of fathering the child upon Uriah himself
failed, so that, in process of time, Uriah would certainly know the
wrong that had been done him; to prevent the fruits of his
revenge, the Devil puts it into David's heart to take him off, and
then neither he nor Bath-sheba would be in any danger; what
prosecution could there be, when there was no prosecutor? And
suggesting further, that, when he was out of the way, Bath-sheba
might, if he pleased, be his own for ever. Adulteries have often
occasioned murders, and one wickedness must be covered and
secured with another. The beginnings of sin are therefore to be
dreaded; for who knows where they will end?
Is this the
But as the eve of the adulterer, so the hand of the murderer,
It is resolved, in David's breast, (which one would think could
never possibly have harboured so vile a thought,) that Uriah must
die; that innocent, valiant, gallant, man, who was ready to die for
his prince's honour, must die by his prince's hand. David has
14. And it came to pass in the morning, that sinned, and Bath-sheba has sinned, and both against him, and
therefore he must die; David determines he must.
David wrote a letter to Joab, and sent it by the man whose heart smote him, because he had cut off Saul's skirt?
hand of Uriah. 15. And he wrote in the letter, Quantum mutatus ab illo!—But ah, how changed! Is this he
saying, Set ye Uriah in the forefront of the hottest that executed judgment and justice to all his people? How can
battle, and retire ye from him, that he may be he now do so unjust a thing? See how fleshly lusts war against
the soul, and what devastations they make in that war; how they
smitten, and die. 16. And it came to pass, when blind the eyes, harden the hearts, sear the conscience, and deprive
Joab observed the city, that he assigned Uriahmen of all sense of honour and justice. Whoso committeth
unto a place where he knew that valiant men were adultery with a woman, lacketh understanding, and quite loses it;
he that doth it, destroys his own soul, Prov. 6. 32.
17. And the men of the city went out, and fought
with Joab and there fell some of the people of the
servants of David; and Uriah the Hittite died also.
18. Then Joab sent and told David all the things
concerning the war; 19. And charged the mes-
senger, saying, When thou hast made an end of
telling the matters of the war unto the king,
20. And if so be that the king's wrath arise, and he
say unto thee, Wherefore approached ye so nigh
unto the city when ye did fight? knew ye not that
they would shoot from the wall? 21. Who smote
Abimelech the son of Jerubbesheth? did not a
woman cast a piece of a millstone upon him from
the wall, that he died in Thebez? why went ye
nigh the wall? then say thou, Thy servant Uriah
the Hittite is dead also. 22. So the messenger went,
and came and shewed David all that Joab had sent
him for. 23. And the messenger said unto David,
Surely the men prevailed against us, and came out
anto us into the field, and we were upon them even
unto the entering of the gate. 24. And the shoot-about it, and though he had time to have countermanded the
order afterward, before it could be put in execution, yet he did
ers shot from off the wall upon thy servants; and not do it. 2. He sent the letter by Uriah himself; than which
some of the king's servants be dead. and thy nothing could be more base and barbarous, to make him accessary to
seeks concealment, Job, 24. 14, 15. Works of darkness hate the
light. When David bravely slew Goliath, it was done publicly,
and he gloried in it; but when he basely slew Uriah, it must be
done clandestinely, for he is ashamed of it, and well he may. Who
would do a thing that he dare not own? The Devil having, as a
poisonous serpent, put it into David's heart to murder Uriah, as
a subtle serpent, he puts it into his head how to do it. Not as
Absalom slew Ammon, by commanding his servants to assassinate
him, or as Ahab slew Naboth, by suborning witnesses to accuse
but by exposing to enemy; a way of doing it,
which, perhaps, would not seem so odious to conscience, and the
world, because soldiers expose themselves of course; if Uriah
had not been in that dangerous post, another must; he has (as we
say) a chance for his life; if he fight stoutly, he may, perhaps,
come off; and if he die, it is in the field of honour, where a
soldier would choose to die; and yet all this will not save it from
||being a wilful murder, of malice prepense.
I. Orders are sent to Joab to set Uriah in the front of the hot-
test battle, and then to desert him, and abandon him to the enemy,
v. 14, 15. This was David's project to take off Uriah, and it
succeeded, as he designed. Many were the aggravations of this
murder. 1. It was deliberate. He took time to consider of it;
and though he had time to consider of it, for he wrote a letter
Before Christ 1037.
David informed of Uriah's Death.
II SAMUEL, XI, XII.
-
his own death. And what a paradox was it, that he could bear
such a malice against him, in whom yet he could repose such a
confidence, as that he would carry letters, which he must not
know the purport of. 3. Advantage must be taken of Uriah's own
courage and zeal for his king aud country, which deserve the
greatest praise and recompence, to betray him the more easily to
his fate. If he had not been forward to expose himself, perhaps
he was a man of such importance, that Joab could not have exposed
him; and that this noble fire should be designedly turned upon
himself, was a most detestable instance of ingratitude. 4. Many
must be involved in the guilt; Joab, the general, to whom the
blood of his soldiers, especially the worthies, ought to be precious,
must do it; he, and all that retire from Uriah, when they ought
in conscience to support and second him, become guilty of his
death. 5. Uriah cannot thus die alone, the party he commands
is in danger of being cut off with him; and it proved so, some
of the people, even the servants of David, (so they are called, to
aggravate David's sin, in being so prodigal of their lives,) fell with
him, v. 17. Nay, this wilful misconduct, by which Uriah must
De betrayed, might be of fatal consequence to the whole army,
and, having obliged them to raise the siege. 6. It will be the
triumph and joy of the Ammonites, the sworn enemies of God
and Israel; it will gratify them exceedingly. David prayed for
himself, that he might not fall into the hands of man, nor flee
from his enemies, ch. 24.13, 14. yet he sells his servant Uriah to
the Ammonites, and not for any iniquity in his hand.
11. Joab executes these orders. In the next assault that was
made upon the city, Uriah has the most dangerous post assigned
him, is encouraged to hope, that, if he be repulsed by the besieged,
he shall be relieved by Joab, in dependence on which, he marches
on with resolution, but, succours not coming on, the service proved
too hot, and he was slain in it, v.16, 17. It was strange that
Joab would do such a thing merely upon a letter, without know-
ing the reason. But, 1. Perhaps he supposed Uriah had been
guilty of some great crime, to inquire into which, David had sent
for him, and that, because he would not punish him openly, he
took this course with him to put him to death. 2. Joab had been
guilty of blood, and we may suppose it pleased him very well, to
see David himself falling into the same guilt, and he was willing
enough to serve him in it, that he might continue to be favourable
to him. It is common for those who have done ill themselves,
to desire to be countenanced therein by others doing ill likewise,
especially by the sins of those that are eminent in the profession
of religion. Or, perhaps, David knew that Joab had a pique
against Uriah, and would gladly be avenged on him; otherwise
Joab, when he saw cause, knew how to dispute the king's orders,
as ch.24.3.—19. 5.
III. He sends an account of it to David. An express is dis-
patched away immediately, with a report of this last disgrace and
loss which they had sustained, v. 18. And, to disguise the affair,
1. He supposes that David would appear to be angry at his bad
conduct, would ask why they came so near the wall, v. 20. Did
they not know that Abimelech lost his life by doing so? v. 21.
We had the story, Judg. 9. 53. which book, it is likely, was
published as a part of the sacred history in Samuel's time; and
(be it noted to their praise, and for imitation) even the soldiers
were conversant with their Bibles, and could readily quote the
scripture-story, and make use of it for admonition to themselves,
not to run upon the same attempts which there they found to be fatal.
2. He slyly orders the messenger to sooth it with telling him that
Uaiah the Hittite was dead also, which gave too broad an intima-
tion to the messenger, and by him to others, that David would be
Fecretly pleased to hear that: for murder will out. And when
men do such base things, they must expect to be bantered and
upbraided with them, even by their inferiors. The messenger
delivered his message agreeably to orders, v. 22. .24. He makes
the besieged to sally out first upon the besiegers, They came out
unto us into the field; represents the besiegers as doing their part
with great bravery, We were upon them even to the entering of the
go. we forced them to retire into the city with precipitation;
and so concludes with a slight mention of the slaughter made
among them by some shot from the wall, Some of the king's
servants are dead; and particularly Uriah the Hittite, an officer
of note, stood first in the list of the slain.
IV. David receives the account with a secret satisfaction, v. 25,
Let not Joab be displeased, for David is not; he blames not his
conduct, nor thinks they did ill, in approaching so near the wall;
all is well, now that Uriah is got out of the way. This poini
being gained, he can make light of the loss, and turn it off easily
with an excuse, The sword devours one as well as another; it was
a chance of war, nothing more common. He orders Joab to
make the battle more strong next time, while he, by his sin, was
weakening it, and provoking God to blast the undertaking.
Lastly, He married the widow, in a little time. She submitted
to the ceremony of mourning for her husband, as little a time as
custom would admit, v. 26. and then David took her to his house
as his wife, and she bare him a son. Uriah's revenge was pre-
vented by his death, but the birth of the child, so soon after the
marriage, published the crime; sin will have shame; yet that was
not the worst of it, The thing that David had done displeased the
Lord; the whole matter of Uriah, as it is called, 1 Kings, 15. 5.
the adultery, falsehood, murder, and this marriage, at last, it was
all displeasing to the Lord. He had pleased himself, but displeased
God. Note, God sees and hates sin in his own people. Nay, the
nearer any are to God in profession, the more displeasing to him
their sins are; for in them there is more ingratitude, treachery,
and reproach, than in the sins of others. Let none therefore
encourage themselves in sin by the example of David; for they
that sin as he did will fall under the displeasure of God as he did.
Let us therefore stand in awe, and sin not; not sin after the
similitude of his transgression.
CHAP. XII.
The foregoing chapter gave us the account of David's sin, this of his repentance ;
though he fell, he was not utterly cast down, but, by the grace of God
recovered himself, and found mercy with God. .Here is, I. His
"conviction,
by a message Nathan brought him from God, which was a parable that
obliged him to condemn himself, v.1..6. And the interpretation of the
parable, in which Nathan charged him with the sin, v.7..9. and pronounced
sentence upon him, v. 10..12. II. His repentance, and remission, with a
reserve of judgment, v. 13, 14. III. The sickness and death of the child,
and his behaviour, while it was sick, and when it was dead, v. 15..23. in
both which, David gave evidences of his repentance. IV. The birth of
Solomon, and God's gracious message concerning him, in which God gave an
evidence of his reconciliation to David, v. 24, 25. V. The taking of Rabbak,
v.26..31. which is mentioned as a further instance, that God did not decl
with David according to his sins.
A
ND the LORD sent Nathan unto David.
And he came unto him, and said unto him,
There were two men in one city; the one rich, and
the other poor. 2. The rich man had exceeding
flocks and herds: 3. But the poor man had
many flocks and herds:
nothing save one little ewe-lamb, which he had
bought and nourished up: and it grew up together
with him, and with his children; it did eat of his
own meat, and drank of his own cup, and lay
in his bosom, and was unto him as a daughter.
4. And there came a traveller unto the rich man,
and he spared to take of his own flock and of his
own herd, to dress for the way-faring man that was
come unto him; but took the poor man's lamb,
and dressed it for the man that was come to him.
5. And David's anger was greatly kindled against
the man; and he said to Nathan, As the LORD
liveth, the man that hath done this thing shall
1.
Before Christ 1036.
Nathan's Parable.
II SAMUEL, XII.
im as a brother, 2 Thess. 3.15. He did not say, "David is a
king, I dare not reprove him;" no, if God send him, he sets his
face like a flint, Isa. 50.7.
II. The message Nathan delivered to him, in order to his con-
viction.
surely die: 6. And he shall restore the lamb four-may suffer his people to fall into sin, he will not suffer them to
fold, because he did this thing, and because he lie still in it. He went on frowardly in the way of his heart, and,
had no pity. 7. And Nathan said to David, Thou if left to himself, would wander endlessly, but (saith God) I have
seen his ways, and will heal him, Isa. 57. 17,18. He sends after
art the man, Thus saith the LORD God of Israel, us before we seek after him, else we should certainly be lost.
I anointed thee king over Israel, and I delivered Nathan was the prophet by whom God had sent him notice of his
thee out of the hand of Saul; 8. And I gave thee kind intentions toward him, ch. 7.4. and now, by the same hand.
he sends him this message of wrath. God's word in the mouth of
thy master's house, and thy master's wives into thy his ministers must be received, whether it speak terror or comfort.
bosom, and gave thee the house of Israel and of Nathan was obedient to the heavenly vision, and went on God's
"David has sinned, I will not
Judah; and if that had been too little, I would errand to David. He did not say,
come near him:" no, Count him not as an enemy, but admonish
moreover have given unto thee such and such
things. 9. Wherefore hast (thou despised the
commandment of the LORD, to do evil in his
sight? thou hast killed Uriah the Hittite with the.
sword, and hast taken his wife to be thy wife, and
hast slain him with the sword of the children of
Ammon. 10. Now therefore the sword shall never
depart from thine house; because thou hast de-
spised me, and hast taken the wife of Uriah the
Hittite to be thy wife. 11. Thus saith the LORD,
Behold, I will raise up evil against thee out of
thine own house, and I will take thy wives before
thine eyes, and give them unto thy neighbour, and
he shall lie with thy wives in the sight of the sun.
12. For thou didst it secretly: but I will do this
thing before all Israel, and before the sun. 13. And
David said unto Nathan, I have sinned against the
LORD. And Nathan said unto David, The LORD
also hath put away thy sin; thou shalt not die.
14. Howbeit, because by this deed thou hast given
great occasion to the enemies of the LORD to
blaspheme, the child also that is born unto thee
shall surely die.
1. He fetched a compass with a parable, which seemed to
David as a complaint made to him by Nathan against one of his
subjects that had wronged his poor neighbour, in order to his
righting the injured, and punishing the injurious. Nathan, it is
likely, used to come to him upon such errands, which made this
the less suspected; it becomes those who have interest in princes,
and have free access to them, to intercede for those that are
wronged, that they may have right done them.
tentment.
(1.) Nathan represented to David a notorious injury, which a
rich man had done to an honest neighbour that was not able to
contend with him. The rich man had many flocks and herds,
v.2. the poor man had one only, so unequally is the world divided;
and yet infinite wisdom, righteousness, and goodness, make the
distribution, that the rich may learn charity, and the poor con-
little ewe-lamb, having not wherewithal to buy or keep more.
This poor man had but one lamb, an ewe-lamb, a
But it was a cade-lamb, (as we call it,) it grew up with his
children, v. 3. she was fond of it, and it was familiar with him at
all times. The rich man, having occasion for a lamb to entertaia
and made use of that, v. 4. either out of covetousness, because he
a friend with, took the man's lamb from him violence,
grudged to make use of his own; or rather out of luxury, because
he fancied the lamb that was thus tenderly kept, and ate anddrank
like a child, must needs be more delicate food than any of his
own, and have a better relish.
(2.) In this he shewed him the evil of the sin he had been
guilty of, in defiling Bath-sheba. He had many wives and
concubines, whom he kept at a distance, as rich men kept their
flocks in their fields; had he had but one, and had she been dear
to him, as the ewe-lamb was to its owner, had she been dear to
him as the loving hind and the pleasant roe, her breasts would
have satisfied him at all times, and he would have looked no
further, Prov. 5. 19. Marriage is a remedy against fornication,
but marrying many is not; for when once the law of unity is
transgressed, the indulged lust will hardly stint itself. Uriah, like '
the poor man, had only one wife, who was to him as his own soul,
and always lay in his bosom, for he had no other, desired no
other, to lie there. The traveller or wayfaring man was, as Bishop
Patrick explains it from the Jewish writers, the evil imaginations
disposition, or desire, which came into David's heart, which he
might have satisfied with some of his own, yet nothing would serve
but Uriah's darling. They observe, that this evil disposition is
called a traveller, for in the beginning it is only so, but, in time,
it becomes a guest, and, in conclusion, is master of the house. For
he that is called a traveller, in the beginning of the verse, is called
a man, (ish, a husband,) in the close of it. Yet some observe, that
in David's breast lust was but as a wayfaring man, that tarries
only for a night, it did not constantly dwell and rule there.
(3.) By this parable, he drew from David a sentence against
himself. For David supposing it to he a case in fact, and not
doubting the truth of it, when he had it from Nathan himself, gav
judgment immediately against the offender, and confirmed it with
an oath, v. 5, 6. [1.] That, for his injustice in taking away the
It seems to have been a great while after David had been guilty
of adultery with Bath-sheba, before he was brought to repentance
for it. For, when Nathan was sent to him, the child was born,
v. 14.
So that it was about nine months that David lay under the
guilt of that sin, and, for aught that appears, unrepented of.
What shall we think of David's state all this while?
Can we
imagine his heart never smote him for it? Or that he never
lamented it in secret before God? I would willingly hope that he ||
did, and that Nathan was sent to him, immediately upon the birth
of the child, when the thing by that means came to be publicly
known and talked of, to draw from him an open confession of the
sin, to the glory of God, the admonition of others, and that he
might receive, by Nathan, absolution with certain limitations.
But, during these nine months, we may well suppose his comforts
and the exercises of his graces suspended, and his communion
with God interrupted; during all that time, for certain, he penned
no psalms, his harp was out of tune, and his soul like a tree in
winter, that has life in the root only; therefore, after Nathan had
been with him, he prays, Restore unto me the joy of thy salvation,
and open thou my lips, Ps. 51. 12, 15. Let us observe,
I. The messenger God sent to him. We were told, by the last
words of the foregoing chapter, that the thing David had done
displeased the Lord, upon which, one would think, it should have
followed that the Lord sent enemies to invade him, terrors to take
hold on him, and the messengers of death to arrest him. No, he
sent a prophet to him, Nathan, his faithful friend and confidant,
to instruct and counsel him, v. 1. David did not send for Nathan,
(though he had never had so much occasion as he had now for his
onfessor,) but God sent Nathan to David. Note, Though God
Before Christ 1036.
II SAMUEL, XII.
David's Repentance.
lamb, he should restore four-fold, according to the law, Exod.22.1. || to palliate, but, in a manner, to consecrate such villanies. In all
Four sheep for a sheep. [2.] That, for his tyranny and cruelty, this he despised the word of the Lord, so it is in the Hebrew, not
and the pleasure he took in abusing a poor man, he should be put only his commandment in general, which forbade such things, but
to death. If a poor man steal from a rich man, to satisfy his soul the particular word of promise, which God had, by Nathan, sent
when he is hungry, he shall make restitution, though it cost him to him some time before, that he would build him a house; which
all the substance of his house, Prov. 6. 30, 31. and Solomon there sacred promise, if he had had a due value and veneration for, he
compares the sin of adultery with that, v. 32. But if a rich man would not thus have polluted his house with lust and blood.
steal for stealing sake, not for want, but wantonness, merely that
he may be imperious and vexatious, he deserves to die for it; for
to him restitution is no punishment, or next to none. If the
sentence be thought too severe, it must be imputed to the present
roughness of David's temper, being under guilt, and not having
himself as yet received mercy.
(3.) He threatens an entail of judgments upon his family for
this sin, v. 10. "The sword shall never depart from thy house,
not in thy time, nor afterward, but, for the most part, thou and
thy posterity shall be engaged in war." Or, it points at the
slaughters that should be among his children, Amnon, Absalom,
and Adonijah, all falling by the sword. God had promised that
2. He closed in with him, at length, in the application of the his mercy should not depart from him and his house, ch. 7. 15.
parable. In beginning with a parable, he shewed his prudence, yet here threatens that the sword should not depart. Can the
and great need there is of prudence in giving reproofs; it is well-mercy and the sword consist with each other? Yes, those may lie
managed if, as here, the offender can be brought, ere he is aware, under great and long afflictions, who yet shall not be excluded
to convict and condemn himself; but here, in his application, he from the grace of the covenant. The reason given is, Because
shews his faithfulness, and deals as plainly and roundly with king thou hast despised me. Note, Those who despise the word and law
David himself, as if he had been a common person. In plain of God, despise God himself, and shall be lightly esteemed.
terms, "Thou art the man, who hast done this wrong, and a much
greater, to thy neighbour; and therefore, by thine own sentence,
thou deservest to die, and shalt be judged out of thine own mouth.
Did he deserve to die who took his neighbour's lamb, and dost
not thou, who hast taken thy neighbour's wife? Though he took
the lamb, he did not cause the owner thereof to lose his life, as
thou hast done, and therefore much more art thou worthy to
die."
||
•
It is particularly threatened, [1.] That his children should be
his grief; I will raise up evil against thee out of thine own house.
Sin brings trouble into a family, and one sin is often made the
punishment of another. [2.] That his wives should be his shame;
that by an unparalleled piece of villany they should be publicly
debauched before all Israel, v. 11, 12. It is not said it should be
done by his own son, lest the accomplishment should have been
hindered by the prediction being too plain; but it was done by
Absalom, at the counsel of Ahithopel, ch. 16. 21, 22. He that
defiled his neighbour's wife, should have his own defiled, for thus
that sin used to be punished, as appears by Job's imprecation,
Job, 31. 10. Then let my wife grind unto another, and that
threatening, Hos. 4. 14. The sin was secret, and industriously
concealed, but the punishment should be open, and industriously
pre-proclaimed, to the shame of David, whose sin in the matter of
Uriah, though committed many years before, would then be called
to mind, and commonly talked of upon that occasion. As face
answers to face in a glass, so does the punishment often answer to the
sin; here is blood for blood, and uncleanness for uncleanness. And
thus God would shew how much he hates sin, even in his own people,
and that, wherever he finds it, he will not let it go unpunished.
3. David's penitent confession of his sin, hereupon. He says
not a word to excuse himself, or extenuate his sin, but freely owns
it, I have sinned against the Lord, v. 13. It is probable that he
said more to this purport; but this is enough to shew that he was
truly humbled by what Nathan said, and submitted himself to the
conviction. He owns his guilt, I have sinned; and aggravates it,
It was against the Lord: on this string he harps in the psalm he
penned on this occasion, Ps. 51.4. Against thee, thee only, have
I sinned.
·
Now he speaks immediately from God, and, in his name,
begins with, Thus saith the Lord God of Israel, a name sacred
and venerable to David, and which commanded his attention;
Nathan now speaks, not as a petitioner for a poor man, but as an
ambassador from the great God, with whom is no respect of persons.
(1.) God, by Nathan, reminds David of the great things he had
done and designed for him, anointing him to be king, and
serving him to the kingdom, v. 7. giving him power over the house
and household of his predecessor, and of others that had been his
masters, Nabal for one: he had given him the house of Israel and
Judah; the wealth of the kingdom was at his service; every body
was willing to oblige him; and ready to bestow any thing upon
him, to make him easy: I would have given thee such and such
things, v.8. See how liberal God is in his gifts; we are not
straitened in him. Where he has given much, yet he gives more.
And God's bounty to us is a great aggravation of our discontent,
and desire of forbidden fruit. It is ungrateful to covet what God
has prohibited, while we have liberty to pray for what God has
promised, and that is enough.
(2.) He charges him with a high contempt of the divine
authority, in the sins he had been guilty of. Wherefore hast thou
(presuming upon thy royal dignity and power) despised the com-
mandment of the Lord? v. 9. This is the spring, and this is the 4. His pardon declared, upon this penitent confession, but with
malignity of sin, that it is making light of the divine law, and the a reserve of judgment. When David said, I have sinned, and
Law-maker; as if the obligation of it were weak, the precepts of Nathan perceived that he was a true penitent, (1.) He did, in
it trifling, and the threats not at all formidable. Though no man | God's name, assure him that his sin was forgiven, "The Lord also
ever wrote more honourably of the law of God, than David did, has put away thy sin out of the sight of his avenging eye, thou shall
yet, in this instance, he is justly charged with a contempt of it. not die," that is, "not die eternally, nor be for ever put away from
His adultery with Bath-sheba, which began the mischief, is not God, as thou wouldest have been, if he had not put away the sin."
mentioned, perhaps, because he was already convinced of that, The obligation to punishment is hereby cancelled and vacated.
but, [1.] The murder of Uriah is twice mentioned. Thou hast He shall not come into condemnation: that is the nature of for
hilled Uriah with the sword; though not thy sword, yet the sword giveness. "Thy iniquity shall not be thy everlasting ruin.
||
The
of the children of Ammon, by ordering him to be set in the fore- sword shall not depart from thy house, but," [1.] "It shall not cut
front of the battle. They that contrive wickedness and command thee off, thou shalt come to thy grave in peace. David deserved
it, are as truly guilty of it as those that execute it. It is repeated, to die as an adulterer and murderer, but God would not cut him
with an aggravation, Thou hast slain him with the sword of the off as he might justly have done. [2.] "Though thou shalt all
children of Ammon, those uncircumcised enemies of God and Israel. thy days be chastened of the Lord, yet thou shalt not be con-
[2.] The marrying of Bath-sheba is likewise twice mentioned, demned with the world." See how ready God is to forgive sin.
because he thought there was no harm in that, v.9. Thou hast To this instance, perhaps, David refers, Ps. 32. 5. I said, I will
taken his wife to be thy wife, and again, v. 10. To marry her confess, and thou forgavest. Let not great sinners despair of finding
whom he had before defiled, and whose husband he had slain, was mercy with God, if they truly repent; for who is a God like unto
au affront upon the ordinance of marriage, making that not only him, pardoning iniquity? (2.) Yet he pronounces a sentence of
+
Before Christ 1036.
The Death of David's Child.
II SAMUEL, XII.
१
death upon the child, v. 14. Behold the sovereignty of God!
The guilty parent lives, and the guiltless infant dies; but all souls
are his, and he may, in what way he pleases, glorify himself in
his creatures. [1] David had, by his sin, wronged God in his
honour; he had given occasion to the enemies of the Lord to
blaspheme. The wicked people of that generation, the infidels,
idolaters, and profane, would triumph in David's fall, and speak
ill of God and of his law, when they saw one guilty of such foul
enormities, that professed such an honour both for him and it.
"These are your professors! This is he that prays and sings
psalms, and is so very devout! What good can there be in such
exercises, if they will not restrain men from adultery and murder?"
They would say, "Was not Saul rejected for a less matter? Why
then must David live, and reign still?" Not considering that God
sees not as man sees, but searches the heart. To this day there
are those who reproach God, and are hardened in sin, through
the example of David. Now, though it is true that none have
any just reason to speak ill of God, or of his word and ways, for
David's sake, and it is their sin that do so, yet he shall be reckoned
with that laid the stumbling-block in their way, and gave, though
not cause, yet colour, for the reproach. Note, There is this great
evil in the scandalous sins of those that profess religion, and
relation to God, that they furnish the enemies of God and
religion with matter for reproach and blasphemy, Rom. 2. 24.
||
[2.] God will therefore vindicate his honour, by shewing his
displeasure against David for this sin, and letting the world see,
that, though he loves David, he hates his sin; and he chooses to
do it by the death of the child. The landlord may distrain on any
part of the premises where he pleases. Perhaps the diseases and
deaths of infants were not so common in those days as they
are now, which might make this, as an unusual thing, the more
evident token of God's displeasure, according to the word he had
often said, that he would visit the sins of the fathers upon the
children..
·
thou didst rise and eat bread. 22. And he said,
While the child was yet alive, I fasted and wept:
for I said, Who can tell whether God will be
gracious to me, that the child may live? 23 But
now he is dead, wherefore should I fast? can I
bring him back again? I shall go to him, but he
shall not return to me. 24. And David comforted
Bath-sheba his wife, and went in unto her, and
lay with her: and she bare a son, and he called
his name Solomon: and the LORD loved him.
25. And he sent by the hand of Nathan the pro-
phet; and he called his name Jedidiah, because
of the LORD.
4
OL. I 78
I. The child's illness. The Lord struck it, and it was very
sick, perhaps with convulsions, or some other dreadful distemper,
The diseases and death of infants, that have not sinnea
v. 15.
And
after the similitude of Adam's transgression, especially as they
are sometimes sadly circumstanced, are sensible proofs of the
original sin in which they are conceived.
braided with it: for this child would be a continual memoranduin
15. And Nathan departed unto his house.
the LORD struck the child that Uriah's wife bare
unto David, and it was very sick. 16. David II. David's humiliation under this token of God's displeasure,
therefore besought God for the child; and David and the intercession he made with God for the life of the child,
v. 16, 17. He fasted, and lay all night upon the earth, and
fasted, and went in, and lay all night upon the would not suffer any of his attendants either to feed him or help
earth. 17. And the elders of his house arose, and him up. This was an evidence of the truth of his repentance.
went to him, to raise him up from the earth: but For, 1. Hereby it appeared that he was willing to bear the shame
he would not, neither did he eat bread with them. of his sin, to have it ever before him, and to be continually up-
18. And it came to pass on the seventh day, that of it, both to himself and others, if he lived; and, therefore, he
the child died. And the servants of David feared was so far from desiring its death, as most, in such circumstances,
to tell him that the child was dead: for they said, do, that he prayed earnestly for its life. True penitents patiently
Behold, while the child was yet alive, we spake bear the reproach of their youth and of their youthful lusts,
unto him, and he would not hearken unto our this, and great humanity, above what is commonly found in men,
Jer. 31. 19. 2. A very tender compassionate spirit appeared in
voice: how will he then vex himself, if we tell especially men of war, toward little children, even their own;
him that the child is dead! 19. But when David and this was another sign of a broken contrite spirit: they that
saw that his servants whispered, David perceived are penitent will be pitiful. 3. He discovered in this a great
that the child was dead: therefore David said concern for another world, which is an evidence of repentance.
Nathan had told him that certainly the child should die; yet,
unto his servants, Is the child dead? And they while it is in the reach of prayer, he earnestly intercedes with
said, He is dead. 20. Then David arose from God for it, chiefly (as we may suppose) that its soul might be safe
the earth, and washed, and anointed himself, and and happy in another world, and that his sin might not come
changed his apparel, and came into the house of against the child, and that it might not fare the worse for that in
the future state*. 4. He discovered in this a holy dread of God
the LORD, and worshipped: then he came to his and of his displeasure. He deprecated the death of the child,
own house; and when he required, they set bread chiefly as it was a token of God's anger against him and his house,
before him, and he did eat. 21. Then said his and was inflicted in performance of a threatening; therefore he
servants unto him, What thing is this that thou prayed thus earnestly, that, if it were the will of God, the child
hast done? thou didst fast and weep for the child, reconciled to him. Lord, chasten me not in thy hot displeasure,
because that would be to him a token of God's being
`while it was alive; but when the child was dead, || Ps. 6.1.
Of the propriety of this suggestion, the reader will form a judgment for himself,-ED.
Nathan, having delivered his message, stayed not at court, but
went home, probably to pray for David, to whom he had been
preaching. God, in making use of him as an instrument to bring
David to repentance, and as the herald both of mercy and
judgment, put an honour upon the ministry, and magnified his
David named one of his sons by
word above all his name.
Bath-sheba, Nathan, in honour of this prophet, 1 Chron. 3. 5.
and it was that son of whom Christ, the great Prophet, lineally
descended, Luke, 3. 31. When Nathan retired, David, it is
probable, retired likewise, and penned the 51st Psalm, in which
(though he had been assured that his sin was pardoned) he prays
earnestly for pardon, and greatly laments his sin; for then will
true penitents be ashamed of what they have dore, when God is
pacified toward them, Ezek. 16. 63.
Here is,
Before Christ 1036.
The Birth of Solomon.
II SAMUEL, X11.
++
III. The death of the child; it died on the seventh day, v. 18. || had displeased the Lord, yet he was not therefore commanded to
when it was seven days old, and therefore not circumcised, which divorce her; so far from this, that God gave him that son by her
David might, perhaps, interpret as a further token of God's dis-on whom the covenant of royalty should be entailed. Bath-sheba,
pleasure, that it died before it was brought under the seal of the no doubt, was greatly afflicted with the sense of her sin, and the
covenant; yet he does not therefore doubt of its being happy, for tokens of God's displeasure. But, God having restored to Davic
the benefits of the covenant do not depend upon the seals. David's the joys of his salvation, he comforted her with the same comforts
servants, judging of him by themselves, were afraid to tell him with which he himself was comforted of God, v. 24. He comforted
that the child was dead, concluding that then he would disquiet Bath-sheba. And both he and she had reason to be comforted
himself most of all; so that he knew not till he asked, v. 19.
in the tokens of God's reconciliation to them.
IV. David's wonderful calmness, when he understood the child
was dead. Observe,
1. What he did. (1.) He laid aside the expressions of his
Forrow, washed and anointed himself, and called for clean linen,
that he might decently appear before God in his house. (2.) He
went up to the tabernacle, and worshipped, like Job when he
heard of the death of his children. He went to acknowledge the
hand of God in the affliction, and to humble himself under it, and
to submit to his holy will in it; to thank God that he himself was
spared, and his sin pardoned; and to pray that God would not
proceed in his controversy with him, nor stir up all his wrath.
Is any afflicted? let him pray. Weeping must never hinder
worshipping. (3.) Then he went to his own house, and refreshed
himself, as one who found benefit by his religion in the day of his
affliction; for, having worshipped, he did eat, and his countenance
was no more sad.
||
v. 22.
2. The reason he gave for what he did. His servants thought
it strange that he should afflict himself so for the sickness of the
child, and yet take the death of it so easily, and asked him the
reason of it, v.21. In answer to which, he gives this plain
account of his conduct. (1.) That, while the child was alive, he
thought it his duty to importune the divine favour towards it,
Nathan had indeed said the child should die, but, for
aught that he knew, the threatening might be conditional, as that
concerning Hezekiah: upon his great humiliation and earnest
prayer, he that had so often heard the voice of his weeping might
be pleased to reverse the sentence, and spare the child; Who can
tell whether God will yet be gracious to me? God gives us leave
to be earnest with him in prayer for particular blessings, from a
confidence in his power and general mercy, though we have no
particular promise to build upon: we cannot be sure, yet let us
pray, for who can tell but God will be gracious to us in this or
that particular? When our relations and friends have fallen sick,
the prayer of faith has prevailed much; while there is life there is
hope, and while there is hope there is room for prayer. (2.) That,
the child being dead, he thought it as much his duty to be satisfied
in the divine disposal concerning it, v. 23. Now, wherefore should
Ifast? Two things checked his grief: [1.] I cannot bring him
back again; and again, He shall not return to me. Those that
are dead are out of the reach of prayer; nor can our tears profit
them; we can neither weep nor pray them back to this life.
Wherefore, then, should we fast? To what purpose is this waste?
Yet David fasted and wept for Jonathan when he was dead, in
honour to him. [2.] I shall go to him. First, To him, to the
grave. Note, The consideration of our own death should moderate
our sorrow at the death of our relations. It is the common lot;
instead of mourning for their death, we should think of our own:
and, whatever loss we have of them now, we shall die shortly,
and go to them. Secondly, To him, to heaven, to a state of
essedness, which even the Oid-Testament saints had some
expectation of. Godly parents have great reason to hope, con-
cerning their children that die in infancy, that it is well with their
souls in the other world; for the promise is to us and to our seed,
which shall be performed to those that do not put a bar in their
own door, as infants do not. Favores sunt ampliandi-Favours
received should produce the hope of more. God calls them his
children, that are born unto him; and if they be his, he will save
them. This may comfort us when our children are removed from
us by death; they are better provided for, both in work and
wealth, than they could be in this world. We shall be with them
hortly, to part no more.
V. The birth of Solomon. Though David's marrying Bath-sheba
▸
sh
1. Inasmuch as, by his providence, he gave them a son, not as
the former, who was given in anger, and taken away in wrath, but
a child graciously given, and written among the living in Jerusalem.
They called him Solomon, peaceful, because his birth was a token
of God's being at peace with them, because of the prosperity which
was entailed upon him, and because he was to be a type of Christ,
the Prince of peace. God had removed one son from them, but
now gave them another instead of him, like Seth instead of Abel,
Gen. 4.25.
Gen. 4.25. Thus God often balances the griefs of his people
with comforts in the same thing wherein he hath afflicted them,
setting the one over-against the other. David had very patiently.
submitted to the will of God in the death of the other child, and
now God made up the loss of that, abundantly to his advantage,
in the birth of this. The way to have our creature-comforts either
continued or restored, or the loss of them made up some other
way, is, cheerfully to resign them to God.)
2. Inasmuch as, by his grace, he particularly owned and favoured
that son; The Lord loved him, v. 24. and, v. 25. ordered him, by
the prophet Nathan, to be called Jedidiah, Beloved of the Lord;
though a seed of evil-doers, (for such David and Bath-sheba
were,) yet so well-ordered was the covenant, and the crown entailed
by it, that it took away all attainders, and corruption of blood,
signifying, that those who were by nature children of wrath and
disobedience, should, by the covenant of grace, not only be recon-
ciled, but made favourites. And, in this name, he typified Jesus
Christ, that blessed Jedidiah, the Son of God's love, concerning
whom God declared again and again, This is my beloved Son, in
whom I am well-pleased.
26. And Joab fought against Rabbah of the
children of Ammon, and took the royal city.
27. And Joab sent messengers to David, and said,
I have fought against Rabbah, and have taken the
city of waters.. 28. Now therefore gather the rest
of the people together, and encamp against the
city, and take it: lest I take the city, and it be
called after my name. 29. And David gathered
all the people together, and went to Rabbah, and
fought against it, and took it. 30. And he took
their king's crown from off his head, the weight
whereof was a talent of gold with the precious.
stones, and it was set on David's head. And he
brought forth the spoil of the city in great abun-
dance. 31. And he brought forth the people that
were therein, and put them under saws, and under
harrows of iron, and under axes of iron, and
made them pass through the brick-kiln: and thus
did he unto all the cities of the children of
Ammon. So David and all the people returned
unto Jerusalem.
We have here an account of the conquest of Rabbah, and other
cities of the Ammonites. Though this comes in here after the
birth of David's child, yet it is most probable that it was effected
a good while before, and soon after the death of Uriah, perhaps
during the days of Bath-sheba's mourning for him.
Observe, 1. That God was very gracious in giving David this
Before Christ 1034.
Amnon's Incest.
II SAMUEL, XII, XIII.
great success against his enemies, notwithstanding the sin he had
been guilty of, (just at that time when he was engaged in this war,)
and the wicked use he had made of the sword of the children of
Good reason had David to own, that God dealt not with
him according to his sins, Ps. 103. 10.
ance.
•
2. That Joab acted very honestly and honourably; for when he
had taken the city of waters, the royal city, where the palace was,
and from which the rest of the city was supplied with water, and
which, therefore, upon the cutting off of that, would be obliged
speedily to surrender, he sent to David to come in person to con plete
this great action, that he might have the praise of it, v. 26.28.
Herein he shewed himself a faithful servant, that sought his mas.
ter's honour, and his own only in subordination to his, and left an
example to the servants of Lord Jesus, in every they
to consult his honour: Not unto us, but to thy name, give glory.'
3. That David was both too haughty and too severe upon this
occasion, and neither so humble nor so tender as he should have
been. (1.) He seems to have been too fond of the crown of the
king of Ammon, v. 30. Because it was of extraordinary value, by
reason of the precious stones with which it was set, David will
have it set upon his head, though it would have been better to have
cast it at God's feet, and, at this time, to have put his own mouth
in the dust, under guilt. The heart that is truly humbled for sin
is dead to worldly glory, and looks upon it with a holy contempt.
(2.) He seems to have been too harsh with his prisoners of war,
.31. taking the city by storm, after it had obstinately held out
against a long and expensive siege; if he had put all to the sword
in the heat of battle, whom he found in arms, it had been severe
enough; but to kill them afterward, in cold blood, and
tortures, with saws and harrows, tearing them to pieces, did not
become him, who, when he entered upon the government, pro-
mised to sing of mercy as well as judgment, Ps. 101.1. Had he
made examples of those only who had abused his ambassadors,
advised or assisted in it, that being a violation of the law of na-
tions, it might be looked upon as a piece of necessary justice for
terror to other nations; but to be thus severe with all the cities of
the children of Ammon, (that is, the garrisons or soldiers of the
cities,) was extremely rigorous, and a sign that David's heart was
not yet made soft by repentance, else the bowels of his compassion
would not have been thus shut up; a sign that he had not yet
found mercy, else he would have been more ready to shew mercy.
to her. 3. But Amnon had a friend, whose name
was Jonadab, the son of Shimeah David's brother:
4. And he
Ammon in the murder of Uriah. Justly might he have made that and Jonadab was a very subtle man.
sword, from thenceforward, a plague to David and his kingdom; said unto him, Why art thou, being the king's son,
yet he breaks it, and makes David's sword victorious, even before lean from day to day? wilt thou not tell me? And
he repented, that this goodness of God might lead him to repent-Amnon said unto him, I love Tamar, my brother
Absalom's sister. 5. And Jonadab said unto him,
Lay thee down on thy bed, and make thyself sick:
and when thy father cometh to see thee, say unto
him, I pray thee, let my sister Tamar come, and
give me meat, and dress the meat in my sight, that
I may see it, and eat it at her hand. 6. So Amnon
lay down, and made himself sick: and when the
king was come to see him, Amnon said unto the
king, I pray thee, let Tamar my sister come, and
make me a couple of cakes my sight, that I may
eat at her hand. 7. Then David sent home to
Tamar, saying, Go now to thy brother Amnon's
house, and dress him meat. 8. So Tamar went to
her brother Amnon's house; and he was laid down
And she took flour, and kneaded it, and made
cakes in his sight, and did bake the cakes. 9. And
she took a pan, and poured them out before him;
but he refused to eat. And Amnon said, Have out
all men from me. And they went out every man
from him. 10. And Amnon said unto Tamar, Bring
the meat into the chamber, that I may eat of thine
hand. And Tamar took the cakes which she had
made, and brought them into the chamber to Am-
non her brother. 11. And when she had brought
them unto him to eat, he took hold of her, and said
unto her, Come lie with me, my sister. 12. And
she answered him, Nay, my brother, do not force
me; for no such thing ought to be done in Israel:
do not thou this folly. 13. And I, whither shall I
cause my shame to go? and as for thee, thou shalt
be as one of the fools in Israel. Now therefore,
I
pray thee, speak unto the king; for he will not
withhold me from thee. 14. Howbeit he would
not hearken unto her voice; but, being stronger
than she, forced her, and lay with her. 15. Then
Amnon hated her exceedingly; so that the hatred
wherewith he hated her was greater than the love
wherewith he had loved her. And Amnon said
unto her, Arise, be gone. 16. And she said unto
him, There is no cause: this evil in sending
away is greater than the other that thou didst unto
me. But he would not hearken unto her. 17. Then
he called his servant that ministered unto him, and
said, Put now this woman out from me, and bolt
the door after her.
garment
divers colours upon her: for with such robes were
the king's daughters that were virgins apparelled.
Then his servant brought her out, and bolted the
door after her. 19. And Tamar put ashes on her
head, and rent her garment of divers colours that
me
18. And she had a of
*
CHAP. XIII.
trouble after another, which made the latter part of his reign less glorious
The righteous God had lately told David, by Nathan the prophet, that, to chastise
him for his sin, in the matter of Uriah, he would raise up evil against him
out of his own house, ch. 12. 11. And here, in the very next chapter, we
find the evil beginning to rise; from henceforward, he was followed with one
and pleasant than the former part. Thus God chastened him with the rod of
men, yet assured him that his loving-kindness he would not utterly take
away. Adultery and murder were David's sins, and those sins, among his
children, (Amnon defiling his sister Tamar, and Absalom murdering his
brother Amnon,) were the beginnings of his punishment, and the more grievous,
because he had reason to fear that his bad example might help to bring them
to these wickednesses. In this chapter, we have, I. Amnon ravishing Tamar;
assisted in his plot to do it by Jonadab his kinsman, and villanously executing
it, v.1..20. II. Absalom murdering Amnon for it, v. 21..39.
griefs to David, and the more, because he was unwittingly made accessary to
both, by sending Tamar to 'Amnon, and Amnon to Absalom.
1.
ND it came to pass after this, that Absalom
the son of David had a fair sister, whose
name was Tamar: and Amnon the son of David
loved her. 2. And Amnon was so vexed, that he
fell sick for his sister Tamar; for she was a virgin;
and Amnon thought it hard for him to do any thing
?
F
Before Christ 1034.
Amnon's Incest.
II SAMUEL, XIII.
was on her, and laid her hand on her head, an
went on crying. 20. And Absalom her brother
said unto her, Hath Amnon thy brother been with
thee? but hold now thy peace, my sister: he is thy
brother; regard not this thing. So Tamar re-
mained desolate in her brother Absalom's house.
+
be so.
We have here a particular account of the abominable wicked-
ness of Amnon, in ravishing his sister; a subject not fit to be
enlarged upon, nor indeed to be mentioned without blushing, that
ever any man should be so vile, especially that a son of David should
Amnon's character, we have reason to think, was bad in
other things; if he had not forsaken God, he had never been
given up to these vile affections. Godly parents have often been
afflicted with wicked children; grace does not run in the blood,
but corruption does. We do not find that David's children imitated
him in his devotion; but his false steps they trod in, and in those
did much worse, and repented not. Parents know not how fatal
the consequences may be, if, in any instance, they give their chil-
dren bad examples. Observe the steps of Amnon's sin.
I. The Devil, as an unclean spirit, put it into his heart to lust
after his sister Tamar. Beauty is a snare to many, it was so to her,
she was fair, and therefore Amnon coveted her, v. 1. They that
are peculiarly handsome have no reason, on that account, to be
proud, but great reason to stand upon their watch. Amnon's lust
was, 1. Unnatural in itself; to lust after his sister, which even
natural conscience startles at, and cannot think of without horror.
Such a spirit of contradiction there is in man's corrupt nature, that
still it desires forbidden fruit, and the more strongly it is forbidden,
the more greedily it is desired. Can he entertain the thought of
betraying that virtue and honour of which, as a brother, he ought
to have been the protector? But what wickedness so vile, as not
to find admittance into an unsanctified, unguarded, heart, left to
itself? 2. It was very uneasy to him. He was so vexed that he
could not gain an opportunity to solicit her chastity, (for innocent
converse with her was not denied him,) that he fell sick, v.2.
Fleshly lusts are their own punishment, and not only war against
the soul, but against the body too, and are the rottenness of the bones.
See what a hard master sinners serve, and how weary his yoke is.
II. The Devil, as a subtle servant, put it into his head how to
compass this wicked design. Amnon had a friend, (so he called
him, but he was really an enemy to him,) a kinsman, that had in
him more of David's blood (for he was his nephew) than of
David's spirit, for he was a subtle man, cunning to carry on any
bad design, especially an intrigue of this nature, v.3.
#
1. He takes notice that Amnon looked ill, and, being a subtle
man, concludes that he was love-sick, v.4. and asks him, "Why
art thou, being the king's son, lean from day to day? Why dost
thou pine, being the king's eldest scn, and heir to the crown?
Being the king's son," (1.) "Thou hast the pleasure of the court to
divert thee; take those pleasures then, and with them drive away
the sorrow, whatever it is." Content and comfort are not always
to be found in royal palaces. With much more reason may we ask
dejected and disconsolate saints, why they that are the children of
the King of kings, and heirs of the crown of life, are thus lean
from day to day. (2.) "Thou hast the power of a prince to com-
mand what thou wantest and wishest for; use that power there-
fore, and gratify thyself. Pine not away for that which, lawful or
unlawful, thou, being the king's son, mayest have. Quicquid libet
licet-Your will is law." Thus Jezebel to Ahab in a like case,
1 Kings, 21.7. Dost not thou govern Israel? The abuse of power
is the most dangerous temptation of the great.
$
him to cherish and prosecute it; he would have used his subtlety
to divert Amnon from it, by recommending some other person to
prised at it; objects not either the unlawfulness or the difficulty,
whom he
But he seems not at ali sur-
the reproach, or so much as his father's displeasure: but puts him
in the way to get Tamar to his bed-side, and then he might do as
he pleased. Note, The case of those is very miserable, whose
friends, instead of admonishing and reproving them, flatter them,
and forward them in their sinful ways, and are their counsellors
and contrivers to do wickedly. Amnon is already sick, but goes
about; he must take upon him to be so ill, (and his thin locks
will give colour enough to the pretence,) as not to be able to get
up, and to have no appetite to any thing but just that which pleases.
his fancy. Dainty meat is abhored, Job, 33. 20. the best dish
from the king's table cannot please him; but if he can eat any
thing, it must be from his sister Tamar's fair hand. This is what
he is advised to.
""
CC
my
3. Amnon follows these directions, and thus gets Tamar within
his reach. He made himself sick, v.6. Thus he lieth in wait
secretly, as a lion in his den, to catch the poor, and to draw them
into his net, Ps. 10.8..10. David was always fond of his children,
and concerned if any thing ailed them; he no sooner hears that
Amnon is sick, than he comes himself to visit him. Let parents
learn hence to be tender of their children, and compassionate
toward them. The sick child commonly the mother comforteth,
Isa. 66.13. but let not the father be unconcerned. We may suppose,
that, when David came to see his sick son, he gave him good counsel
to make a right use of his affliction, and prayed with him, which
yet did not alter his wicked purpose. At parting, the indulgent.
father asks, Is there any thing thou hast a mind to, that I can
procure for thee?" Yes, Sir," says the dissembling son,
stomach is weak, and I know not of any thing I can eat, unless it
be a cake of my sister Tamar's making, and I cannot be satisfied
that it is so, unless I see her make it, and it will do me the more
good, if I eat it at her hand." David saw no reason to suspect
any mischief intended, God hid his heart from understanding in this
matter; he therefore immediately orders Tamar to go and attend
her sick brother, v.7. He does it very innocently, but afterward,
no doubt, reflected upon it with great regret. Tamar as innocently
goes to her brother's chamber, neither of them dreading any abuse:
why should she from a brother, a sick brother? Not disdaining,
in obedience to her father, and love to her brother, (though but
her half-brother,) to be his nurse, v. 8,9. Though she was a
king's daughter, a great beauty, v. 1. and well-dressed, v. 18. yet
she did not think it below her to knead cakes and bake them, nor
had she done it now, if she had not been used to it. Good house-
wifery is not a thing below the greatest ladies, nor ought they to
think it a disparagement to them. The virtuous woman, whose
husband sits among the elders, yet works willingly with her hands,
Prov. 31. 13. Modern ages have not been destitute of such
instances, nor is it so unfashionable as some would make it. Pre-
paring for the sick should be more the care and delight of the
ladies, than preparing for the nice; charity more than curiosity.
2. Having got her to him, he contrives to have her alone; for
the adulterer (much more, so vile an adulterer as this) is in care
that no eye see him, Job, 24.15. The meat is ready, but he can-
not eat while he is looked at by those about him; they must all be
turned out, v.9. The sick must be humoured, and think they have
a privilege to command. Tamar is willing to humour him, her
chaste and virtuous soul has not the least thought of that which
his polluted breast is full of; and therefore she makes no scruple of
And now the
being alone with him in the inner chamber, v.10.
mask is thrown off, the meat is thrown by, and the wicked wretch
calls her, sister, and yet impudently courts her to come and lie with
him, v. 11. It was a base affront to her virtue, to think it possibl
to persuade her to consent to such wickedness, when he knew bet
behaviour to be always exemplarily modest and virtuous. But it
is common for those that live in uncleanness, to think others such
as themselves, at least, tinder to their sparks.
་
III. The Devil, as a strong tempter, deafens his ear to all the rea-
2. Amnon having the impudence to own his wicked lust, mis-
calling it love, (I love Tamar,) Jonadab put him in a way to com-
pass his design, v. 5. Had he been what he pretended, (Amnon's
friend,) he would have startled at the mention of such horrid
wickedness, would have laid before him the evil of it, what an
offence it was to God, and what a wrong to his own soul to enter-
tain such a vile thought; of what fatal consequence it would be to
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10
1
Before Christ 1034.
II SAMUEL, XIII.
Amnon's Incest.
1. She calls him brother, reminding him of the nearness of the
relation, which made it unlawful for him to marry her, much more
debauch her. It was expressly forbidden, Lev. 18.9. under a
evere penalty, Lev. 20. 17. Great care must be taken lest the
love that should be among relations degenerate into lust.
sonings with which she resisted his assaults, and would have || rudely, as if she had done some wicked thing, obliged her, in her
persuaded him to desist. We may well imagine what a surprise own defence, to proclaim the wrong that had been done her. 2. We
and terror it was to the young lady, to be thus attacked, how she may learn from it, both the maliguity of sin, unbridled passions
blushed, and how she trembled; yet, in this great confusion, are as bad as unbridled appetites, and the mischievous conse-
nothing could be said more pertinently, or with greater strength quences of sin, at last, it bites like a serpent; for here we find
of argument, than what she said to him.
(1.) That sins, sweet in the commission, afterward become odions
and painful, and the sinner's own conscience makes them so to
himself. Amnon hated Tamar, because she would not consent to
his wickedness, and so take part of the blame upon herself, but,
to the last, resisted it, and reasoned against it, and so threw it
upon
him. had he hated the sin, and loathed himself for it, we might
have hoped he was penitent; Godly sorrow worketh indignation,
2 Cor. 7. 11. but to hate the person he had abused, shewed that his
conscience was terrified, but his heart not at all humbled. See
what deceitful pleasures those of the flesh are, how soon they pass
away, and turn into loathing; see Ezek. 23.17. (2.) That sins,
secret in the commission, afterward become open and public, and
the sinners themselves often make them so. Their own tongues
fall upon them. The Jewish doctors say, that, upon the occasion
of this wickedness of Amnon, a law was made, that a young man
and a young woman should never be alone together; for, said
they, if the king's daughter be so used, what will become of the
children of private men?
2. She entreats him not to force her, which intimates that she
would never consent to it in any degree; and what satisfaction
rould he take in offering violence?
3. She lays before him the great wickedness of it. It is folly;
all sin is so, especially uncleanness: it is wickedness of the worst
kind. Such abominations ought not to be committed in Israel,
among the professing people of God, that have better statutes than
the heathen have. We are Israelites; if we do such things, we
are more inexcusable than others, and our condemnation will be
more intolerable, for we reproach the Lord, and that worthy name
by which we are called.
We must now leave the criminal to the terrors of his own guilty
conscience, and inquire what becomes of the poor victim.
4. She represents to him the shame of it, which perhaps might
influence him more than the sin of it. "For my part, whither
shall I cause my shume to go? If it should be concealed, yet I shall
blush to think of it as long as I live; and if ever it be known,
how shall I be able to look any of my friends in the face? For
thy part, thou shalt be as one of the fools in Israel," that is, "Thou |
shalt be looked upon as an atrocious debauchee, the worst of
men; thou wilt lose thine interest in the esteem of all that are
wise and good, and so wilt be set aside as unfit to rule, though the
first-born; for Israel will never submit to the government of such
a
fool." Prospect of shame, especially everlasting shame, should
deter us from sin.
[1.] She bitterly lamented the injury she had received; as it
was a stain to her honour, though no real blemish to her virtue.
She tore her fine clothes in token of her grief, and put ashes upon
her head, to deform herself, loathing her own beauty and orna-
ments, because they had occasioned Amnon's unlawful love; and
she went on crying for another's sin, v. 19.
5. To divert him from his wicked purpose at this time, and (if
possible) to get clear of him, she intimates to him, that, probably,
the king, rather than he should die for love of her, would dispense
with the divine law, and let him marry her: not as if she thought
he had such a dispensing power, or would pretend to it; she was
confident that, upon notice given to the king by himself, of this
wicked desire, which he would scarcely have believed from
any one else, he would take an effectual course to protect her
from him.
4.
But all her arts and all her arguments availed not. His proud
spirit cannot bear a denial; but her comfort, and honour, and all
that was dear to her, must be sacrificed to his brutish and outrage-
ous lust, v.14. It is to be feared that Amnon, though young,
had long lived a lewd life, which his father either knew not, or
punished not; for a man could not, of a sudden, arrive at such a
pitch of wickedness as this. But is this his love to Tamar? Is
this the recompence he gives her for her readiness to attend him
in his sickness? Will he deal with his sister as with a harlot?
{
Base villain! God deliver all that are modest and virtuous from
such wicked and unreasonable men.
IV. The Devil, as a tormentor and betrayer, immediately turns
his love of her into hatred, v. 15. He hated her with great hatred,
greatly, so it is in the margin, and grew as outrageous in his
malice, as he had been in his lust; he basely turned her out of
doors by force; nay, as if he now disdained to touch her with his
own hands, he ordered his servant to pull her out, and bolt the
door after her, v.17. Now, 1. The innocent injured lady had
reason to resent this as a great affront, and, in some respects,
(as she says, v. 16.) worse than the former; for nothing could have
been done more barbarous, or more disgraceful to her. Had he
taken care to conceal what was done, her honour had been lost to
herself only. Had he gone down on his knees, and begged her
it might have been some little
Had he
her time to compose herself after the horrid confusion she was put
into, she might have kept her countenance when she went out, and
O have kept her counsel. But to dismiss her thus hurried, thus
[2.] She retired to her brother Absalom's house, because he was
her own brother, and there she lived in solitude and sorrow, in
token of her modesty, and detestation of uncleanness. Absalom
spoke kindly to her, bid her pass by the injury, for the present,
designing himself to revenge it, v. 20. It should seem, by Absa-
lom's question, (Has Amnon been with thee?) that Amnon waż
notorious for such lewd practices, so that it was dangerous for a
modest woman to be with him; this Absalom might know, and
yet Tamar be wholly ignorant of it.
21. But when king David heard of all these
things, he was very wroth. 22. And Absalom spake
unto his brother Amnon neither good nor bad: for
Absalom hated Amnon, because he had forced his
sister Tamar. 23. And it came to pass after two
full years, that Absalom had sheep-shearers in Baal-
hazor, which is beside Ephraim: and Absalom
invited all the king's sons. 24. And Absalom came
to the king, and said, Behold now, thy servant hath
sheep-shearers; let the king, I beseech thee, and
his servants, go with thy servant. 25. And the
king said to Absalom, Nay, my son, let us not all
now go, lest we be chargeable unto thee. And he
pressed him: howbeit he would not go, but blessed
him. 26. Then said Absalom, If not, I pray thee,
let my brother Amnon go with us. And the king
said unto him, Why should he go with thee?
27. But Absalom pressed him, that he let Amnon
and all the king's sons go with him. 28. Now Absa-
lom had commanded his servants, saying, Mark ye
now when Amnon's heart is merry with wine, and
when I say unto you, Smite Amnon; then kill
him, fear not: have not I commanded you? be
•
Before Christ 1032.
The Plot against Amnon.
II SAMUEL, XIII.
courageous, and be valiant. 29. And the servants
of Absalom did unto Amnon as Absalom had
commanded. Then all the king's sons arose, and
every man gat him upon his mule, and fled.
What Solomon says of the beginning of strife, is as true of the
beginning of all sin; it is as the letting forth of water; when
once the flood-gates are plucked up, an inundation follows; one
mischief begets another, and it is hard to say what shall be in the
end thereof.
I. We are here told, how David resented the tidings of Amnon's
sin; he was very wroth, v. 21. So he had reason to be, that his
own son should do such a wicked thing, and draw him to be
accessary to it. It would be a reproach to him, for not giving him
a better education; it would be a blot upon his family, the ruin of
his daughter, a bad example to his kingdom, and a wrong to his
son's soul. But was it enough for him to be angry? He ought
to have punished his son for it, and to have put him to open shame;
both as a father, and as a king, he had power to do it. But the
Septuagint here adds these words: But he saddened not the spirit
of his son Amnon, because he loved him, because he was his first-
born. He fell into Eli's error, whose sons made themselves vile,
and he frowned not on them. If Amnon was dear to him, his
punishing of him would have been so much the greater punishment
to himself for his own uncleanness. But he cannot bear the shame
those must submit to, who correct that in others which they are
conscious of in themselves, and therefore his anger must serve
instead of his justice; this hardens sinners, Eccl. 8. 11.
II. How Absalom resented it. He resolves already to do the
part of a judge in Israel; and since his father will not punish
Amnon, he will, from a principle, not of justice, or zeal for virtue,
but of revenge, because he reckons himself affronted in the abuse
done to his sister. Their mother was daughter to a heathen prince,
ch. 3. 3. which perhaps they were upbraided with sometimes by
their brethren, as children of a stranger; as such a one Absalom
thought his sister was now treated; and if Amnon thought her fit
to be made his harlot, he would think him fit to be made his
slave; this enraged him, and nothing less than the blood of
Amnon will quench his rage. Here we have,
1. The design conceived. Absalom hated Amnon, v.22. and
he that hateth his brother is a murderer already, and, like Cain,
is of that wicked one, 1 John, 3. 12, 15. Absalom's hatred of his
brother's crime had been commendable, and he might justly have
prosecuted him for it by a due course of law, for example to
others, and the making of some compensation to his injured sister;
but to hate his person, and design his death by assassination, was
to put a great affront upon God, by offering to repair the breach
of his seventh commandment by the violation of his sixth, as if
they were not all alike sacred; But he that said, Do not commit
adultery, said also, Do not kill, James, 2. 11.
2. The design concealed. He said nothing to Amnon of this
matter, either good or bad, appeared as if he dia not know it, and
maintained toward him his usual civility, only waiting for a fair
opportunity to do him a mischief. That malice is the worst,
(1.) What is hidden close, and has no vent given to it. If Absalom
had reasoned the matter with Amnon, he might have convinced
him of his sin, and brought him to repentance; but saying ||
nothing, Amnon's heart was hardened, and his own more and
more imbittered against him; therefore rebuking our neighbour is
opposed to hating him in our hearts, Lev. 19. 17. Let passion have
vent, and it will spend itself. (2.) Which is gilded over with a
shew of friendship; so Absalom's was, his words smoother than
butler, but war in his heart. See Prov. 26. 26. (3.) Which
is harboured long; two full years Absalom nursed this root of
bitterness, v. 23. It may be, at first, he did not intend to kill his
brother, (for if he had, he might have had as fair an opportunity
to do it as he had at last,) he only waited for an occasion to
disgrace him, or do him some other mischief; but, in time, his
hatred ripened to this, that he would be no less than the death of
•
him. If the sun going down once upon the wrath, gives such a
place to the Devil as is intimated, Eph. 4. 26, 27. what would the
sun-sets of two full years do!
•
3. The design laid. (1.) Absalom has a feast at his house in
the country, as Nabal had, on occasion of his sheep-shearing,
v. 23. Attentive as Absalom was to his person, (ch.14.26.) and as
high as he looked, he knew the state of his flocks, and looked well
to his herds. Those that have no other care about their estates in
the country, than how to spend them in the town, take a ready
way to see the end of them. When Absalom had sheep-shearers,
he would himself be with them. (2.) To this feast he invites the
king, his father, and all the princes of the blood, v. 24. Not only
that he might have this opportunity to pay his respects to them,
but that he might make himself the more respected among his
neighbours. Those that are akin to great folks are apt to value
themselves too much on their kindred. (3.) The king would not
go himself, because he would not put him to the expence of his
entertainment, v. 25. It seems, Absalom had an estate in his own
hands, on which he lived like himself; the king had given it him,
but would have him to be a good husband of it: in both these, he
is an example to parents, when their children are grown up, to
give them a competency to live upon, according to their rank, and
then to take care that they do not live above it, especially that they
be no way accessary to their doing so. It is prudent for young
house-keepers to begin as they can hold out, and not to spend the
wool upon the shearing of (4.) Absalom got leave for Amnon,
and all the rest of the king's sons, to come and grace his table in
the country, v.26,27. Absalom had so effectually concealed his
enmity to Amnon, that David saw no reason to suspect any desigu
upon him in that particular invitation, "Let my brother Amnon
go;" but this would make the stroke more cutting to David, that
he was himself drawn in to consent to that which gave the oppor-
tunity for it, as before, v.7. It seems, David's sons, though grown
up, continued to pay that deference to their father, as not to go
such a small journey as this, without his leave. Thus ought
children, even when they are become men and women, to honour
their parents, advise with them, and do nothing material without
their consent, much less against their mind.
4. The design executed, v. 28, 29. (1.) Absalom's entertainment
was very plentiful; for he resolves that they shall all be merry
with wine; at least, concludes that Amnon will be so, for he knew
that he was apt to drink to excess. But, (2.) The orders he gave
to his servants concerning Amnon, that they should mingle his
blood with his wine, were very barbarous. Had he challenged
him, and, in reliance upon the goodness of his cause, and the
justice of God, fought him himself, though that had been bad
enough, yet it had been more honourable and excusable; (our
ancient law, in some cases, allowed trial by battle ;) but to murder
him, as he did, was to copy Cain's example, only that the reason
made a difference; Abel was slain for his righteousness, Amnon
for his wickedness. Observe the aggravations of this sin: [1.] He
would have Amnon slain, when his heart was merry with wine,
and he was, consequently, least apprehensive of danger, least
able to resist it, and also least fit to go out of the world; as if his
malice aimed to destroy both soul and body, not giving him time to
say, Lord, have mercy upon me. What a dreadful surprise has
death been to many, whose hearts have been overcharged with
surfeiting and drunkenness! [2.] His servants must be employed
to do it, and so involved in the guilt. He was to give the word of
command, Smite Amnon; and then they, in obedience to him,
and upon presumption that his authority would bear them out,
must kill him. What an impious defiance does he bid to the divine
law, when, though the command of God is express, Thou shalt
not hill, he bids them kill Amnon, with this warrant, "Have not
I commanded you? That is enough; Be courageous, and fear
neither God nor man." Those servants are ill-taught, (and have
Those
wicked masters,) who obey, in contradiction to God.
are too obsequious, that will damn their souls to please their
masters, whose big words cannot secure them from God's
wrath. Masters must always command their servants, as those
Before Christ 1032.
II SAMUEL, XIII, XIV.
Amnon's Death.
garments, and lay on the earth, while, as yet, it was only a flying
It was well that David had grace; he had need
story, v. 31.
enough of it, for he had strong passions.
II. The rectifying of the mistake, two ways. 1. By the sly sug-
gestions of Jonadab, David's nephew, who could tell him, Amnon
only is dead, and not all the king's sons, v. 32, 33. and could tell
him too that it was done by the appointment of Absalom, and
designed from the day he forced his sister Tamar. What a wicked
man was he, if he knew all this, or had any cause to suspect it,
that he did not make David acquainted with it sooner, that means
might have been used to make up the quarrel! such was
Jonadab's duty, had he acted as an honest man, or, at least, that
David might not have thrown Amnon inte the mouth of danger,
by letting him go to Absalom's house. If we do not our utmost
to prevent mischief, we make ourselves accessary to it. If
we say, Behold, we knew it not; doth not he that pondereth the
heart, consider whether we did or no? See Prov. 24. 11,
It is well if Jonadab was not as guilty of Amnon's death, as he
was of his sin; such friends do they prove, who are hearkened to
as counsellors to do wickedly: he that would not be so kind as to
prevent Amnon's sin, neither would he be so kind as to prevent his
ruin, when, it should seem, he might have done both. 2. By the
safe return of all the king's sons, except Amnon. They, and their
attendants, were speedily discovered by the watch, v. 34, 35. and
soon arrived to shew themselves alive, but to bring the certain sad
12.
Lews that Absalom had murdered their brother Amnon. The
30. And it came to pass, while they were in the
way, that tidings came to David, saying, Absalom
hath slain all the king's sons, and there is not one
of them left. 31. Then the king arose, and tare
his garments, and lay on the earth; and all his
servants stood by with their clothes rent. 32. And
Jonadab, the son of Shimeah David's brother,
answered and said, Let not my lord suppose that
they have slain all the young men the king's sons;
for Amnon only is dead: for by the appointment of
Absalom this hath been determined from the day
that he forced his sister Tamar. 33. Now therefore
let not my lord the king take the thing to his
heart, to think that all the king's sons are dead:
for Amnon only is dead. 34. But Absalom fled.
And the young man that kept the watch lifted up
his eyes, and looked, and, behold, there came much
people by the way of the hill-side behind him.
35. And Jonadab said unto the king, Behold, the
king's sons come: as thy servant said, so it is.
36. And it came to pass, as soon as he had made a good while, v. 37. but, he being past recall, time wore off that
an end of speaking, that, behold, the king's sons much his detestation of Absalom's sin; instead of loathing him, as
grief; he was comforted concerning Amnon: it also wore off too
came, and lifted up their voice and wept: and a murderer, he longs to go forth to him, v. 39. At first, he could
the king also, and all his servants, wept very sore. not find in his heart to do justice on him, now he can almost find
37. But Absalom fled, and went to Talmai, then his heart to take him into his favour again. This was David's
son of Ammihud, king of Geshur. And David else we should have thought that he, as much as Eli, honoured his
infirmity; something God saw in his heart that made a difference,
mourned for his son every day. 38. So Absalomons more than God.
fled, and went to Geshur, and was there three
years. 39. And the soul of king David longed to
go forth unto Absalom: for he was comforted
concerning Amnon, seeing he was dead.
grief David had been in for that which was not, made him the
better able to bear that which was, by giving him a sensible occa-
sion, when he was undeceived, to thank that all his sons were
not dead: yet that Amnon was dead, and slain by his own bro-
ther, in such a treacherous barbarous manner, was enough to pul
the king and court, the king and kingdom, into real mourning Sor-
row is never more reasonable, than when there is sin in the case.
III. Absalom's flight from justice. Absalom immediately fled
v. 34. He was now as much afraid of the king's sons, as they
were of him; they fled from his malice, he from their justice;
no part of the land of Israel could shelter him, the cities of refuge
gave no protection to a wilful murderer; though David had let
Amnon's incest go unpunished, Absalom could not promise him-
self his pardon for this murder; so express was the law in this
case, and so well known David's justice, and his dread of blood-
guiltiness. He therefore made the best of his way to his mother's
relations, and was entertained by his grandfather Talmai, king of
Geshur, v. 37. and there he was protected three years, v. 38. David
not demanding him, and Talmai not thinking himself obliged to
send him back, unless he were demanded.
IV. David's uneasiness for his absence. He mourned for Amnon
that know they also have a Master in heaven. [3.] He did it in
the presence of all the king's sons, of whom it is said, ch. 8. 18.
that they were chief rulers; so that it was an affront to public
justice, which they had the administration of, and to the king his
father whom they represented, and a contempt of that sword which
should have been a terror to his evil deeds; while his evil deeds,
on the contrary, were a terror to them that bare it. [4.] There
is reason to suspect that Absalom did this, not only to revenge his
sister's quarrel, but to make way for himself to the throne; which
he was ambitious of, and which he would stand fair for, if Amnon
the eldest son was taken off.
•
When the word of command was given, Absalom's servants
failed not to execute it, being buoyed up with an opinion, that their
master, being now next heir to the crown, (for Chileab was dead,
as Bishop Patrick thinks,) would save them from harm. Now the
threatened sword is drawn in David's house, which should not
depart from it. First, His eldest son falls by it, himself being, by||
his wickedness, the cause of it, and his father, by his connivance,
accessary to it. Secondly, All his sons flee from it, and come home
in terror, not knowing how far their brother Absalom's bloody
design might extend. See what mischief sin makes in families.
Here is,
I. The fright that David was put into by a false report brought
to Jerusalem, that Absalom had slain all the king's sons, v.30. It
is common for fame to make bad worse; and the first news of
such a thing as this, represents it more dreadful than afterward it
proves. Let us not therefore be afraid of evil tidings, while they
want confirmation, but, when we hear the worst, hope the best, at
least, hope better. However, this false news gave as much afflic-
tion to David, for the present, as if it had been true; he tare his
CHAP. XIV.
ow Absalom threw himself out of his royal father's protection and favour, we
read in the foregoing chapter, which left him an exile, outlawed, and pro-
scribed; in this chapter, we have the arts that were used to bring him and
his father together again, and how, at last, it was done; which is here
recorded, to shew the folly of David, in sparing him, and indulging him in his
wickedness, for which he was, soon after, severely corrected by his unnatural
rebellion. I. Joab, by bringing a feigned issue (as the lawyers speak) to de
tried before him, in the case of a poor widow of Tekoah, gains from him a
judgment in general, That the case might be so, as that the putting of a
murderer to death ought to be dispensed with, v. 1..20. II. Upon the
application of this, he gains from him an order to bring Absalom back to
Jerusalem, while yet he was forbidden the court, v. 21..24. III. After an
account of Absalom, his person, and family, we are told how, at length, he
was introduced by Joab into the king's presence, and the king was thoroughly
reconciled to him, v. 25..33.
Before Christ 1029.
II SAMUEL, XIV. Joab's Stratagem in Absalom's Favour.
N
Here is,
OW Joab the son of Zeruiah perceived that
the king's heart was toward Absalom.
2. And Joab sent to Tekoah, and fetched thence a
wise woman, and said unto her, I pray thee, feign
thyself to be a mourner, and put on now mourning
apparel, and anoint not thyself with oil, but be as
a woman that had a long time mourned for the
dead: 3. And come to the king, and speak on this
manner unto him. So Joab put the words in her
mouth. 4. And when the woman of Tekoah spake
to the king, she fell on her face to the ground, and
did obeisance, and said, Help, O king. 5. And the
king said unto her, What aileth thee? And she
answered, I am indeed a widow woman, and mine
husband is dead. 6. And thy handmaid had two
sons, and they two strove together in the field, and
there was none to part them, but the one smote the
other, and slew him. 7. And, behold, the whole
family is risen against thine handmaid, and they
said, Deliver him that smote his brother, that we
may kill him, for the life of his brother whom he I. Joab's design to get Absalom recalled out of banishment, his
slew; and we will destroy the heir also: and so crime pardoned, and his attainder reversed, v.1. Joab made himself
they shall quench my coal which is left, and shall very busy in this affair. 1. As a courtier, that was studious, by
all ways possible, to ingratiate himself with his prince, and improve
not leave to my husband neither name nor remain- his interest in his favour; he perceived that the king's heart
der upon the earth. 8. And the king said unto was towards Absalom, and that, the heat of his displeasure being
the woman, Go to thine house, and I will give over, he still retained his old affection for him, and only wanted a
charge concerning thee. 9. And the woman of friend to court him to be reconciled, and to contrive for him how
he might do it, without impeaching the honour of his justice. Joab,
Tekoah said unto the king, My lord, O king, the finding how David stood affected, undertook this good office.
iniquity be on me, and on my father's house: and 2. As a friend to Absalom, whom, perhaps, he had a particular
the king and his throne be guiltless. 10. And the kindness for, at least, looked upon as the rising sun, to whom it
king said, Whosoever saith aught unto thee, bring his father would, at length, be reconciled to him, and therefore
was his interest to recommend himself. He plainly fosesaw that
him to me, and he shall not touch thee any more. thought he should make both his friends, if he were instrumental
11. Then said she, I pray thee, let the king to bring it about. 3. As a statesman, and one concerned for the
remember the LORD thy God, that thou wouldest public welfare. He knew how much Absalom was the darling of
not suffer the revengers of blood to destroy any it might occasion a civil war between those that were for him and
the people, and if David should die while he was in banishment,
more, lest they destroy my son. And he said, As those that were against him; for it is probable, that, though all
the LORD liveth, there shall not one hair of thy Israel loved his person, yet they were much divided upon his case.
son fall to the earth. 12. Then the woman said,4. As one who was himself a delinquent, by the murder of Abner;
Let thine handmaid, I pray thee, speak one word he was conscious to himself of the guilt of blood, and that he was
himself obnoxious to public justice, and therefore, whatever favour
unto my lord the king. And he said, Say on. he could procure to be shewn to Absalom, would corroborate his
13. And the woman said, Wherefore then hast thou reprieve.
thought such a thing against the people of God?
for the king doth speak this thing as one which is
faulty, in that the king doth not fetch home again
his banished. 14. For we must needs die, and are
as water spilt on the ground, which cannot be
gathered up again; neither doth God respect any
person; yet doth he devise means, that his
banished be not expelled from him. 15. Now there-
fore that I am come to speak of this thing unto my
lord the king, it is because the people have made
me afraid: and thy handmaid said, I will now speak
unto the king; it may be that the king will perform
the request of his handmaid. 16. For the king
will hear, to deliver his handmaid out of the hand
of the man that would destroy me and my son
2. The character she put on, was, that of a disconsolate widow,
together out of the inheritance of God. 17. Then v. 2.
17. Then v. 2. Joab knew such a one would have an easy access to 'be
II. His contrivance to do it, by laying somewhat of a paralle!
case before the king, which was done so dexterously by the person
employed, the king took it for a real case, gave
judgment upon it, as he had done upon Nathan's parable; and
the judgment being in favour of the criminal, the manager might,
by that, discover his sentiments so far as to venture upon the
which, it is probable, she was instructed not to proceed to, if the
application of it, and to shew that it was the case of his own family,
king's judgment upon her case had been severe.
1. The person he employed is not named, but is said to be
a woman of Tekoah, one whom he knew to be fit for such an
undertaking and it was requisite that the scene should be laid at a
distance, that David might not think it strange that he had not
heard of it before. It is said, She was a wise woman, one
that had a quicker wit, and a readier tongue, than most of her
The truth of the story would be the lesa
neighbours, v. 2.
suspected, when it came, as was supposed, from the person's own
mouth.
1.
thine handmaid said, The word of my lord the king
shall now be comfortable: for as an angel of God,
so is my lord the king to discern good and bad:
therefore the LORD thy God will be with thee.
18. Then the king answered and said unto the
woman, Hide not from me, I pray thee, the thing that
I shall ask thee. And the woman said, Let my
lord the king now speak. 19. And the king said,
Is not the hand of Joab with thee in all this? And
the woman answered and said, As thy soul liveth,
my lord the king, none can turn to the right hand
or to the left from aught that my lord the king
hath spoken: for thy servant Joab, he bade me,
and he put all these words in the mouth of thine
handmaid: 20. To fetch about this form of speech
hath thy servant Joab done this thing: and my
lord is wise, according to the wisdom of an angel
of God, to know all things that are in the earth.
►
Before Christ 1029.
The Art of Joab
II SAMUEL, XIV.
king, who was always ready to comfort the mourners, especially
the mourning widows, having himself mentioned it among the
titles of God's honour, that he is a Judge of the widows, Ps. 68. 5.
God's ear, no doubt, is more open to the cries of the afflicted,
and his heart too, than that of the most merciful princes on earth
rould be.
3. It was a case of compassion which she had to represent to
the king, and a case in which she could have no relief but from
the chancery in the royal breast: the law (and consequently the
judgment of all the inferior courts) being against her. She tells
the king that she had buried her husband, v. 5. that she had two
sons that were the support and comfort of her widowed state,
that these two (as young men are apt to do) fell out and fought,
and one of them unhappily killed the other, v. 6. that, for her
part, she was desirous to protect the manslayer, for, as Rebekah
argued concerning her two sons, Why should she be deprived of
them both in one day? Gen. 27. 46. But though she, who was
nearest of kin to the slain, was willing to let fall the demands of
an avenger of blood, yet the other relations insisted upon it, that
the surviving brother should be put to death, according to law, not
out of any affection, either to justice or to the memory of the slain
brother, but that, by destroying the heir, (which they had the
impudence to own was the thing they aimed at,) the inheritance
might be their's: and thus they would cut off, (1.) Her comfort;
They shall quench my coal, deprive me of the only support of
my old
age, and put a period to all my joy in this world, which is
reduced to this one coal.” (2.) Her husband's memory: "His
family will be quite extinct, and they will leave him neither name
nor remainder," v. 7.
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4. The king promised her his favour, and a protection for her
son. Observe how she grew upon the king's compassionate con-
cessions. (1.) Upon the representation of her case, he promised
to consider of it, and to give orders about it; v. 8. This was
encouraging, that he did not dismiss her petition with "Curat lex
--Let the law take its course; blood calls for blood, and let it have
what it calls for;" but he will take time to inquire whether the
allegations of her petition be true. (2.) The woman is not content
with this, but begs that he would immediately give judgment in
her favour; and, if the matter of fact were not as she represented
it, and consequently a wrong judgment given upon it, let her bear
the blame, and free the king and his throne from guilt, v. 9. Yet
her saying this would not acquit the king, if he should pass sen-
tence without taking due cognizance of the case. (3.) Being thus
pressed, he makes a further promise, that she should not be injured
or insulted by her adversaries, but he would protect her from all
molestation, v. 10. Magistrates ought to be the patrons of oppressed
widows. (4.) Yet this does not content her, unless she can get
her son's pardon, and protection for him too. Parents are not easy,
unless their children be safe, safe for both worlds, v.11. “Let not
the avenger of blood destroy my son, for I am undone if I lose him;
as good take my life as his. Therefore lot the king remember the
Lord thy God," that is; [1.] "Let him confirm this merciful
sentence with an oath, making mention of the Lord our God, by
way of appeal to him, that the sentence may be indisputable,
and irreversible; and then I shall be easy. See Heb. 6. 17, 18.
[ 2.] "Let him consider what good reason there is for this merci-
ful sentence, and then he himself will be confirmed in it. Remember
how gracious and merciful the Lord thy God is, how he bears
long with sinners, and does not deal with them according to their
deserts, but is ready to forgive. Remember how the Lord thy
God spared Cain, who slew his brother, and protected him from
the avengers of blood, Gen. 4. 15. Remember how the Lord thy
God forgave thee the blood of Uriah, and let the king, that has
found mercy, shew mercy." Note, Nothing is more proper, or
more powerful, to engage us to every duty, especially to all acts
of mercy and kindness, than to remember the Lord our God.
5.) This importunate widow, by pressing the matter thus close,
obtains, at last, a full pardon for her son, ratified with an oath as
the desired, As the Lord liveth, there shall not one hair of thy
won fall to the earth, that is, "I will undertake he shall come to no
damage upon this account." The Son of David has assured all that
put themselves under his protection, that, though they should be
put to death for his sake, not a hair of their head shall perish,
Luke, 21. 16, 18. though they should lose for him, they should not
lose by him. Whether David did well, thus to undertake the pro-
tection of a murderer, whom the cities of refuge would not protect,
I cannot say. But, as the matter of fact appeared to him, there
was not only great reason for compassion to the mother, but room
enough for a favourable judgment concerning the son: he had
slain his brother, but he hated him not in time past; it was upon
a sudden provocation, and, for aught that appeared, it might be
done in his own defence. He pleaded not this himself, but the
judge must be of counsel for the prisoner; and therefore, Let
mercy, at this time, rejoice against judgment.
5. The case being thus adjudged in favour of her son, it is now
time to apply it to the king's son, Absalom. The mask here begins
to be thrown off, and another scene opened; the king is surprised,
but not at all displeased, to find his humble petitioner, of a sudden,
become his reprover, his privy-counsellor, an advocate for the
prince his son, and the mouth of the people, undertaking to repre-
sent to him their sentiments. She begs his pardon, and his patience,
for what she had further to say, v. 12. and has leave to say it,
the king being very well pleased with her wit and humour.
(1.) She supposes Absalom's case to be, in effect, the same with
that which she had put as her son's; and therefore, if the king
would protect her son, though he had slain his brother, much more
ought he to protect his own, and to fetch home his banished, v. 13.
Mutato nomine, de te fabula narratur-Change but the names, to
you the tale belongs. She names not Absalom, nor needed she to
name him: David longed so much after him, and had him so much
in his thoughts, that he was soon aware whom she meant by his
banished. And in those two words were two arguments which the
king's tender spirit felt the force of; "He is banished, and has,
for three years, undergone the disgrace and terror, and all the
inconveniencies, of banishment: sufficient to such a one is this
punishment; but he is thy banished, thy own son, a piece of thy-
self, thy dear son, whom thou lovest.
It is true, Absalom's case differed very much from that which
she had put. Absalom did not slay his brother upon a hasty
passion; but maliciously, and upon an old grudge; not in the field,
where there were no witnesses, but at table, before all his guests.
Absalom was not an only son, as her's was; David had many
more, and one lately born, more likely to be his successor than
Absalom, for he was called Jedidiah, because God loved him. But
David was himself too well affected to the cause, to be critical in
his remarks upon the disparity of the cases, and was more desirous
than she could be, to bring that favourable judgment to his own
son which he had given concerning her's.
(2.) She reasons upon it with the king, to persuade him to
recall Absalom out of banishment, give him his pardon, and take
him into his favour again.
་
[1.]
She pleads the interest which the people of Israel had in
him. "What is done against him is done against the people of
God, who have their eye upon him as heir of the crown, at least,
have their eye upon the house of David in general, with which the
covenant is made, and which therefore they cannot see the
diminution and decay of, by the fall of so many of its branches in
the flower of their age. Therefore the king speaks to one that is
faulty, for he will provide that my husband's name and memory.
be not cut off, and yet takes no care, though his own be in danger,
which is of more value and importance than ten thousand of our's,
[2.] She pleads man's mortality, v. 14. "We must needs dic,
it is appointed for us, we cannot avoid the thing itself, nor defer it
till another time. We are all under a fatal necessity of dying; and
when we are dead, we are past recall, as water spilt upon the
ground; nay, even while we are alive, we are so, we have lost out
immortality, past retrieve. Amnon must have died, some time,
if Absalom had not killed him and if Absalom be now put to
death for killing him, that will not bring him to life again." This
was poor reasoning, and would serve against the punishment of any
Before Christ, 1029.
The Art of Joab.
II SAMUEL, XIV.

murderer; but, it should seein, Amnon was a man little regarded
by the people, and his death little lamented, and it was generally
thought hard that so dear a life as Absalom's should go for one
so little valued as Amnon's.
(1.) The king soon suspected it. For he could not think that
such a woman as this, would have appealed to him, in a matter
of such moment, of her own head. And he knew none so
likely to set her on as Joab, who was a politic man, and a friend of
Absalom.
[3.] She pleads God's mercy and his clemency toward poor
guilty sinners. "God does not take away the soul, or life, but (2.) The woman very honestly owned it. Thy servant Joab,
devises means that his banished, his children that have offended he bade me. If it be well done, let him have the thanks; if ill,
him, and are obnoxious to his justice, as Absalom is to thine, be let him bear the blame." Though she found it very agreeable to
not for ever expelled from him,” v. 14. Here are two great instances the king, yet she would not take the praise of it to herself, but
of the mercy of God to sinners, properly urged as reasons for speaks the truth as it was, and gives us an example to do likewise,
shewing mercy. First, The patience he exercises toward them.and never to tell a lie for the concealing of a well-managed scheme;
His law is broken, yet he does not immediately take away the 'ifeDare to be true, nothing can need a lie.
of those that break it; does not strike sinners dead, as justly he
might, in the act of sin, but bears with them, and waits to be
gracious. God's vengeance had suffered Absalom to live; why
then should not David's justice suffer him? Secondly, The provision
he had made for their restoration to his favour, that though by
sin they have banished themselves from him, yet they might not be
expelled, or cast off, for ever. Atonement might be made for
sinners by sacrifice. Lepers, and others ceremonially unclean, were
banished, but provision was made for their cleansing, that, though
for a time excluded, they might not be finally expelled. The state
of sinners is a state of banishment from God. Poor banished
sinners are likely to be for ever expelled from God, if some course
be not taken to prevent it: it is against the mind of God, that they
should be so, for he is not willing that any should perish; infinite
wisdom has devised proper means to prevent it; so that it is the
sinners' own fault, if they be cast off. This instance of God's good
will towards us all, should incline us to be merciful and compas-face.
sionate one towards another, Matth. 18. 32, 33.
6. She concludes her address, with high compliments to the
king, and strong expressions of her assurance that he would do
what was just and kind, both in the one case and in the other,
v. 15..17. for, as if the case had been real, still she pleads for her-
ɛelf, and her son, yet meaning Absalom.
(1.) She would not have troubled the king thus, but that the
people made her afraid. Understanding it of her own case, all her
neighbours made her apprehensive of the ruin she and her son
were upon the brink of, from the avengers of blood, the terror of
which made her thus bold in her applications to the king himself.
Understanding it of Absalom's case, she gives the to
stand, what he did not know before, that the nation was disgusted
at his severity towards Absalom, to that degree, that she was really
afraid it would occasion a general mutiny or insurrection, for the
preventing of which great mischief, she ventured to speak to the
king himself. The fright she was in must excuse her rudeness.
(2.) She applied herself to him with a great confidence in his
wisdom and clemency. "I said, I will speak to the king myself,
and ask nobody to speak for me; for the king will hear reason,
even from so mean a creature as I am, will hear the cries of the
oppressed, and will not suffer the poorest of his subjects to be
destroyed out of the inheritance of God," that is, "driven out of
the land of Israel, to seek for shelter among the uncircumcised,
as Absalom is, whose case is so much the worse, that, being shut
out of the inheritance of God, he wants God's law and ordinances,
which might help to bring him to repentance, and is in danger of ||
being infected with the idolatry of the heathen among whom he
sojourns, and of bringing home the infection. To engage the king
to grant her request, she expresses a confident hope, that his Joab, having received these orders, 1. Returns thanks to the
answer would be comfortable, and such as angels bring, (as Bishop king for doing him the honour to employ him in an affair so uni-
Patrick explains it,) who are messengers of divine mercy. What versally grateful, v. 22. Joab took it as a kindness to himself, and
this woman says, by way of compliment, the prophet says, by way (some think) as an indication that he would never call him to an
But if he meant
of promise, Zech. 12.8. that when the weak shall be as David, the account for the murder he had been guilty of.
2. Delays
house of David shall be as the angel of the Lord. "And, in order so; he was mistaken, as we shall find, 1 Kings, 2.5, 6.
to this, the Lord thy God shall be with thee, to assist thee in this not to execute David's orders; he brought Absalom to Jerusalem,
and every judgment thou givest." Great expectations are great v. 23. I see not how David can be justified in suspending the execu
Engagements, especially to persons of honour, to do their utmost tion of the ancient law, Gen. 9.6. Whoso sheds man's blood, by
nol to Psappoint those that depend upon them.
man shall his blood be shed, in which a righteous magistrate ought
Lastly, The hand of Joab is suspected by the king, and acknow-not to acknowledge even his brethren, or know his own children.
ledged by the woman, to be in all this, v. 18..20.
God's laws were rever designed to be like cobwebs, which catch the
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21 And the king said unto Joab, Behold now,
I have done this thing: go therefore, bring the
young man Absalom again. 22. And Joab fell to
the ground on his face, and bowed himself, and
thanked the king, and Joab said, To-day thy ser-
vant knoweth that I have found grace in thy sight,
my lord, O king, in that the king hath fulfilled the
request of his servant. 23. So Joab arose and went
to Geshur, and brought Absalom to Jerusalem.
24. And the king said, Let him turn to his own
house, and let him not see my face. So Absalom
returned to his own house, and saw not the king's
25. But in all Israel there was none to be so
much praised as Absalom for his beauty: from the
sole of his foot even to the crown of his head there
was no blemish in him. 26. And when he polled
his head, (for it was at every year's end that he
polled it: because the hair was heavy on him,
therefore he polled it,) he weighed the hair of his
head at two hundred shekels after the king's weight.
27. And unto Absalom there were born three sons,
and one daughter, whose name was Tamar, she
was a woman of a fair countenance.
Observe here,
I. Orders given for the bringing back of Absalom; the errand
on which the woman came to David was so agreeable, and her
management of it so very ingenious and surprising, that he was
brought into a peculiarly kind humour; Go, (says he to Joab,)
bring the young man Absalom again, v. 21. He was himself
inclined to favour him, yet, for the honour of his justice, he would
not do it but upon intercession made for him, which may illustrate
the methods of divine grace. It is true, God has thoughts of com-
passion toward poor sinners, not willing that any should perish,
yet he is reconciled to them through a Mediator, who intercedes
with him on their behalf, and to whom he has given these orders,
Go-bring them again. God was in Christ reconciling the world
to himself, and he came to this land of our banishment, to bring
us to God.
Before Christ 1029.
Absalom's Return.
II SAMUEL, XIV.
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little flies, but suffer the great ones to break through God thee to the king, to say, Wherefore am I come from
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justly made Absalom a scourge to him, whom his foolish pity thus Geshur? It had been good for me to have been there
spared. But, though he allowed him to return to his own house,
he forbade him the court, and would not see him himself, v. 24.
He put him under this interdict, (1.) For his own honour, that he
might not seem to countenance so great a criminal, nor to forgive
him too easily. (2.) For Absalom's greater humiliation. Perhaps
he had heard something of his conduct, when Joab went to fetch
him, which gave him too much reason to think that he was
not truly penitent; he therefore put him under this mark of his
displeasure, that he might be awakened to a sight of his sin, and
to sorrow for it, and might make his peace with God; upon the
first notice of which, no doubt, David would be forward to receive
him again into his favour.
still: now therefore let me see the king's face; and
if there be any iniquity in me, let him kill me.
33. So Joab came to the king, and told him: and
when he had called for Absalom, he came to the
king, and bowed himself on his face to the ground
before the king: and the king kissed Absalom.
Three years, Absalom had been an exile with his father-in-law,
and now, two years, a prisoner at large in his own house, and, in
both, better dealt with than he deserved; yet his spirit was still
unhumbled, his pride unmortified, and, instead of being thankful
that his life is spared, he thinks himself sorely wronged that he is
not restored to all his places at court. Had he truly repented of
his sin, his distance from the gaieties of the court, and his solitude
and retirement in his own house, especially being in Jerusalem the
holy city, would have been very agreeable to him. If a murderer
must live, yet let him be for ever a recluse. But Absalom cannot
bear this just and gentle mortification; he longs to see the king's
face, pretending it was because he loved him, but really because
he wanted an opportunity to supplant him. He cannot do his
father a mischief till he is reconciled to him; this, therefore, is
the first branch of his plot; this snake cannot sting again, till he f
be warmed in his father's bosom. He gained this point, not by
pretended submissions and promises of reformation, but (would
you think it?) by insults and injuries.
1. By his insolent carriage toward Joab, he brought him to
mediate for him. Once and again, he sent to Joab to come and
speak with him, for he durst not go to him; but Joab would not
come, v. 29. probably, because Absalom had not owned the
kindness he had done him, in bringing him to Jerusalem, so
gratefully as he thought he should have done; proud men take
every service done them for a debt. One would have thought
that a person in Absalom's circumstances would have sent to Joab
a kindly message, and offered him a large gratuity; courtiers
expect it; instead of this, he bids his servants set Joab's corn-
fields on fire, v. 30. as spiteful a thing as he could do. Samson
could not think of a greater injury to do the Philistines than this.
Strange, that Absalom should think, by doing Joab a mischief, to
prevail with him to do him a kindness; or to recommend himself
to the favour of his prince or people, by shewing himself so very
malicious and ill-natured, and such an enemy to the public good,
for the fire might spread to the corn of others. Yet by this means
he brings Joab to him, v. 38. Thus God, by afflictions, brings
those to him that kept at a distance from him. Absalom was
obliged by the law to make a restitution, Exod. 22. 6. yet we do
not find that either he offered it, or that Joab demanded it. Joab
(it might be) thought he could not justify his refusal to go and
speak with him; and therefore Absalom thought he could justify
his taking this way to fetch him. And now Joab, (perhaps
frighted at the surprising boldness and fury of Absalom, and
Jeru-apprehensive that he had made an interest in the people strong
enough to bear him out in doing the most daring things, else he
would never have done this,) not only puts up with this injury,
but goes on his errand to what some men can do,
See
the king.
by threats, and carrying things with a high hand.
2. By his insolent message (for I can call it no better) to the king,
he recovered his place at court, to see the king's face, that is, to
haughty and imperious, and very unbecoming either a son or a
become a privy counsellor, Esth. 1.14. (1.) His message was
subject, v. 32. He undervalued the favour that had been shewed
him, in recalling him from banishment, and restoring him to hist
own house, and that in Jerusalem; Wherefore am I come from
Geshur? He denies his own crimes, though most notorious, and
therefore, he had been wronged in the rebuke he had been under.
will not own that there was any iniquity in him, insinuating that,
He defies the king's justice," Let him kill me, if he can find in
II. Occasion taken from hence to give an account of Absalom.
Nothing is said of his wisdom and piety; though he was the son
of such a devout father, we read nothing of his devotion; parents
cannot give grace to their children, though they give them ever so
good an education. All that is here said of him, is, 1. That he
was a very handsome man; there was not his equal in all Israel for
beauty, v. 25. A poor commendation for a man that had nothing
else in him valuable. Handsome are they that handsome do.
Many a polluted deformed soul dwells in a fair and comely body;
witness Absalom's, that was polluted with blood, and deformed
with unnatural disaffection to his father and prince. In his body
there was no blemish, but in his mind nothing but wounds and
bruises. Perhaps this was one reason why his father was so fond
of him, and protected him from justice. Those have reason to
fear affliction in their children, who are better pleased with their
beauty than with their virtue. 2. That he had a very fine head
of hair. Whether it was the length, or colour, or extraordinary
softness of it, something there was which made it very valuable,
and very much an ornament to him, v.26. This notice is taken
~ kis hair, not as the hair of a Nazarite, (he was far from that
strictness,) but as the hair of a beau. He let it grow, til! it was a
burthen to him, and was heavy on him, nor would he cut it, as
long as ever he could bear it; as (pride feels no cold, so it feels
no heat; and that which feeds and gratifies it is not complained
of, though very uneasy. When he did poll it at certain times, for
ostentation, he had it weighed, that it might be seen how much it
excelled other men's, and it weighed two hundred shekels, which
some reckon to be three pounds and two ounces of our weight;
and with the oil and powder, especially if it were powdered (as
Josephus says the fashion then was) with gold-dust, Bishop
Patrick thinks it is not at all incredible that it should weigh se
much. This fine hair proved his halter, ch. 18.9. 3. That his
family began to be built up. It is probable that it was a good while
before he had a child; and then it was, that, despairing of having
one, he set up that pillar which is mentioned, ch. 18. 18. to bear
up his name; but afterward he had three sons, and one daughter,
Or, perhaps, these sons, while he was hatching his
rebellion, were all cut off by the righteous hand of God, and,
thereupon, he set up that monument.
v. 27.
28. So Absalom dwelt two full years in
salem, and saw not the king's face. 29. Therefore
Absalom sent for Joab, to have sent him to the
king; but he would not come to him: and when he
sent again the second time, he would not come.
30. Therefore he said unto his servants, See, Joab's
field is near mine, and he hath barley there; go
and set it on fire. And Absalom's servants set the
field on fire. 31. Then Joab arose, and came to
Absalom unto his house, and said unto him,
Wherefore have thy servants set my field on fire?
32. And Absalom answered Joab, Behold, I sent
unto thee, saying, Come hither, that I may send
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Before Christ 1027.
Absalom's Anbition.
II SAMUEL, XIV, Xv.
his heart;" knowing he loved him too well to do it. (2.) Yet with
this message he carried his point, v. 33. David's strong affection
for him construed all this to be the language of a great respect. to
his father, and an earnest desire of his favour, when, alas, it was
nothing less. See how easily wise and good men may be imposed
upon by their own children that design ill, especially when they
are blindly fond of them. Absalom, by the posture of his body,
testified his submission to his father, He bowed himself on his face
to the ground; and David, with a kiss, sealed his pardon. Did
the bowels of a father prevail to reconcile him to an impenitent
zon, and shall penitent sinners question the compassion of him
who is the Father of mercy? If Ephraim bemoan himself, God
soon bemoans him, with all the kind expressions of a fatherly
tenderness; He is a dear son, and a pleasant child, Jer. 31. 20.
any sense of gratitude, he would have studied how to oblige mus
father, and make him easy; but, on the contrary, he meditates
how to undermine him, by stealing the hearts of the people from
him. Two things recommend a man to popular esteem; great-
ness, and goodness.
I. Absalom looks great, v. 1. He had learned of the king of
Geshur, what was not allowed to the kings of Israel, to multiply
horses; which make him look desirable, while his father, ou his
mule, looks despicable. The people desired a king like the
nations; and such a one Absalom will be, appearing in
appearing in pomp and
magnificence above what had been seen in Jerusalem. Samuel
had foretold that this would be the manner of the king; He shall
have chariots and horsemen, and some shall run before his chariots,
1 Sam. 8. 11. and this is Absalom's manner. Fifty foot-men (in
rich liveries we may suppose) running before him, to give notice
of his approach, would highly gratify his pride, and the people's
foolish fancy. David thinks that it is designed only to grace
his court, and connives at it. Those parents know not what
they do, who indulge a proud humour in their children; for!
have seen more young people ruined by pride than by any one
lust whatsoever.
II. Absalom will seem very good too, but with a very bad
design. Had he proved himself a good son, and a good subject,
and set himself to serve his father's interest, he had done his
present duty, and shewed himself worthy of future honours, after
his father's death. Those that know how to obey well, know
how to rule. But to shew how good a judge, and how good a
king, he will be, is but to deceive himself and others. Those are
good indeed that are good in their own place, not that pretend
how good they will be in other people's places. But this is all
the goodness we find in Absalom.
1. He wishes that he were a judge in Israel, v. 4. He had all
the pomp and all the pleasure he could wish; yet this will not
content him, unless he have power too; Oh that I were a judge
in Israel! He, that should himself have been judged to death for
murder, has the impudence to aim at being a judge of others.
We read not of Absalom's wisdom, virtue, or learning in the laws,
nor had he given any proofs of his love to justice, but the contrary;
on
he wishes he were a Those are most
ambitious of preferment that are least fit for it; the best qualified
are the most modest and self-diffident, while it is no better than the
spirit of an Absalom that says, Oh that I were a judge in Israel:
ND it came to pass after this, that Absalom
prepared him chariots and horses, and
fifty men to run before him. 2. And Absalom
rose up early, and stood beside the way of the
gate: and it was so, that when any man that had a
controversy came to the king for judgment, then
Absalom called unto him, and said, Of what city
art thou? And he said, Thy servant is of one of
the tribes of Israel. 3. And Absalom said unto
him, See, thy matters are good and right; but
there is no man deputed of the king to hear thee.to the rule, Exod. 18. 21.) no doubt, he had been sure of the next
4. Absalom said moreover, Oh that I were made judge's place that fell; but this is too mean a post for his proud
judge in the land, that every man which hath any spirit. It is below him to be subordinate, though to the king his
suit or cause might come unto me, and I would do judge, that every man who has any cause shall come to him: in
he must be supreme, or nothing. He wants to be such a
him justice 5. And it was so, that when any man all causes, and over all persons, he must preside; little thinking
came nigh to him to do him obeisance, he put forth what a fatigue this would be, to have every man come to him.
his hand, and took him, and kissed him. 6. And Moses himself could not bear it. Those know not what power is,
on this manner did Absalom to all Israel that came that grasp at so much, so very much.
to the king for judgment: so Absalom stole the
2. He takes a very bad course for the accomplishing of his wish.
tration of justice, and studied to qualify himself for it, (according
Had he humbly petitioned his father to employ him in the adminis-
To gain the power he aims at, he endeavours to instil into the
people's minds,
hearts of the men of Israel.
2
(1.) A bad opinion of the present administration, as if the affairs of
the kingdom were altogether neglected, and no care taken about
them. He got round him all he could, that had business at the
council-board, inquired what their business was; and, [1.] Upon
a slight and general inquiry into their cause, he pronounced it
good; Thy matters are right A fit man indeed to be a judge,
who would give judgment upon hearing one side only! For he
has a bad cause indeed that cannot put a good colour upon it, when
he himself has the telling of the story. But, [2.] He told them
that it was to no purpose to appeal to the throne, There is no man
deputed of the king to hear thee. The king is himself old, and past
business; or so taken up with his devotions, that he never minds
business; (his sons were so addicted to their pleasures, that, though
¿Lo had the name of chief rulers, they took no care of the affairs
CHAP. XV.
||
Absalom's name signifies the peace of his father, yet he proves his greatest
trouble; so often are we disappointed in our expectations from the creature.
The sword, entailed upon David's house, had hitherto been among his children,
but now it begins to be drawn against himself, with this aggravation, that he
may thank himself for it; for, had he done justice upon the murderer, he had
prevented the traitor. The story of Absalom's rebellion begins with this
chapter, but we must go over three or four more before we see the end of it.
In this chapter, we have, I. The arts Absalom used to insinuate himself into
the people's affection, v.1..6. II. His open avowal of his pretensions to the
crown at Hebron, whither he went under colour of a vow, and the strong party
that appeared for him there, v.7..12. III. The notice brought of this to
David, and his flight from Jerusalem, thereupon, v. 13..18. In his flight
we are told, 1. What passed between him and Ittai, v. 19..22. 2. The concern
of the country for him, v. 23. 3. His conference with Zadok, v. 24..29.
4. His tears and prayers upon this occasion, v. 30, 31. 5. Matters concerted
by him with Hushai, v.32..37. Now the word of God was fulfilled, th~*
he would raise up evil against him out of his own house, ch. 12. 10.
1.
Absalom is no sooner restored to his place at court, than he
aims to be in the throne. He that was unhumbled under his
troubles, became insufferably proud when they were over; and he
cannot be content with the honour of being the king's son, and the
prospect of being his successor, but he must be king now. His
mother was a king's daughter; on that, perhaps, he valued
himself, and despised his father, who was but the son of Jesse.
She was the daughter of a heathen king, which made him the less
concerned for the peace of Israel. David, in this unhappy issue
or that marriage, smarted for his being unequally yoked with an
unbeliever.
When Absalom was restored to the king's favour, if he had he
Before Christ 1023.
Absalom's Rebellion.
II SAMUEL, XV.
I. The place he chose for the rendezvous of his party was
Hebron, the place where he was born, and where his father began
his reign, and continued it several years, which would give some
advantage to his pretensions. Every one knew Hebron to be a
royal city; and it lay in the heart of Judah's lot, in which tribe,
probably, he thought his interest strong.
committed to them;) he further seems to insinuate, what a great || began to reign; it is fitly dated from thence, to shew that the
loss there was of him, while he was banished and confined, and same restless spirit was still working, and still they were given to
bow much the public suffered by it; what his father said truly in change: as fond now of a new man, as then of a new model.
Saul's reign, Ps. 75.3. he says falsely, The land and all the inha-So it fell about the thirtieth year of David's reign. Absalom's
bitants of it are dissolved, all will go to wreck and ruin, unless I plot being now ripe for execution,
bear up the pillars of it. Every appellant shall be made to believe
that he will never have justice done him, unless Absalom be
viceroy or lord-justice. It is the way of turbulent factious aspir-
ing men to reproach the government they are under, presumptuous
are they, self-willed, and not afraid to speak evil of dignities,
2 Pet. 2. 10. Even David himself, the best of kings, and his
administration, could not escape the worst of censures. They that
aim to usurp, cry out of grievances, and pretend to design nothing
but the redress of them: as Absalom here.
2. A good opinion of his own fitness to rule. That the people
might say, "Oh that Absalom were a judge!" (and they are apt
enough to desire changes,) he recommends himself to them,
(1.) As very diligent; he rose up early, and appeared in public
before the rest of the king's sons were stirring, and he stood beside
the way of the gate, where the courts of judgment sat, as one
mightily concerned to see justice done, and public business dis-
patched. (2.) As very inquisitive and prying, and desirous to be
acquainted with every one's case.
He would know of what city
every one was that came for judgment, that he might inform him-
self concerning every part of the kingdom, and the state of it, v. 2.
(3.) As very familiar and humble. If any Israelite offered to do
obeisance to him, he took him, and embraced him as a friend.
No man's conduct could be more condescending, while his heart
was as proud as Lucifer's. Ambitious projects are often carried
on by a shew of humility, Col. 2. 23. He knew what a grace it
puts upon greatness to be affable and courteous, and how much
it wins upon common people: had he been sincere in it, it had
been his praise; but, to fawn upon the people, that he might betray
them, was abominable hypocrisy. He croucheth, and humbleth
himself, to draw them into his net, Ps. 10.9, 10.
||
៩
1
7. And it came to pass after forty years, that
Absalom said unto the king, I pray thee, let me
go and pay my vow, which I have vowed unto the
LORD, in Hebron. 8. For thy servant vowed a
vow, while I abode at Geshur in Syria, saying,
If the LORD shall bring me again indeed to
Jerusalem, then I will serve the LORD. 9. And
the king said unto him, Go in peace. So he arose,
and went to Hebron. 10. But Absalom sent spies
throughout all the tribes of Israel, saying, As soon
as ye hear the sound of the trumpet, then ye shall
say, Absalom reigneth in Hebron. 11. And with
Absalom went two hundred men out of Jerusalem,
that were called; and they went in their
plicity, and they knew not any thing. 12. And
Absalom sent for Ahithophel the Gilonite, David's
counsellor, from his city; even from Giloh, while
he offered sacrifices. And the conspiracy was
strong; for the people increased continually with
Absalom.
II. The pretence he had both to go thither, and to invite his
friends to him there, was, to offer a sacrifice to God, in perform-
ance of a vow he had made during his banishment, v.7,8. We
have cause enough to suspect that he had not made any such vow,
it does not appear that he was so religiously inclined; but he,
that stuck not at murder and treason, would not make conscience
of a lie to serve his purpose. If he said he had made such a vow,
nobody could disprove him. Under this pretence,
1. He got leave of his father to go to Hebron. He would be
well-pleased to hear that his son, in his exile, was so desirous to
return to Jerusalem, not only his father's city, but the city of the
living God; that he looked up to God to bring him back; that
he had vowed, if he were brought back, to serve the Lord, whose
service he had hitherto neglected; and that now, being brought
back, he remembered his vow, and resolved to perform it. If he
think fit to do it in Hebron, rather than in Zion or Gibeon, the
good king is so well-pleased with the thing itself, that he will not
object against his choice of the place. See how willing tender
parents are to believe the best concerning their children, and,
upon the least indication of good, to hope, even concerning those
But
that have been untoward, that they will repent and reform.
how easy is it for children to take advantage of their good parents'
credulity, and to impose upon them with the shew of religion,
while still they are what they were! David was overjoyed to hear
that Absalom was inclined to serve the Lord, and therefore
readily gave him leave to go to Hebron, and to go thither with
solemnity.
2. He got a good number of saber substantial citizens to go
along with him, v. 11. There went two hundred men, probably
of the principal men of Jerusalem, whom he invited to join
with him in his feast upon his sacrifice; and they went in their
design in his journey. He knew that it was to no purpose to tempt
simplicity, not in the least suspecting that Absalom had any bad
them into his plot, they were inviolably firm to David; but he
drew them in to accompany him, that the common people might
think that they were in his interest, and that David was deserted
good men, and very good things, to be made use of by designing
by some of his best friends. Note, It is no new thing for very
men to put a colour upon bad practices. When religion is made
a stalking-horse, and sacrifice a shoeing-horn, to sedition and
usurpation, it is not to be wondered at if some that were well-
sim-imposed upon by the fallacy, and drawn in to give countenance
affected to religion, as these followers of Absalom here, are
to that with their names, which in their heart they abhor, not
having known the depths of Satan:
*
III. The project he laid, was, to get himself proclaimed king
Spies were sent abroad, to be ready in every country to receive the
throughout all the tribes of Israel, upon a signal given, v.10.
notice with satisfaction and acclamations of joy, and to make the
people believe that the news was both very true and very good,
and that they were all concerned to take up arms for their new
We have here the breaking out of Absalom's rebellion, which king. Upon the sudden spreading of this proclamation, Absalom
he had long been contriving. It is said to be after forty years, reigns in Hebron, some would conclude that David was dead,
v.7.
But whence that is to be dated, we are not told; not from others that he had resigned; and thus they that were in the secret
David's beginning his reign, for then it would fall in the last year would draw in many to appear for Absalom, and come in to his
of his life, which is not probable, but either from his first anoint-assistance, who, if they had rightly understood the matter, would
ing by Samuel, seven years before, or rather (I think) from the have abhorred the thought of it, but, being drawn in, would adhere
people's desiring a king, and the first change of the government to him. See what artifices ambitious men use for the compassing
into a monarchy, which might be about ten years before David of their ends; and; in matters of state, as well as in matters of
Before Christ 1023.
II SAMUEL, XV.
Absalom's Rebellion.
Here is,
religion, let us not be forward to believe every spirit, but try the whether in death or life, even there also will thy
spirits.
IV. The person he especially courted and relied upon in this servant be. 22. And David said to Ittai, Go and
affair, was, Ahithophel, a political thinking man, and one that Pass over. And Ittai the Gittite passed over, and
had a clear head, and a great compass of thought, that had been all his men, and all the little ones that were with
David's counsellor, his guide, and his acquaintance, Ps. 55. 13. his him. 23. And all the country wept with a loud
familiar friend, in whom he trusted, which did eat of his bread, voice, and all the people passed over: the king
Ps.41.9. But, upon some disgust of David's against him, or his also himself passed over the brook Kidron, and all
against David, he was banished, or retired from public business,
and lived privately in the country. How should a man of such the people passed over, toward the way of the
good principles as David, and such corrupt principles as Ahitho-wilderness.
phel, long agree? A fitter tool Absalom could not find in all the
kingdom, than one that was so great a statesman, and yet was
disaffected to the present ministry. While Absalom was offering The matter was bad enough, and yet it seems to have been made
I. The notice brought to David of Absalom's rebellion, v. 13.
his sacrifices, in performance of his pretended vow, he sent for worse to him (as such things commonly are) than really it was;
So much was his heart on the projects of his ambition, for he was told, that the hearts of the men of Israel (that is, the
that he could not stay to make an end of his devotion; which generality of them, at least, the leading men) were after Absalom.
shewed what his eye was upon, in all, and that it was but for a But David was the more apt to believe it, because now he could
pretence that he made long offerings.
V. The party that joined with him, proved, at last, very consi-perhaps reflected upon it with regret, that he had not done more
call to mind the arts Absalom had used to inveigle them, and
derable. The people increased continually with Absalom, which te counter-work him, and secure his own interest, which he had
made the conspiracy strong and formidable. Every one whom he been too confident of. Note, It is the wisdom of princes, to
had complimented and caressed, (pronouncing his matters right make sure of the hearts of their subjects; for if they have them,
and good, especially if, afterward, the cause went against him,) they have their purses, and arms, and all, at their service.
not only came himself, but made all the interest he could for him,
so that he wanted not for numbers. The majority is no certain
rule to judge of equity by. All the world wondered after the beast.
Whether Absalom formed this design merely in the height of his
ambition and fondness to rule, or whether there was not in it also
malice against his father, and revenge for his banishment and
confinement, though it was so much less than he deserved, does
not appear.
But, generally, that which aims at the crown, aims
at the head that wears it.
this man.
II. The alarm this gave to David, and the resolutions he came
struck, when he heard that the son he loved so dearly, and had
to thereupon. We may well imagine him, in a manner, thunder-
been so indulgent to, was so unnaturally, and ungratefully, in
arms against him. Well might he say with Cæsar, Kai où rékvo-
high from their children, lest they be disappointed. David did
What, thou, my son? Let not parents raise their hopes toe
not call a council, but, consulting only with God and his own
heart, determined immediately to quit Jerusalem, v. 14.. He took
up this so to his character as a man
of courage, either, 1. As a penitent, submitting to the rod, and lying
down under God's correcting hand. Conscience now reminded
him of his sin in the matter of Uriah, and the sentence he was
under for it, which was, that evil should rise against him out of
his own house. "Now," thinks he, "the word of God begins to
be fulfilled, and it is not for me to contend with it, or fight against
he could justify himself, and stand it out; but, before the righteous
it; God is righteous, and I submit." Before unrighteous Absalom,
God, he must condemn himself, and yield to his judgments. Thus
he accepts the punishment of his iniquity. Or, 2. As a politician.
Jerusalem was a great city, but not tenable; it should seem, by
David's prayer, Ps. 51. 18. that the walls of it were not built
up, much less was it regularly fortified; it was too large to be
garrisoned by so small a force as David had now with him; he
had reason to fear that the generality of the inhabitants were too
well-affected to Absalom to be true to him; should he fortify
himself there, he might lose the country, in which, especially
among those that lay furthermost from Absalom's tampering, he
hoped to have the most friends. And he had such a kindness for
Jerusalem, that he was loth to make that the seat of war, and
expose it to the calamities of a siege; he will rather quit it tamely
to the rebels. Note, Good men, when they suffer themselves,
care not how few are involved with them in suffering.
III. His hasty flight from Jerusalem. His servants agreed to
the measures he took, faithfully adhered to him, v. 15 and assured
him of their inviolable allegiance. Whereupon, 1.He went out
of Jerusalem himself on foot, while his son Absalom had chariots
and horses. It is not always the best man, nor the best cause,
that makes the best figure. See here, not only the servant, but
the traitor, on horseback, while the prince, the rightful prince,
walks as a servant upon the earth, Eccl. 10. 7. Thus he chose to
do, to abase himself so much the more under God's hand, and in
condescension to his friends and followers, with whom he would
walk, in token that he would live and die with them. 2. He
took his household with him, his wives and children, that he
might protect them in this day of danger, and that they might ba
5
13. And there came a messenger to David,
saying, The hearts of the men of Israel are after
Absalom 14. And.David said unto all his servants
that were with him at Jerusalem, Arise, and let us
flee; for we shall not else escape from Absalom:
make speed to depart, lest he overtake us suddenly,
and bring evil upon us, and smite the city with the
edge of the sword. 15. And the king's servants
said unto the king, Behold, thy servants are ready
to do whatsoever my lord the king shall appoint.
16. And the king went forth, and all his household
after him. And the king left ten women, which
were concubines, to keep the house. 17. And the
king went forth, and all the people after him, and
tarried in a place that was far off. 18. And all
his servants passed on beside him; and all the
Cherethites, and all the Pelethites, and all the
Gittites, six hundred men which came after him
from Gath, passed on before the king. 19. Then
said the king to Ittai the Gittite, Wherefore goest
thou also with us? Return to thy place, and abide
with the king: for thou art a stranger, and also an
exile.
20. Whereas thou camest but yesterday,
should I this day make thee go up and down with
us? seeing I go whither I may, return thou, and
take back thy brethren: mercy and truth be with
thee. 21. And Ittai answered the king, and said,
As the LORD liveth, and as my lord the king liveth,
surely in what place my lord the king shall be,
Before Christ 1023.
II SAMUEL, XV.
David's Flight
|| thus low from such a height, and this by the wickedness of his
own son; a piteous case it was. Parents, that are abused and
ruined by their own children, merit the tender sympathy of their
friends, as much as any of the sons or daughters of affliction.
Especially, 2. To see their own prince thus wronged, who had
been so great a blessing to their land, and had not done any thing
to forfeit the affections of his people; to see him in this distress,
and themselves unable to help him, might well draw floods of
tears from their eyes.
tomfort to him in this day of grief. Masters of families, in their
greatest frights, must not neglect their households.
Ten women,
that were concubines, he left behind, to keep the house, thinking
that the weakness of their sex would secure them from murder,
and their age and relation to him would secure them from rape;
but God over-ruled this for the fulfilling of his word. 3. He took
his life-guard with him, or band of pensioners; the Cherethites
and Pelethites, who were under the command of Benaiah; and the
Gittites, who were under the command of Ittai, v. 18. These
Gittites seem to have been, by birth, Philistines of Gath, who
came, a regiment of them, 600 in all, to enter themselves in
David's service, having known him at Gath, and being greatly in
love with him for his virtue and piety, and having embraced the
Jews' religion. David made them of his garde du corps-his
body-guard, and they adhered to him in his distress. The Son
of David found not so great faith in Israel as in a Roman cen-
turion, and a woman of Canaan. 4. As many as would, of the
people of Jerusalem, he took with him, and made a halt at some
distance from the city, to draw them up, v. 17. He compelled
none; they whose hearts were with Absalom, to Absalom let them
go, and so shall their doom be, they will soon have enough of
him. Christ enlists none but volunteers.
IV. His discourse with Ittai the Gittite, who commanded the
Philistine proselytes. 1. David dissuaded him from going along
with him, v. 19, 20. Though he and his men might be greatly
serviceable to him, yet, (1.) He would try whether he were
hearty for him, and not inclined to Absalom; he therefore bids
him return to his post in Jerusalem, and serve the new king. If
he were no more than a soldier of fortune, (as we say,) he would
be for that side which would pay and prefer him best; and to that
side let him go. (2.) If he were faithful to David, yet he would
not have him exposed to the fatigues and perils he now counted
upon. David's tender spirit cannot bear to think that a stranger
and an exile, a proselyte and a new convert, who ought, by all
means possible, to be encouraged and made easy, should, at his
first coming, meet with such hard usage. “Should I make thee
go up and down with us? No, return with thy brethren." Gene
rous souls are more concerned at the shares others have in their
troubles, than at their own. Ittai shall therefore be dismissed
with a blessing, Mercy and truth be with thee, that is, God's mercy
and truth, mercy according to promise, the promise made to those
who renounce other gods, and put themselves under the wings of
the divine Majesty. This is a very proper pious farewell, when
we part with a friend, "Mercy and truth be with thee, and then
thou art safe, and mayest be easy wherever thou art.' David's
dependence was upon the mercy and truth of God, for comfort
and happiness, both for himself and his friends; see Ps. 61.7.
2. Ittai bravely resolves not to leave him, v. 21. Where David is,
whether in life or death, safe or in peril, there will this faithful
friend of his be; and he confirms his resolution with an oath,
that he might not be tempted to break it: such a value has he
for David, not for the sake of his wealth and greatness, (for then
he would have deserted him, now that he saw him thus reduced,)
but for the sake of his widom and goodness, which were still the
same, that, whatever comes of it, he will never leave him. Note,
That is a friend indeed, who loves at all times, and will adhere to
us in adversity. Thus should we cleave to the Son of David, with
full purpose of heart, that neither life nor death shall separate us
from his love.
**
|
||
V. The common people's sympathy with David in his affliction.
When he and his attendants passed over the brook Kidron, (the very||
same brook that Christ passed over when he entered upon his
sufferings, John, 18. 1.) toward the way of the wilderness, which
lay between Jerusalem and Jericho, all the country wept with a
loud voice, v. 23. Cause enough there was for weeping, 1. To
see a prince thus reduced; one that had lived so great forced from ||
his palace, and in fear of his life, with a small retinue, seeking
shelter in a desert; the city of David, which he himself won,
built, and fortified, made an unsafe abode for David himself: it
ould move the compassion even of strangers, to see a man fallen
24. And lo Zadok also, and all the Levites were
with him, bearing the ark of the covenant of God:
and they set down the ark of God; and Abiathar
went up, until all the people had done passing out
of the city. 25. And the king said unto Zadok,
Carry back the ark of God into the city: if I shall
find favour in the eyes of the LORD, he will bring
me again, and shew me both it, and his habita-
tion: 26. But if he thus say, I have no delight in
thee; behold, here am I, let him do to me as
seemeth good unto him. 27. The king said also
unto Zadok the priest, Art not thou a seer? return
into the city in peace, and your two sons with
you, Ahimaaz thy son, and Jonathan the son of
Abiathar. 28. See, I will tarry in the plain of the
wilderness, until there come word from you to
certify me. 29. Zadok therefore and Abiathar
carried the ark of God again to Jerusalem: and
they tarried there. 30. And David went uz by
the ascent of mount Olivet, and wept as he wen
up, and had his head covered, and he went bare-
foot: and all the people that was with him
covered every man his head, aud they went up,
weeping as they went up.
-
Here is,
I. The fidelity of the priests and Levites, and their firm
adherence to David and his interest. They knew David's grea
affection to them and their office, notwithstanding his failings;
the method Absalom took to gain people's affections made no
impression upon them; he had little religion in him, and therefore
they steadily adhered to David; Zadok and Abiathar, and all the
Levites, if he go, will accompany him, and take the ark with
them, that, by it, they might ask counsel of God for him, v. 24.
Note, They that are friends to the ark in their prosperity, shall
find it a friend to them in their adversity. Formerly, David would
not rest, till he had found a resting-place for the ark; and now,
if the priests may have their mind, the ark shall not rest, till
David returns to his rest.
II. David's dismission of them back into the city, v. 25, 26.
Abiathar was high priest, 1 Kings, 2. 35. but Zadok was his
assistant, and attended the ark most closely, while Abiathar was
active in public business, v. 24. Therefore David directs his
speech to Zadok, and an excellent speech it is, and shews him to
be in a very good frame under his affliction, and that still he
holds fast his integrity.
1. He is very solicitous for the safety of the ark; "
By all
means carry that back into the city, let not that be unsettled and
exposed with me, lodge that again in the tent pitched for it; surely
Absalom, had as he is, will do that no harm." David's heart, like
Eli's, trembled for the ark of God. Note, It argues a good prin-
ciple, to be more concerned for the church's prosperity, than fee
our own, to prefer Jerusalem before our chief joy, Ps. 137.6. the
success of the gospel, and the flourishing of the church, above our
Before Christ 1023.
II SAMUEL, XV.
David's Fligh
own wealth, credit, ease, and safety, even when they are most in
hazard.
heavy, Ps. 38. 4. 2. When David wept, all his company we
likewise, being much affected with his grief, and willing to shar
in it. It is our duty to weep with those that weep, especially our
superiors, and those that are better than we; for, if this be dong
in the green tree, what shall be done in the dry?
We must weep
with those that weep for sin. When Hezekiah humbled himself
for his sin, all Jerusalem joined with him, 2 Chron. 32. 26.
prevent suffering with sinners let us sorrow with them.
To
|
2. He is very desirous to return to the enjoyment of the
privileges of God's house. He will reckon it the greatest instance
of God's favour to him, if he may but once more be brought back
to see it, and his habitation; this will be more his joy than to
be brought back to his own palace and throne again. Note, Gra-
cious persons measure their comforts and conveniences in this
world, by the opportunity they give them of communion with God.
Hezekiah wishes for the recovery of his health, for this reason,
that he might go up to the house of the Lord, Isa. 38. 22.
31. And one told David, saying, Ahithophel is
among the conspirators with Absalom. And David
3. He is very submissive to the holy will of God, concerning said, O LORD, I pray thee, turn the counsel of
the issue of his present dark dispensation. He hopes the best, v. 25.
and hopes for it from the favour of God, which he looks upon to Ahithophel into foolishness.
Ahithophel into foolishness. 32. And it came to
be the fountain of all good; "If God favour me so far, I shall pass, that when David was come to the top of the
be settled again as formerly:" but he provides for the worst; "If mount, where he worshipped God, behold, Hushai
he deny me this favour, if he thus say, I have no delight in thee, I the Archite came to meet him with his coat rent,
know I deserve the continuance of his displeasure, his holy will
be done:" see him here waiting to receive the event; "Behold,
33. Unto whom David
and earth upon his head:
here am I, as a servant expecting orders;" and see him willing to said, If thou passest on with me, then thou shalt be
refer himself to God concerning it, "Let him do to me as seemeth a burthen unto me: 34. But if thou return to the
good to him, I have nothing to object, all is well that God does." city, and say unto Absalom, I will be thy servant,
Observe with what satisfaction and holy complacency he speaks O king; as I have been thy father's servant hither-
of the divine disposal: not only, "He can do what he will,"
subscribing to his power, Job, 9. 12. or, "He will do what he will," to, so will I now also be thy servant: then mayest
subscribing to his unchangeableness, Job, 23. 13, 15. but, Let him thou for me, defeat the counsel of Ahithophel.
do what he will, subscribing to his wisdom and goodness. Note, 35. And hast thou not there with thee Zadok and
It is our interest, as well as duty, cheerfully to acquiesce in the Abiathar the priests? therefore it shall be, that
will of God, whatever befalls us. That we may not complain of
what is, let us see God's hand in all events; and that we may not what thing soever thou shalt hear out of the king's
be afraid of what shall be, let us see all events in God's hand house, thou shalt tell it to Zadok and Abiathar the
III. The confidence David put in the priests, to serve his interest priests. 36. Behold, they have there with them
to the utmost of their power in his absence. He calls Zadok a their two sons, Ahimaaz Zadok's son, and Jonathan
seer, v. 27. that is, a wise man, a man that can see into business,
Abiathar's son; and by them ye shall send unto
me every thing that ye can hear. 37. So Hushai
David's friend came into the city, and Absalom
came into Jerusalem.
1
and discern time and judgment; "Thou hast thine eyes in thy
head, Eccl. 2.14. and therefore art capable of doing me service,
especially, by sending me intelligence of the enemies' motions and
resolutions." One friend that is a seer, in such an exigence as this,
was worth twenty that were not so quick-sighted. For the settling
of a private correspondence with the priests in his absence, he
appoints, 1. Whom they should send to him, their two sons Ahimaaz
and Jonathan, whose coat, it might be hoped, would be their pro-
tection, and of whose prudence and faithfulness, probably, he had
had experience. 2. Whither they should send. He would encamp
in the plain of the wilderness, till he heard from them, v. 28. and
then would move according to the information and advice they
should send him. Hereupon, they returned to the city, to wait
the event; it was pity that any disturbance should be given to a
state so happy as this was, when the prince and the priests had
such an entire affection for, and confidence in, each other...
↓
Nothing, it seems, appeared to David more threatening in
Absalom's plot, than that Ahithophel was in it; for one good
head, in such a design, is worth a thousand good hands. Absalom
was himself no politician, but he had got one entirely in his
interest that was, and would be the more dangerous, because he
had been, all along, acquainted with David's counsels and affairs;
if therefore he can be baffled, Absalom is as good as routed, and
the head of the conspiracy cut off. This David endeavours to do,
!
•
1. By prayer. When he heard that Ahithophel was in the plot,
he lifted up his heart to God in this short prayer, Lord, turn the
counsel of Ahithophel into foolishness, v. 31. He had not oppor-
IV. The melancholy posture that David and his men put them- tunity for a long prayer, but he was none of those that thought he
selves into, when, at the beginning of their march, they went up should be heard for his much speaking. It was a fervent prayer,
the mount of Olives, v. 30. 1. David himself, as a deep mourner, "Lord, I pray thee, do this." God is well-pleased with the
covered his head and face for shame and blushing, went barefoot, importunity of those that come to him with their petitions. David
as a prisoner or a slave, and for mortification, and went weeping. was particular in this prayer; he names the person whose counsels
Did it become a man of his reputation for courage and greatness he prays against. God gives us leave, in prayer, to be humbly and
of spirit, thus to cry like a child, only for fear of an enemy at reverently free with him, and to mention the particular care, and
a distance, against whom he might easily have made head, and fear, and grief, that lies heavy upon us. He prays not against
perhaps with one bold stroke have routed hin? Yes, it did not illAhithophel's person, but against his counsel, that God would turn
become him, considering how much there was in this trouble, it into foolishness; that, though he was a wise man, he might, at
(1.) Of the unkindness of his son. He could not but weep, to this time, give foolish counsel; or, if he gave wise counsel, that it
think that one who came out of his bowels, and had so often lain might be rejected as foolish; or, if it were followed, that, by some
in his arms, would thus lift up the heel against him. God him- providence or other, it might be defeated, and not attain the end.
elf is said to be grieved with the rebellions of his own children, David prayed this in a firm belief that God has all hearts in his
Ps. 95. 10. and even broken with their whorish heart, Ezek. 6. 9.|| hand, and tongues too; that, when he pleases, he can take away
(2.) There was much of the displeasure of his God in it; this infused the understandings of the aged, and make the judges fools,
the wormwood and gall into the affliction and misery, Lam. 3. 19. Job, 12.17. Isa. 3.2, 3. and in hope that God would own and
His sin was ever before him, Ps. 51. 3. but never so plain, nor plead his just and injured cause. Note, We may pray in faith,
ver appearing so black, as now. He never wept thus when and should pray with fervency, that God will turn that counsel
Saul hunted him, but a wounded conscience makes troubles lie into foolishness, which is taken against his people.
1
Before Christ 1023.
Ziba's Calumay
II SAMUEL, XV, XVI.
of Mephiboshell's estate. Now he thinks is his time to make
himself so; if he can procure a grant of it from the crown, he
hopes, whether David or Absalom get the better, it s all one to
him, he shall secure his prey, which he promises himself by
fishing in troubled waters. In order hereunto,
2. By policy. We must second our prayer with our endeavours,
flse we tempt God. (It is good service to countermine the policy
of the church's enemies. When David came to the top of the
mount, he worshipped God, v. 32. Note, Weeping must not hinder
worshipping, but quicken it rather. Now he penned the third
psalin, as appears by the title; and some think that his singing 1. He makes David a handsome present of provisions, which
it was the worship he now paid to God. Just now Providence was the more welcome, because it came seasonably, v. 1. and with
brought Hushai to him; while he was yet speaking, God heard, this he designed to incline him to himself; for a man's gift maketh
and sent him the person that should be instrumental to befool room for him, and bringeth him before great men, Prov. 18. 16.
Ahitophel. He came to condole with David on his present Nay, Whithersoever it turneth, it pros ereth, Prov. 17.8. David
trouble, with his coat rent, and earth upon his head; but David, inferred from this, that Ziba was a very discreet and generous man.
having a great deal of confidence in his conduct and faithfulness, and well-affected to him, when, in all, he designed nothing but to
resolved to employ him in the nature of a spy upon Absalom: he make his own market, and to get Mephibosheth's estate settled
would not take him with him, v. 33. for he had now more nerd of upon him. Shall the prospect of advantage in this world, make
soldiers thar counsellors, but sent him back to Jerusalem, to wait men generous to the rich; and shall not the belief of an abundant
for Absalom's arrival, as a deserter from David, and to offer him recompence in the resurrection of the just, make us charitable to
his service, v. 34. Thus he might insinuate himself into his the poor? Luke, 14. 14. Ziba was very considerate in the present
counsels, and defeat Ahithophel, either by dissuading Absalom he brought to David; it was what would do him some good in his
from following his advice, or by discovering it to Dad, that he present distress, v. 2. Observe, The wine is intended for those
might know where to stand upon his guard. How this gross that were faint, not for the king's own drinking, or the courtiers;
dissimulation, which David put Hushai upon can be justified as a it seems, they did not commonly use it, but it was for cordials
stratagem in war, I do not see. The best that can be made of it, for them that were ready to perish, Prov. 31.6.
Blessed art
is, that Absalom, if he rebel against his father, must stand upon thou, O land, when thy princes use wine for strength, as David
his guard against all mankind, and, if he will be deceived, let him did, and not for drunkenness, as Absalom dịd, ch. 13. 28. See
be deceived. David recommends him to Zadok and Abiathar, as Eccl. 10. 17. Whatever Ziba intended in this present, God's
persons proper to be consulted with, v. 35. and to their two sons,providence sent it in to David for his support very graciously.
as trusty men to be sent on errands to David, v. 36. Hushai, thus God makes use of bad men for good purposes to his people, and
instructed, came to Jerusalem, v. 37. whither also Absalom soon sends them meat by ravens.
after came with his forces. How soon do royal palaces and royal
cities change their masters! but we look for a kingdom which
cannot be thus shaken, and in the possession of which we cannot
be disturbed.
I
2. Having by his present insinuated himself into David's affec
tion, and gained credit with him, the next thing he has to do for
the compassing of his end, is, to incense him against Mephibosheth,
which he does by a false accusation, representing him as ungrate-
fully designing to raise himself by the present broils, and to recover
the crown to his own head, now that David and his son were
contending for it. David inquires for him as one of his family,
which gives Ziba occasion to tell this false story of him, v.3.
What immense damages do masters often sustain by the lying
tongues of their servants! David knew Mephibosheth not to be an
ambitious man, but easy in his place, and well affected to him and
his government; nor could he be so weak as to expect with his
lame legs to climb the ladder of preferment; yet he gives credit
ND when David was a little past the top to the calumny, and, without further inquiry or consideration,
of the hill, behold, Ziba the servant of convicts Mephibosheth of treason, seizes his lands as forfeited, and
Mephibosheth met him, with a couple of asses sad-grants them to Ziba; Behold, thine are all that pertaineth to
dled, and upon them two hundred loaves of bread, Mephibosheth, v. 4. a rash judgment, and which afterward he was
and an hundred bunches of raisins, and an hundred ashamed of, when the truth came to light, ch. 19.29. Princes
of summer fruits, and a bottle of wine. 2. And deceived in their grants; but they ought to use all means possible
cannot help it, but they will be sometimes (as our law speaks)
the king said unto Ziba, What meanest thou by to discover the truth, and to guard against malicious designing
these? Aud Ziba said, The asses be for the king's men, who would impose upon them, as Ziba did upon David, who,
household to ride on; and the bread and summer having by his wiles gained his point, triumphed over the king's
fruit for the young men to eat; and the wine, that with a great compliment upon the king, that he valued his favour
credulity, congratulated himself on his own success, and parted,
such as be faint in the wilderness may drink.more than Mephibosheth's estate, "Let me find grace in thy
3. And the king said, And where is thy master's sight, O king, and I have enough." Great men ought always to
son? And Ziba said unto the king, Behold, he be jealous of flatterers, and remember that nature has given them
abideth at Jerusalem: for he said, To-day shall
two ears, that they may hear both sides.
the house of Israel restore me the kingdom of my
father. 4. Then said the king to Ziba, Behold,
thine are all that pertained unto Mephibosheth.
And Ziba said, I humbly beseech thee that I may
find grace in thy sight, my lord, O king.

•
L
1
CHAP. XVI.
In the close of the foregoing chapter, we left David flying from Jerusalem,
and Absalom entering into it; in this chapter, I. We are to follow David in
kis melancholy flight; and there we find him, 1. Cheated by Ziba, v. 1..4.
2. Cursed by Shimei, which he bears with wonderful_patience, v.5..14.
I. We are to meet Absalom in his triumphant entry; and there we find him,
1. Cheated by Hushai, v. 15..19. 2. Counselled by Ahithophel to go in unto
Lis father's concubines, v. 20..23.
1.
We read before how kind David was to Mephibosheth the son
of Jonathan, how he prudently intrusted his servant Ziba with the
management of his estate, while he generously entertained him at
his own table, ch. 9. 10. This matter was well settled; but, it
seems, Ziba is not content to be manager, he longs to be master,
VOL. I.
79
hold, thence came out a man of the family of the
5. And when king David came to Bahurim, be-
house of Saul, whose name was Shimei, the son of
Gera: he came forth, and cursed still as he came.
6. And he cast stones at David, and at all the
servants of king David: and all the people and all
the mighty men were on his right hand and on his
left. 7. And thus said Shimei when he cursed,
Come out, come out, thou bloody man, and thou
re Christ 1023.
II SAMUEL, XVI.
David cursed by Shimel,

tnan of Belial: 8. The LORD hath returned upon | David, v. 6. as if his king had been a dog, or the worst of criminals,
thee all the blood of the house of Saul, in whose whom all Israel must stone with stones till he die. Perhaps he
stead thou hast reigned; and the LORD hath deli-kept at such a distance, that the stones he threw could not reach
David, nor any of his attendants, yet he shewed what he would
vered the kingdom into the hand of Absalom thy have done, if it had been in his power. He cast dust, v. 13. which
son: and, behold, thou art taken in thy mischief, probably would blow into his own eyes, like the curses he threw,
because thou art a bloody man. 9. Then said which, being causeless, would return upon his own head. Thus,
Abishai the son of Zeruiah unto the king, Why ridiculous and contemptible. They that fight against God, though
while his malice made him odiqus, the impotency of it made him
should this dead dog curse my lord the king? let they hate him, cannot hurt him If thou sinnest, what doest thou
me go over, I pray thee, and take off his head. against him? Job, 35.6.
against him? Job, 35.6. It was an aggravation of his wickedness.
10. And the king said, What have I to do with you, and on his left, so that he was not in so forlorn a condition as he
that David was attended with his mighty men, on his right hang
ye sons of Zeruiah? so let him curse, because the thought; (persecuted, but not forsaken;) and that he continued to do
LORD hath said unto him, Curse David. Who shall it, and did it the more passionately, for David's bearing it patiently.
then say, Wherefore hast thou done so? 11. And (2.) What he said. With the stones he shot his arrows, even
David said to Abishai, and to all his servants, bitter words, v. 7, 8. in contempt of that law, Thou shalt not curse
the gods, Exod. 22, 28. David was a man of honour and con-
Behold, my son, which came forth of my bowels, science, and in great reputation for every thing that is just and good;
seeketh my
life: how much more now may this what could this foul mouth say against him? Why, truly, what was
Benjamite do it? let him alone, and let him curse; done long since to the house of Saul is the only thing which he
for the LORD hath bidden him. 12. It may be can recall, and with which he upbraids him, because that was the
that the LORD will look on mine affliction, and that thing that he himself was a loser by. See how apt we are to judge
of men and their character, by what they are to us; and to con-
the LORD will requite me good for his cursing this clude that those are certainly evil men, that have ever so justly
day. 13. And as David and his men went by the been, or that we ever so unjustly think have been, instruments of
way, Shimei went along on the hill's side over evil to us. So partial are we to ourselves, that no rule can be more
against him, and cursed as he went, and threw fallacious than this. No man could be more innocent of the blood
of the house of Saul than David was. Once and again he spared
stones at him, and cast dust. 14. And the king, Saul's life, while Saul sought his. When Saul and his sons were
and all the people that were with him, came slain by the Philistines, David and his men were many miles off;
weary, and refreshed themselves there.
and, when they heard it, lamented it. From the murder of Abner
and Ish-bosheth he had sufficiently cleared himself; and yet all
the blood of the house of Saul must be laid at his door innocency
is no fence against malice and falsehood; nor are we to think it
strange, if we be charged with that which we have been most
It is well for us that men are not
careful to keep ourselves from.
to be our judges, but He whose judgment is according to truth.
The blood of the house of Saul is here most unjustly charged
1. How insolent and furious Shimei was, and how his malice upon him, [1.] As that which gave him his character, and deno-
took occasion, from David's present distress, to be so much the||minated him a bloody man, and a man of Belial, v. 7. And if a
more outrageous, David, in his flight, was come to Bahurim, a man of blood, no doubt, a man of Belial, that is, a child of the
city of Benjamin, in or near which this Shimei lived, who, being devil, (who is called Belial, 2 Cor. 6. 15.) and who was a murderer
of the house of Saul, (with the fall of which all his hopes of pre-from the beginning. Bloody men are the worst of men, [2.] As
ferment fell,) had an implacable enmity to David, unjustly looking that which brought the present trouble upon him; "Now that
upon him as the ruin of Saul and his family, only because, by the thou art dethroned, and driven out to the wilderness, the Lord has
See how for-
divine appointment, he succeeded it. While David was in pros- returned upon thee the blood of the house of Saul.”
perity and power, Shimei hated him as much as he did now, but ward malicious men are to press God's judgments into the service
durst not then say any thing against him. God knows what is in of their own passion and revenge. If any, who, they think, has
the hearts of those that are disaffected to him and his government, wronged them, come into trouble, that must be made the cause of
earthly princes do not; but now he came forth, and cursed David the trouble. But we must take heed, lest we wrong God by making
with all the bad words and wishes he could invent, v. 5. He took his providence thus to patronise our foolish and unjust resent-
this opportunity to give vent to his malice, 1. Because now he ments. As the wrath of man works not the righteousness of God,
thought he might do it safely; yet, if David had thought proper so the righteousness of God serves not the wrath of man. [3.] As
to resent the provocation, it had cost Shimei his life. 2. Because that which would now be his utter ruin; for he endeavours to
now it would be most grievous to David, would add affliction to make him despair of ever recovering his throne again, (now they
his grief, and pour vinegar into his wounds. He complains of them said, There is no help for him in God, Ps. 3.2.) The Lord hath
as most barbarous, who talk to the grief of those whom God has delivered the kingdom into the hand of Absalom, (not Mephi-
wounded, Ps. 69.26. So Shimei did, loading him with curses, bosheth, the house of Saul never dreamed of making him king, as
"the
whom no generous eye could look upon without compassion. Ziba suggested,) and thou art taken in thy mischief, that is,
3. Because now he thought that Providence justified his reproaches, mischief that will be thy destruction, and all because thou art a
and that David's present afflictions proved him to be as bad a man || bloody man. Thus Shimei cursed.
as he was willing to represent him. Job's friends condemned hin
upon this false principle. They that are under the rebukes of a
gracious God, must not think it strange if these bring upon them
the reproaches of evil men. If once it be said, God hath forsaken ||
him, presently it follows, Persecute and take him, Ps. 71. 11. But
it is the character of a base spirit thus to trample upon those that
are down, and insult over them.
See, (1.) What this wretched man did: He cast stones at
>>
II. See how patient and submissive David was under this abuse.
The sons of Zeruiah, Abishai particularly, were forward to mains
tain David's honour with their swords; they resented the affront
keenly, as well they might; Why should this dead dog be suffered
to curse the king? v. 9. If David will but give them leave, they
will put these lying cursing lips to silence, and take off his head;
for his throwing stones at the king was an overt-act, which abun
diantly proved that he compassed and imagined his death. But D«<
We here find how David bore Shimei's curses much better than
he had borne Ziba's flatteries; by those he was brought to pass a
wrong judgment on another, by these to pass a right judgment on
himself; the world's smiles are more dangerous than its frowns.
Observe here,
(
Before Christ 1923.
II SAMUEL, XVI. Hushai's pretended Friendship for Absalom
}
affronted him, Luke, 9. 55. Let us see with what considerations
Let us see with what considerations
David quieted himself.
1. The chief thing that silenced him, was, that he had deserved
it: this is not mentioned indeed; for a man may truly repent, and
yet needs not, upon all occasions, proclaim his penitent reflections.
Shimei unjustly upbraided him with the blood of Saul; from that
bis conscience acquitted him, but, at the same time, charged him
with the blood of Uriah: "The reproach is too true," (thinks
David,)" though false as he means it." Note, A humble tender
spirit will turn reproaches into reproofs, and so get good by them,
instead of being provoked by them.
king would by no means suffer it, What have I to do with you? all Israel shall hear that thou art abhorred of the
So let him curse. Thus Christ rebuked the disciples, who, in zeal father; then shall the hands of all that are with
for his honour, would have fire from heaven on the town that thee be strong. 22. So they spread Absalom a
tent upon the top of the house; and Absalom went
in unto his father's concubines in the sight of all
Israel. 23. And the counsel of Ahithophel, which
he counselled in those days, was as if a man had
inquired at the oracle of God: so was all the
counsel of Ahithophel, both with David and with
Absalom.
2. He observes the hand of God in it; The Lord hath said unto||
him, Curse David, v.10. and again, So let him curse, for the Lord
hath hidden him,v. 11. As it was Shimei's sin, it was not from
God, but from the Devil, and his own wicked heart, nor did God's
hand in it excuse or extenuate it, much less justify it, any more
than it did their sin who put Christ to death, Acts, 2.24.-4. 28.
But as it was David's affliction, it was from the Lord, one of the
evils which he raised up against him. David looked above the
instrument of his trouble to the supreme Director, as Job, when the
plunderers had stripped him, acknowledges, The Lord hath taken
away. Nothing more proper to quiet a gracious soul under afflic-
tion, than an eye to the hand of God in it: I opened not my mouth.
because thou didst it. The scourge of the tongue is God's rod.
||
3. He quiets himself under the lesser affliction, with the con-
sideration of the greater, v. 11 My son seeks my life, much more
may this Benjamite. Note, Tribulation works patience in those
that are sanctified. The more we bear, the better able we should
be to bear still more; what tries our patience should improve it.
The more we are inured to trouble, the less we should be sur- ||
prised at it, and not think it strange. Marvel not that enemies
are injurious, when even friends are unkind; nor that friends are
unkind, when even children are undutiful.
Absalom had notice sent him speedily by some of his friends at
Jerusalem, that David was withdrawn, and with what a small
retinue he was gone; so that the coasts were clear, Absalom might
take possession of Jerusalem when he pleased. The gates were
open, and there were none to oppose him. Accordingly, he came
without delay, v. 15. extremely elevated, no doubt, with this suc-
cess at first, and that that, in which, when he formed his design,
probably he apprehended the greatest difficulty, was so easily and
effectually done. Now that he is master of Jerusalem, he con-
cludes all his own, the country will follow of course. God suffers
wicked men to prosper a while in their wicked plots, ev n beyond
their expectation, that their disappointment may be the more
grievous and disgraceful.
The most celebrated politicians of that age were Ahithophel
and Hushai, the former Absalom brings with him to Jerusalem,
v. 15. the other meets him there, v. 16. so that he cannot but
think himself sure of success, when he has both these to be his
counsellors; on them he relies, and consults not the ark, though
he had that with him. But miserable counsellors were they both;
for,
4. He comforts himself with hopes that God would, some way
or other, bring good to him out of his affliction, would balance the
trouble itself, and recompense his patience under it; The Lord
will requite me good for his cursing. If God bid Shimei grieve me,
it is, that he himself may the more sensibly comfort me; surely he
has mercy in store for me, which he is preparing me for by this
trial." We may depend upon God as our Paymaster, not only for
our services, but for our sufferings. Let them curse, but bless thou.
David, at length, is housed at Bahurim, v. 14. where he meets with
refreshment, and is hidden from this strife of tongues.
||
I. Hushai would never counsel him to do wisely, he was really
his enemy, and designed to betray him, while he pretended to be
in his interest; so that he could not have a more dangerous man
about him. 1. Hushai complimented him upon his accession to
the throne, as if he were abundantly satisfied in his title, and well
pleased that he was come to the possession, v. 16. What arts of
dissimulation are those tempted to use, who govern themselves by
fleshly wisdom; and how happy are they who have not known
these depths of Satan, but have their conversation in the world with
simplicity and godly sincerity! 2. Absalom is surprised to find
him for him, who was known to be David's intimate friend and
confidant. He asks him, Is this thy kindness to thy friend? v. 17.
pleasing himself with this thought, that all would be his, since
Hushai was. He doubts not of his sincerity, but easily believes
what he wishes to be true, that David's best friends were so in love
with him, as to take the first opportunity to declare for him, though
the pride of his heart deceived him, Obad. 3. 3. Hushai still makes
him believe he is hearty for him. For though David is his friend,
yet he is for the king in possession, v. 18. Whom the people choose,
the king in succession, v. 19. the rising sun. It was true, he loved
and Providence smiles upon, he will be faithful to; and he is for
his father; but he had had his day, and it was over; and why should
he not love his successor as well? Thus he pretends to give
reasons for a resolution he abhorred the thought of.
effectually betray him as he did who was designedly false to him.
II. Ahithophel did counsel him to do wickedly, and so did as
For they that advise men to sin, certainly advise them to their
hurt; and that government which is founded in sin, is founded in
the sand. It seems Ahithophel was noted as a deep politician; his
Such reputation was he in for subtlety and sagacity in public affairs,
counsel was as if a man had inquired at the oracle of God, v. 23.
such reaches had he beyond other privy-counsellors, such reasons
would he give for his advice, and such success generally his pro-
jects had, that all people, good and bad, both David and Absalom
they regarded him as an oracle of God; shall the prudence of any
had a profound regard to his sentiments, too much by far, when
mortal compare with Him who is only wise? Let us observe from
15. And Absalom, and all the people the men
of Israel, came to Jerusalem, and Ahithophel with
him. 16. And it came to pass, when Hushai the
Archite, David's friend, was come unto Absalom,
that Hushai said unto Absalom, God save the king,
God save the king. 17. And Absalom said to
Hushai,Is this thy kindness to thy friend? why
wentest thou not with thy friend? 18. And Hushai
said unto Absalom, Nay; but whom the LORD,
and this people, and all the men of Israel, choose,
his will I be, and with him will I abide. 19. And
again, whom should I serve? should I not serve in
the presence of his son? as I have served in thy
father's presence, so will I be in thy presence.
20. Then said Absalom to Ahithophel, Give counsel
among you what we shall do. 21. And Abithophel
said unto Absalom, Go in unto thy father's concu-
bines, which he hath left to keep the house; and
Before Christ 1023.
Ahithophel's Counsel
II SAMUEL, XVI, XVII
+
1.
this account of Ahithophel's fame for policy, 1. That many excel
in worldly wisdom, who are utterly destitute of heavenly grace,
because those who set up for oracles themselves are apt to despise
the oracles of God. God has chosen the foolish things of the world;
and the greatest statesmen are seldom the greatest saints. 2. That
frequently the great politicians act most foolishly for themselves.
Abithophel is cried up for an oracle, and yet very unwisely takes
part with Absalom, who was not only an usurper, a
never likely to come to good; whose fall, and the fall of all that
adhered to him, any one, wit the tenth part of the policy that
Ahithophel pretended to, might foresee. Well, after all, honesty
is the best policy, and will be found so in the long run.
Observe, (1.) The wicked counsel Ahithophel gave to Absalom :
finding that David had left his concubines to keep the house, he
advises him to lie with them, v.21. a very wicked thing; the
divine law had made it a capital crime, Lev. 20.11. The apostle
speaks of it as a piece of villany, not so much as named among the
Gentiles, 1 Cor. 5.1. Reuben lost his birthright for it. But
Ahithophel advised to it as a political thing, because it would give
assurance to all Israel, [1.] That he was in good earnest in his
pretentions; no doubt, he resolved to make himself master of all
that belonged to his predecessor, when he began with his con-
cubines. [2.] That he was resolved never to make peace with his
father upon any terms; for, by this, he would render himself so
odious to his father, that he would never be reconciled to him,
which, perhaps, the people were jealous of, and that they must
be sacrificed to the reconciliation. Having drawn the sword, he
did, by this provocation, throw away the scabbard, which would
strengthen the hands of his party, and keep them tight to him.
This was his cursed policy, which bespoke him rather an oracle
of the Devil, than of God.
T
(2.) Absalom's compliance with this counsel. It entirely suited
his lewd and wicked mind, and he delayed not to put it in execu-
tion, v. 22. When an unnatural rebellion was the opera, what
fitter prologue could there be to it than such unnatural lust? Thus
was his wickedness all of a piece, and such as a conscience, not
quite seared, could not entertain the thoughts of without the
utmost horror. Nay, the client outdoes what his counsel advises:
Ahithophel bid him do it, that all Israel might hear of it; but as
if that were not enough, so perfectly lost is he to all honour and
virtue, he will do it, and all Israel shall see it. A tent is accord-
ingly spread on the top of the house for the purpose; so
did he declare his sin, as Sodom. Yet, in
word of God was fulfilled in the letter of it: God had threatened,
by Nathan, that, for his defiling of Bath-sheba, he should have his
own wives publicly debauched, ch. 12. 11,12. and some think that
Ahithophel, in advising it, designed to be avenged on David for
the injury done to Bath-sheba, who was his grand-daughter: for
she was the daughter of Eliam, ch. 11.3. who was the son of
Ahithophel, ch. 23. 34. Job speaks of a circumstance like this, as
the just punishment of adultery, ch. 31.9, 10. and the prophet,
Hos. 4. 13, 14. What to think of these concubines, who submitted
to this wickedness, it were easy to say; but how unrighteous so-
ever Absalom and they are, we must say, The is
nor shall any word of his fall to the ground.
1
1
MOR
OREOVER Ahithophel said unto Absa-
lom, Let me now choose out twelve thou-
sand men, and I will arise and pursue after David
this night: 2. And I will come upon him while he
is weary and weak-handed, and will make him
afraid: and all the people that are with him shall
flee; and I will smite the king only: 3. And I will
bring back all the people unto thee: the man whom
thou seekest is as if all returned: so all the people
shall be in peace. 4. And the saying pleased
Absalom well, and all the elders of Israel. 5. Then
said Absalom, Call now Hushai the Archite also,
and let us hear likewise what he saith. 6. And
when Hushai was come to Absalom, Absalom spake
unto him, saying, Ahithophel hath spoken after
this manner: shall we do after his saying? if not;
speak thou. 7. And Hushai said unto Absalom,
The counsel that Ahithophel hath given is not good
at this time. 8. For, said Hushai, thou knowest
thy father and his men, that they be mighty men,
and they be chafed in their minds, as a bear robbed
of her whelps in the field: and thy father is a man
of war, and will not lodge with the people. 9. Be-
hold, he is hid now in some pit, or in some other
place: and it will come to pass, when some of them
be overthrown at the first, that whosoever heareth
it will say, There is a slaughter among the people
10. And he also that is
that follow Absalom.
valiant, whose heart is as the heart of a lion, shall
utterly melt: for all Israel knoweth that thy father
is a mighty man, and they which be with him are
Valiant men. 11. Therefore I counsel that all
Israel be generally gathered unto thee, from Dan
even to Beersheba, as the sand that is by the sea
for multitude; and that thou go to battle in thine
own person.
own person. 12. So shall we come upon him in
some place where he shall be found, and we will
light upon him as the dew falleth on the ground:
and of him, and of all the men that are with him,
13. More-
there shall not be left so much as one.
over, if he be gotten into a city, then shall all
Israel bring ropes to that city, and we will draw it
into the river, until there be not one small stone
found there. 14. And Absalom and all the men
of Israel said, The counsel of Hushai the Archite
is better than the counsel of Ahithophel. For the
LORD had appointed to defeat the good counsel of
Ahithophel, to the intent that the LORD might
bring evil upon Absalom.
CHAP. XVII.
The contest between David and Absalom is now drawing towards a crisis. It
must be determined by the sword, and preparation is made, accordingly, in this
chapter. I. Absalom calls a council of war, in which Ahithophel urges to
dispatch, v. 1..4. but Hushai recommends deliberation, v. 5. .13. and Hushai's
counsel is agreed to, v. 14. for vexation at which, Ahithophel hangs himself,
v. 23. II. Secret intelligence is sent to David (but with much difficulty) of
their proceedings, v.15..21. III. David marches to the other side Jordan,
v. 22..24. and there his camp is victualled by some of his friends in that
country, v. 27..29. IV. Absalom and his forces march after him into the
land of Gilead on the other side Jordan, v.25,26. There we shall, in the
next chapter, find the cause decided by a battle: hitherto every thing has
looked black upon poor David, but now the day of his deliverance begins to
dawn
晶
​¿
Absalom is in peaceable possession of Jerusalem, the palace-
royal is his own, and the thrones of judgment, even the thrones of
the house of David; his good father reigned in Hebron, and only
over the tribe of Judah, above seven years, and was not hasty to
destroy his rival; his government was built upon a divine promise,
which he was sure of the performance of in due time, and there-
fore he waited patiently in the mean time. But the young man,
Before Christ 1023.
Hushar's Counsel
II SAMUEL, XVII.
Absalom, not only hastens from Hebron to Jerusalem, but is im- || pretend to startle at it, or even to be reluctant in this barbarous
patient there, till he has destroyed his father; cannot be content and monstrous resolution. What good can stand before the heat
with his throne, till he has his life; for his government is founded of a furious ambition?
II. Hushai advises that they be not too hasty in pursuing Devil,
in iniquity, and therefore feels itself tottering, and thinks itself
obliged to do every thing with violence. That so profligate a but take time to draw up all their force against him, and to over-
wretch as Absalom should aim at the throne of so good a father, power him with numbers, as Ahithophel had advised to take him
is not so strange : (there a e here and there monsters in nature;) but by surprise. Now Hushai, in giving this counsel, really intended
to serve David and his interest; that he might have time to sevd
that the body of the peop e of Israel, to whom David had been so
great a blessing in all respects, should join with him in it, is very him notice of his proceedings, and that Dav might gain time to
amazing. But their fathers often mutinied against Moses. The gather an army, and to remove into those cou tries beyond Jordan,
best of parents, and the best of princes, will not think it strange, which, lying more remote, Absalom, probably, had got least inter-
if they be made uneasy by those who should be their support and est in. Nothing would be of greater advantage to David, in this
joy, when they consider what sons and what subjects David him-juncture, than time to turn him in; that he may have that, Hushai
counsels Absalom to do nothing rashly, but to proceed with caution,
telf had.
and secure his success by securing his strength.
Now, 1. Absalom gave Hushai a fair invitation to advise him.
All the elders of Israel approved of Ahithophel's counsel, yet God
over ruled the heart of Absalom not to proceed upon it, till he had
advised with Hushai, v.5. Let us hear what he saith. Herein he
thought he did wisely, (two heads are better than one,) but God
taketh the wise in their own craftiness. See Mr. Poole's note on
this.
David, and all that adhered to him must be cut off.. That is
resolved, for aught that appears, nemine contradicente—unani-
mously. None dares mention his personal merits, and great services
done to his country, in opposition to this resolve, nor so much as
ask, "Why, what evil has he done, to forfeit his crown, much less
his head?" None dares propose that his banishment suffice, for
the present, or that agents be sent to treat with him to resign the
crown, which, having so tamely quitted the city, they might think
he would easily be persuaded to do. It was long since Absalom
himself fled for a crime, and David contented himself with his
being an exile, though he deserved death, nay, he mourned and
longed for him; but so perfectly void of all natural affection is this
ungrateful Absalom, that he perfectly thirsts after his own father's
blood. It is past dispute, David must be destroyed; all the question
is, How it may be done?
2. Hushai gave good reasons for what he said.
(1.) He argued against Ahithophel's counsel, and undertook to
shew the danger of following his advice. It is with modesty and
all possible deference to his settled reputation, that he begs leave
to differ from him, v. 7. The counsel of Ahithophel is usually the
best, and such as may be relied on; but, with submission to that
noble peer, he is of opinion that his counsel is not good at this
time, for it was by no means safe to venture so great a cause as that
in which they were now engaged, upon so small a number, and
such a hasty sally, as Ahithophel advised; remembering the defeat
of Israel before Ai, Josh. 7. 4. It has often proved of bad con.
sequence to despise an enemy. See how plausibly Hushai reasons:
[1.] He insists much upon it, that David was a great soldier, a man
of great conduct, courage, and experience; all knew and owned
this, even Absalom himself, Thy father is a man of war, v. 8. a
mighty man, v. 10. and not so weary and weak-handed as Ahitho.
phel imagines. His retiring from Jerusalem must be imputed,
not to his cowardice, but his prudence. [2.] His attendants, though
few, were mighty men, v. 8. valiant men, v. 10. men of celebrated
bravery, and versed in all the arts of war. Ahithophel, who per-
haps had worn the gown more than the sword, would find himsel!
an unequal match for them. One of them would chase a thousand.
[ 3.] They were all exasperated against Absalom, who was the
author of all this mischief, were chafed in their minds, and would
fight with the utmost fury; so that, what with their courage, and
what with their rage, there would be no standing before them,
especially for such raw soldiers as Absalom's generally were. Thus
does he represent them as formidable as Ahithophel had made them
despicable. [4.] He suggests, that probably David and some of
his men would lie in ambush, in some pit, or other close place, and
fall upon Absalom's soldiers before they were aware, the terror of
which would put them to flight; and the defeat, though but of a
small party, would dispirit all the rest, especially their own con-
sciences at the same time accusing them of treason against one that,
they were sure, was not only God's anointed, but a man after his
own heart, v. 9. "It will soon be given out, that there is a slaugh-
ter among Absalom's men, and then they will all make the best of
their way, and the heart of Ahithophel himself, though now it seems
like the heart of a lion, will utterly melt away. In short, he will
not find it so easy a matter to deal with David and his men as he
thinks it is; and, if he be foiled, we are all routed."
I. Ahithophel advises that he be pursued immediately, this very
night, with a flying army, which he himself undertakes the command
of, that the king only be smitten, and his forces dispersed, and then
the people that were now for him would fall in with Absalom of
course, and there would not be such a long war as had been between
the house of Saul and David, v.1..3. The man whom thou seekest
is as if all returned. By this, it appears that Absalom had declared
his design to be upon David's life, and Ahithophel concurs with
him in it; Smite the shepherd, and the sheep will be scattered, and be
an easy prey to the wolf. Thus he contrives to include the war in
a little compass, by fighting neither with small nor great, but the
king of Israel only, and to conclude it in a little time, by falling
upon him immediately. Nothing could have been more fatal to
David, than the taking of these measures. It was too true, that he
was weary and weak-handed; that a little thing would make him
afraid, else he had not fled from his house upon the first alarm of
Absalom's rebellion; it was probable enough that, upon a fierce
attack, especially in the night, the small force he had would be
put into confusion and disorder, and it would be an easy thing to
smite the king only, and then the business was done, the whole
nation would be reduced, of course, and all the people, says he, shall
be in peace. See how a general ruin is called, by usurpers, a
general peace; but thus the Devil's palace is in peace, while he,
as a strong man armed, keeps it. Compare with this the plot of
Caiaphas (that second Ahithophel) against the Son of David, to
crush his interest by destroying him; Let that one man die for
the people, John, 11.50. Kill the heir, and the inheritance shall
be our's, Matth. 21. 38. But the counsel of them both was turned
into foolishness. Yet the children of light may, in their gene- ||
ration, learn wisdom from the children of this world. What our
hand finds to do, let us do quickly, and with all our might. It is
prudence to be vigorous and expeditious, and not to lose time,
paricularly in our spiritual warfare; if Satan flee from us, let us
follow our blow.
}
}
They that have quarrelled with crowned heads have generally
observed the decorum of declaring only against their evil counsel-
lors, and calling them to an account, The king himself can do no
wrong, it is they that do it; but Absalom's bare-faced villany strikes
at the king directly, nay, at the king only; for (would you think
it?) this saying, I will smite the king only, pleased Absalom well,
4. nor had he so much sense of honour and virtue left him, as to
!
(2.) He offered his own advice, and gave his reasons; and,
[1.] He counselled that which he knew would gratify Absalom's
proud vain-glorious humour, though it would not be really service.
able to his interest. First, He advises that all Israel should be
gathered together, that is, the militia of all the tribes; his taking
it for granted that they were all for him, and giving them an opportu
nity to see them altogether under his command, would gratify him
#
Before Christ 1023.
Information sent to David.
II SAMUEL, XVII.
I
as much as any thing. Secondly, He advises that Absalom go to | Absalom's servants came to the woman to the house,
battle in his own person, as if he looked upon him to be a better they said, Where is Ahimaaz and Jonathan? And
soldier than Ahithophel, more fit to give command, and have the
honour of the victory, insinuating that Ahithophel had put a slight
apon him, in offering to go without him: see how easy it is to
Setray proud men, by applauding them, and feeding their pride.
[2.] He counselled that which seemed to secure the success, at
rast, infallibly, without running any hazard. For, if they could
raise such vast numbers as they promised themselves, wherever
they found him, they should not fail to crush him. First, If in the
field, they should fall upon him, as the dew that covers the face
of the ground, and cut off all his men with him, v. 12. Perhaps,
Absalom was better pleased with the design of cutting off all the
men that were with him, having a particular antipathy to some of
David's friends, than with Ahithophel's project of smiting the
king only. Thus Hushai gained his point by humouring his revenge,
as well as his pride. Secondly, If in a city, they need not fear
conquering him, for they should have hands enough, if occasion
were, to draw the city itself into its river with ropes, v. 13. This
strange suggestion, how impracticable soever, being new, served
for an amusement, and recommended itself by pleasing the fancy,
for they would all smile at the humour of it.
the woman said unto them, They be gone over the
brook of water. And when they had sought and
could not find them, they returned to Jerusalem.
21. And it came to pass, after they were departed,
that they came up out of the well, and went and
told king David, and said unto David, Arise, and
pass quickly over the water: for thus hath Abitho-
phel counselled against you.
savs.
By all these arts, Hushai gained not only Absalom's approbation
of his advice, but the unanimous concurrence of this great council
of war; they all agreed that the counsel of Hushai was better than
the counsel of Ahithophel, v. 14.
See here, First, How much the
policy of man can do: if Hushai had not been there, Ahithophel's
counsel had certainly prevailed; and though all had given their
opinion, nothing could be really more for Absalom's interest than
that which he advised, yet Hushai, with his management, brings
them all over to his side; and none of them are aware that he
says all this in favour of David and his interest, but all say as he
See how the unthinking part are imposed upon by the
designing part of mankind; what tools, what fools, great men make
of one another by their intrigues; and what tricks there are often
in courts, and councils, which they are happiest that are least
conversant with. Secondly, See how much more the providence
of God can do: Hushai managed the plot with dexterity, yet the
success is ascribed to God, and his agency on the minds of those
concerned; The Lord had appointed to defeat the good counsel of
Ahithophel. Be it observed, to the comfort of all that fear
he turns all men's hearts as the rivers of waters, though they know
not the thoughts of the Lord. He stands in the congregation of the
mighty, has an over-ruling hand in all counsels, and a negative
voice in all resolves, and laughs at men's projects against his
anointed
15. Then said Hushai unto Zadok and to Abiathar
the priests, Thus and thus did Ahithophel counsel
Absalom and the elders of Israel; and thus and thus
have I counselled. 16. Now therefore send quickly,
and tell David, saying, Lodge not this night in the
plains of the wilderness, but speedily pass over;
lest the king be swallowed up, and all the people
that are with him. 17. Now Jonathan and Ahimaaz
stayed by En-rogel; for they might not be seen
to come into the city: and a wench went and
told them; and they went and told king David.
18. Nevertheless, a lad saw them, and told Absalom:
but they went both of them away quickly, and
came to a man's house in Bahurim, which had a
well in his court, whither they went down. 19. And
the woman took and spread a covering over the
weli's mouth, and spread ground corn thereon;
and the thing was not known. 20. And when
But,
the thoughts of a sure victory, by following Hushai's counsel, and
We must now leave David's enemies pleasing themselves with
sending a summons, no doubt, to all the tribes of Israel, to come
to the general rendezvous at a place appointed, pursuant to that
counsel; and we next find David's friends consulting how to get
him notice of all this, that he might steer his course accordingly.
Hushai tells the priests what had passed in council, v. 15.
it should seem, he was not sure but that yet Ahithophel's counsel
the best of his way, the king would be swallowed up, and all the
might be followed, and was therefore jealous, lest, if he made not
people that were with him, v. 16. Perhaps, as he was called in to
give his advice, v. 5. so he was dismissed before they came to that
resolve, v. 14. in favour of his advice. Or he feared they might
change their mind. However, it was good to provide
against the worst, and therefore to hasten those valuable lives out
of the reach of these destroyers.
salem, that they had much ado to get this necessary intelligence to
Such strict guards did Absalom set upon all the avenues to Jeru-
David. 1. The young priests that were to be the messengers were
forced to retire secretly out of the city, by En-rogel; which signi-
fies, as some say, the fountain of a spy. Surely it went ill with
Jerusalem, when two such faithful priests as they were might not
be seen to come into the city. 2. Instructions were sent to them
by a poor simple young woman, who, probably, went to that well
under pretence of fetching water, v. 17. If she carried the mes-
mistake or blunder in it; but Providence can make an ignorant
sage by word of mouth, there was danger of her making some
girl a trusty messenger, and serve its wise counsels by the foolish
they were discovered, and information brought to Absalom of their
of the world. 3. the of Absalom's spies,
motions. A lad saw them, and told him, v. 18. 4. They being
aware that they were discovered, sheltered themselves in a friend's
house in Bahurim, where David had refreshed himself but just
before, ch. 16.14. There they were happily hid in a well, which
now, in summer time, perhaps, was dry, v. 18. The woman of
the house very ingeniously covered the mouth of the well with a
cloth, on which she spread corn to dry, so that the pursuers were
Thus far the woman did well; but we know not how to justify
not aware that there was a well; else they had searched it, v. 19.
her further concealing them with a lie, v. 20. We must not do
evil that good may come of it. However, hereby the messengers
were protected, and the pursuers were defeated, and returned to
hereupon, fall upon their two fathers, Zadok and Abiathar, as Saul
Absalom without their prey. It was well that Absalom did not,
on Ahimelech for his kindness to David: but God restrained him.
Being thus preserved, they brought their intelligence very faithfully
to David, v. 21. with this advice of his friends, that he should not
There, as some think, he penned the 42d and 43d psalms, looking
delay to pass over Jordan, near to which, it seems, he now was.
back upon Jerusalem from the land of Jordan, Ps.42.6.
22. Then David arose, and all the people that
were with him, and they passed over Jordan: by
the morning light there lacked not one of them
that was not gone over Jordan. 23. And when
Before Christ 1023.
II SAMUEL, XVII.
Ahithophel's Death.
}
||
Ahithophel saw that his counsel was not followed, lie with his father's concubines, must be sacrificed to his justice;
he saddled his ass, and arose, and gat him home to to prevent therefore the shame and terror of a public and solemn
execution, he does justice upon himself, and after all his reputation
his house, to his city, and put his household in for wisdom, by this, his last act, puts a far greater disgrace upon
order, and hanged himself, and died, and was bu- himself than Absalom's privy counsel had put upon him, and an-
ried in the sepulchre of his father. 24. Then Da-swers his name, Ahithophel, which signifies, the brother of a fool.
vid came to Mahanaim. And Absalom passed Nothing indicates so much folly as self-murder. Observe how de-
over Jordan, he and all the men of Israel with him. in a heat, but he went home to his city, to his house, to do it;
liberately he did it, and of malice prepense against himself; not
25. And Absalom made Amasa captain of the host and, which is strange, took time to consider of it, and yet did it.
instead of Joab which Amasa was a man's son, And, to prove himself compos mentis—in his senses, when he did it,
whose name was Ithra an Israelite, that went in to he first put his household in order, made his will as a man of sane
Abigail the daughter of Nahash, sister to Zeruiah memory and understanding, settled his estate, balanced his ac-
counts; yet he that had sense and prudence enough to do this, had
Joab's mother. 26. So Israel and Absalom pitched not consideration enough to revoke the sentence liis pride and pas-
in the land of Gilead. 27. And it came to pass, sion had passed upon his own neck, or so much as to suspend the
when David was come to Mahanaim, that Shobi execution of it till he saw the event of Absalom's rebellion. Now
the son of Nahash of Rabbah of the children of herein we may see, (1.) Contempt poured upon the wisdom of
man; he that was more renowned for policy than any man, plays
Ammon, and Machir the son of Ammiel of Lode- the fool with himself more abundantly. Let not the wise man
bar, and Barzillai the Gileadite of Rogelin, 28. glory in his wisdom, when he sees him that was so great an oracle,
Brought beds, and basins, and earthen vessels, and dying as a fool dies. (2.) Honour done to the justice of God.
wheat, and barley, and flour, and parched corn, When the wicked are thus snared in the work of their own hands,
and sunk in a pit of their own digging, the Lord is known by the
and beans, and lentiles, and parched pulse, 29.
judgment which he executeth, and we must say, Higgaion, Selah;
And honey, and butter, and sheep, and cheese of it is a thing to be marked and meditated upon, Ps. 7. 15, 16. (3.)
kine, for David, and for the people that were with Prayer answered, and an honest cause served even by its enemies.
him, to eat for they said, The people is hungry, foolishness to himself. Dr. Lightfoot supposes that David penned
Now, as David had prayed, Ahithophel's counsel was turned into
and weary, and thirsty, in the wilderness.
|
the 55th Psalm, upon occasion of Ahithophel's being in the plot
against him, and that he is the man complained of, (v. 13.) that had
been his equal, his guide, and his acquaintance; and if so, this was
an immediate answer to his prayer there, (v. 15.) Let death seize
upon them, let them go down quick into hell. Ahithophel's death
was an advantage to David's interest; for had he digested that af-
front, (as those must resolve often to do, that will live in this
world,) and continued his post at Absalom's elbow, he might have
given him counsel afterward, that might have been of pernicious
consequence to David. It is well that that breath is stopt, and that
head laid, from which nothing could be expected but mischief. It
seems, it was not then usual to disgrace the dead bodies of se'f-
murderers, for Ahithophel was buried, we may suppose honoura-
bly buried, in the sepulchre of his father, though he deserved no
better than the burial of an ass: see Eccl. 8. 10.
Here is,
I. The transporting of David and his forces over Jordan, pursu-
ant to the advice he had received from his friends at Jerusalem,
v. 22. He, and all that were with him, went over in the night,
whether in ferry-boats, which probably always plied there, or
through the fords, does not appear. But special notice may be taken
of this, that there lacked not one of them; none deserted him,
though his distress was great, none stayed behind sick or weary,
nor were any lost or cast away in passing the river. Herein some
make him a type of the Messiah, who said, in a difficult day, Of
all that thou hast given me have I lost none. Being got over Jordan,
he marched many miles forward to Mahanaim, a Levites' city in
the tribe of Gad, in the utmost border of that tribe, and not far ||
from Rabbah, the chief city of the Ammonites. This city, which
Ish-bosheth had made his royal city, (ch. 2. 8.) David now made
his head-quarters, v. 24. And now he had time to raise an army
wherewith to oppose the rebels, and give them a warm reception.
1. The death of Ahithophel, v. 23. He died by his own hands,
felo de se—a suicide: he hanged himself for vexation that his coun-
sel was not followed; for thereby, 1. He thought himself slighted,||
and an intolerable slur cast upon his reputation for wisdom. His
udgment always used to sway at the council-board, but now ano- |
ther's opinion is thought wiser and better than his; his proud
heart cannot bear the affront, it rises and swells, and the more he
thinks of it, the more violent his resentments grow, ill they bring
him, at last, to this desperate resolve, not to live to see another pre-
ferred before him. All men think him a wise man, but he thinks
himself the only wise man; and therefore, to be avenged upon
mankind for not thinking so too, he will die, that wisdom may die
with him. The world is not worthy of such an oracle as he is, and
therefore he will make them know the want of him. See what
real enemies they are to themselves, that think too well of them--
selves, and what mischiefs they run upon, that are impatient of
contempt. That will break a proud man's heart, that will not
break an humble man's sleep. 2. He thought himself endangered,
and his life exposed. He concluded, that, because his counsel
was not followed, Absalom's cause would certainly miscarry, and
then, whoever would find David's mercy, he concluded that he
who was the greatest criminal, and had particularly advised him to ||
-
III. Absalom's pursuit of his father; he had now got all the
men of Israel with him, as Hushai advised, and he himself, at the
head of them, passed over Jordan, v. 24. Not content that he had
driven his good father to the utmost corner of his kingdom, he re-
solved to chase him out of the world. He pitched in the land of
Gilead with all his forces, ready to give David battle, v. 26. Ab-
salom made one Amasa his general, (v. 25.) whose father was, by
birth, Jether, an Ishmaelite, (1 Chron. 2. 17.) but, by religion,
Ithra, (as he is here called,) an Israelite; probably, he was not
only proselyted, but, having married a near relation of David's,
was, by some act of the state, naturalized, and is therefore called
an Israelite. His wife, Amasa's mother, was Abigail, David's
sister, whose other sister, Zeruiah, was Joab's mother, 1 Chron.
2. 16. So that Amasa was the same relation to David that Joab
was. In honour to his family, even while he was in arms against
his father, Absalom made him commander in chief of all his
forces. Jesse is here called Nahash, for many had two names ;
or perhaps it was his wife's name.
IV. The friends David met with in this distant country. Even
Shobi, a younger brother of the royal family of the Ammonites,
was kind to him, v. 27. It is probable that he had detested the
indignity which his brother Hanun had done to David's ambassa-
dors, and, for that, had received favours from David, which he
now returns. Those that think their prosperity most confirmed,
know not but, some time or other, they may stand in need of the
kindness of those that now lie at their mercy, and may be glad to
Before Christ 1023.
Preparations for Batt.
II SAMUEL, XVII, XVIII.
..
be beholden to them; which is a reason, why we should, as we || coasts of Israel, at least, from the neighbouring tribes, came in
have opportunity, do good to all men, for he that watereth shall be to his assistance, so that, by degrees, he was able to make head
watered also himself, when there is occasion. Machir, the son of against Absalom, as Ahithophel foresaw. Now here we have,
Ammiel, was he that maintained Mephibosheth, ch. 9.4. till I. His army numbered and marshalled, v. 1, 2. He had, a
David eased him of that charge; and is now repaid for it by that doubt, committed his cause to Gody prayer, for that was his
generous man, who, it seems, was the common patron of distressed relief in all his afflictions; and then he took an account of his forces;
princes. Barzillai we shall hear of again. These, compassionating Josephus says they were, in all, but about four thousand: these he
David and his men, now that they were weary with a long divided into regiments and companies, to each of which he
march, brought him furniture for his house, beds and basins; and appointed proper officers, and then disposed them, as is usual,
provision for his table, wheat and barley, &c. v. 28, 29. He did into the right wing, the left wing, and the cere, two of which he
not put them under contribution, did not compel them to supply committed to his two old experienced genera, Joab and Abishai,
him, much less, plunder them; but, in token of their dutiful and the third to his new friend Ittai. God order and good
affection to him, their firm adherence to his government, and their conduct may sometimes be as serviceable in an army, as great
sincere concern for him in his present straits, of their own good numbers. Wisdom teaches us to make the best of the strength
will, they brought in plenty of all that which he had occasion for. we have, and let it reach to the utmost.
Let us learn hence to be generous and open-handed, according as
our ability is, to all in distress, especially great men, to whom it is
most grievous, and good men, who deserve better treatment.
Observe here, how God sometimes makes up to his people that
comfort from strangers, which they are disappointed of in their
own families.
II. Himself over-persuaded not to go in person to the battle.
He was Absalom's false friend, that persuaded him to go, and
served his pride more than his prudence; David's true friends
would not let him go, remembering what they had been told of
Ahithophel's design to smite the king only. David shewed his
affection to them by being willing to venture with them, v. 2. And
they shewed their's to him by opposing it. We must never reckon
it an affront to be gainsayed for our good, and by those that therein
consult our interest. 1. They would by no means have him to
expose himself, for, (say they,) Thou art worth ten thousand of us.
Thus ought good princes to be valued by their subjects, who, for
their safety must be willing to expose themselves. 2. They would
not so far gratify the enemy, who would rejoice more in his fall,
than in the defeat of the whole army. 3. He might be more
serviceable to them by tarrying in the city, with a reserve of his
forces there, whence he might send them recruits. That may be
a post of real service, which yet is not a post of danger. The
king acquiesced in their reasons, and changed his purpose, v.
What seemeth you best I will do. It is no piece of wisdom to be
stiff in our resolutions, but to be willing to hear reason, even from
our inferiors, and to be overruled by their advice, when it appears
to be for our own good. Whether the people's prudence had an
eye to it or no, God's providence wisely, ordered it, that David
certainly interposed to save Absalom's life, whom God had
determined to destroy.
+
4.
should not be in the field of battle; for then his tenderness had
and for but withal bade them all take heed of
III. The charge he gave concerning Absalom, v. 5. When the
army was drawn out, rank and file, Josephus says, he encouraged
doing Absalom any hurt. How d s he render good for evil!
Absalom would have David only smitten, David would have
Absalom only spared. What foils are these to each other! Never
was unnatural hatred to a father more strong than in Absalom;
nor was ever natural affection to a child more strong than in
David; each did his utmost, and shewed what he could do; how
bad it is possible for a child to be to the best of fathers, and how
good it is possible for a father to be to the worst of children; as if
God, and God's mercy toward man, of which it is hard to say
it were designed to be a resemblance of man's wickedness toward
which is more amazing. "Deal gently," says David, "by all
means, with the young man, even with Absalom, for my sake; he is
young man, rash and heady, and his age must excuse him; he
is mine, whom I love; if you love me, be not severe with him."
This charge supposes David's strong expectation of success, having
a good cause, and a good God; he doubts not but Absalom would
lie at their mercy, and therefore bids them deal gently with him,
spare his life, and reserve him for his judgment.
a
Bishop Hall thus descants on this; "What means this il-
placed love? this unjust mercy? Deal gently with a traitor?
"Of all traitors, with a son? Of all sons, with an Absalom, that
than" graceless darling of so good a father? And all this, for thy sake,
"whose crown, whose blood, he hunts after? For whose sake
"must he be pursued, if forborne for thine? Must the cause of
Even in the holiest
"the quarrel be the motive of mercy?
parents nature may be guilty of an injurious tenderness, of u
CHAP. XVIII.
This chapter puts a period to Absalom's rebellion and life, and so makes way for
David to his throne again, whither the next chapter brings him back in peace
and triumph. We have here, I. David's preparations to engage the rebels,
v.1..5. II. The total defeat of Absalom's party, and their dispersion,
V.6..8. III. The death of Absalom, and his burial, v. 9..18. IV. The
bringing of the tidings of it to David, who tarried ct Mahanaim, v. 19.32.
V. His bitter lamentation of Absalom, v. 33.
1.
ND David numbered the people that were
with him, and set captains of thousands
and captains of hundreds over them. 2. And David
sent forth a third part of the people under the
hand of Joab, and a third part under the hand of
Abishai the son of Zeruiah, Joab's brother, and a
third part under the hand of Ittai, the Gittite. And
the king said unto the people, I will surely go forth
with you myself also. 3. But the people answered,
Thou shalt not go forth for if we flee away, they
will not care for us; neither if half of us die, will
they care for us: but now thou art worth ten
thousand of us: therefore now it is better that thou
succour us out of the city 4. And the king said
unto them, What seemeth you best I will do. And
the king stood by the gate-side, and all the people
rame out by hundreds and by thousands. 5. And
the king commanded Joab, and Abishai, and Ittai,
aying Deal gently, for my sake, with the young
man, even with Absalom. And all the people heard
when the king gave all the captains charge con-
cerning Absalom. 6. So the people went out into
the field against Israel: and the battle was in the
wood of Ephraim; 7. Where the people of Israel
were slain before the servants of David, and there
was there a great slaughter that day of twenty
thousand men. 8. For the battle was there
scattered over the face of all the country: and
the wood devoured more people that day
the sword devoured,
Which way David raised an army here, and what reinforcements
{were seut him, we are not told; many, it is likely, from all th
*
"C
Yo
40,
:
*
Before Christ 1023.
The Death of Absalom.
II SAMUEL, XVIII.
-
60
bloody indulgence. But was not this done in type of that heart of Absalom, while he was yet alive in the
||
"unmeasurable mercy of the true King and Redeemer of Israel, midst of the oak. 15. And ten young men that
"who prayed for his persecutors, for his murderers; Father, for bare Joab's armour.compassed about and smote
give them. Deal gently with them for my sake." When God
sends an affliction to correct his children, it is with this charge, Absalom, and slew him. 16. And Joab blew the
"Deal gently with them for my sake;" for he knows our frame. trumpet, and the people returned from pursuing
IV. A complete victory gained over Absalom's forces. The after Israel: for Joab held back the people.
battle was fought in the word
v. 6. so called from
some memorable action of the Ephraimites there, though it lay 17. And they took Absalom, and cast him into a
in the tribe of Gad. David trought fit to meet the enemy with great pit in the wood, and laid a very great heap of
his forces at some distance, before they came up to Mahanaim, stones upon him: and all Israel fled every one to
lest he should bring that city into trouble, which had so kindly his tent. 18. Now Absalom in his lifetime had
sheltered him. The cause shall be decided by a pitched battle; taken and reared up for himself a pillar, which is
Josephus represents the fight as very obstinate, but the rebels were
at length totally routed, and 20,000 of them slain, v. 7. Now in the king's dale: for he said, I have no son to
they smarted justly for their treason against their lawful prince, keep my name in remembrance: and he called the
their uneasiness under so good a government, and their base pillar after his own name; and it is called unto
ingratitude to so good a governor; and found what it was to take this day, Absalom's place.
up arms for an usurper, who with his kisses and caresses had
wheedled them into their own ruin. Now, where are the rewards,
the preferments, the golden days, they promised themselves from
him? Now, they see what it is to take counsel against the Lord,
and his anointed, and to think of breaking his bands asunder.
And that they might see that God fought against them, 1. They
are conquered by a few, an army, in all probability, much inferior
to their's in number. 2. By that flight with which they hoped to
save themselves, they destroyed themselves; the wood, which they
sought to for shelter, devoured more than the sword: that they
might see how, when they thought themselves safe from David's
men, and said, Surely the bitterness of death is past, yet the justice
of God pursued them, and suffered them not to live. What
refuge can rebels find from divine vengeance? The pits and
bogs, the stumps and thickets, and, as the Chaldee-paraphrast
understands it, the wild beasts of the wood, were, probably, the
death of multitudes of the dispersed distracted Israelites, beside
the 20,000 that were slain with the sword. God herein fought
for David, and yet fought against him; for all these that were
slain were his own subjects, and the common interest of his
kingdom was weakened by it. The Romans allowed no triumph
for a victory in a civil war.
"C
9. And Absalom met the servants of David.
And Absalom rode upon a mule, and the mule
went under the thick boughs of a great oak, and
his head caught hold of the oak, and he was taken
between the heaven and the earth; and the mule
up
that was under him went away. 10. And a certain
man saw it, and told Joab, and said, Behold I saw
Absalom hanged in an oak. 11. And Joab said
unto the man that told him, And, behold, thou
sawest him, and why didst thou not smite him there
to the ground? and I would have given thee ten
shekels of silver, and a girdle. 12. And the man
said unto Joab, Though I should receive a thousand
shekels of silver in mine hand, yet would I not put
forth mine hand against the king's son: for in our
hearing the king charged thee, and Abishai, and
Ittai, saying, Beware that none touch the young man
Absalom. 13. Otherwise I should have wrought
falsehood against mine own life: for there is no
matter hid from the king, and thou thyself wouldest
have set thyself against me. 14. Then said Joab,
I may not tarry thus with thee. And he took three
darts in his hand, and thurst them through the
ง
Here is Absalom quite at a loss; at his wit's end, first, and then
at his life's end. He that began the fight, big with the expectation
of triumphing over David himself, with whom, if he had had him
in his power, he would not have dealt gently, is now in the greatest
consternation, when he meets the servants of David, v.9. Though
they were forbidden to meddle with him, he durst not look them
in the face; but, finding they were near him, he makes the best
of his way, and so rides headlong upon his own destruction.
Thus, he that flics from the fear shall fall into the pit, and he
that getteth up out of the pit shall be taken in the snare,
Jer. 48. 44. David is inclined to spare him, but divine justice
passes sentence upon him as a traitor, and sees it executed; that
he hang by the neck, be caught alive, be embowelled, and his
body disposed of disgracefully.
I. He is hanged by the neck. Riding furiously under the thick
boughs of a great oak which hung low, and had been never
cropped, either the twisted branches, or some one forked bough
of the oak, caught hold of his head, either by his neck, or, as
some think, by his long hair, which had been so much his pride,
and was now justly made a halter for him, and there he hung,
astonished, that he could not use his hands to help himself, or so
entangled, that his hands could not help him, but the more he
struggled, the more he was embarrassed. This set him up for a
fair mark to the servants of David, and he had the terror and
shame of seeing himself thus exposed, while he could do nothing
for his own relief, neither fight nor fly.
opens
under him, as if glad to get clear of such a burthen, and resign it
Observe concerning this, 1. That his mule went away from
to the ignominious tree. Thus the whole creation groans under
the burthen of man's corruption, but shail shortly be delivered from
its load, Rom. 8. 21, 22. 2. That he hung between heaven and
earth, as unworthy of either, as abandoned of both; earth would
not keep him, heaven would not take him, hell therefore
her mouth to receive him. 3. That this was a very surprising
unusual thing; it was fit that it should be so, his crime being so
monstrous: if, in his flight, his mule had thrown him, and left
him half dead upon the ground, till the servants of David had
effectually; but that had been too common a fate for so uncommon
come up and dispatched him, the same thing had been done as
a criminal; God will here, as in the case of those other rebels,
Dathan and Abiram, create a new thing, that it may be understood
how much this man has provoked the Lord, Numb. 16. 29, 30
disobedience to their parents; see Prov. 30. 17.
Absalom is here hung up, in terrorem-to frighten children from
II. He is caught alive by one of the servants of David, who wen
straight, and told Joab in what posture he found that arch-rebel,
v. 10. Thus was he set up for a spectacle, as well as a mark, that
the righteous might see him, and laugh at him, Ps. 52. 6. while he
has this further vexation in his breast, that of all the friends he had
courted and confided in, and thought he had sure in his interest,
Before Christ 1023.
II SAMUEL, XVIII.
David hears of Absalom's Death.
+
though he hung long enough to have been relieved, yet he had
none at hand to disentangle him. Joab chides the man for not
dispatching him, v. 11. telling him, if he had given that bold
stroke, he would have rewarded him with ten half crowns, and a
girdle, that is, a captain's commission, which, perhaps, was signi-
fred by the delivery of a belt or girdle; see Isa. 22. 21. But the
man, though zealous enough against Absalom, justified himself
in not doing it: "Dispatch him!" says he, "not for all the
world; it would have cost me my head: and thou thyself wast
witness to the king's charge concerning him, (v. 12.) and, for all
thy talk, wouldest have been my persecutor if I had done it," v. 13.
Those that love the treason, hate the traitor. Joab could not
deny this, nor blame the man for his caution, and therefore
makes him no answer, but breaks off the discourse, under colour
of haste, v. 14. I may not turry thus with thee. Superiors should
consider a reproof before they give it, lest they be ashamed of it
afterward, and find themselves unable to make it good.
III. He is (as I may say) embowelled and quartered, as traitors
are, so pitifully mangled is he as he hangs there, and receives his
death in such a manner, as to see all its terrors, and feel all its pain.
1. Joab throws three darts into his body, which put him, no doubt,
to exquisite torment, while he is yet alive in the midst of the oak,
v. 14. I know not whether Joab can be justified in this direct
disobedience to the command of his sovereign; was this to deal
gently with the young man? Would David have suffered him to
do it, if he had been upon the spot? Yet this may be said for
him, that while he broke the order of a too indulgent father, he
did real service both to his king and country, and would have
endangered the welfare of both, if he had not done it. Salus
populi suprema lex-The safety of the people is the supreme law.
2. Joab's young men, ten of them, smite him, before he is
dispatched, v. 15. They surrounded him, made a ring about
him in triumph, and then smote him, and slew him. So let all
thine enemies perish, O Lord. Joab, hereupon, sounds a retreat,
v. 16. the danger is over now that Absalom is slain; the people
will soon return to their allegiance to David, and therefore no
more blood shall be spilt; no prisoners are taken, to be tried as
traitors, and made examples; let every man return to his tent;
they are all the king's subjects, all his good subjects again.
·
||
IV. His body is disposed of disgracefully, v. 17, 18. They cast
it into a great pit in the wood; they would not bring it to his
father, (for that circumstance would but have added to his grief,)
nor would they preserve it to be buried, according to his order,
but threw it into the next pit with indignation. Now, where is
the beauty he had been so proud of, and for which he had been
so much admired? Where are his aspiring projects, and the
castles he had built in the air? His thoughts perish, and he with
them. And, to signify how heavy his iniquity lay upon his bones,
as the prophet speaks, Ezek. 32. 27. they raised a great heap of
stones upon him, to be a monument of his villany, and to signify
that he ought to have been stoned as a rebellious son, Deut. 21.21.
Travellers say, that the place is taken notice of to this day, and
that it is common for passengers to throw a stone to this heap,
with words to this purport; Cursed be the memory of rebellious
Absalom, and cursed for ever be all wicked children that rise up
in rebellion against their parents. To aggravate
of Absalom's burial, the historian takes notice of a pillar he had
erected in the valley of Kidron, near Jerusalem, to be a monument
for himself, and keep his name in remembrance, v. 18. at the foot
of which, it is probable, he designed to be buried. What foolish
insignificant projects do proud men fill their heads with! And
what care do many people take about the disposal of their bodies,
when they are dead, that have no care at all what shall become of
their precious souls! Absalom had three sons, ch. 14. 27. but,
it seems, now he had none; God had taken them away by death;
and justly is a rebellious son written childless; to make up the
want, he erects this pillar for a memorial; yet, in this also,
Providence crosses him, and a rude heap of stones shall be his
monument, instead of this marble pillar. Thus, they that exalt
themselves shall be abased. His care was, to have his name kept
in remembrance, and it is so, to his everlasting dishonour. He
could not be content in the obscurity of the rest of David's sons,
of whom nothing is recorded but their names, but would be
famous, and is therefore justly made for ever infamous. The
pillar shall bear his name, but not to his credit; it was designed
for Absalom's glory, but proved Absalom's folly.
19. Then said Ahimaaz the son of Zadok, Let
me now run, and bear the king tidings, how
that the LORD hath avenged him of his enemies.
20. And Joab said unto him, Thou shalt not bear
tidings this day, but thou shalt bear tidings another
day: but this day thou shalt bear no tidings,
because the king's son is dead. 21. Then said Joab
to Cushi, Go tell the king what thou hast seen.
And Cushi bowed himself unto Joab, and ran.
22. Then said Ahimaaz the son of Zadok yet again
to Joab, But howsoever, let me, I pray thee, also
run after Cushi. And Joab said,(Wherefore wilt
thou run, my son, seeing that thou hast no tidings
ready?) 23. But howsoever, said he, let me run.
And he said unto him, Run. Then Ahimaaz ran
by the way of the plain, and over-ran Cushi.
24. And David sat between the two gates: and the
watchman went up to the roof over the gate unto
the wall, and lifted up his eyes, and looked, and
behold a man running alone. 25. And the watch-
And the king said,
man cried, and told the king.
If he be alone, there is tidings in his mouth. And
he came apace, and drew near. 26. And the
watchman saw another man running, and the
watchman called unto the porter, and said, Behold
another man running alone. And the king said,
He also bringeth tidings. 27. And the watchman
said, Methinketh the running of the foremost is
like the running of Ahimaaz the son of Zadok.
And the king said, He is a good man, and cometh
with good tidings. 28. And Ahimaaz called, and
said unto the king, All is well. And he fell down
to the earth upon his face before the king, and
said, Blessed be the LORD thy God, which hath
delivered up the men that lifted up their hand
against my lord the king. 29. And the king said,
Is the young man Absalom safe? And Ahimaaz
answered, When Joab sent the king's servant, and
me thy servant, I saw a great tumult, but I knew
not what it was. 30. And the king said unto him,
And he turned aside,
Turn aside, and stand here.
31. And, behold, Cushi came;
and stood still.
and Cushi said, Tidings, my lord the king: for the
LORD hath avenged thee this day of all them that
rose up against thee. 32. And the king said unto
Cushi, Is the young man Absalom safe? And Cushi
answered, The enemies of my lord the king, and
all that rise against thee to do thee hurt, be as
that young man is. 33. And the king was much
moved, and went up to the chamber over the gate.
Before Christ 1023.
II SAMUEL, XVIII.
David's Grief for Absalom.
gres God the glory of it, the God of peace and war, the God of
one this for thee, as thy God, pursuant to the promises made to
alvation and "Blessed be the Lord thy God, that has
uphold thy throne," ch.7.16. When he said this, he fell down
upon his face, not only in reverence to the king, but in humble
adoration of God, whose name he praises for this success. By di-
recting David thus to give God thanks for his victory, he prepares
him for the approaching news of its alloy. The more our hearts
are fixed, and enlarged, in thanksgiving to God for our mercies,
the better disposed we shall be to bear with patience the afflictions
mixed with them. Poor David is so much a father, that he for-
gets he is a king, and therefore cannot rejoice in the news of a
victory, till he know whether the young man Absalom be safe,
for whom his heart seems to tremble, almost as Eli's, in a like
case, for the ark of God. Ahimaaz soon discerns what Joab
intimated to him, that the death of the king's son would make
the tidings of the day very unwelcome, and therefore in his report
leaves that matter doubtful; and though he gives occasion to sus-
pect how it was, yet, that the thunderclap might not come too
suddenly upon the poor perplexed king, he refers him to the next
messenger, whom they saw coming, for a more particular account
of it. 'When Joab sent the king's servant, namely, Cushi, and
me thy servant, to bring the news, I saw a great tumult, occa-
sioned by something extraordinary, as you will hear by and by;
but I have nothing to say about it, I have delivered that which
was my message, Cushi is better able to inform you than I am.
will not be the messenger of evil tidings; nor will I pretend to
He is
know that which I cannot give a perfect account of."
therefore bid to stand by till Cushi came, v.30. and now,
may suppose, he gives the king a more particular account of
the victory, which was the thing he came to bring the news of.
I
we
2. Ahimaaz, the young priest, (one of those who brought David
intelligence of Absalom's motions, ch. 17. 17.) was very forward
to be the messenger of these tidings, so transported was he with
joy that this cloud was blown over; let him go tell the king that
the Lord hath avenged him of his enemies, v. 19. This he desired,
not so much in hope of a reward, (he was above that,) as that he
might have the pleasure and satisfaction of bringing the king, whom
he loved, this good news. Joab knew David better than Ahimaaz
did, and that the tidings of Absalom's death, which must conclude
the story, would spoil the acceptableness of all the rest; and he 5. Cushi, the slow post, proves the sure one, and beside the
loves Ahimaaz too well to let him be the messenger of those tidings, confirmation of the news of the victory which Ahimaaz had
v. 20. they are fitter to be brought by a footman than by a priest. brought, v.31. (The Lord has avenged thee of all them that
However, when Cushi was gone, Ahimaaz begged hard for leave rose up against thee,) he satisfies the king's inquiry concerning
to run after him, and with great importunity obtained it, v. 22,23.|| Absalom, v.32. Is he safe? says David; "Yes," says Cushi,
One would wonder why he should be so very fond of this office," he is safe in his grave;" but he tells the news so properly, that,
when another was employed in it. (1.) Perhaps it was to show how unwelcome soever the message was, the messenger could
his swiftness; observing how heavily Cushi ran, and that he took have no blame. He does not tell him plainly that Absalom was
the worst way, though the nearest, he had a mind to show how hanged, and run through, and buried under a heap of stones; but
fast he could run, and that he could go the furthest way about, only that his fate was what he desired might be the fate of all
and yet beat Cushi. No great praise for a priest to be swift of that were traitors against the king, his crown and dignity. The
foot, yet perhaps Ahimaaz was proud of it. (2.) Perhaps it was enemies of my lord the king, whoever they are, and all that rise
in prudence and tenderness to the king, that he desired it. He against thee to do thee hurt, be as that young man is; I need wish
knew he could get before Cushi, and therefore was willing to them no worse.'
prepare the king, with an amusing story, for the plain truth which
Cushi was ordered to tell him. If bad news must come, it is best
that it come gradually, and will be the better borne.
""
II. We are told how David received the intelligence; he forgets
all the joy of his deliverance, and is quite overwhelmed with the
sorrowful tidings of Absalom's death, v.33. As soon as he per-
ceived by Cushi's expression that Absalom was dead, he asked no
more questions, but fell into a passion of weeping, retired from
company, and abandoned himself to sorrow; as he was going up
to his chamber, he was over-heard to say, “O my son Absalom,
my son, my son Absalom; alas for thee! I lament thee: how art
thou fallen! Would God I had died for thee, and that thou hadst
remained alive this day;" so the Chaldee adds, O Absalom, my
son, my son. I wish I could see reason to think that this arose
from a concern about Absalom's everlasting state, and that he
wished to have died for him, because he had good hopes of his
own salvation, and of Absalon's repentance, if he had lived: it
rather seems to have been spoken inconsiderately, and in a
passion, and it was his infirmity. He is to be blamed, 1. For
shewing so great a fondness for a graceless, however handsome
and witty, son, that was justly abandoned both of God and man.
2. For quarrelling, not only with divine providence, the disposals
of which he ought silently to acquiesce in, but divine justice, the
judgments of which he ought to adore and subscribe to see how
Bildad argues, Job, 8.3, 4. If thy children have sinned against
||
him, and he have cast them away in their transgression, thou
shouldest submit, for doth God pervert judgment? See Lev. 10.3.
3. For opposing the justice of the nation, which, as king, he was
and wept and as he went, thus he said, O my
son Absalom, my son, my son Absalom! would
God I had died for thee, O Absalom, my son, my
son!
Absalom's b siness is done; we are now told,
I. How Davi i was informed of it. He stayed behind at the
city of Mahanaim, some miles from the wood where the battle
was, and in the utmost border of the land: Absalom's scattered
forces all made homeward toward Jordan, which was the contrary
way from Mahanaim, so that his watchmen could perceive nothing
how the battle went, till an express came on purpose to bring ad-
vice of the issue. which the king sat in the gate expecting to hear,
v. 24.
1. Cushi was the man Joab ordered to carry the tidings, v. 21.
an Ethiopian, so his name signifies, and some think that he was
so by birth; a black that waited on Joab, probably one of the
ten that had helped to dispatch Absalom, v. 15. as some think,
though it was dangerous for one of those to bring the news to
David, lest his fate should be the same with their's that reported
to him Saul's death, and Ish-bosheth's.
|
3. They are both discovered by the watchman on the gate of
Mahanaim; Ahimaaz first, v. 24. for though Cushi had the lead
he soon overran him; but, presently after, Cushi appeared, v. 26.
(1.) When the king hears of one running alone, he concludes he is
an express, v. 25. If he be alone, there is tidings in his mouth;
for if they had been beaten, and were flying back from the enemy,
there would have been many. (2.) When he hears it is Ahimaaz,
he concludes he brings good news, v. 27. Ahimaaz, it seems,
was so famous for running, that he was known by it at a distance;
and so eminently good, that it is taken for granted, if he be the
messenger, the news must needs be good: he is a good man,
zealously affected to the king's interest, and would not bring bad
It is pity but the good tidings of the gospel should always
be brought by good men; and how welcome should they be to
us for their message-sake!
news.
4. Ahimaaz is very forward to proclaim the victory, v. 28. cries||
at a distance, “Peace, there is peace;" peace after war, which is
doubly welcome. "All is well, my lord, O king, the danger is
over, and we may return, when the king pleases, to Jerusalem."
And, when he comes near, he tells him the news more particularly.
They are all cut off, that lifted up their hand against the king;
and, as became a priest while he gives the king the joy of it, he
•
Before Christ 1023.
Joab's Reproof of David.
II SAMUEL, XVIII, XIX.
intrusted with the administration of, and which, with other public
interests, he ought to prefer before any natural affection. 4. For
despising the mercy of his deliverance, and the deliverance of his
family and kingdom, from Absalom's wicked designs, as if this
were no mercy, nor worth giving thanks for, because it cost the
life of Absalom. 5. For indulging a strong passion, and speaking
unadvisedly with his lips. He now forgot his own reasonings upon
the death of another child, (Can I bring him back again?) and his
own resolution to keep his mouth as with a bridle, when his heart
was hot within him; as well as his own practice at other times,
when he quieted himself as a child that was weaned from his
mother. The best men are not always in a good frame; what we
over-loved, we are apt to over-grieve for: in each affection, there-
fore, it is wisdom to have rule over our own spirits, and, to keep a
strict guard upon ourselves, when that is removed from us which
was very dear to us. Losers think they may have leave to speak;
but little said is soon amended. The penitent patient sufferer sitteth
alone, and keepeth silence, Lam. 3.28. or rather, with Job, says,
Blessed be the name of the Lord.
and death of Absalom to the court of Mahanaim, Joab and his
victorious army followed, to grace the king's triumphs, and receive
his further orders. Now here we are told,
||
3
I. What a damp it was to them to find the king in tears for
Absalom's death, which they construed as a token of his displeasure.
against them for what they had done, whereas they expected him
to have met them with joy and thanks for their goods services. It
was told Joab, v.1. The report of it ran through the army, v.2.
how the kiag was grieved for his son. The people will take par-
ticular notice what their princes say and do: the more eyes we
have upon us, and the greater our influence is, the more need we
have to speak and act wisely, and to govern our passions strictly.
When they came to the city, they found the king in close
mourning, v.4. He covered his face, and would not so much as
look up, nor take any notice of the generals, when they attended
him. It could not but surprise them to find, 1. How the king
proclaimed his passion, which he ought to have been ashamed of,
and which he should have striven to smother and conceal, if he
had consulted either his reputation or courage, which was lessened
by his mean submission to the tyranny of so absurd a passion,
or his interest in the people, which would be prejudiced by his
discountenancing what was done in zeal for his honour and the
public safety. Yet see how he avows his grief, He cries with a
loud voice, O my son Absalom. My servants are all come home
safe, but where is my son? He is dead; and, dying in sin, I fear,
he is lost for ever: 'I cannot now say, I shall go to him, for wy
soul shall not be gathered with such sinners; what shall be done
for thee, O Absalom, my son, my son!" 2. How he prolonged his
passion, even till the army was come up to him, which must be
some time after he received the first intelligence. If he had
contented himself with giving vent to his passion for an hour
or two, when he first heard the news, it had been excusable, but
to continue it thus for so bad a son as Absalom, like Jacob for
mourning, and to stain his triumphs with his tears, was very
so good a son as Joseph, with a resolution to go to the grave
unwise and very unworthy.
(c
¿
A
Now, see how ill this was taken by the people. They were
loath to blame the king, for whatever he did used to please them,
victory was turned into mourning, v.2. They stole into the city as
ch. 3. 36. but they took it as a great mortification to them. Their
men ashamed, v. 3. In compliment to their sovereign, they would
not rejoice in that which they perceived so afflictive to him, and
yet they could not but be uneasy that they were thus obliged
to conceal their joy. Superiors ought not to put such hardships
as these on their inferiors.
CHAP. XIX.
||
•
We left David's army in triumph, Dand yet avid himself in tears: now here we
have, I. His return to himself, by the persuasion of Joab, v. 1..8. II. His
return to his kingdom from his present banishment. 1. The men of Israel were
forward of themselves to bring him back, v. 9..10. 2. The men of Judah were
dealt with by David's agents to do it, v. 11..14. and did it, v. 15. III. At the
king's coming over Jordan, Shimei's treason is pardoned, v. 16..23. Mepiri-
bosheth's failure is excused, v. 24..30. And Barzillai's kindness is thankfully
owned, and recompensed to his son, v. 31..40. IV. The men of Israel quar-
relled with the men of Judah for not calling them to the ceremony of the king's
restoration, which occasioned a new rebellion in the next chapter, v. 41..43.
1.
ND it was told Joab, Behold, the king
weepeth and mourneth for Absalom. 2. And
the victory that day was turned into mourning
unto all the people: for the people heard say that
day how the king was grieved for his son. 3. And
the people gat them by stealth that day into the
city, as people being ashamed steal away when they
flee in battle. 4. But the king covered his face,
and the king cried with a loud voice, O my son
Absalom, O Absalom, my sɔn, my son! 5. And
Joab came into the house to the king, and said,
Thou hast shamed this day the faces of all thy
servants, which this day have saved thy life, and
the lives of thy sons and of thy daughters, and the
lives of thy wives, and the lives of thy concubines;
6. In that thou lovest thine enemies, and hatest thy
friends. For thou hast declared this day, that thou
regardest neither princes nor servants: for this
day I perceive, that if Absalom had lived, and all
we had died this day, then it had pleased thee well.
7. Now therefore arise go forth, and speak com-
fortably unto thy servants: for I swear by the
LORD, if thou go not forth, there will not tarry
one with thee this night: and that will be worse
unto thee than all the evil that befel thee from
thy youth until now. 8. Then the king arose,
and sat in the gate. And they told unto all the
people, saying, Behold the king doth sit in the
gate. And all the people came before the king:
for Israel had fled every man to his tent.
II. How plainly and vehemently Joab reproved David, for this
indiscreet management of himself in this critical juncture. David
never more needed the hearts of his subjects than now, nor was ever
more concerned to secure his interest in their affections; and there-
fore, whatever tended to disoblige them now, was the most im-
politic thing he could do, and the greatest wrong imaginable to his
friend that adhered to him. Joab therefore censures him, v.5..7.
where he speaks a great deal of reason, but not with the respect
king, Thou art wicked? A plain case may be fairly pleaded with
and deference which he owed to his prince. Is it fit to say to a
those that are above us, and they may be reproved for what they
do amiss, but it must not be done with rudeness and insolence.
I
David did indeed need to be roused and alarmed; and Joab
is foolish, they must neither think it strange, nor take it ill, ii
thought it no time to dally with him. If superiors do that which
their inferiors tell them of it, perhaps too bluntly. 1. Joab mag-
nifies the services of David's soldiers; "This day they have saved
thy life, and therefore deserve to be taken notice of, and have
reason to resent it, if they be not." It is implied, that Absalom,
whom he honoured with his tears, sought his ruin, and the ruin
of his family, while those, whom by his tears he puts a slight upon,
were such as preserved from ruin him and all that was dear to
him. Great mischiefs have arisen to princes from their contempt of
great merits. 2. He aggravates the discouragement David had
Soon after the messengers had brought the news of the defeat || given them; "Thou hast shamed their faces, for while they have
P
Before Christ 1023.
David returns to the Jordan,
II SAMUEL, XIX.
shewn such a value for thy life, thou hast shewn no value for
their's, but preferrest a spoiled wicked youth, a false traitor to his
king and country, whom we are happily rid of, before all thy wise
counsellors, brave commanders, and loyal subjects. What can be
more absurd than to love thine enemies and to hate thy friends?"
3. He advises him to present himself immediately at the head of
his troops, to smile upon them, welcome them home, congratulate
their successes, and return them thanks for their services. Even
those that may be commanded, yet expect to be thanked, when
they do well, and ought to be. 4. He threatens him with another
rebellion if he would not do this, intimating, that, rather than
serve so ungrateful a prince, he himself would head a revolt from
him, and then, (so confident is Joab of his own interest in the
people,) “There will not tarry with thee one man. If I go, they
all go.
Thou hast now nothing to mourn for; but if thou persist
in thy murmurs, I will bring upon thee" (as Josephus expresses it)
"real and more bitter sorrow.
||
""
III. How prudently and mildly David took the reproof and
counsel given him, v. 8. He shook off his grief, anointed his head,
and washed his face, that he might not appear unto men to mourn,
and then made his appearance in public in the gate, which was as
the guild-hall of the city. Hither the people flocked to him, to
congratulate his and their safety, and all was well. Note, When
we are convinced of a fault, we must amend, though we are told
of it by our inferiors, and indecently, or in heat and passion.
him before he would stir. 3. He would come back in honour, and
like himself; and therefore would come back, not at the head of
his forces, but in the arms of his subjects; for the prince that has
wisdom and goodness enough to make himself his people's darling,
without doubt, looks greater, and makes a much better figure than
the prince that has strength enough to make himself his people's
terror.
It is resolved therefore that David must be brought back to
Jerusalem, his own city, and his own house there, with some cere-
mony, and here we have that matter concerted.
9. And all the people were at strife throughout
all the tribes of Israel, saying, The king saved us
out of the hand of our enemies, and he delivered us
out of the hand of the Philistines; and now he is
fled out of the land for Absalom. 10. And Absalom,
whom we anointed over us, is dead in battle. Now
therefore why speak ye not a word of bringing the
king back? 11. And king David sent to Zadok
and to Abiathar the priests, saying, Speak unto the
elders of Judah, saying, Why are ye the last to
bring the king back to his house? seeing the speech
of all Israel is come to the king, even to his house.
12. Ye are my brethren, ye are my bones and my
flesh; wherefore then are ye the last to bring back
the king? 13. And say ye to Amasa, Art thou
not of my bone, and of my flesh? God do so to
me, and more also, if thou be not captain of the
host before me continually in the room of Joab.
14. And he bowed the heart of all the men of Judah,
even as the heart of one man; so that they sent
this word unto the king, Return thou, and all thy
servants. 15. So the king returned, and came to
Jordan. And Judah came to Gilgal, to go to meet
the king, to conduct the king over Jordan.
I. The men of Israel (that is, the ten tribes) were the first that
talked of it, v. 9, 10. The people were at strife about it; it was
the great subject of discourse and dispute throughout all the coun-
"Let him either come back
try. Some perhaps opposed it.
himself, or stay where he is;" others appeared zealous for it, and
reasoned as follows here, to further the design, 1. That David had
formerly helped them, had fought their battles, subdued their
enemies, and done them much service, and therefore it was a
shame that he should continue banished from their country, who
had been so great a benefactor to it. Note, Good services done to
the public, though they may be forgotten for a while, yet will be
remembered again when men come to their right minds.> 2. That
Absalom had now disappointed them. "We were foolishly sick of
the cedar, and chose the branch to reign over us; but we have had
enough of him, he is consumed, and we narrowly escaped being
consumed with him: let us therefore return to our allegiance, and
We ♬
think of bringing the king back." Perhaps this was all the strife
among them, not a dispute whether the king should be brought
back or no, (all agreed it was to be done,) but whose fault it was,
that it was not done; as is usual in such cases, every one justified
himself, and blamed his neighbour. The people laid the fault on
another. Mutual excitements to the doing of a good work are
the elders, and the elders on the people, and one tribe upon
laudable, but not mutual accusations for the not doing of it; for
usually when public services are neglected, all sides must share in
the blame; each might do more than he does, in reformation of
manners, healing of divisions, and the like.
II. The men of Judah, by David's contrivance, were the first
that did it. It is strange that they, being David's own tribe, were
not so forward as the rest. David had intelligence of the good
disposition of all the rest toward him, but nothing from Judah,
do not always find the most kindness from those whom we have
though he had always been particularly careful of them. But we
most reason to expect it. Yet David would not return till he knew
the sense of his own tribe, (Judah was his lawgiver, Ps.60.7.)
that his way home might be the more clear.
treat with the elders of Judah, and to excite them to give the king
1. He employs Zadok and Abiathar, the two chief priests, to
an invitation back to his house, even to his house, which was the
glory of their tribe, v. 11, 12. No men more proper to negotiate
this affair than the two priests, who were firm to David's interest,
Perhaps the men of Judah were remiss and careless, and did it not,
were prudent men, and had great influence with the people.
because nobody put them on to do it, and then it was proper to stir
them up to it. Many will follow, who, in a good work, will not
lead: it is a pity that they should continue idle for want of being
spoken to Or, perhaps, they were so sensible of the greatness of
the provocation they had given to David, by joining with Absalom,
that they were afraid to bring him back, despairing of his favour;
he therefore warrants his agents to assure them of it, with this
reason, “Ye arc my brethren, my bone and my flesh, and therefore
I cannot be severe with you." The Son of David has been pleased
to call us brethren, his bone and his flesh, which encourages us to
hope that we shall find favour with him. Or, perhaps, they were
willing to see what the rest of the tribes would do, before they
stirred, with which they are here upbraided; "The speech of all
Israel is come to the king to invite him back, and shall Judah be
the last, that should have been the first? Where is now the
celebrated bravery of that royal tribe? Where its loyalty?" Note,
We should be stirred up to that which is great and good, by the
It is strange that David did not immediately, upon the defeat
and dispersion of Absalom's forces, march with all expedition back
to Jerusalem, to regain the possession of his capital city, while
the rebels were all in confusion, and before they could rally again.
What occasion was there to bring him back? Could not he him-
self go back with the victorious army he had with him in Gilead?
He could, no doubt; but, 1. He would come back as a prince,
with the consent and unanimous approbation of the people, and
not as a conqueror forcing his way: he would restore their liberties,
and not take occasion to seize them, or encroach upon them. ||
2. He would come back in peace and safety, and be sure that he
should meet with no difficulty or opposition in his return; and
therefore would be satisfied that the people were well-afted to
Before Christ 1023.
David pardons Shimmer
11 SAMUEL, XIX.

examples both of our ancestors, and of our neighbours, and by
the consideration of our rank. Let not the first in dignity be last
in duty.
Two remarkable persons met him on the banks of Jordan, whe
had abused him wretchedly when he was in his flight.
1. Ziba, who had abused him with his fair tongue, and, by
accusing his master, had obtained from the king a grant of his estate,
ch. 16. 4. A greater abuse he could not have done him, than, by
imposing upon his credulity, to draw him in to do a thing so
unkind to the son of his friend Jonathan. He comes now, with a
retinue of sons and servants, to meet the king, v. 17. that he might
obtain the king's favour, and so come off the better, when Mephi-
bosheth would shortly undeceive him, and clear himself, v. 26.
II. Shimei, who had abused him with his foul tongue, railed at
him, and cursed him, ch. 16.5. If David had been defeated, no
doubt he would have continued to trample upon him, and have
gloried in what he had done; but now that he sees him coming
home in triumph, and returning to his throne, he thinks it his
interest to make his peace with him. Those who now slight and
abuse the Son of David would be glad to make their peace too,
when he shall come in his glory; but it will be too late. Shimei,
to recommend himself to the king, 1. Came with good company,
with the men of Judah, as one in their interest. 2. He brought a
regiment of the men of Benjamin with him, a thousand, of which,
perhaps, he was chiliarch, or commander in chief, offering his own
and their service to the king; or, perhaps, they were volunteers,
whom by his interest he had got together to meet the king, which
was the more obliging, because, of all the tribes of Israel, there
were none, except these and Judah, that appeared to pay him this
respect. 3. What he did, he hastened to do; he lost no time;
Agree with thine adversary quickly, while thou art in the way.
Here is, (1.) The criminal's submission, v. 19, 20.
He fell
down before the king, as a penitent, as a supplicant; and, that he
might be thought sincere, he did it publicly before all David's
servants, and his friends the men of Judah, yea, and before his own
thousand. The offence was public, therefore the submission ought
to be so. He owns his crime, Thy servant doth know that I have
pardon, Let not the king impute iniquity to thy servant, that is, deal
he aggravates it, I did perversely; he begs the king's
with me as I deserve: he intimates, that it was below the king's
great and generous mind to take it to his heart; and pleads his
early return to his allegiance, that he was the first of all the house
of Joseph (that is, of Israel, who in the beginning of David's reign
had distinguished themselves from Judah, by their adherence to
Ishbosheth, ch. 2.10.) that came to meet the king. He came first,
that, by his example of duty, the rest might be disposed, and, by his
experience of the king's clemency, the rest might be encouraged,
to follow.
(2.) A motion made for judgment against him, v. 21. Shall not
Shimei be put to death for a traitor? Let him, of all men, be
made an example. Abishai moved it, who would have ventured
his life to have been his death, then when he was cursing,
ch. 16.9. David did not think fit to have it done then, because his
judicial power was cut short; but, now that it was restored, why
should not the law have its course? Abishai herein consulted what
he supposed to be David's feelings more than his true interest.
Princes have need to arm themselves against temptations to
severity
(3.) His discharge by the king's order, v. 22, 23. He rejected
Abishai's motions with displeasure: What have I to do with you,
ye sons of Zeruiah? The less we have to do with those who are
of an angry revengeful spirit, and who put us upon doing what is
harsh and rigorous, the better. He looks upon these prosecutors
as adversaries to him, though they pretended friendship and źeal
for his honour. Those who advise us to what is wrong are really
Satan's adversaries to us. [1.] They were adversaries to his in-
clination, which was to clemency. He knew that he was this day
king in Israel, restored to, and re-established in, his kingdom, and
therefore his honour inclined him to forgive.It is the glory of
Perhaps Jordan was never passed with so much solemnity, nor
with so many remarkable occurrences, as it was now, since Israel
passed it under Joshua. David, in his afflictive flight, remembered
God particularly from the land of Jordan, Ps. 42. 6. and now that
Land, more than any other, was graced with the glories of his
return. David's soldiers furnished themselves with accommodations
for their passage over this river, but, for his own family, a ferry-kings to forgive those that humble and surrender themselves: Sutz
beat was sent on purpose, v. 18. A flect of boats, say some; a est prostrasse leoni-It suffices the lion, that he has laid his victim
Wh
2. He particularly courts into his interest Amasa, who had been
Absalom's general, but was his own nephew as well as Joab, v. 13.
He owns him for his kinsman, and promises him, that, if he would
appear for him now, he would make him captain-general of all
his forces in the room of Joab, would not only pardon him,
(which, it may be, Amasa questioned,) but prefer him. Some-
times there is nothing lost in purchasing the friendship of one that
has been an enemy. Amasa's interest might do David good service
at this juncture. But if David did wisely for himself in designating
Amasa for this post, (Joab being now grown intolerably haughty,)
he did not do kindly by Amasa in letting his design be known, for
it occasioned his death by Joab's hand, ch. 20.10.
|
3. The point was hereby gained. He bowed the heart of the
men of Judah to pass a vote, nemine contradicente—unanimously,||
for the recall of the king, v. 14. God's providence, by the priests'
persuasions and Amasa's interest, brought them to this resolve.
David stirred not till he received this invitation, and then he came
as far back as Jordan, at which river they were to meet him, v. 15.
Our Lord Jesus will rule in those that invite him to the throne in
their hearts, and not till he is invited. He first bows the heart,
and makes it willing in the day of his power, and then rules in the
midst of his enemies, Ps. 110. 2, 3.
bridge of boats was made, say others; the best convenience they
had to serve him with.
16. And Shimei the son of Gera, a Benjamite,
which was of Bahurim, basted and came down with
the men of Judah to meet king David. 17. And
there were a thousand men of Benjamin with him,
and Ziba the servant of the house of Saul, and his
fifteen sons and his twenty servants with him; and
they went over Jordan before the king. 18. And
there went over a ferry-boat to carry over the king's
household, and to do what he thought good. And
Shimei the son of Gera fell down before the king,
as he was come over Jordan; 19. And said unto
the king, Let not my lord impute iniquity unto me,
neither do thou remember that which thy servant
did perversely the day that my lord the king went
out of Jerusalem, that the king should take it to his
heart. 20. For thy servant doth know that I have
sinned: therefore, behold, I am come the first this
day of all the house of Joseph to go down to meet
my lord the king. 21. But Abishai the son of
Zeruiah answered and said, Shall not Shimei be put
to death for this, because he cursed the LORD'S
anointed? 22. And David said, What have I to do
with you, ye sons of Zeruiah, that ye should this day
be adversaries unto me? shall there any man be
put to death this day in Israel? for do not I know
that I am this day king over Israel? 23. Therefore
the king said unto Shimei, Thou shalt not die.
And the king sware unto him.
Before Christ 1023.
IL SAM
ought to abridge ourselves of the delights of sense, in conformity
to the season. There are times when God calls to weeping and
mourning, and we must comply with the call.
prostrate. His joy inclined him to forgive the pleasantness of ||
his spirit on this great occasion forbade the entrance of any thing
that was sour and peevish joyful days should be forgiving days.
Yet this was not all; his experience of God's mercy in restoring 2. When the king came to Jerusalem, (since he could not sooner
him to his kingdom, his exclusion from which he attributed to his have an opportunity,) he made his appearance before him, v. 25.
sin, inclined him to show mercy to Shimei. They that are for- And when the king asked him, why he, being one of his family,
given, must forgive. David had severely revenged the abuses done had stayed behind, and not accompanied him in his exile, he open-
to his ambassadors by the Ammonites, (ch. 12. 31.) but easilyed his case fully to the king. (1.) He complains of Ziba, his ser-
bis
passes by the abuse done to himself by an Israelite. That was vant, who should have been his friend, but had been, two ways,
an affront to Israel in general, and touched the honour of his crown
enemy; for, first, he had hindered him from going along with the
and kingdom; this was purely personal, and therefore (according king, by taking the ass himself, which he was ordered to make
to the usual disposition of good men) he could the more easily for- ready for his masters, (v. 26.) basely taking advantage of his lame-
give it. [2] They were adversaries to his interest: if he shouldness, and his inability to help himself; and, secondly, he had ac-
put Shimei to death, who cursed him, they would expect the same cused him to David of a design to usurp the goverment, v. 27.
fate, who had taken up arms, and actually levied war against him, How much mischief it is in the power of a wicked servant to do to
which would drive them from him, while he was endeavouring to the best master! (2.) He gratefully acknowledges the king's great
draw them to him. Acts of severity are seldom acts of policy kindness to himself, when he and all his father's house lay at the
The throne is established by mercy. Shimei, hereupon, has his king's mercy, v. 28. When he might justly have been dealt with
pardon signed and sealed with an oath; yet bound, no doubt, to as a rebel, he was treated as a friend, as a child: Thou didst set
his good behaviour, and liable to be prosecuted if he afterward thy servant among them that did eat at thine own table. This
misbehaved; and thus he was reserved to be, in due time, as shows that Ziba's suggestion was improbable for could Mephi-
much a monument of the justice of the government, as he was bosheth be so foolish as to aim higher, when he lived so easily, so
now of its clemency, and in both of its prudence.
happily, as he did? And could he be so very disingenuous as to
design any harm to David, of whose great kindness to him he was
thus sensible? (3.) He refers himself to the king's pleasure, Do
what is good in thine eyes, with me and my estate; depending on
the king's wisdom, and his ability to discern between truth and
falsehood: My lord the king is as an angel of God; and disclaim-
received above what I deserved, and what right have I to cry any
ing all pretensions of his own merit; "So much kindness I have
more unto the king? Why should I trouble the king with my
complaints, who have already been so troublesome to him? Why
should I think any thing hard that is put upon me, who have hither-
to been so kindly treated ?” We are all as dead men before God;
yet he has not only spared us, but taken us to sit at his table.
How little reason then have we to complain of any trouble we are
in: and how much reason to take all well that God does.
3. David hereupon recalls the sequestration of Mephibosheth's
is former settlement of it; I have said, Thou and Ziba divide
estate; being deceived in his grant, he revokes it, and confirms
the land; [v. 20.] that is, "Let it be as I first ordered it, (ch. 9
10.) the property shall still be vested in thee, but Ziba shall have
the occupancy, he shall till the land, paying thee a rent." Thus Me-
phib.sheth is where he was, no harm is done, only Ziba goes away
master; David either feared him too much, or loved him too well,
for his false and malicious information against hig
to do justice upon him according to that law, Deut. 19. 18, 19.
and he was now in the humour of forgiving, and resolved to
make every body easy.
4. Mephibosheth drowns all his cares about his estate in his
joy for the king's return; (v. 30.) "Yea, let him take all, the
presence and favour of the king shall be to me instead of all.”
good man can contentedly bear his own private losses and dis-
appointments, while he sees Israel in peace, and the throne of
the Son of David exalted and established. Ziba, take all, so that
David may be in peace.
24. And Mephibosheth the son of Saul came
down to meet the king, and had neither dressed his
feet, nor trimmed his beard, nor washed his clothes,
from the day the king departed until the day he
came again in peace. 25. And it came to pass,
when he was come to Jerusalem to meet the king,
that the king said unto him, Wherefore wentest not
thou with me, Mephibosheth? 26. And he an
swered, My lord, O king, my servant deceived me:
for thy servant said, I will saddle me an ass, that I
may ride thereon, and go to the king; because thy
27. And he hath slandered thy
servant is lame.
servant unto my lord the king; but my lord the
king is as an angel of God: do therefore what is good
in thine eyes.
28. For all of my father's house
were but dead men before my lord the king: yet
didst thou set thy servant among them that did eat
at thine own table. What right therefore have
yet to cry any more unto the king? 29. And the
king said unto him, Why speakest thou any more
of thy matters I have said, Thou and Ziba divide
the land. 30. And Mephibosheth said unto the
king, Yea, let him take all, forasmuch as my lord
the king is come again in peace unto his own
house.
I
>
•
The day of David's return was a day of bringing to remem-
brance, a day of account, in which what had past in his flight,
was called over again; among other things, after Shimei's comes
Mephibosheth's case, to be inquired into, and he himself brings
it on.
1. He went down in the crowd to meet the king, (v. 24.) and, as
31. And Barzillai the Gileadite came down froin
Rogelim, and went over Jordan with the king, to
conduct him over Jordan. 32. Now Barzillai was
a very aged man, even fourscore years old; and he
had provided the king of sustenance while he lay
at Mahanaim; for he was a very great man.
And the king said unto Barzillai, Come thou over
with me, and I will feed thee with me in Jerusa-
33.
a proof of the sincerity of his joy in the king's return, we are here
told what a true mourner he was for the king's banishment. Dur-
ing that melancholy time, when one of the greatest glories of Is-
rael was departed, Mephibosheth continued in a very melancholy
state. He was never trimmed, nor put on clean linen, but wholly
neglected himself, as one abandoned to grief for the king's affic-lem. 34. And Barzillai said unto the king, How
tion, and the kingdom's misery. In times of public calamity, we long have I to live, that I should go up with the
Be ore Christ 1023.
II SAMUEL, XIX. The King's parting with Barzillai
ki g unto Jerusalem? 35. I am this day fourscore doing the king any service. Thus when the saints shall be called
y ars old and can I discern between good and to inherit the kingdom, in consideration of what they have done
il? can thy servant taste what I eat or what I for Christ in this world, they will be amazed at the disproportion
between the service recompense, Matth. 25.37. Lord,
rink can I hear any more the voice of singing when saw we thee hungry, and fed thee?
nen and singing women? wherefore then should
hy servant be yet a burthen unto my lord the
king? 36. Thy servant will go a little way over
Jordan with the king: and why should the king
recompense it me with such a reward? 37. Let
thy servant, I pray thee, turn back again, that I
may die in mine own city, and be buried by the
grave of my father and of my mother. But behold
thy servant Chimham; let him go over with my
lord the king; and do to him what shall seem good
unto thee. 38. And the king answered, Chimham
shall go over with me, and I will do to him that
which shall seem good unto thee: and whatsoever
thou shalt require of me, that will I do for thee.
And
39. And all the people went over Jordan.
when the king was come over, the king kissed
Barzillai, and blessed him; and he returned unto
his own place.
2. He declines accepting the invitation, begs his majesty's pardon
for refusing so generous an offer: he should think himself very
happy in being near the king, but, (1.) He is old, and unfit to
remove at all, especially to court: old, and unfit for the business
of the court; "Why should I go up with the king to Jerusalem?
I can do him no service there, in the council, the camp, the
treasury, or the courts of justice; for how long have I to live? v. 34.
the world?" Old, and unfit for the diversions of the court, which
Shall I think of going into business, now that I am going out of
will be ill-bestowed, and even thrown away, upon one that can
relish them so little, v. 35. As it was in Moses's time, so it was in
Barzillai's, and it is not worse now, that if men be so strong that
they come to fourscore years, their strength then is labour and
sorrow, Ps. 90.10. These were then, and are still, years of which
men say they have no pleasure in them, Eccl. 12.1. Dainties are
insipid, when desire fails; and songs to the aged are little better -
than those sung to a heavy heart; how should they choose, when
the daughters of music are brought low? Let those that are old,
learn of Barzillai to be dead to the delights of sense; let grace
second nature, and make a virtue of the necessity. Nay, Barzillai,
being old, thinks he shall be a burthen to the king, rather than any
credit to him; and a good man would not go any where to be bur-
thensome, or, if he must be so, will rather be so to his own house
than to another's. (2.) He is dying, and must begin to think of
his long journey, his removal out of the world, v. 37. It is good
for us all, but it especially becomes old people, to think and speak
much of dying. "Talk of going to court!" says Barzillai; “let
me go home and die in my own city, the place of my father's
sepulchre; let me die by the grave of my father, that my bones
may be quietly carried to the place of their rest. The grave is ready
for me, let me go and get ready for it, go and die in my nest."
་
3. He desires the king to be kind to his son Chimham, Let him
go over with my lord the king, and have preferment at court what
favour is done to him, Barzillai will take as done to himself. They
nat are old must not grudge young people those delights which
they themselves are past the enjoyment of, nor oblige them to
retire as they do Barzillai will go back himself, but he will not
make Chimham go back with him; though he could ill spare
Chimham, yet, thinking it would gratify and improve him, he is
willing to do it.
David had already graced the triumphs of his restoration with
the generous remission of the injuries that had been done him;
we have him here gracing them with the no less generous reward
of the kindnesses that had been shewn him. Barzillai, the
Gileadite, who had a noble seat at Rogelim, not far from
Mahanaim, was the man who, of all the nobility and gentry of
that country, had been most kind to David in his distress. If
Absalom had prevailed, it is likely he might have suffered for it;
but now he and his shall be no losers by it.
Here is,
I. Barzillai's great respect to David, not only as a good man, but
as his rightful sovereign. He provided him with much sustenance,
for himself and his family, while he lay at Mahanaim, v. 32. God
had given him a large estate, for he was a very great man, and, it
seems, he had a large heart to do good with it: what else but
that is a large estate good for? To reduced greatness, generosity
obliges us, and to oppressed goodness, piety obliges us, to be, in a
particular manner, kind to the utmost of our power. Barzillai, to
shew that he was not weary of David, though he was so great a
charge to him, attended him to Jordan, and went over with him,
v. 31. Let subjects learn hence, to render tribute to whom tribute
is due, and honour to whom honour, Rom. 13. 7.
II. The kind invitation David gave him to court, v:33. Come
thou over with me. He invited liim, 1. That he might have the
pleasure of his company, and the benefit of his counsel; for we
may suppose that he was very wise and good, as well as very rich,
else he had not been called here a very great man; for it is what
a man is, more than what he has, that bespeaks him truly great.
2. That he might have an opportunity of returning his kindness;
"I will feed thee with me, thou shalt fare as sumptuously as I
fare, and this, at Jerusalem, the royal and holy city." David did
not take Barzillai's kindness to him as a debt, (he was none of
those arbitrary princes, who think that whatever their subjects
have is their's when they please,) but accepted it and rewarded
it as a favour. We must always study to be grateful to our
friends, especially to those who have helped us in distress.
III. Barzillai's reply to this invitation, wherein,
1. He admires the king's generosity in making him this offer,
lessening his service, and magnifying the king's return for it;
Why should the king recompense it with such a reward? v.36.
Will the master thank that servant who only does what was his
duty to do? He thought he had done himself honour enough, in
. ހ.
护
​·
IV. David's farewell to Barzillai. 1. He sends him back in to
his country with a kiss and a blessing, v. 50. signifying, that, in
gratitude for his kindnesses, he would love him and pray for hin;
and with a promise, that, whatever request he should at any time
make to him, he would be ready to oblige him, v. 38. Whatsoever
thou shalt think of, when thou comest home, to ask of me, that
will I do for thee. What is the chief excellency of power, but
this, that it gives men a capacity of doing the more good? 2. He
takes Chimham forward with him, and leaves it to Barzillai to
choose him his preferment; I will do to him what shall seem good
unto thee, v. 38. And, it should seem, Barzillai, who had
experienced the innocency and safety of retirement, begged a
country-seat for him near Jerusalem, but not in it; for, long after,
we read of a place near Beth-lehem, David's city, which is called,
The habitation of Chimham, allotted him, probably, not out of the
crown-lands, or the forfeited estates, but David's paternal estate,
40. Then the king went on to Gilgal, and
Chimham went on with him: and all the people of
Judah conducted the king, and also half the people of
Israel. 41. And, behold, all the men of Israel came
to the king, and said unto the king, Why have our
brethren the men of Judah stolen thee away, and
Before Christ 1023.
II SAMUEL, XIX, XX.
Sheba's Rebellion,
•
$
CHAP. XX.
bave brought the king, and his household, and all
David's men with him over Jordan ? 42. And all
the men of Judah answered the men of Israel, Be-
cause the king is near of kin to us: wherefore then How do the clouds return after the rain! No sooner is one of David's troubles
be ye angry for this matter? Have we eaten at all
of the king's cost? Or hath he given us any gift?
43. And the men of Israel answered the men of Ju-
dah, and said, We have ten parts in the king, and
we have also more right in David than ye: why then
did ye despise us, that our advice should not be
first had in bringing back our king? And the words
of the men of Judah were fiercer than the words of the
men of Israel.
over, than another arises, as it were out of the ashes of the former, wherein the
I.
threatening is fulfilled, that the sword should never depart from his house.
Before he reaches Jerusalem, a new rebellion is raised by Sheba, v. 1, 2. II.
His first work, when he comes to Jerusalem, is, to condemn his concubines to
perpetual imprisonment, v. 3. III. Amasa, whom he intrusts to raise an army
against Sheba, is too slow in his motions, which puts him into a fright, v. 4—
6. IV. One of his generals barbarously murders the other, when they were
taking the field, r. 7—13. V. Sheba is at length shut up in the city of Abel,
(r. 14, 15.) but the citizens delivered him up to Joab, and so his rebellion was
crushed, v. 16-22. This chapter concludes with a short account of David's
great officers, v. 23—26.
1.
A
David came over Jordan, attended and assisted by the men of
Judah; when he was advanced as far as Gilgal, the first stage onheritance
this side Jordan, half the people of Israel, that is, of their elders
and great men, were come to wait upon him, to kiss his hand,
and congratulate him on his return, but found they came too
late to witness the solemnity of his first entrance. This put
them out of humour, and occasioned a quarrel between them
and the men of Judah, which was a damp to the joy of the day,
and the beginning of further mischief.
ND there happened to be there a man of
Belial, whose name was Sheba, the son of
Bichri, a Benjamite: and he blew a trumpet, and
said, We have no part in David, neither have we in-
in the son of Jesse: every man
to his
cuts, O Israel. 2. So every man of Israel went
up from after David, and followed Sheba the son
of Bichri; but the men of Judah clave unto their
king, from Jordan even to Jerusalem. 3. And
David came to his house at Jerusalem, and the
king took the ten women his concubines, whom
So
Here is, 1. The complaint which the men of Israel brought to
the king against the men of Judah, (v. 41.) that they had perform-he had left to keep the house, and put them in
ed the ceremony of bringing the king over Jordan, and not given ward, and fed them, but went not in unto them.
them notice, that they might have come to join in it. This re-
flected upon them, as if they were not so well affected to the king they were shut up unto the day of their death,
and his restoration as the men of Judah were, whereas the king ving in widowhood.
himself knew that they had spoken of it, before the men of Judah
thought of it, v. 11. It seemed likewise as if they intended to
monopolize the king's favours when he was come back, and to be
looked upon as his only friends. See what mischief comes from
pride and jealousy.
2. The excuse which the men of Judah made for themselves,
v. 42. (1.) They plead relation to the king; “He is near of kin
to us, and therefore, in a matter of mere ceremony, as this was,
we may claim precedency. It was into our country that he was
to be brought, and therefore who so fit as we to bring him."
(2.) They deny the insinuated charge of self-seeking in what they
had done. “Have we eaten at all of the king's cost? No, we
have all borne our own charges. Hath he given us any gift ? No, ||
we have no design to engross the advantages of his return,
you are come time enough to share in them." Too many
that attend princes, do it only for what they can get.
1. His subjects revolting from him at the instigation of a man of
Belial, whom they followed when they forsook the man after God's
own heart. Observe, 1. That this happened immediately upon the
||crushing of Absalom's rebellion, We must not think it strange,
while we are in this world, if the end of one trouble be the begin-
ning of another deep sometimes calls unto deep.) 2. That the
people were now just returning to their allegiance, when, of a sud-
den, they flew off from it. When a reconciliation is newly made,
it ought to be handled with great tenderness and caution, lest the
peace break again before it be settled. A broken bone, when it is
set, must have time to knit. 3. That the ringleader of this rebel-
lion was Sheba, a Benjamite by birth, (v. 1.) who had his habitation
in mount Ephraim, v. 21. Shimei and he were both of Saul's
3. The men of Israel's vindication of their charge, v. 43. They tribe, and both retained the ancient grudge of that house. Against
pleaded, "We have ten parts in the king," (Judah having Simeon the kingdom of the Messiah there is an hereditary enmity in the
only, whose lot lay within his, to join with him,)" and therefore serpent's seed, and a succession of attempts to overthrow it; (Ps.
it is a slight upon us, that our advice was not asked about bringing ||2. 1, 2.) but He that sits in Heaven, laughs at them all. 4. That
back the king." See how uncertain the multitude is; they were the occasion of it was that foolish quarrel, which we read of
lately striving against the king, to drive him out; now they are the close of the foregoing chapter, between the elders of Israel
striving about him, which shall honour him most; a good man and and the elders of Judah, about bringing the king back. It was
a good cause will thus recover their credit and interest, though, for||a point of honour that was disputed between them, which had
a time, they may seem to have lost them. See what is commonly most interest in David; "We are more numerous," say the el-
the origin of strife; nothing so much as impatience of contempt, orders of Israel; "We are nearer a-kin to him," say the elders of
the least seeming slight. The men of Judah had done better, if||Judah. Now one would think David very safe and happy, when
they had taken their brethren's advice and assistance; but since his subjects are striving which shall love him best, and be most
they did not, why should the men of Israel lay it so much to forward to show him respect; yet even that strife proves the oc-
heart? If a good work be done, and well done, let us not be dis-casion of a rebellion. The men of Israel complained to David
pleased, nor the work disparaged, though we had no hand in it. of the slight which the men of Judah had put upon them
Lastly, The scripture takes notice, by way of blame, which if he had now countenanced their complaint, commended their
of the contending parties managed the cause with most pas-zeal, and returned them thanks for it, he might have confirmed
sion: The words of the men of Judah were fiercer than those them in his interest; but he seemed partial to his own tribe: their
of the men of Israel. Though we have reason and right on words prevailed above the words of the men of Israel; as some
our side, if we speak it with fierceness, God takes notice of read the last words of the foregoing chapter. David inclined to
t, and is much displeased with it.
justify them; which when the men of Israel perceived, they flew.
VOL. I
80
David, in the midst of his triumphs, has here the affliction to
see his kingdom disturbed, and his family disgraced.
KA
Before Christ 1023.
Amasa's Death.
II SAMUEL, XX.

with indignation; "If the king will suffer himself to be engrossed brother? And Jab took Amasa by the beard with
by the men of Judah, let him and them make the best of one the right hand to kiss him. 10. But Amasa took
another, and we will set up one for ourselves. We thought we
had had ten parts in David, but that will not be allowed us; the no heed to the sword that was in Joab's hand: so
men of Judah tell us, in effect, we have no part in him, and he smote him therewith in the fifth rib, and shed
therefore we will have none, nor will we attend him any further out his bowels to the ground, and struck him not
in his return to Jerusalem, nor own him for our king." This again; and he died. So Joab and Abishai his
Sheba proclaimed, v. 1. who, probably, was a man of note, and
bad been active in Absalom's rebellion; the disgusted Israelites brother pursued after Sheba the son of Bichri.
took the hint, and went up from after David to follow Sheba, v.2. 11. And one of Joab's men stood by him, and
that is, the generality of them did so, only the men of Judah said, He that favoureth Joab, and he that is for
David, let him go after Joab. 12. And Amasa
wallowed in blood in the midst of the highway.
And when the man saw that all the people stood
still, he removed Amasa out of the highway into
the field, and cast a cloth upon him, when he
saw that every one that came by him stood still.
13. When he was removed out of the highway,
all the people went on after Joab, to pursue after
Sheba the son of Bichri.
adhered to him.
{
Learn hence, (1.) That it is as impolitic for princes to be partial
in their attentions to their subjects, as it is for parents to be so to
their children; both should carry it with an even hand. (2.) Those
know not what they do that make light of the affections of their
inferiors, by not countenancing and accepting them. Their hatred
may be feared whose love is despised.) (3.) The beginning of
strife is as the letting forth of water; it is therefore wisdom to
leave it off before it be meddled with, Prov. 17.14. How great
a matter doth a little of this fire kindle! (4. The perverting of
words is the subverting of peace; and much mischief is made by
forcing invidious constructions upon what is said and written, and
drawing consequences that were never intended. The men of
Judah said, The king is near of kin to us, by which, say the men
of Israel, you mean, We have no part in him; whereas they meant
no such thing. (5. People are very apt to run into extremes,
We have ten parts in David, said they; and, almost in the next
breath, We have no part in him. (To-day, Hosanna; to-morrow,
Crucify
30
...
+
II. "His concubines shut up and imprisoned for life, and he
himself under a necessity of doing it, because they had been
defiled by Absalom, v. 3. David had multiplied wives, contrary
to the law, and they proved a grief and shame to him. Those
whom he had sinfully taken pleasure in, he was now, 1. Obliged,
in duty, to put away, they being rendered unclean to him, by the
vile uncleanness his son had committed with them. They whom
he had loved must now be loathed. 2. Obliged, in prudence, to
shut them up in privacy, not to be seen abroad for shame, lest the
sight of them should give occasion to people to speak of what
Absalom had done to them, which ought not to be so much as
named, 1 Cor. 5.1. That that villany might be buried in oblivion,
they must be buried in obscurity. 3. Obliged, in justice, to shut
up in prison, to punish them for their easy submission to Absalom's
lust, despairing perhaps of David's return, and giving him up for
gone. Let none expect to do ill, and fare well.
We have here Amasa's fall, just as he began to rise. He was
nephew to David, ch. 17. 25. had been Absalom's general, and
commander-in-chief of his rebellious army. But, that being routed,
he came over into David's interest, upon a promise that he should
be general of his forces, instead of Joab. Sheba's rebellion gives
David an occasion to make good that promise sooner than he could
wish, but Joab's envy and emulation made it injurious both to
him and David.
I. Amasa has a commission to raise forces for the suppressing
of Sheba's rebellion, and is ordered to do it with all possible
expedition, v. 4. It seems, the men of Judah, though forward to
attend the king's triumphs, were backward enough to fight his
battles; else, when they were all in a body, attending him to
Jerusalem, they might immediately have pursued Sheba, and
have crushed that cocatrice in the egg; but most love a loyalty,
as well as a religion, that is cheap and easy. Many boast of their
being akin to Christ that yet are very loth to venture for him
Amasa is sent to assemble the men of Judah within three days;
but he finds them so backward and unready, that he cannot do it
within the time appointed, v. 5. though the promotion of Amasa,
who had been their general under Absalom, was very agreeable,
and a proof of the clemency of David's government.
II. Úpon Amasa's delay, Abishai, the brother of Joab, is ordered
to take the guards and standing forces, and with them to pursue
Sheba, v.6, 7. for nothing could be of more dangerous consequence
than to give him time. David gives these orders to Abishai,
because he resolves to mortify Joab, and degrade him, not so much
doubt, for the blood of Abner, which he shed basely, as for the
blood of Absalom, which he had shed justly and honourably.
"Now," (says Bishop Hall,) "Joab smarteth for a loyal dis
"obedience. How slippery are the stations of earthly honours,
and subject to continual mutability! Happy are they who are
"in favour with Him in whom there is no shadow of change."
I
Joab, without orders, though in disgrace, goes along with his
brother, knowing he might be serviceable to the public, or,
perhaps, now meditating the removal of his rival.
III. Joab, near Gibeon, meets with Amasa, and barbarously
murders him, v.8..10. It should seem the great stone in Gibeon
was the place appointed for the general rendezvous: there the rivals
and Amasa, upon his
went before, as
general, both of the new-raised forces which he had got together,
and of the veteran troops which Abishai had brought in; but Joab
there took an opportunity to kill him with his own hand; and,
1. He did it subtilely, and with contrivance, and not upon a sudden
provocation. He girds his coat about him, that that might not
hang in his way, and girds his belt upon his coat, that his sword
might be the readier to him; he puts his sword in a sheath too big
for it, that, whenever he pleased, it might, upon a little shake, fall
4. Then said the king to Amasa, Assemble me
the men of Judah within three days, and be thou
here present. 5. So Amasa went to assemble the
men of Judah: but he tarried longer than the set
time which he had appointed him. 6. And David
said to Abishai, Now shall Sheba the son of Bichri"
do us more harm than did Absalom: take thou
thy lord's servants, and pursue after him, lest he
get him fenced cities, and escape us. 7. And
there went out after him Joab's men, and the
Cherethites, and the Pelethites, and all the mighty
men: and they went out of Jerusalem, to pursue
after Sheba the son of Bichri. 8. When they were
at the great stone which is in Gibeon, Amasa went
before them. And Joab's garment that he had
put on was girded unto him, and upon it a girdle
with a sword fastened upon his loins in the sheath
thereof; and as he went forth it fell out. 9. And
Joab said to Amasa. Art thou in health, my
Before Christ 1023.
Sheba pursued.
II SAMUEL, XX. /

.
But, as if it fell by accident, and so he might take it into his hand, trench: and all the people that were with Joab
unsuspected, as if he were going to return it into the scabbard, battered the wall, to throw it down. 16. Then
when he designed to sheath it in the bowels of Amasa. The more
there is of plot in a sin, the worse it is. 2. He did it treacherously, cried a wise woman out of the city, Hear, hear;
and under pretence of friendship, that Amasa might not be upon say, I pray you, unto Joab, Come near hither, that
his guard. He called him brother, for they were own cousins, I may speak with thee. 17. And when he was
inquired of his welfare, Art thou in health? and took him by the come near unto her, the woman said, Art thou
beard, as one he was free with, to kiss him, while with the drawn Joab? And he answered, I am he. Then she said
sword in his other hand he was aiming at his heart. Was this
done like a gentleman, like a soldier, like a general? No, but like unto him, Hear the words of thine handmaid. And
a villain, like a base coward. Just thus he slew Abner, and went he answered, I do hear. 18. Then she spake, saying,
unpunished for it, which encouraged him to do the like again. They were wont to speak in old time, saying, They
3. He did it impudently, not in a corner, but at the head of his shall surely ask counsel at Abel: and so they ended
the matter. 19. I am one of them that are peaceable
and faithful in Israel: thou seekest to destrov a
city and a mother in Israel: why wilt thou swallow
20. And Joab
up the inheritance of the LORD?
answered and said, Far be it, far be it from me,
that I should swallow up or destroy. 21. The
matter is not so: but a man of mount Ephraim,
Sheba the son of Bichri by name, hath lifted up
his hand against the king, even against David':
deliver him only, and I will depart from the city.
And the woman said unto Joab, Behold, his head
shall be thrown to thee over the wall. 22. Then
the woman went unto all the people in her wisdom.
And they cut off the head of Sheba the son of
Bichri, and cast it out to Joab. And he blew a
trumpet, and they retired from the city, every man
to his tent. And Joab returned to Jerusalem unto
the king.
troops, and in their sight, as one that was neither ashamed nor
afraid to do it, that was so hardened in blood and murders, that
he could neither blush nor tremble. 4. He did it at one blow, gave
the fatal push with a good-will, as we say, so that he needed not
strike him again; with such a strong and steady hand he gave this
one stroke, that it was fatal. 5. He did it in contempt and
defiance of David, and the commission he had given to Amasa;
for that commission was the only ground of his quarrel with him,
so that David was struck at through the side of Amasa; and was,
in effect, told to his face, that Joab would be general, in spite of
him. 6. He did it very unseasonably, when they were going against
a common enemy, and were concerned to be unanimous. This
ill-timed quarrel might have scattered their forces, or engaged
them one against another, and so have made them all an easy prey
to Sheba. So contentedly could Joab sacrifice the interest both
of king and kingdom to his personal revenge.
IV. Joab immediately resumes his general's place, and takes
care to lead the army on in pursuit of Sheba, that, if possible, he
might prevent any prejudice to the common cause by what he had
done. 1. He leaves one of his men to make
to
forces that were coming up, that they were still engaged in David's
cause, but under Joab's command, v.11. He knew what an
interest he had in the soldiery, and how many favoured him, rather
than Amasa, that had been a traitor, was now a turn-coat, and
had never been successful; on this he boldly relied, and called
them all to follow him. What man of Judah would not be for his
old king, and his old general? But one would wonder with what
face a murderer could pursue a traitor; and how, under such a
heavy load of guilt, he had courage to enter upon danger; his
conscience was seared with a hot iron. 2. Care is taken to remove
the dead body out of the way, because at that they made a stand,
(as ch.2.23.) and to cover it with a cloth, v. 12, 13. Wicked
men think themselves safe in their wickedness, if they can but
conceal it from the eye of the world: if it be hidden, it is with
them as if it never were done. But the covering of blood with a
cloth cannot stop its cry in God's ear for vengeance, or make it
the less loud. However, since this was no time to arraign Joab for
what he had done, and the common safety called for expedition,
it was prudent to remove that which retarded the march of the
army; and then they all went on after Joab, while David, who,
no doubt, had notice soon brought him of this tragedy, could not
but reflect upon it with regret, that he had not formerly done
justice upon Joab for the death of Abner, and that he now had
exposed Amasa by preferring him. And, perhaps, his conscience
reminded him of his employing Joab in the murder of Uriah,
which had helped to harden him in cruelty.
14. And he went through all the tribes of Israel
auto Abel, and to Beth-maachah, and all the
Berites: and they were gathered together, and
went also after him. 15. And they came and
besieged him in Abel of Beth-maachah, and they
cast up a bank against the city, and it stood in the
We have here the conclusion of Sheba's attempt.
I. The rebel, when he had rambled over all the tribes of Israel,
and found them not so willing, upon second thoughts to follow
him, as they had been, upon a sudden provocation, to desert
David, (having only picked up a few like himself, that sided with
him,) entered Abel Beth-maachah, a strong city in the north, in
the lot of Naphtali, where we find it placed, 2 Kings, 15, 29. Here
he took shelter, whether by force or with consent does not
appear, but his adherents were mostly Berites of Beeroth in
Benjamin, v. 14. One bad man will find and make more.
11. Joab drew up all his force against the city, besieged it,
battered the wall, and made ready for a general storm, v. 15.
Justly is that place attacked with all this fury, which dares har-
bour a traitor; nor will that heart fare better which indulges
those rebellious lusts that will not have Christ to reign over them.
0
III. A discreet good woman of the City of Abel, none
matter, by her prudent management, to a good issue, so as to
satisfy Joab, and yet save the city. Here is,
be
1. Her treaty with Joab, and her capitulation with him, by
which he is engaged to raise the siege, upon condition that Sheba
the elders or magistrates, offered to treat with Joab, no, not when
delivered up. It none of all the men of Abel, brings this
seems,
they were reduced to the last extremity; either they were stupid,
and unconcerned for the public safety, or they stood in awe of
Sheba, or they despaired of gaining any good terms with Joab, or
they had not wit enough to manage the treaty. But this one
of sexes; though the man be the head, it does not therefore follow
woman with her wisdom saved the city Souls know no difference
that he has the monopoly of the brains, and therefore he ought not,
by any salique law, to have the monopoly of the crown; many
* An Ancient law of France, which debarred females from succeeding to the throne.--ED,
Before Christ 1021.
A Famine in Israel.
II SAMUEL, XX, XXI.
masculine heart, and more than masculine, has been
ound in a female breast; nor is the treasure of wisdom the less
aluable for being lodged in the weaker vessel,
In the treaty between this nameless heroine and Joab,
1.) She gains his audience and attention, v. 16, 17. We may
uppose it was the first time he had ever treated with a woman in
martial affairs.
V
(2.) She reasons with him on behalf of her city, and very in-
geniously. [1.] That it was a city famous for wisdom, v. 18. as
we translate it; she pleads that this city had been long in such
reputation for prudent knowing men, that it was the common
referee of the country, and all agreed to abide by the award of
its elders. Their sentence was an oracle; let them be consulted
and the matter is ended, all sides will acquiesce. Now, shall such a
city as this be laid in ashes, and never treated with? [2.] That the
inhabitants were generally peaceable and faithful in Israel, v. 19.
She could speak, not for herself only, but for all those whose
cause she pleaded, that they were not of turbulent and seditious
spirits, but of known fidelity to their prince, and peaceable-
ness with their fellow-subjects; neither seditious, nor litigious.
[3.] That it was a mother in Israel, a guide and nurse to the towns
and country about; and that it was a part of the inheritance of the
Lord, a city of Israelites, not of heathen; and the destruction of
it would lessen and weaken that nation which God had chosen for
his heritage. [4.] That they expected him to offer them peace,
before he made an attack upon them, according to that known
law of war, Deut. 20.10. So the margin reads, v. 18. They plainly
spake in the beginning, (of the siege,) saying, Surely they will ask
of Abel; that is, "The besiegers will demand the traitor, and will
ask us to surrender him; and, if they do, we will soon come to an
agreement, and so end the matter." Thus she tacitly upbraids Joab
for not offering them peace, but hopes it is not too late to beg it.
(3.) Joab and Abel's advocate soon agree, that Sheba's head shall
be the ransom of the city. Joab, though, in a personal quarrel,
he had lately swallowed up and destroyed Amasa, yet, when he
acts as a general, will by no means bear the imputation, "Fur be
it from me that I should delight to swallow up or destroy, or
design it, but when it is necessary for the public safety, v. 20.
The matter is not so, our quarrel is not with your city, we would
hazard our lives for its protection; our quarrel is only with the
traitor that is harboured among you; deliver him up, and we have
done." A great deal of mischief would be prevented, if contending
parties would but understand one another. The obsti-
nately holds out, believing Joab aims at its ruin; Joab furiously
attacks it, believing the citizens all confederates with Sheba;
whereas both were mistaken; let both sides be undeceived, and
the matter is soon accommodated. The single condition of peace,
is, the surrender of the traitor; it is so in God's dealing with the
soul, when it is besieged by conviction and distress; sin is the
traitor; the beloved lust is the rebel: part with that, cast away
the transgressions, and all shall be well. No peace on any other
terms. Our wise woman immediately agrees to the proposal:
Behold, his head shall be thrown to thee presently.
2. Her treaty with the citizens. She went to them in her
wisdom, (and perhaps she had as much need of it in dealing with
them, as in dealing with Joab,) and persuaded them to cut off
Sheba's head, probably, by some public order of their government,
and it was thrown over the wall to Joab. He knew the traitor's
face, and therefore looked no further, intending not that any of
his adherents should suffer. The public safety was secured, and he
felt no wish to gratify the public revenge. Joab, hereupon, raised
the siege, and marched back to Jerusalem, with the trophies
rather of peace than victory.
and Zadok and Abiathar were the priests: 26. And
Ira also the Jairite was a chief ruler about David.
23. Now Joab was over all the host of Israel:
and Benaiah the son of Jehoiada was over the Che-
rethites and over the Pelethites: 24. And Adoram
was over the tribute: and Jehoshaphat the son of
ilud was recorder: 25. And Sheva was scribe:
Here is an account of the state of David's court, after his
restoration. Joab was continued general, being too great to be
displaced; Benaiah, as before, captain of the guards. Here is one
new office erected which we had not, ch. 8. 16. that of treasurer,
or one over the tribute, for it was not till toward the latter end of
his time, that he began to raise taxes. Adoram was long in this
office, but it cost him his life at last, 1 Kings, 12. 18.
CHAP. XXI.
The date of the events of this chapter is uncertain. I incline to think that they
happened as they are here placed, after Absalom's and Sheba's rebellion, and
toward the latter end of David's reign. That the battles witn the Philistines,
mentioned here, were long after the Philistines were subdued, appears by com-
paring 1 Chron. 18. 1. with ch. 20. 4. The numbering of the people was just
before the fixing of the place of the temple, as appears, 1 Chron. 22. 1. and
that was toward the close of David's life; and, it should seem, the people were
numbered just before the three years' famine for the Gibeonites, for that which
is threatened as three years' famine, 1 Chron. 21. 12. is called seven years,
2 Sam. 24. 12, 13. Three more, with the year current, added to those three.
We have here, I. The Gibeonites avenged, 1. By a famine in the land, v. 1.
2. By the putting of seven of Saul's posterity to death, v. 2..9. care, however,
taken of their dead bodies, and of the bones of Saul, v. 10..14. II. The giants
of the Philistines slain in several battles, v. 15..22
I
1.HEN there was a famine in the days of
David three years, year after year; and
David inquired of the LORD.
David inquired of the LORD. And the LORD
answered, It is for Saul, and for his bloody house,
because he slew the Gibeonites. 2. And the king
called the Gibeonites, and said unto them; (now the
Gibeonites were not of the children of Israel, but
of the remnant of the Amorites; and the children
of Israel had sworn unto them: and Saul sought
to slay them in his zeal to the children of Israel
and Judah.) 3. Wherefore David said unto the
Gibeonites, What shall I do for you? And where-
with shall I make the atonement, that ye may bless
the inheritance of the LORD? 4. And the Gibeonites
said unto him, We will have no silver nor gold of
Saul, nor of his house; neither for us shalt thou
kill any man in Israel. And he said, What ye shall
5. And they answered
say, that will I do for you.
the king, The man that consumed us, and that
devised against us that we should be destroyed
from remaining in any of the coasts of Israel; 6. Let
seven men of his sons be delivered unto us, and we
will hang them up unto the LORD in Gebeah of
Saul, whom the LORD did choose. And the king
said, I will give them. 7. But the king spared
Mephibosheth, the son of Jonathan the son of Saul,
because of the LORD's oath that was between them,
between David and Jonathan the son of Saul.
8. But the king took the two sons of Rizpah the
daughter of Aiah, whom she bare unto Saul,
Armoni and Mephibosheth; and the five sons of
Michal the daughter of Saul, whom she brought up
for Adriel the son of Barzillai the Meholathite:
9. And he delivered them into the hands of the
Gibeonites, and they hanged them in the hill before
·
忄
​Before Christ 1021.
The Gibeonites avengea.
II SAMUEL, XXI.
the LORD: and they fell all seven together, and
were put to death in the days of harvest, in the
first days, in the beginning of barley harvest.
Gibeonites themselves, to prescribe what satisfaction should be
given them for the wrong that had been done them, v.3. They
had many years remained silent, had not appealed to David, nor
given the kingdom any disturbance with their complaints or
demands; and now, at length, God speaks for them; I heard not,
for thou wilt hear, Ps. 38. 14, 15. and they are recompensed for
their patience with this honour, that they are made judges in their
own cause, and have a blank given them to write their demands on;
What ye shall say, that will I do, v. 4. that atonement may be
It
made, and that ye may bless the inheritance of the Lord, v. 3.
is sad for any family or nation to have the prayers of oppressed
innocency against them, and therefore the expense of a just resti-
tution is well-bestowed for the retrieving of the blessing of those
My servant Job, whom
that were ready to perish, Job, 29. 13.
you have wronged, shall pray for you," says God, "and then I
will be reconciled to you, and not till then." (Those understand not
themselves, that value not the prayers of the poor and despised
2. They desired that seven of Saul's posterity might be put to
death, and David granted them their demand.
..
(1.) They required no silver, nor gold, v. 4. Note, Money is no
It is the ancient
satisfaction for blood; see Numb. 35.31..33.
law, blood calls for blood, Gen.9.6. and those over-value money,
and under-value life, that sell the blood of their relations for
corruptible things, such as silver and gold. The Gibeonites had
now a fair opportunity to get a discharge from their servitude, in
compensation for the wrong done them, according to the equity of
that law, Exod. 21.26. If a man strike out a servant's eye, he shall
let him go free for his eye's sake. But they did not insist on this;
though the covenant was broken on the other side, it should not
be broken on their's. They were Nethinim, given to God and
his people Israel, and they would not seem weary of the service.
(2.) They required no lives but of Saul's family; he had done.
We
them the wrong, and therefore his children must pay for it.
sue the heirs for the parent's debts; men may not extend that so
The children, in an ordinary course of
far as life, Deut. 24. 16.
law, shall never be put to death for the parents, but this case of the
Gibeonites was altogether extraordinary. God had made himself
an immediate party to the cause, and, no doubt, put it into the
heart of the Gibeonites to make this demand, for he owned what
was done, v. 14. and his judgments are not subject to the rules
Let parents take
which men's judgments must be subject to.
heed of sin, especially the sin of cruelty and oppression, for their
poor children's sake, who may be smarting for it by the just hand
of God, when they are in their graves. Guilt and a curse are a
pad entail upon a family. It should seem, Saul's posterity trod
in his steps, for it is called a bloody house; it was the spirit of
the family, and therefore they are justly reckoned with for his
sin, as well as for their own.
(3.) They would not impose it upon David to do this execution,
Thou shalt not for us kill any man, v.4. but we will do it our-
selves, we will hang them up unto the Lord, v. 6. that if there
were any hardship in it, they might bear the blame, and not
By our old law, if a murderer had
David or his house.
judgment given against him upon an appeal, the relations that
appealed, had the executing of him.
(4.) They did not require this out of malice against Saul or his
family, (had they been revengeful, they would have moved it
themselves long before,) but out of love to the people of Israel.
"We will
whom they saw plagued for the injury done to them.
hang them up unto the Lord, v. 6. to satisfy his justice, not to
gratify any revenge of our own; for the good of the public, not
for our own reputation."
Here,
I. We are told of the injury which Saul had, long before this,
done to the Gibeonites, which we had no account of in the history
of his reign, nor should have heard of here, but that it came now
to be reckoned for. The Gibeonites were of the remnant of the
Amorites, v. 2. who by a wile had made peace with Israel, and
had the public faith pledged to them by Joshua for their safety.
We had the story, Josh. 9. where it was agreed, v. 23. that they
should be secured, but deprived of their lands and liberties, that
they and their's should be tenants in villanage to Israel. It does
not appear that they had broken their part of the covenant, either
by denying their service, or attempting to recover their lands or
liberties; nor was it pretended; but Saul, under colour of zeal
for the honour of Israel, that it might not be said that they had any
of the natives among them, aimed to root them out, and, in order
to that, slew many of them. Thus he would seem wiser than his
predecessors the judges, and more zealous for the public interest; ||
and perhaps he designed it for an instance of his royal prerogative,
and the power which as king he assumed to rescind the former acts
of government, and to disannul the most solemn leagues. It may
be, he designed, by this severity toward the Gibeonites, to atone
for his clemency toward the Amalekites. Some conjecture that he
sought to cut off the Gibeonites at the same time when he put
away the witches, 1 Sam. 28. 3. or, perhaps, many of them were
remarkably pious, and he sought to destroy them when he slew the
priests their masters. That which made this an exceeding sinful
sin, was, that he not only shed innocent blood, but therein violated
the solemn oath by which the nation was bound to protect them.
See what brought ruin on Saul's house; it was a bloody house.
II. We find the nation of Israel chastised with a sore famine,
long after, for this sin of Saul. Observe, 1. Even in the land of ||
Israel, that fruitful land, and in the reign of David, that glorious
reign, there was a famine, not extreme, for then it would sooner
have been taken notice of, and inquiry made into the cause of it,
but great drought, and scarcity of provisions, the consequence of it,
for three years together. If corn miss one year, commonly the
next makes up the deficiency; but if it miss three years suc-
cessively, it will be a sore judgment; and the man of wisdom will
by it hear God's voice crying to the country, to repent of the abuse
of plenty. 2. David inquired of God concerning it. Though he
was himself a prophet, he must consult the oracle, and know
God's mind in his own appointed way. Note When we are under
God's judgments, we ought to inquire into the grounds of the
controversy Lord, shew me wherefore thou contendest with me.
It is strange that David did not sooner consult the oracle, not till
the third year; but, perhaps, till then, he apprehended it not to
be an extraordinary judgment for some particular sin. (Even good
men are often slack and remiss in doing their duty. We continue
in ignorance, and under mistake, because we delay to inquire.
3. God was ready in his answer, though David was slow in his
inquiries, It is for Saul. Note, God's judgments often look a
great way back, which obliges us to do so, when we are under his
rebukes. It is not for us to object against the people's smarting
for the sin of their king, perhaps they were aiding and abetting;
nor against this generation's suffering for the sin of the last, God
often visiteth the sins of the fathers upon the children, and his
judgments are a great deep: he gives not account of any of his
matters. Time does not wear out the guilt of sin; nor can we
build hopes of impunity upon the delay of judgments. There is
no statute of limitation to be pleaded against God's demands.
Nullum tempus occurrit Deo-God may punish when he pleases.
1. We have vengeance taken upon the house of Saul, for the
turning away of God's wrath from the land, which, at present,
tmarted for his sin.
1. David, it is probable by divine direction, referred it to the
40

(5.) The nomination of the persons they left to David; who took
care to secure Mephibosheth for Jonathan's sake, that while he
was avenging the breach of one oath, he might not himself break
another, v.7. but he delivered up two of Saul's sons whom he
had by a concubine, and five of his grandsons, whom his daughter
Merab bore to Adriel, 1 Sam. 18. 19. but his daughter Michal
brought up, v. 8. Now Saul's treachery was punished, in giving
Merab to Adriel, when he had promised her to David, with s
Before Christ 1020.
II SAMUEL, XXI.
The Death of Saul's Sons.
design to provoke him."It is a dangerous matter," says Bishop
Hall, upon this, "to offer injury to any of God's faithful ones:
if their meekness have easily remitted it, their God will not pass it
over without a severe retribution, though it may be long first.
(6.) The place, time, and manner, of their execution, all added
to the solemnity of their being sacrificed to divine justice. [1.]They
were hanged up as anathemas, under a peculiar mark of God's
displeasure, for the law had said, He that is hanged is accursed
of God, Deut. 21. 23. Gal. 3. 13. Christ, being made a curse for
us, and dying to satisfy for our sins, and to turn away the wrath
of God, became obedient to this ignominious death. [2.] They
were hanged up in Gibéah of Saul, v. 6. to shew that it was for
his sin that they died. They were hanged, as it were, before their
own door, to expiate the guilt of the house of Saul; and thus God
accomplished the ruin of that family, for the blood of the priests,
and their families, which, doubtless, now came in remembrance
before God, and inquisition was made for it, Ps. 9. 12. Yet the
blood of the Gibeonites only is mentioned; because that was shed in
violation of a sacred oath, which, though sworn long before, though
obtained by a wile, and the promise made to Canaanites, yet is thus
severely reckoned for. The despising of the oath, and breaking of
the covenant, will be recompensed on the head of those who thus
profane God's sacred name, Ezek. 17. 18, 19. And thus God
would shew, that with him rich and poor meet together. Even
roval blood must go to atone for the blood of Gibeonites, who
were but the vassals of the congregation. [3.] They were put to
death in the days of harvest, v.9. at the beginning of harvest,
v. 10. to shew that they were thus sacrificed for the turning away
of that wrath of God which had withheld from them their harvest
mercies for some years past, and to obtain his favour in the present
harvest. Thus there is no way of appeasing God's anger, but by
mortifying and crucifying our lusts and corruptions. In vain do
we expect mercy from God, unless we do justice upon our sins.
Those executions must not be complained of as cruel which are
become necessary in the public welfare. Better that seven of
Saul's bloody house be hanged, than that all Israel be famished.
10. And Rizpah the daughter of Aiah took sack-
cloth, and spread it for her upon the rock, from
the beginning of harvest until water dropped upon
them out of heaven, and suffered neither the birds
of the air to rest on them by day, nor the beasts
of the field by night. 11. And it was told David
what Rizpah the daughter of Aiah, the concubine
of Saul, had done. 12. And David went and took
the bones of Saul and the bones of Jonathan
his son from the men of Jabesh-gilead, which
had stolen them from the street of Beth-shan,
where the Philistines had hanged them, when the
Philistines had slain Saul in Gilboa: 13. And he
brought up from thence the bones of Saul and the
bones of Jonathan his son; and they gathered the
bones of them that were hanged. 14. And the
bones of Saul and Jonathan his son buried they in
the country of Benjamin in Zelah, in the sepulchre
of Kish his father: and they performed all that
the king commanded. And after that God was
entreated for the land.
air. They died as anathemas, and by this ignominious usage they
were represented as execrable, because iniquity was laid upon
them. When our blessed Saviour was made sin for us, he was
made a curse for us. But how shall we reconcile this with the
law, which expressly obliged to bury those that were hanged, the
same day? Deut. 21. 23, One of the Jewish Rabbins wished this
passage of story were expunged, that the name of God might be
sanctified, which, he thinks, is dishonoured by his acceptance of
that which was a violation of his law; but this was an extraordi-
nary case, and did not fall within that law; nay, the very reason
for that law is a reason for this exception. He that is thus left
hanged is accursed, therefore ordinary malefactors must not be
so abused; but therefore these must; because they were sacrificed.
not to the justice of the nation, but for the crime of the nation, na
less a crime than the violating of the public faith, and for the
deliverance of the nation from no less a judgment than a general
famine. Being thus made as the off-scouring of all things,
they were made a spectacle to the world, 1 Cor. 4. 9, 13.
appointing, or at least allowing, it.
||
God
II. Their dead bodies watched by Rizpah, the mother of two of
them, v. 10. It was a great affliction to her, now in her old age,
to see her two sons, who, we may suppose, had been a comfort to
her, and were likely to be the support of her declining years, cut
off in this dreadful manner. None know what sorrow they are
reserved for. She may not see the decently interred, but they
shall be decently attended. She attempts not to violate the sen-
tence past upon them, that they should hang there till God sent
rain; she neither steais nor forces away the dead bodies, though
the divine law might have been cited to bear her out; she patiently
submits, pitches a tent of sackcloth near the gibbets, where, with
her servants and friends, she protected the dead bodies from birds
and beasts of prey. Thus, 1. She indulges her grief, as mourners
are too apt to do, to no good purpose. When sorrow, in such
cases, is in danger of growing excessive, we should rather study
how to divert and pacify it, than how to humour and gratify it.
Why should we thus harden ourselves in sorrow? 2. She testified
her love. Thus she let the world know that her sons died, no!
for any sin of their own, not as stubborn and rebellious sons,
whose eye had despised to obey their mother; if that had been
the case, she would have suffered the ravens of the valley to pick
it out, and the young eagles to eat it, Prov. 30.17. But they
died for their father's sin, and therefore her mind could not be
alienated from them by their hard fate. Though they must die,
yet they shall die pitied and lamented.
III. The solemn interment of their dead bodies, with the bones
of Saul and Jonathan, in the burying-place of their family. David
was so far from being displeased at what Rizpah had done, that he
was himself stirred up by it to do honour to the house of Saul, and
to these branches of it among the rest; thus it appeared that it
was not out of any personal disgust to the family that he delivered
them up, and that he had not desired the woeful day, but that he
was obliged to do it for the public good. 1. He now bethought
himself of removing the bodies of Saul and Jonathan from the place
where the men of Jabesh-gilead had decently, but privately and
obscurely, interred them, under a tree, 1 Sam. 31. 12, 13. Though
the shield of Saul was vilely cast away, as if he had not been
anointed with oil,. yet let not royal dust be lost in the graves of the
common people. Humanity obliges us to respect human bodies,
especially of the great and good, in consideration both of what they
have been, and what they are to be. 2. With them he buried the
bodies of them that were hanged; for when God's anger was turned
away, they were no longer to be looked upon as a curse, v. 13, 14.
When water dropped upon them out of heaven, v. 10. that is, when
God sent rain to water the earth, (which, perhaps, was not many
days after they were hung up,) then they were taken down, for
then it appeared that God was entreated for the land. When
justice is done on earth, vengeance from heaven ceases. Through
Christ, who was hanged on a tree, and so made a curse for us, to
expiate our guilt, (though he was himself guiltless,) God is paci-
fied, and is entreated for us: and it is said, Acts, 13, 29. that when
Here we have,
I. Saul's sons not only hanged, but hanged in chains, their dead
bodies left hanging, and exposed, till the judgment ceased, which
their death was to turn away, by the sending of rain upon the
land. They died as sacrifices, and thus they were, in a manner,
offered up, not consumed all at once by fire, but gradually by the
1
Before Christ 1020.
The Giants subdued
II SAMUEL, XXI, XXII.
A
they had fulfilled all that was written of him, in token of that and
of God's acceptance of it, they took him down and laid him in a
sepulchre.
15. Moreover the Philistines had yet war again
with Israel; and David went down, and his ser-
vants with him, and fought against the Philistines:
and David waxed faint. 16. And Ishbi-benob,
which was of the sons of the giant, the weight of
whose spear weighed three hundred shekels of brass
in weight, he being girded with a new sword,
thought to have slain David 17. But Abishai
the son of Zeruiah succoured him, and smote the
Philistine, and killed him. Then the men of David
sware unto him, saying, Thou shalt go no more out
with us to battle, that thou quench not the light of
Israel 18. And it came to pass after this, that there
was again a battle with the Philistines at Gob;
then Sibbechai the Hushathite slew Saph, which
was of the sons of the giant. 19. And there was
again a battle in Gob with the Philistines, where
Eihanan the son of Jaare-oregim, a Beth-lehemite,
slew the brother of Goliath the Gittite, the staff of
whose spear was like a weaver's beam. 20. And
there was yet a battle in Gath, where was a man of
great stature, that had on every hand six fingers,
and on every foot six toes, four and twenty in
number; and he also was born to the giant.
21. And when he defied Israel, Jonathan the
son of Shimea the brother of David slew him.
22. These four were born to the giant in Gath,
and fell by the hand of David, and by the hand of
his servants.
relief, v. 17. Herein we must own Abishai's courage and fidelity
to his prince, to save whose life he bravely ventured his own; but
much more the good providence of God, which brought him in
to David's succour, in the minute of his extremity. Such a cause
and such a champion, though distressed, shall not be deserted.
When Abishai succoured him, gave him a cordial, it may be, to
relieve his fainting spirits, or appeared as his second, he (namely,
David, so I understand it,) smote the Philistine, and killed him,
for it is said, v. 22. David had himself a hand in slaying the giants.
David fainted, but he did not flee; though his strength failed him,
he bravely kept his ground, and then God sent him this help in
the time of need, which, though brought him by his junior and
inferior, he thankfully accepted, and, with a little recruiting, gained
strengthened by an angel. In spiritual conflicts, even strong saints
his point, and came off a conqueror. Christ, in his agonies, was
sometimes wax faint; then Satan attacks them furiously; but they
that stand their ground, and resist him, shall be relieved, and made
more than conquerors. 3. David's servants, hereupon, resolved
that he should never expose himself thus any more. They had
easily persuaded him not to fight against Absalom, ch. 18.3. but
against the Philistines he would go, till, having had this narrow
escape, it was resolved in council, and confirmed with an oath, that
the light of Israel (its guide and glory, so David was) should never
be put again into such hazard of being blown out.
lives as David's was, ought to be preserved with a double care,
both by themselves and others.
Such valuable
We have here the story of some conflicts with the Philistines,
which happened, as it should seem, in the latter end of David's
reign. Though he had so subdued them, that they could not
bring any great numbers into the field, yet, as long as they had
any giants among them to be their champions, they would never
be quiet, but took all occasions to disturb the peace of Israel, to
challenge them, or to make incursions upon them.
I. David himself was engaged with one of the giants: the
Philistines began the war yet again, v. 15. The enemies of God's
Israel are restless in their attempts against them. David, though
old, desired not a writ of ease from the public service, but he him-
self went down in person to fight against the Philistines. Senescit,
non segnescit-He grows old, but not indolent. A sign that he
fought, not for his own glory, (at this age he was loaded with that,
and needed no more,) but for the good of his kingdom. But in this
engagement, 1. We find him in distress and danger. He thought
he could bear the fatigues of war as well as he had done formerly;
his will was good, and he hoped he could do as at other times; but
he found himself deceived, age had cut his hair, and, after a little
toil, he waxed faint. His body could not keep pace with his mind.
The champion of the Philistines was soon aware of his advantage,
perceived that David's strength failed him, and, being himself
strong and well-armed, he thought to have slain David; but God
was not in his thoughts, and therefore in that very day they all
perished. The enemies of God's people are often very strong,
very subtle, and very sure of success, like Ishbi-benob, but there
* no strength, nor counsel, nor confidence, against the Lord.
2. Wonderfully rescued by Abishai, who came seasonably in to his
1.
II. The rest of the giants fell by the hand of David's servants.
Saph was slain by Sibbechai, one of David's worthies, v. 18.
slain by Elhanan, who is mentioned, ch. 23. 24. 3. Another, who
1 Chron. 11. 29. 2. Another, who was brother to Goliath, was
was of such an unusual bulk, that he had more fingers and toes
than other people, v. 20. and such an unparalleled insolence, that,
though he had seen the fall of other giants, yet he defied Ísrael,
named Jonadab, 2 Sam. 13.3. I should have taken it for the
was slain by Jonathan the son of Shimea. Shimea had one sou
same with this Jonathan; but that was noted for subtlety, this for
bravery. These giants, probably, were the remains of the sons of
Anak, who, though long feared, fell at last.
strength; David's servants were no larger or stronger than other
Now observe, (1.) It is folly for the strong man to glory in his
men; yet thus, by divine assistance, they mastered one giant after
another. God chooses by the weak things to confound the mighty.
(2.) It is common for those to go down slain to the pit, who have
been the terror of the mighty in the land of the living, Ezek. 32.27.
(3.) The most powerful enemies are often reserved for the last
conflict. David began his glory with the conquest of one giant,
and here concludes it with the conquest of four. Death is a
Christian's last enemy, and a son of Anak: but, through Him that
triumphed for us, we hope even over that enemy to be more than
conquerors at last.
CHAP. XXII.
This chapter is a psalm, a psalm of praise; we find it afterward inserted among
David's psalms, Ps. 18. with some little variation.
We have it here, as it
was first composed for his own closet, and his own harp; but there we have it,
as it was afterward delivered to the chief musician for the service of the
church; a second edition, with some amendments: for though it was calculated
primarily for David's case, yet it might indifferently serve the devotion of
others, in giving thanks for their deliverances; or, it was intended that his
people should thus join with him in his thanksgivings, because, being a public
person, his deliverances were to be accounted public blessings, and called for
public acknowledgments. The inspired historian, having largely related
David's deliverances in this and the foregoing book, and ore particularly in the
close of the foregoing chapter, thought fit to record this sacred poem as a
memorial of all that had been before related. Some think that David penned
this psalm when he was old, upon a general review of the mercies of his life,
and the many wonderful preservations God had blessed him with, from first to
last. We should, in our praises, look as far back as we can, and not suffer
time to wear out the sense of God's favours. Others think that he penned it
when he was young, upon occasion of some of his first deliverances, and kept
it by him for his use afterward, and that, upon every new deliverance, his
practice was to sing this song. But the book of Psalms shews that he varied,
«s. there was occasion, and confined not himself to one form. Here is, I. Thi
Before Christ 1020.
David's Song of Praise.
II SAMUEL. XXII.
title of the psalm, v.1. II. The psalm itself; in which, with a very warm
devation, and very great fluency and copiousness of expression, 1. He gives
glory to God. 2. He takes comfort in him; and he finds matter for both,
(1.) In the experiences he had of God's former favours. (2.) In the ex-
pectations he had of his further favours. These are intermixed throughout
the whole psalm.
1.
ND David spake unto the LORD the words
of this song, in the day that the LORD had
delivered him out of the hand of all his enemies,
and out of the hand of Saul:
Observe here, 1. That it has often been the lot of God's people
to have many enemies, and to be in imminent danger of falling
into their hands. David was a man after God's heart, but not
after men's heart; many were those that hated him, and sought his
ruin; Saul is particularly named, either, (1.) As distinguished
from his enemies of the heathen nations; Saul hated David, but
David did not hate Saul, and therefore would not reckon him
among his enemies; or, rather, (2.) As the chief of his enemies,
that was more malicious and than any of them.
those whom God loves, marvel if the world hate them..
2. They that trust God in the way of duty shall find him a
present help to them in their greatest dangers. David did so, God
delivered him out of the hand of Saul, he takes special notice of
that; remarkable preservations should be mentioned in our praises
with a particular emphasis. He delivered him also out of the hand
of all his enemies, one after another; sometimes in one way, some-
times in another and David, from his own experience, has
assured us, that though many are the troubles of the righteous, yet
the Lord delivers them out of them all, Ps. 34. 19. We shall never
be delivered from all our enemies till we get to heaven; and to that
heavenly kingdom God will preserve all bis, 2 Tim. 4. 18.
3. Those that have received many signal mercies from God
ought to give him the glory of them. Every new mercy in our
hand should put a new song into our mouth, even praises to our
God. Where there is a grateful heart, out of the abundance of
that the mouth will speak; David spake, not to himself, only for
his own pleasure, or to those about him, only for their instruction,
but to the Lord, for his honour, the words of this song. Then we
sing with grace, when we sing to the Lord. In distress he cried
with his voice, Ps. 142. 1. therefore with his voice he gave thanks:
that is the sweetest music.
4. We ought to be speedy in our thankful returns to God: in
the day that God delivered him, he sang this song. While the
mercy
is fresh, and we are most affected with it, let the thank-
offering be brought, to be kindled with the fire of that affection.
2. And he said, The LORD is my rock, and my
fortress, and my deliverer; 3. The God of my
rock; in him will I trust: he is my shield, and the
hon of my salvation, my high tower, and my
refuge, my Saviour; thou savest me from violence.
4. I will call on the LORD, who is worthy to be
praised: so shall I be saved from mine enemies.
5. When the waves of death compassed me, the
floods of ungodly men made me afraid; 6. The
sorrows of hell compassed me about; the snares of
death prevented me; 7. In my distress I called
upon the LORD, and cried to my God: and he
did hear my voice out of his temple, and my cry
dia enter into his ears. 8. Then the earth shook
and trembled; the foundations of heaven moved
and shook, because he was wroth. 9. There went
up a smoke out of his nostrils, and fire out of
his month devoured: coals were kindled by it.
10. He bowed the heavens also, and came down;
and darkness was under his feet. 11. And he rode
upon a cherub, and did fly: and he was seen upon
the wings of the wind. 12. And he made darkuesa
pavilions round about him, dark waters, and thick
clouds of the skies. 13. Through the brightness
before him were coals of fire kindled. 14. The
LORD thundered from heaven, and the most High
uttered his voice. 15. And he sent out arrows, and
scattered them; lightning, and discomfited them.
16. And the channels of the sea appeared, the
foundations of the world were discovered, at the
rebuking of the LORD, at the blast of the breath of
his nostrils. 17. He sent from above, he took me;
he drew me out of many waters; 18. He delivered
me from my strong enemy, and from them that hated
me: for they were too strong for me.
19. They
prevented me in the day of my calamity: but the
LORD was my stay. 20. He brought me forth
also into a large place: he delivered me, because
he delighted in me. 21. The LORD rewarded me
according to my righteousness: according to the
cleanness of my hands hath he recompensed me.
22. For I have kept the ways of the LORD, and
have not wickedly departed from my God. 23. For
all his judgments were before me: and as for his
statutes, I did not depart from them. 24. I was
alsc upright before him, and have kept myself
25. Therefore the LORD
from mine iniquity.
hath recompensed me according to my righteous-
ness; according to my cleanness in his eye-sight.
26. With the merciful thou wilt shew thyself
merciful, and with the upright man thou wilt shew
thyself upright. 27. With the pure thou wilt shew
thyself pure; and with the froward thou wilt shew
thyself unsavoury.
28. And the afflicted people
thou wilt save: but thine eyes are upon the haughty,
that thou mayest bring them down. 29. For thou
art my lamp, O LORD: and the LORD will lighten
my darkness. 30. For by thee I have run through
a troop: by my God have I leaped over a wall.
31. As for God, his way is perfect; the word of
the LORD is tried: he is a buckler to all ther that
trust in him. 32. For who is God, save the I. CRD?
and who is a rock, save our God? 33. God is my
strength and power: and he maketh my way perfect.
34. He maketh my feet like hinds' feet: and setteth
me upon my high places. 35. He teacheth my
hands to war; so that a bow of steel is broken by
mine arms. 36. Thou hast also given me the
shield of thy salvation: and thy gentleness hath
made me great. 37. Thou hast enlarged my steps
under me; so that my feet did not slip. 38. I have
pursued mine enemies, and destroyed them; and
turned not again until I had consumed them.
}
Sala
4
▸
Before Christ 1020.
II SAMUEL, XXII.
David's Thanksgiving.
wounded by which I am strongly protected, and my enemies strongly
pushed." Christ is spoken of as the Horn of salvation in the house
of David, Luke, 1. 69. "Am I burthened, and ready to sink? The
Lord is my Stay, v. 19. by whom I am supported. Am I in the
dark, benighted, at a loss? Thou art my Lamp, O Lord, to shew
me my way, and wilt lighten my darkness, v. 29. If we sincerely
take the Lord for our God, all this, and much more, he will be to
us, all we need and can desire.
39. And I have consumed them, and
them, that they could not arise: yea, they are
fallen under my feet. 40. For thou hast girded
me with strength to battle: them that rose up
against me hast thou subdued under me. 41. Thou
hast also given me the necks of mine enemies, that
I might destroy them that hate me.
42. They
looked, but there was none to save; even unto the
LORD, but he answered them not. 43. Then did
I beat them as small as the dust of the earth, I did
stamp them as the mire of the street, and did
spread them abroad. 44. Thou also hast delivered
me from the strivings of my people, thou hast
kept me to be head of the heathen: a people which
I knew not shall serve me. 45. Strangers shall
submit themselves unto me: as soon as they hear,
they shall be obedient unto me. 46. Strangers
shall fade away, and they shall be afraid out of
their close places. 47. The LORD liveth; and
47. The LORD liveth; and
blessed be my rock; and exalted be the God of the
rock of my salvation. 48. It is God that avengeth
me, and that bringeth down the people under me,
49. And that bringeth me forth from mine enemies:
thou also hast lifted me up on high above them
that rose up against me: thou hast delivered me
from the violent man. 50. Therefore I will give
thanks unto thee, O LORD, among the heathen,
and I will sing praises unto thy name. 51. He is
the tower of salvation for his king: and sheweth
mercy to his anointed, unto David, and to his seed
for evermore.
III. What improvement he makes of his interest in God. If he
be mine, 1. In him will I trust, v. 3. that is, "I will resign myself
to him, and then depend upon his power, and wisdom, and good-
2. On him I will call, v. 4. for he is
ness, to conduct me well.
worthy to be praised. What we have found in God, that is
worthy to be praised, should engage us to pray to him, and
thereby we do, in effect, praise him, and give glory to him.
3. To him will I give thanks, v. 50. and that publicly; when he
was among the heatlien, he would neither be afraid nor ashamed
to own his obligations to the God of Israel.
IV. The full and large account he keeps for himself, and gives
to others, of the great and kind things God had done for him.
This takes up most of the song. He gives God the glory both of
his deliverances, and of his successes; shewing both the perils he
was delivered from, and the power he was advanced to.
1. He magnifies the great salvations God had wrought for him.
God sometimes brings his people into very great difficulties and
dangers, that he may have the honour of saving them, and they the
from violence, v.3. from mine enemies, v. 5. from my strong enemy,
comfort of being saved by him. He owns, Thou hast saved me
meaning Saul, who, if God had not succoured him, would have
been too hard for him, v. 18. Thou hast given me the shield of
thy salvation, v. 36. To magnify the salvation, he observes,
(1.) That the danger was very great and threatening, out of
hated him, v. 41. a violent man, v. 49. namely, Saul, who was
which he was delivered. Men rose up against him, v. 40, 49. that
malicious in his designs against him, and vigorous in his pursuits.
This is expressed figuratively, v. 5, 6. He was surrounded with
death on every side, threatened to be overwhelmed, and saw no
way of escape. So violently did the waves of death beat upon him,
so strongly did the cords and snares of death hold him, that he
could not help himself, any more than a man in the grave can.
The floods of Belial, the wicked one, and his wicked instruments,
made him afraid; he trembled to see not only earth, but death
and hell, in arms against him.
(2.) That his deliverance was an answer to prayer, v.7.
He
has here left us a good example, when we are in distress, to cry
unto God with importunity, as children, in a fright, cry to their
parents; and great encouragement to do so, in that he found God
ready to answer prayer out of his temple in heaven, where he is
continually served and adored.
(3.) That God appeared in a singular and extraordinary man-
ner for him, and against his enemies: the expressions are bor-
II. How he triumphs in the interest he had in this God, and his rowed from the descent of the divine majesty upon mount Sinai,
relation to him, which he lays down as the foundation of all the || v.8, 9, &c. We do not find, that, in any of David's battles, God
benefits he had received from him. He is my God; as such he fought for him either with thunder, as in Samuel's time, or with
cries to him, v.7. and cleaves to him, v. 22. and if my God, then hail, as in Joshua's time, or with the stars in their courses, as in
my Rock, v.2. that is, my Strength and my Power, v. 33. the Deborah's time: but those lofty metaphors are used, [1.] To set·
Rock under which I take shelter, and who is to me as the shadow forth the glory of God, which was manifested in his deliverance;
of a great rock in a weary land; the Rock on which I build my his wisdom and power, his goodness and faithfulness, his justice
hope, v.3. Whatever is my strength and support, it is the God of and holiness, and his sovereign dominion over all the creatures and
my rock that makes it so; nay, he is the God of the rock of my all the counsels of men, which appeared in favour of David, were
salvation, v.47. my saving strength is in him and from him. as clear and bright a discovery of God's glory, to an eye of faith, as
David often hides himself in a rock, 1 Sam. 24.2. but God was those would have been to an eye of sense. [2.] To set forth God's
bis chief Hiding-place. "He is my Fortress, in whom I am safe, displeasure against his enemies; God so espoused his cause, that
and think myself so, my high Tower, or strong-hold, in which I he shewed himself an Enemy to all his enemies; nis anger is set
am out of the reach of real evils, the Tower of salvation, v. 51. || forth by a smoke out of his nostrils, and fire out of his mouth, v.9.
which can neither be scaled, nor battered, nor undermined; sal- || coals kindled, v. 13. arrows, v. 15. Who knows the power and
vation itself saves me. Am I in distress? He is my Deliverer: terror of his wrath? [3.] To set forth the vast confusion which
Struck at, shot at? He is my Shield: Pursued? He is my Refuge: his enemies were put into, and the consternation that seized them;
Oppressed? He is my Saviour, that rescues me out of the hand as if the earth had trembled, and the foundations of the world
of those that seek my ruin. Nay, he is the horn of my salvation, || had been discovered, v. 8, 16. Who can stand before God, when
+
Let us observe, in this song of praise,
I. How David adores God, and gives him the glory of his infi-
nite perfections. There is none like him, nor any to be compared
with him, v. 32. Who is God, save the Lord? All others that are
adored as deities, are counterfeits and pretenders. None are to be
relied on besides. Who is a rock, save our God? They are dead,
but the Lord liveth, v. 47. They disappoint their worshippers,
when they most need them. But as for God, his way is perfect,
r. 31. Men begin in kindness, but end not; promise, but perform
not; but God will finish his work, and his word is tried, and what
We may trust.
4
Before Christ 1020.
II SAMUEL, XXII
David's Thanksgiving.
kept in the way of his duty: and that in the whole course of his
conversation he had, for the main, made religion his business, sa
that he could take God's favours to him as the rewards of his
righteousness, not of debt, but of grace; God had recompensed
him, though not for his righteousness, as if that had merited any
thing at the hand of God, yet according to his righteousness, which
he was well-pleased with, and had an eve to.
||
His conscience witnessed for him, 1. That he had made the word
of God his rule, and had kept to it, v. 23. Wherever he was,
God's judgments were before him as his guide; whithersoever he
went, he took his religion along with him; and though he was
forced to depart from his country, and sent, as it were, to serve
other gods, yet, as for God's statutes, he did not depart from them,
but kept the way of the Lord, and walked in it. 2. That he had
2. He magnifies the great successes God had crowned him carefully avoided the by-paths of sin.
He had not wickedly
with; he had not only preserved, but prospered him. He was blest, departed from his God; he could not say but that he had taken
(1.) With liberty and enlargement. He was brought into a large some false steps, but he had not deserted God, or forsaken his way.
place, v. 20. where he had room to thrive; and his steps were Sins of infirmity he could not acquit himself from, but the grace
enlarged under him, so that he had room to stir, v. 37. no longer of God had kept him from presumptuous sins. Though he had
straitened and confined. (2.) With military skill, and strength, sometimes weakly departed from his duty, he had never wickedly
and swiftness: though he was bred up to the crook, he was well-departed from his God. By this it appeared that he was upright
instructed in the arts of war, and qualified for the toils and perils of || before God, or to God, in his sight, and with an eye to him-that
it. God having called him to fight his battles,qualified him for the he kept himself from his own iniquity: not only from that par-
service, made him very ingenious: he teacheth my hands to war, ticular sin of killing Saul, when it was in the power of his hand
v.35. and this ingenuity was as good as strength, for it follows, to do it, but, in general, he was afraid of sin, and watchful against
so that a bow of steel is broken by my arms, not so much by main it, and made conscience of what he said and did. The matter of
force as by dexterity. He was also very vigorous and valiant: Uriah is an exception, 1 Kings, 15.5. like that in Hezekiah's
Thou hast girded me with strength to battle, v.40. He gives character, 2 Chron. 32. 31. Note, A careful abstaining from our
God the glory of all his courage and ability for service. He was own iniquity, is one of the best evidences of our own integrity;
very expeditious too. He maketh my feet swift like hinds' feet, and the testimony of our conscience for us, that we have done so,
v. 34. which is of great advantage, both in charging and retreating. will be such a rejoicing as will not only lessen the griefs of an
(3.) With victory over his enemies, not only Saul and Absalom, afflicted state, but increase the comforts of an advanced state.
but the Philistines, Moabites, Ammonites, Syrians, and other David reflected with more comfort upon his victories over his own
neighbouring nations, whom he subdued, and made tributaries to iniquity, than upon his conquest of Goliath and all the hosts of the
Israel. His wonderful victories are here described, v.38..43. uncircumcised Philistines; and the witness of his own heart to his
They were speedy victories; I turned not again till I had consumed uprightness was sweeter, though more silent music, than their's
them, v.38. and complete victories; the enemies of Israel were that sang, David has slain his ten thousands. If a great man be a
wounded, destroyed, consumed, fell under his feet, trampled upon, good man, his goodness will be much more his satisfaction than his
and disabled to rise, and their necks lay at his mercy. They cried greatness. Let favour be shewn to the upright, and his upright-
||
both to earth and heaven for help, but in vain, there was none to ness will sweeten it, will double it.
ave, none that durst appear for them; God answered them not,
for they were not on his side, nor did they cry unto him, till they
were brought to the last extremity; being thus abandoned, they
became an easy prey to David's righteous and victorious sword,
so that he beat them as small as the dust of the earth, which is
scattered by the wind, and trodden on by every foot. (4.) With
advancement to honour and power. To this he was anointed be-
fore his troubles began, and at length, post tot discrimina rerum
-after all his dangers and disasters, he gained his point. God
made his way perfect, v.33. gave him success in all his under-
takings, set him upon his high places, v. 34. denoting both safety
and dignity. God's gentleness, his grace, and tender mercy, made
him great, v. 36. gave him great wealth and great authority, and a
name like that of the great men of the earth. He was kept to be
the head of the heathen, v. 44. his signal preservations evinced that
he was designed and reserved for something great-to rule over
all Israel, notwithstanding the strivings of the people, and so that
they whom he had not known should serve him, many of the
nations that lay remote. Thus he was lifted up on high, as high
as the throne, above those that rose up against him, v.49.
||
V. The comfortable reflections he makes upon his own integrity,
which God, by those wonderful deliverances, had graciously owned,
and witnessed to, v.21..25. He means especially his integrity
with reference to Saul and Ish-bosheth, Absalom and Sheba, and
those who either opposed his coming to the crown, or endeavoured
to dethrone him; they falsely accused him, and misrepresented 2. For himself. He foresees that his conquests and kingdom
him, but he had the testimony of his conscience for him, that he should be yet further enlarged, v. 45, 46. Even the sons of the
was not an ambitious aspiring man, a false and bloody man, as stranger, that should hear the report of his victories, and the tokens
they called him; that he had never taken any indirect unlawful of God's presence with him, should be possessed with a fear of
courses to secure or raise himself, but in his whole conduct had || him, should be forced to submit to him, though feignedly, and
•
he is angry? [4.] To shew how ready God was to help him; he
rode upon a cherub, and did fly, v.11. God hastened to his
succour, and came in to him with seasonable relief. Though he
had seemed at a distance, yet he was a God hiding himself,
(Isa. 45:15.) for he made darkness his pavilion, v. 12. for the
ainazement of his enemies, and the protection of his own people.
(4.) That God manifested his particular favour and kindness to
him in these deliverances, v.20. He delivered me, because he
delighted in me. The deliverance came not from common provi-
dence, but covenant-love; he was herein treated as a favourite;
so he perceived by the communications of divine grace and comfort
to his soul, with these deliverances, and the communion he had
with God in them. Herein he was a type of Christ, whom God
upheld, because he delighted in him, Isa. 42. 1, 2.
||
1
VI. The comfortable prospects he has of God's further favour;
as he looks back, so he looks forward, with pleasure, and assures
himself of the kindness God had in store for al the saints, for
himself and his seed.
1. For all good people, v. 26. .28. As God had dealt with him
according to his uprightness, so he will with all others. He take
occasion here to lay down the established rules of God's proceed-
||ings with the children of men: (1.) That he will do good to those
that are upright in their hearts. As we are found toward God,.
he will be found toward us. [1.] God's mercy and grace will be
the joy of those that are merciful and gracious: even the merciful
need mercy, and they shall obtain it. [2.] God's uprightness, his
justice, and faithfulness, will be the joy of those that are upright,
just, and faithful, toward God and man. [3.] God's purity and ho-
liness will be the joy of those that are pure and holy, who therefore
give thanks at the remembrance of it. And if any of these good
people be afflicted people, he will save them, either out of their
afflictions, or by and after them. On the other hand, (2.) That
those who turn aside to crooked ways, he will lead forth with the
workers of iniquity, as he says in another psalm. With the froward
he will wrestle; and those with whom God wrestles are sure to be
foiled. Woe unto him that strives with his Maker! He will walk
contrary to those that walk contrary to him, and be displeased with
them. As for the haughty, his eyes are upon them, marking them
out, as it were, to be brought down: for he resists the proud.
Before Christ 1015.
David's last Words.
11 SAMUEL, XXII, XXIII.
should he obedient to him. The successes which he had had, he
looked upon as earnests of more, and means of more: who durst
oppose him, whom so many had been overcome by? Thus the
Son of David goes on, conquering and to conquer, Rev. 6. 2. His
gospel, which has been victorious, shall be so more and more.
||
2. For his seed. He sheweth mercy to his Messiah, v.51.
not only to David himself, but to that seed of his for evermore.
David was himself anointed of God, not an usurper, but duly called
to the government, and qualified for it, therefore he doubted not
but God would shew mercy to him: that mercy he had promised
not to take from him, nor from his posterity, ch. 7. 15, 16. on that
promise he depends, with an eye to Christ, who alone is his Seed
for evermore, whose throne and kingdom still continue, and will
to the end, whereas the seed and lineage of David are long since
extinct. See Ps. 89. 28, 29. Thus all his joys and all his hopes
Thus all his joys and all his hopes
terminate, as our's should, in the great Redeemer.
and here of David, designed, as those, for a legacy to them that
were left behind. We are here told,
the
I. Whose last will and testament this is. This is related, either,
as is usual, by the testator himself, or, rather, by the historian,
v. 1. He is described 1. By the meanness of his original: he
was the son of Jesse. It is good for those who are advanced to
be corner-stones and top-stones, to be reminded, and often to
remind themselves, of the rock out of which they were hewn. 2. The
height of his elevation: he was raised up on high, as one favoured
of God, and designed for something great; raised up as a prince,
to sit higher than his neighbours, and as a prophet, to see fur-
ther; for, (1.) He was the anointed of the God of Jacob, and so
was serviceable to the people of God in their civil interests,
protection of their country, and the administration of justice
among them.
among them. (2.) He was the sweet psalmist of Israel, and so
was serviceable to them in their religious exercises; he penned the
psalms, set the tunes, appointed both the singers and the instru-
ments of music, by which the devotions of good people were much
excited and enlarged. Note, Singing of psalms is a
ordinance, very agreeable to those that delight in praising God.
It is reckoned among the honours to which David was raised up,
that he was a psalmist in that, he was as truly great as in his
being the anointed of the God of Jacob.
.7.||being the anointed of the God of Jacob. Note It is true prefer-
ment to be serviceable to the church in acts of devotion, and
instrumental to promote the blessed work of prayer and praise
Was he a
Observe, Was David a prince? He was so for Jacob.
psalmist? He was so for Israel. Note, The dispensation of the
Spirit is given to every man to profit withal, and, therefore, as
II. What the purport of it is. It is
every man has received the gift, so let him minister the same.
communion with God. Observe,
sweet
an
account of his
1. What God said to him, both for his direction and for his
encouragement, as a king, and to be, in like manner, of use to his
successors. Pious persons take a pleasure in calling to mind what
they have heard from God, in recollecting his word, and revolving
it in their minds. Thus what God spake once, David heard
twice, yea, often.
al
See here, (1.) Who spake. The Spirit of the Lord; the feed
of Israel. and the Rock of Israel; which, some think, R
themtimation of the Trinity of persons in the Godhead; the Father,
the God of Israel, the Son, the Rock of Israel, and the yirit,
proceeding from the Father and the Son, who spake by the pre-
in his heart, but in iis tongue, for the benefit of others. David
phets, and particularly by David, and whose word "was not only
here avows his divine inspiration, that in his psalms, and in this
composition here, the Spirit of God spake by him. He, and
other holy men, spake and wrote as they were moved by the Holy
Ghost. This puts an honour upon the book of psalms, and
recommends them to our use in our devotions, that they are words
which the Holy Ghost teaches.
CHAP. XXIII.
The historian is now drawing towards a conclusion of David's reign, and there-
fore gives us an account here, I. Of some of his last words, which he spake
by inspiration, and which seem to have reference to his Seed, that was to be
for evermore, spoken of in the close of the foregoing chapter, v.1..7.||
11. Of the great men, especially the military men, that were employed under
him, the first three, v.8..17. two of the next three, v. 18..23. And then
the thirty, v. 24..39.
1.
NOW
OW these, be the last words of David.
David the son of Jesse said, and the man
who was raised up on high, the anointed of the
God of Jacob, and the sweet psalmist of Israel,
said, 2. The Spirit of the LORD spake by me, and
his word was in my tongue. 3. The God of Israel
said, the Rock of Israel spake to me, (He that
ruleth over men must be just, ruling in the fear of
God.) 4. And he shall be as the light of the morn-
ing, when the sun riseth, even a morning without
clouds; as the tender grass springing out of
earth by clear shining after rain. 5. Although my
house be not so with God; yet he hath made with
me an everlasting covenant, ordered in all things,
and sure for this is all my salvation, and all my
desire, although he make it not to grow. 6. But
the sons of Belial shall be all of them as thorns thrust
away, because they cannot be taken with hands:
7. But the man that shall touch them must be
fenced with iron, and the staff of a spear, and they
shall be utterly burned with fire in the same place.
||
We have here the last will and testament of king David, or a
codicib annexed to it, after he had settled the crown upon Solomon, ||
and bis treasures upon the temple which was to be built. The last
words of great and good men are thought worthy to be, in a spe-
cial manner, remarked and remembered; David would have those
taken notice of, and added, either to his psalms, (as they are here
to that in the foregoing chapter,) or to the chronicles of his reign.
These words especially, v.5. though recorded before, we may
suppose, he often repeated for his own consolation, even to his last
breath, and therefore they are called his last words. When we
find death approaching, we should endeavour both to honour God,
and to edify those about us, with our last words. Let those that
have had long experience of God's goodness, and the pleasantness
of wisdom, when they come to finish their course, leave a record
of that experience, and bear their testimony to the truth of the
promise. We have upon record the last words of Jacob and Moses,
(2.) was Here seems to be a distinction made
between
what the Spirit of God spake by David, which includes
all his psalms, and what the Rock of Israel spake to David, which
concerned himself and his family. Let ministers observe, that
those by whom God speaks to others are concerned to hear and
heed what he speaks to themselves. They, whose office it is ta
teach others their duty, must be sure to learn and do their own.
Now that which is here said, v. 3, 4. may be considered,
When a
[1.] With application to David, and his royal family. And so
here is, First, The duty of magistrates enjoined them.
king was spoken to from God, he was not to be complimented with
the height of his dignity, and the extent of his power, but to be
told his duty; he must be just, ruling in the fear of God; and so
must all inferior magistrates in their places. Let rulers remember
that they rule over men; not over beasts, whom they may enslave
and abuse at pleasure, but over reasonable creatures, and of the
same rank with themselves. They rule over men that have their
follies and infirmities, and therefore must be borne with.
They rule over men, but under God, and for him; and there
fore, 1. They must be jus', both to those over whom they rule, in
Before Christ 1015.
David's last Words.
II SAMUEL, XXIII.
allowing them their rights and properties; and between those over
whom they rule, using their power to right the injured against the
injurious; see Deut. 1. 16, 17. It is not enough that they do no
wrong, but they must not suffer wrong to be done. 2. They must
rule in the fear of God, that is, they must themselves be possessed
with a fear of God, by which they will be effectually restrained
from all acts of injustice and oppression: Nehemiah was so,
ch. 5.15. So did not I, because of the fear of God; and Joseph,
Gen. 42.18. They must also endeavour to promote the fear of
God, that is, the practice of religion, among those over whom
they rule. The magistrate is to be the keeper of both tables,
and to protect both godliness and honesty. Secondly, Prosperity
promised them, if they do this duty. He that rules in the fear of
God, shall be as the light of the morning, v. 4. Light is sweet and
pleasant, and he that does his duty shall have the comfort of it;
his rejoicing will be the testimony of his conscience. Light is
bright, and a good prince is illustrious; his justice and piety will
be his honour. Light is a blessing, nor are there greater and more
extensive blessings to the public, than princes that rule in the
fear of God. It is like the light of the morning, which is most
welcome after the darkness of the night, so was David's govern-
ment after Saul's, Ps. 75. 3. and which is increasing, shines more
and more to the perfect day; such is the growing lustre of a good
government. It is likewise compared to the tender grass, which
the earth produces for the service of man; it brings with it a
harvest of blessings. See Ps. 72.6,16. which were also some of
the last words of David, and seem to refer to these here.
house. This our Saviour comforted himself with, in his sufferings,
that the covenant with him stood firm, Isa. 53. 10..12.
2. What comfortable use he made of this which God spake to him,
and what were his devout meditations on it, by way of reply, v. 5.
It is not unlike his meditation, on occasion of such a message,
2 Sam. 7. 18, &c. What goes before, the Rock of Israel spake to
him; this the Spirit of God spake by him, and it is a most excellent
confession of his faith and hope in the everlasting covenant. Here is,
(1.) Trouble supposed. Although my house be not so with God,
and although he make it not to grow. David's family was not so
with God, as is described, v. 3, 4. and as he could wish; not so
good, not so happy; it had not been so while he lived, he foresaw
it would not be so when he was gone; that his house would be
neither so pious nor so prosperous as one might have expected the
offspring of such a father to be. [1.] Not so with God. Note,We
and our's are that really, which we are with God. This was it
that David's heart was upon concerning his children, that they
might be right with God, faithful to him, and zealous for him.
But the children of godly parents are often neither so holy, nor so
happy, as might be expected. We must be made to know, that
it is corruption, not grace, that runs in the blood; that the race is
not to the swift, but that God gives his Spirit as a free Agent.
[2,] Not made to grow, in number, in power; it is God that makes
families to grow, or not to grow, Ps. 107. 41. Good men have
often the melancholy prospect of a declining family. David's house
was typical of the church of Christ, which is his house, Heb. 3. 3.
Suppose this be not so with God as we could wish, suppose it be
diminished, distressed, disgraced, and weakened, by errors and
corruptions, yea, almost extinct, yet God has made a covenant
with the church's Head, the Son of David, that he will preserve
^^, him a seed, that the gates of hell shall never prevail against his
(2.) Comfort insured. Yet he hath made with me an everlasting
covenant. Whatever trouble a child of God may have the prospect
of, still he has some comfort or other to balance it with, 2 Cor. 4. 8, 9.
and none like this here. [1.] It may be understood of the covenant
of royalty, (in the type,) which God made with David and his seed,
touching the kingdom, Ps. 132. 11, 12. But, [2.] It must look
further, to the covenant of grace, made with all believers, that
God will be, in Christ, to them a God, which was signified by the
covenant of royalty, and therefore the promises of the covenant are
called, the sure mercies of David, Isa. 55. 3. It is this only that
is the everlasting covenant, and it cannot be imagined that Ďavid,
who, in so many of his psalms, speaks so clearly concerning Christ,
and the grace of the gospel, should forget it in his last words. God
has made a covenant of grace with us in Jesus Christ, and we are
here told, First, That it is an everlasting covenant, from everlast-
ing, in the contrivance and counsel of it, and to everlasting, in the
continuance and consequences of it. Secondly, That it is ordered,
well-ordered, in all things, admirably well, to advance the glory
of God, and the honour of the Mediator, together with the holiness
and comfort of believers. It is herein well-ordered, that whatever
is required in the covenant is promised, and that every trans-
gression in the covenant does not throw us out of covenant, and
that it puts our salvation, not in our own keeping, but in the
keeping of a Mediator. Thirdly, That it is sure, and therefore
sure, because well-ordered; the general offer of it is sure, the
promised mercies are sure, on the performance of the conditions.
The particular application of it to true believers is sure, it is sure
to all the seed. Fourthly, That it is all our salvation: nothing
but this will save us, and this is sufficient: it is this only upon
which our salvation depends. Fifthly, That therefore it must be
all our desire. Let me have an interest in this covenant, and the
promises of it, and I have enough, I desire no more.
3. Here is the doom of the sons of Belial read, v.6, 7. (1.) They
shall be thrust away as thorns, rejected, abandoned; they are
like thorns, not to be touched with hands, so passionate and furious
that they cannot be managed or dealt with by a wise and faithful
reproof, but must be restrained by law, and the sword of justice;
Ps. 32.9. and therefore like thorns, (2.) They shall, at length, be
utterly burnt with fire in the same place, Heb. 6, 8. Now this is
intended either, [1.] As a direction to magistrates, to use their
power for the punishing and suppressing of wickedness. Let them
thrust away the sons of Belial; see Ps. 101.8. Or, [2.] As a
caution to magistrates, and particularly to David's sons and suc-
cessors, to see that they be not themselves sons of Belial, (as too
many of them were,) for then neither the dignity of their place,
nor their relation to David, would secure them from being thrust
away by the righteous judgments of God. Though men could
not deal with them, God would. Or, [3.] As a prediction of the
ruin of all the implacable enemies of Christ's kingdom. There
are enemies without, that openly oppose it, and fight against it;
and enemies within, that secretly betray it, and are false to it;
both are sons of Belial, children of the wicked one, of the
serpent's seed; both are as thorns, grievous and vexatious: but
both shall be so thrust away, as that Christ will set up his kingdom,
in despite of their enmity, will go through them, Isa. 27.4. and
will, in due time, bless his church with such peace, that there shall
be no pricking brier, nor grieving thorn. And those that will not
repent, to give glory to God, shall, in the judgment-day, (to
which the Chaldee paraphrast refers this,) be burnt with
unquenchable fire. See Luke, 19.27.
||
[2.] With application to Christ, the Son of David, and then it
must all be taken as a prophecy, and the original will bear it;
There shall be a ruler among men, or over men, that shall be just,
and shall rule in the fear of God, that is, shall order the affairs of
religion, and divine worship, according to his Father's will: and
be shall be as the light of the morning, &c. for he is the Light of
the world, and as the tender grass, for he is the Branch of the
Lord, and the Fruit of the earth, Isa. 4. 2. Compare this with
those promises of Christ which speak of his reigning in righte-
ousness, and being of quick understanding in the fear of the Lord,
Isa. 11.1..5.-32.1, 2. Ps. 72.2. God, by the Spirit, gave
David the foresight of this, to comfort him under the many
calamities of his family, and the melancholy prospects he had of
the degeneracy of his seed.
1
8. These be the names of the mighty men whom
David had: The Tachmonite that sat in the seat,
chief among the captains; the same was Adino
the Eznite: he lift up his spear against eight hun
dred, whom he slew at one time. 9. And after him
was Eleazar the son of Dodo the Ahohite, one of
Before Christ 1054.
David's mighty Men
II SAMUEL, XXIII.
the three mighty men with David, when they
defied the Philistines that were there gathered
together to battle, and the men of Israel were gone
away: 10. He arose, and smote the Philistines
until his hand was weary, and his hand clave unto
the sword:) and the LORD wrought a great victory
that day; and the people returned after him only
to spoil. 11. And after him was Shammah the son
of Agee the Hararite. And the Philistines were
gathered together into a troop, where was a piece
of ground full of lentiles: and the people fled from
the Philistines. 12. But he stood in the midst of
the ground, and defended it, and slew the Philis-
tines: and the LORD wrought a great victory
13. And three of the thirty chief went down, and
came to David in the harvest-time unto the cave of
Adullam: and the troop of the Philistines pitched
in the valley of Rephaim. 14. And David was then
in an hold, and the garrison of the Philistines was
then in Beth-lehem. 15. And David longed, and
said, Oh that one would give me drink of the water
of the well of Beth-lehem, which is by the gate
16. And the three mighty men brake through the
host of the Philistines, and drew water out of the
well of Beth-lehem, that was by the gate, and took
it, and brought it to David: nevertheless he would
not drink thereof, but poured it out unto the LORD.
17. And he said, Be it far from me, O LORD, that
I should do this: Is not this the blood of the men
that went in jeopardy of their lives? therefore he
would not drink it. These things did these three
mighty men. 18. And Abishai, the brother of
Joab, the son of Zeruiah, was chief among three.
And he lifted up his spear against three hundred,
and slew them, and had the name among three.
19. Was he not most honourable of three? there-
fore he was their captain: howbeit he attained not
unto the first three. 20. And Benaiah the son of
Jehoiada, the son of a valiant man, of Kabzeel,
who had done many acts, he slew two lion-like
men of Moab; he went down a's and slew a lion The exploits of this brave triumvirate are here recorded. They
in the midst of a pit in time of snow: 21. And signalized themselves in the wars of Israel against their enemies,
he slew an Egyptian, a goodly man: and the with his spear. 2. Eleazar defied the Philistines, as they, by
Egyptian, a goodly man: and the especially the Philistines. 1. Adino slew eight hundred at once,
Egyptian had a spear in his hand; but he went Goliath, had defied Israel, but with better success, and greater
down to him with a staff, and plucked the spear bravery; for, when the men of Israel were gone away, he not only
out of the Egyptian's hand and slew him with his kept his ground, but arose, and smote the Philistines, on whom
God struck a terror, equal to the courage with which this great
own spear 22. These things did Benaiah the son hero was inspired. His hand was weary, and yet it clave to his
of Jehoiada, and had the name among three mighty sword; as long as he had any strength remaining, he held his
men. 23. He was more honourable than the thirty, weapon, and followed his blow. Thus, in the service of God,
but he attained not to the first three. And David we should keep up the willingness and resolution of the spirit, not-
withstanding the weakness and weariness of the flesh: faint, yet
set him over his guard. 24. Asahel the brother of pursuing, (Judg. 8.4.) the hand weary, yet not quitting the sword.
Joab was one of the thirty; Elhanan the son of Now that Eleazar had beaten the enemy, the men of Israel, who
The
Dodo of Beth-lehem, 25. Shammah the Harodite, were gone away from the battle, v. 9. returned to spoil, v. 10.
Elika the Harodite, 26. Helez the Paltite, Ira the is common for those who quit the field when any thing is to be
done, to hasten to it when any thing is to be gotten. 3. Shammah
son of Ikkesh the Tekoite, 27. Abiezer the Ane- met with a party of the enemy, that were foraging, and routed
thothite, Mebunnai the Hushathite, 28. Zalmon them, v. 11,12. But observe, both concerning this exploit and the
||
The catalogue which the historian has here left upon record of
the great soldiers that were in David's time, is intended, 1. For the
honour of David, who trained them up in the arts and exercises of
war, and set them an example of conduct and courage. It is the
reputation, as well as the advantage, of a prince, to be attended
honour of those worthies themselves, who were instrumental to
and served by such brave men as are here described. 2. For the
bring David to the crown, settle and protect him in the throne, and
enlarge his conquests. Note, Those that in public stations venture
themselves, and lay out themselves, to serve the interests of their
country, are worthy of double honour, both to be respected by
those of their own age, and to be remembered by posterity. 3. To
excite those that come after to a generous emulation. 4. To shew
how much religion contributes to the inspiring of men with true.
courage. David, both by his psalms, and by his offerings for the
service of the temple, greatly promoted piety among the grandees
of the kingdom, 1 Chron. 29. 6. and when they became famous for
piety, became famous for bravery.
Now these mighty men are here divided into three ranks.
I. The first three, who had done the greatest exploits, and
thereby gained the greatest reputation: Adino, v.8. Eleazar,
v. 9, 10. and Shammah, v. 11, 12. I do not remember that we
read of any of these, or of their actions, any where in all the story
of David, but here, and in the parallel place, 1 Chron. 11. Many
great and remarkable events are passed by in the annals, which
relate rather the blemishes, than the glories, of David's reign,
especially after his sin in the matter of Uriah; so that we may
conclude it to have been more illustrious than it has appeared to
us while reading the records of it.
the Ahohite, Maharai the Netophathite, 29. Heleb
the son of Baanah, a Netophathite, Ittai the son of
Ribai out of Gibeah of the children of Benjamin,
30. Benaiah the Pirathonite, Hiddai of the brooks
of Gaash, 31. Abi-albon the Arbathite, Azmaveth
32. Eliahba the Shaalbouite, of
the Barhumite,
the sons of Jashen, Jonathan, 33. Shammah the
Hararite, Ahiam the son of Sharar the Hararite.
34. Eliphelet the son of Ahasbai, the son of the
Maachathite, Eliam the son of Ahithophel the
Gilonite, 35. Hezrai the Carmelite, Paarai the
Arbite, 36. Igal the son of Nathan of Zobah, Bani
the Gadite, 37. Zelek the Ammonite, Naharai the
Beerothite, armour-bearer to Joab the son of Ze-
ruiah, 38. Ira an Ithrite, Gareban Ithrite, 39. Uriah
the Hittite: thirty and seven in all.

.
Before Christ 1054.
David's mighty Men.
II SAMUEL, XXIII.
former, it is here said, The Lord wrought a great victory. Note,
How great soever the bravery of the instruments is, the praise of
the achievement must be given to God. These fought the battles,
but God wrought the victory. Let not the strong man then glory
in his strength, or any of his military operations, but let him that
glories glory in the Lord.
II. The next three were distinguished from, and dignified above,
the thirty, but attained not to the first three, v. 23. (All great men
are not of the same size. Many a bright and benign star there is,
which is not of the first magnitude; aud many a good ship not of
the first rate of this second triumvirate, two only are named,
Abishai and Benaiah, whom we have often met with in the story
of David; and who seem to have been not inferior in serviceable-
ness, though they were in dignity, to the first three.
Here is, 1. A brave action of these three in conjunction. They
attended David in his troubles, when he absconded, in the cave of
Adullam, v. 13. suffered with him, and therefore were afterward
preferred by him. When David, and his brave men who attended
him, who had acted so vigorously against the Philistines, were, by
the iniquity of the times in Saul's reign, driven to shelter them-
selves from his rage in caves and strong holds, no marvel that the
Philistines pitched in the valley of Rephaim, and put a garrison
even in Beth-lehem itself, v. 13, 14. If the church's guides are so
misled, as to persecute some of her best friends and champions,
the common enemy will, no doubt, get advantage by it. If David
had had his liberty, Beth-lehem would not have been now in the
Philistines' hands.
||
and with such art that the Philistines did not discover them, or
openly, and with such terror in their looks that the Philistines durs
not oppose them, is not certain; it should seem they forced then
way, sword in hand. But see, (3.) How self-denyingly David,
when he had this far-fetched, dear-bought water, poured it before
the Lord, v. 17. [1.] Thus he would shew the tender regard he
had to the lives of his soldiers, and how far he was from being
prodigal of their blood, Ps. 72. 14. In God's sight, the death of
his saints is precious. [2.] Thus he would testify his sorrow for
speaking that foolish word which occasioned those men to put their
lives in their hands. Great men should take heed what they say,
lest any bad use be made of it by those about them. [3.] Thus he
would prevent the like rashness in any of his men for the future.
[4.] Thus he would cross his own foolish fancy, and punish him-
self for entertaining and indulging it, and shew that he had sober
thoughts to correct his rash ones, and knew how to deny himself
even in that which he was most fond of. Such generous mortifi-
cations become the wise, the great, and the good. [5.] Thus he
would honour God, and give glory to him; the water purchased
at this rate, he thought too precious for his own drinking, and fit
only to be poured out to God as a drink-offering. If it was the
blood of these men, it was God's due, for the blood was always his.
[6.] Bishop Patrick speaks of some who think that David hereby
shewed that it was not material water he longed for, but the
Messiah, who had the water of life; who, he knew, should be
born at Beth-lehem, which the Philistines therefore should not be
able to destroy, Lastly, Did David look upon that water as very
precious, which was got at the hazard of these men's blood, and
shall not we much more value those benefits, for the purchasing of
which our blessed Saviour shed his blood? Let us not undervalue
the blood of the covenant, as they do, that undervalue the blessings
of the covenant.
But being so, we are here told, (1.) How earnestly David longed
for the water of the well of Beth-lehem. Some make it a public-
spirited wish, and that he meant, "Oh that we could drive the
garrison of the Philistines out of Beth-lehem, and make that beloved
city of mine our own again;" the well being put for the city, as
the river often signifies the country it passes through. But, if he 2. The brave actions of two of them, on other occasions. Abi-
meant so, those about him did not understand him; therefore it shai slew three hundred men at once, v. 18, 19. Benaiah did many
seems rather to be an instance of his weakness. It was harvest-time, great things: (1.) He slew two Moabites that were lion-like me,
the weather was hot, he was thirsty, perhaps good water was scarce, so bold and strong, so fierce and furious. (2.) He slew a non. 17
and therefore he earnestly wishes,
"Oh that I could but have one a pit, either in his own defence, as Samson, or, perhaps, m Kud.
draught of the water of the well of Beth-lehem!" With the water ness to the country, a lion that had done mischief: It being a
of that well he had often refreshed himself when he was a youth, a time of snow, he was more stiff, and the lion more fierce and
and nothing now will serve him but that, though it is almost ravenous, and yet he mastered him. (3.) He slew an Egypmn.
impossible to come at it. He strangely indulged a humour which on what occasion it is not said; he was well armed, but Bezah
he could give no reason for. Other water might quench his thirst attacked him with no other weapon than a walking-staff, dexterousķv
as well, but he had a fancy for that above any. It is folly to enter-wrested his spear out of his hand, and slew him with it, v. 21.
tain such fancies, and greater folly to insist upon the gratification For these, and the like exploits, David preferred him to be captain
of them. We ought to check our appetites, when they go out of the life-guard of standing forces, v. 23.
inordinately toward those things that really are more pleasant and
grateful than other things. Be not desirous of dainties, much more
when they are thus set upon such things as only please a humour.
(2.) How bravely his three mighty men, Abishai, Benaiah, and
another not named, ventured through the camp of the Philistines,
upon the very mouth of danger, and fetched water from the well
of Beth-lehem, without David's knowledge. When he wished for
it, he was far from desiring that any of his men should venture
their lives for it; but those three did, v. 16. To shew, [1.] How
much they valued their prince, and with what pleasure they could
run the greatest hazards, and undergo the greatest hardships, in his
service. David, though anointed king, was, as yet, an exile, a poor
prince, that had no external advantages to recommend him to the
affection and esteem of his attendants, nor was he in any capacity
to prefer or reward them; yet those three were thus zealous for his
satisfaction, firmly believing the time of recompence would come.
Let us be willing to venture in the cause of Christ, even when it is
a suffering cause, as those who are assured that it will prevail, and
that we shall not lose by it at last. Were they so forward to expose
themselves, upon the least hint of their prince's mind, and so ambi-
tious to please lim? and shall not we covet to approve ourselves
to our Lord Jesus, by a ready compliance with every intimation of
his will, given us by his word, Spirit, and providence? [2.] How
little they feared the Philistines. They were glad of an occasion
to defy them. Whether they broke through the host clandestinely,
III. Inferior to the second three, but of great note, were the
thirty-one here mentioned by name, v. 24, &c. Asahel is the first,
who was slain by Abner in the beginning of David's reign, but lost
not his place in this catalogue. Elhanan is the next, brother to
Eleazar, one of the first three, v. 9. The surnames here given
them, are taken, as it should seem, from the places of their birth
From
or habitation, as many surnames with us originally were.
all parts of the nation, the most wise and valiant were picked up to
serve the king. Several of these here named, we find captains of
the twelve courses which David appointed, one for each month in
the year, 1 Chron. 27. They that did worthily were preferred
according to their merits. One of them was the son of Abithophel,
v. 34. the son famous in the camp, as the father at the council-
board. But to find Uriah the Hittite bringing up the rear of
these worthies, as it revives the remembrance of David's sin, so it
aggravates it; that a man who deserved so well of his king and
country should be so ill treated. Joab is not mentioned among
all these, either, 1. Because he was so great, that he did not need
to be mentioned; the first of the first three sat chief among the
captains, but Joab was over them as general. Or, 2. Because he
was so bad, that he did not deserve to be mentioned; for though
he was confessedly a great soldier, and one that had so much
religion in him as to dedicate of his spoils to the house of God,
1 Chron. 26. 21. yet he lost as much honour by slaying two of
David's friends, as ever he got by slaying his enemies.
Before Christ 1017.
The People numbered.
II SAMUEL, XXIII, XXIV.
This
Christ, the son of David, has worthies too, who, like David's, || Answer. It is certain that it was a sin, and a great sin; but where
are influenced by his example, fight his battles against the spiritual the evil of it lay is not so certain. (
lay is not so certain. (1.) Some think that the fault
enemies of his kingdom, and in his strength are more than was, that he numbered them that were under twenty years old, if
conquerors. Christ's apostles were his immediate attendants, did they were but of stature and strength able to bear arms; and that
and suffered great things for him, and, at length, came to reign was the reason why this account was not enrolled, because it was
with him. They are mentioned with honour in the New Testament, illegal, 1 Chron. 27. 23, 24. (2.) Others think the fault was,
as these in the Old, especially, Rev. 21. 14. Nay, all the good that he did not require the half-shekel which was to be paid for
soldiers of Jesus Christ have their names better preserved than the service of the sanctuary, whenever the people were numbered,
even these worthies have; for they are written in heaven. as a ransom for their souls, Exod. 30. 12. (3.) Others think that
honour have all his saints
he did it with a design to impose a tribute upon them for himself,
and to be put into his treasury; this by way of poll, which, when
he knew their numbers, he could tell what it would amount to:
but nothing of this appears, nor was David ever a raiser of taxes.
(4.) This was the fault, that he had no orders from God to do it,
nor was there any occasion for the doing of it. It was a needless
trouble both to himself and to his people. (5.) Some think that it
was an affront to the ancient promise which God made to Abraham,
that his seed should be innumerable as the dust of the earth: it
savoured of distrust of that promise, or a design to shew that it
was not fulfilled in the letter of it. He would number those of
whom God had said that they could not be numbered. Those
know not what they do, that go about to disprove the word of God
(6.) That which was the worst thing in numbering the people,
was, that David did it in the pride of his heart, which was Heze-
kiah's sin in shewing his treasures to the ambassadors. [1.] It was
a proud conceit of his own greatness, in having the command of
so numerous a people, as if their increase had been owing to any
conduct of his, which was to be ascribed purely to the blessing of
God. [2.] It was a proud confidence in his own strength. By
publishing among the nations the number of his people, he thought
to appear the more formidable; and doubted not, if he should have
any war, that he should overpower his enemies with the multitude
have done, who had written so much of trusting in God only.
of his forces; trusting in an arm of flesh, more than he should
God judges not of sin as we do. What appears to us harmless, or,
at least, but a small offence, may be a great sin in the eye of God,
who sees men's principles, and is a Discerner of the thoughts and
intents of the heart. But his judgment, we are sure, is according
to truth.
}
CHAP. XXIV.
The last words of David, which we read in the chapter before, were admirably
good, but in this chapter we read of some of his lust works, which were none
of the best; yet he repented, and did his first works again, and so he finished
well. We have here, I. His sin, which was, numbering the people in the
pride of his heart, v. 1..9. II. His conviction of the sin, and repentance for
it, v. 10. III. The judgment inflicted upon him for it, v. 11. 15. IV. The
staying of the judgment, v. 16, 17. V. The erecting of an altar in token of
God's reconciliation to him and his people, v. 18..25.
1.
ND again the anger of the LORD was
kindled against Israel, and he moved
David against them to say, Go, number Israel and
Judah. 2. For the king said to Joab the captain
of the host, which was with him, Go now through
all the tribes of Israel, from Dan even to Beer-
sheba, and number ye the people, that I may
know the number of the people. 3. And Joab
said unto the king, Now the LORD thy God add
unto the people, how many soever they be, an
hundred fold, and that the eyes of my lord the king
may see it: but why doth my lord the king delight
in this thing? 4. Notwithstanding the king's word
prevailed against Joab, and against the captains of
the host. And Joab and the captains of the host
went out from the presence of the king, to number
the people of Israel. 5. And they passed over
Jordan, and pitched in Aroer, on the right side
of the city that lieth in the midst of the river of
Gad, and toward Jazer: 6. Then they came to
Gilead, and to the land of Tahtim-hodshi: and
they came to Dan-jaan, and about to Zidon,
7. Ånd came to the strong hold of Tyre, and to all
the cities of the Hivites, and of the Canaanites:
and they went out to the south of Judah, even to
Beer-sheba. 8. So when they had gone through all
the land, they came to Jerusalem at the end of
nine months and twenty days. 9. And Joab gave
up the sum of the number of the people unto the
king and there were in Israel eight hundred
thousand valiant men that drew the sword; and
the men of Judah were five hundred thousand men.
Here we have,
I. The orders which David gave to Joab to number the people
of Israel and Judah, v. 1,2. Two things here seem strange.
1. The sinfulness of this. What harm was there in it? Did not
Moses twice number the people, without any crime? Does not
political arithmetic come in among the other policies of a prince?
Should not the shepherd know the number of his sheep? Does not
the Son of David know all his own by name? Might not he make
good use of this calculation? What evil has he done, if he do this?
*
for the
2. The spring from which it is here said to arise, is yet more
strange, v. 1. It is not strange that the anger of the Lord should
be kindled against Israel; there was cause enough for it, they were
drawn in to take part with Absalom first, and afterwards with Sheba:
of David's government, and
we have reason to think that their peace and plenty made them,
secure and sensual, and for this, God was displeased with them;
but that, in his displeasure, he should move David to number the
of sin; he tempts no man: we are told, 1 Chron. 21.1. that Satan
is very strange. We are sure that God is not the Author
provoked David to number Israel; Satan, as an enemy, suggested
it for a sin, as he put it into the heart of Judas to betray Christ.
God, as a righteous Judge, permitted it, with a design, from this
sin of David, to take an occasion to punish other sins of Israel,
as before, he brought a famine upon them for the sin of Saul, so
which he might justly have punished them for, without this. But,
now, a pestilence for the sin of David; that princes may, from
these instances, learn, when the judgments of God are abroad, to
suspect that their sins are the ground of the controversy, and may
influence upon national repentance and reformation; and that
therefore repent and reform themselves, which should have a great
people may learn to pray for those in authority, that God would
keep them from sin; because if they sin, the kingdom smarts.
II. The opposition which Joab made to these orders. Even he was
aware of David's folly and vain-glory in his design. He coserved
that David gave no reason for it, only, Number the people, that I may
know the number of the people; and therefore he endeavours to divert
his pride, and in a much more decent manner than he had before
endeavoured to divert his passion upon the death of Absalom; then
he spake rudely and insolently, ch. 19.5..7. but now, as became
him, v.3. Now the Lord thy God add unto the people an hundred fold,
There is no occasion either to tax them, or enlist them, or make any
Before Christ 1017.
II SAMUEL, XXIV. The numbering of the People punished.
him of the evil, and said to the angel that destroyed
the people, It is enough: stay now thine hand.
And the anger of the LORD was by the threshing-
place of Araunah the Jebusite. 17. And David
spake unto the LORD, when he saw the angel that
smote the people, and said, Lo, I have sinned,
and I have done wickedly: but these sheep, what
have they done? let thine hand, I pray thee, be
against me, and against my father's house.
distribution of them. They are all easy and happy; and it is his wish,
both that their number might increase, and that the king, though
old, might live to see it, and have the satisfaction of it. But why
doth my lord the king delight in this thing? What need is there of
doing it? Pauperis est numerare pecus-Leave it to the poor to count
their flocks. Especially, why should David, who speaks so much
of delighting in God, and the exercises of devotion, and who,
being old, one would think, should have put away childish things,
take a pleasure (so he calls it modestly, but means taking pride)
in a thing of this nature? Note, Many things, not in themselves
sinful, turn into sin to us by our inordinate delighting in them.
Joab was aware of David's vanity herein, but he himself was not.
It would be good for us to have a friend that would faithfully
admonish us, when we say or do any thing proud or vain-glorious,
for we often do so, and are not ourselves aware of it.
We have here David repenting of the sin, and yet punished for
it; God repenting of the judgment, and David thereby made more
penitent.
||
III. The orders executed notwithstanding. The king's word
prevailed, v. 4. he would have it done; Joab must not gainsay it, I. Here is David's penitent reflection upon, and confession of,
lest he be thought to grudge his time and pains in the king's his sin in numbering the people. While the thing was in doing,
service. It is an unhappiness to great men, to have those about them, during all those nine months, we do not find that David was
that will aid them and serve them in that which is evil; Joab sensible of his sin, (for then he would have countermanded the
according to order, applied himself with some reluctancy to this orders he had given,) but when the account was finished and laid
unpleasing task, and took the captains of the host to help him. They before him, that very night, his conscience was awakened, and he
began in the most distant places; in the east first, on the other side felt the pain of it, just then when he promised himself the pleasure
Jordan, v. 5. then they went toward Dan in the north, v. 6. so to of it. When he was about to feast on the satisfaction of the numbers
Tyre on the east, and thence to Beer-sheba in the south, v.7. of his people, it was turned into the gall of asps within him; sense
Above nine months were spent in taking this account, a great deal of the sin cast a damp upon the joy, v. 10. 1. He was convinced
of trouble and amazement was occasioned by it in the country, of his sin; his heart smote him, before the prophet came to him.
v.8. and the sum total was, at length, brought to the king at (I think it should not be read for, v. 11. but, and when David was
Jerusalem, v.9. Whether the numbers answered David's expecta-up, so it is in the original,) his conscience shewed him the evil of.
tion or no, we are not told, nor whether the account fed his pride what he had done; now that appeared sin, and exceeding sinful,
or mortified it. They were very many, but, it may be, not so many which, before, he saw no harm in. He reflected upon it with great
as he thought they were. They had not increased in Canaan as regret, and his heart reproached him for it. Note, It is a good
they had in Egypt, nor were much more than double to what thing, when a man has sinned, to have a heart within him to smite
they were when they came into Canaan under Joshua, about 400 him for it; it is a good sign of a principle of grace in the heart,
years before; yet it is an evidence that Canaan was a very fruitful and a good step toward repentance and reformation. 2. He
land, that so many thousands were maintained within so narrow a confessed it to God, and begged earnestly for the forgiveness of it.
compass.
(1.) He owns he had sinned, sinned greatly, though to others it
might seem no sin at all, or a very little one. True penitents,
whose consciences are tender and well informed, see that evil in
sin, which others do not see. (2.) He owns he had done foolishly,
very foolishly, because he had done it in the pride of his heart;
when they were God's people, not his, and, as many as they were,
and it was folly for him to be proud of the numbers of his people,
God could soon make them fewer. (3.) He cries to God for
pardon: I beseech thee, O Lord, take away the iniquity of thy
servant. If we confess our sins, we may pray in faith that God
will forgive them, and take away, by pardoning mercy, that
iniquity which we cast away by sincere repentance..
II. The just and necessary correction which he suffered for his
sin. David had been full of tossings to and fro, all night, under
the sense of his sin, no rest in his bones because of it, and he arose
in the morning, expecting to hear of God's displeasure against him
for what he had done, or designing to speak with Gad his seer
concerning it; Gad is called his seer, because he had him always
at hand to advise with in the things of God, and made use of him
as his confessor and counsellor; but God prevented him, and
directed the prophet Gad what to say to him, v. 11. and it is taken
for granted, 1. That David must be corrected for his fault; it is
too great a crime, and reflects too much dishonour upon God, to
go unpunished, even in David himself; of the seven things that
God hates, pride is the first, Prov. 6. 17. Note, Those who truly
repent of their sins, and have them pardoned, yet are often made
to smart for them in this world. 2. The punishment must answer
to the sin. He was proud of the numbers of his people, and there-
fore the judgment he must be chastised with for this in must be
such as will make them fewer. Note, What we make the matter
of our pride, it is just with God to take from us, or imbitter to us,
and, some way or other, to make the matter of our punishment.
3. It must be such a punishment as the people must have a large
share in, for God's anger was kindled against Israel, v.1. Though
10. And David's heart smote him after that he
had numbered the people. And David said unto
the LORD, I have sinned greatly in that I have
done: and now, I beseech thee, O LORD, take
away the iniquity of thy servant; for I have done
very foolishly. 11. For when David was up in the
morning, the word of the LORD came unto the
prophet Gad, David's seer, saying, 12. Go and
say unto David, Thus saith the LORD, I offer thee
three things; choose thee one of them, that I may
do it unto thee 13. So Gad came to David, and
told him, and said unto him, shall seven years of
famine come unto thee in thy land? or wilt thou
flee three months before thine enemies, while
they pursue thee? or that there be three days'
pestilence in thy land? Now advise, and see what
answer I shall returu to him that sent me. 14. And
David said unto Gad, I am in a great strait: let
us fall now into the hand of the LORD; for his
mercies are great; and let me not fall into the
hand of man 15. So the LORD sent a pestilence
upon Israel from the morning even to the time
appointed and there died of the people from
Dan even to Beer-sheba seventy thousand men.
16. And when the angel stretched out his hand
upou Jerusalem to destroy it, the LORD repented
Before Christ 1023.
II SAMUEL, XXIV. The Numbering of the People punished
It was David's sin that inmediately opened the sluice, the sins of || hand, knowing he shall find that his mercies are great. Good
the people all contributed to the deloge.
men, even when they are under God's frowns, yet will entertaiu
no other than good thoughts of him: Though he slay me, yet will
I trust in him.
Now, as to the punishment that must be inflicted,
||
||
The
(1.) David is bid to choose what rod he will be beaten with,
v. 12, 13. His heavenly Father must correct him, but, to shew
that he does not do it willingly, he gives David leave to make
choice whether it shall be by war, famine, or pestilence, three sore
judgments, and which greatly weaken and diminish a people. God,
by putting him thus to his choice, designed, [1.] To humble him
•he more for his sin, which he would see to be exceeding sinful,
when he came to consider each of these judgments as exceeding
dreadful. [2.] To upbraid him with the proud conceit he had of
his own sovereignty over Israel: he that is so great a prince, begins
to think he may have what he will; "Come," says God, "then,
which wilt thou have of these three things?" Compare Jer. 34. 17.
I proclaim a liberty for you, but it is such a liberty as this of
David's, to the sword, to the pestilence, and to the famine; and
Jer. 15. 2. Such as are for death, to death. Or, [3.] To give
him some encouragement under the correction, letting him know
that God did not cast him out of communion with himself, but that
still his secret was with him, and in afflicting him, he considered
his frame, and what he could best bear. Or, [4.] That he might
the more patiently bear the rod, when it was a rod of his own
choosing. The prophet bids him advise with himself, and then
tell him what answer he should return to him that sent him.
Note, Ministers are sent of God to us, and they must give an
account of the success of their embassy; it concerns us, therefore,
to consider what answer they shall return from u that they may
give up their account of us with joy.
(3.) A pestilence is, accordingly, sent, v. 15. from Dan tó
Beer-sheba, from one end of the kingdom to the other, which
shews it to come immediately from God's hand, and not from any
natural causes: David has his choice, he suffers by miracle, ano
not by ordinary means. For the continuance of it, it lasted from
morning (this very morning on which it was put to David's choice
to the time appointed, that is, to the third day, so Mr. Pool; o
only to the evening of the first day, the time appointed for the
evening sacrifice, so Bishop Patrick and others, who reckon that
the pestilence lasted but nine hours, and that, in compassion to
David, God shortened the time he had first mentioned.
execution the pestilence did was very severe, there died seventy
thousand men, that were all well, and sick, and dead, in a few
hours. What a great cry, may we suppose, was there now
throughout all the land of Israel, as there was in Egypt when
the first-born were slain: but that was at midnight, this, in the
day-time, Ps. 91. 6. See the power of the angels, when God
gives them commission, either to save or destroy: Joab is nine
months in passing with his pen, the angel but nine hours in
passing with his sword, through all the coasts and corners of the
land of Israel. See how easily God can bring down the proudes
sinners, and how much we owe daily to the divine patience
David's adultery is punished, for the present, only with the deat
of one infant, his pride with the death of all those thousands; se
much does God hate pride. The number slain amounts almost
to a half decimation; seventy thousand was about one in twenty
now, we may suppose, David's flesh trembled for fear of God,
and he was afraid of his judgments, Ps. 119. 120.
疲
​||
(2.) He excepts only against the judgment of the sword, and
for the other two, he refers himself to God, but intimates his choice
of the pestilence rather, v. 14. I am in a great strait, and well ||
he might be, when fear, and the pit, and the snare, are before
him, and if he escape one, he inevitably falls into the other,
Jer. 48. 43, 44. Note, Sin brings men into straits; wise and good ||
men often distress themselves by their own folly. [1.] He begs
that he may not fall into the hand of man; whatever comes, Let
us not flee three months before our enemies; that will sully all the
glory of David's triumphs, and give occasion to the enemies of God
and Israel to behave themselves proudly. See Deut. 32. 26, 27.
Their tender mercies are cruel; and in three months they will do
that damage to the nation which many years will not repair.
But, [2.] He casts himself upon God; Let us fall now into the
hand of the Lord, for his mercies are great. Men are God's
hand, so they are called, Ps. 17. 14. the sword of his sending, yet
there are some judgments which come more immediately from his
hand than others, as famine and pestilence, and which of these
shall be the scourge, he refers it to God, who chooses the shortest,in
that he might the sooner testify his being reconciled. But some
think that David, by these words, intimates his choice of the
pestilence. The land had not yet recovered the famine under
which it smarted three years upon the Gibeonites' account, and
therefore let us not be corrected with that rod, for that also will
be the triumph of our neighbours; hence we read of the reproach
of famine, Ezek. 36. 30. but, if Israel must be diminished, let it
be by the pestilence, for that is falling into the hands of the Lord,
who usually inflicted that judgment by the hand of his own
immediate servants, the angels, as in the death of the first-born
of Egypt. That is a judgment to which David himself, and his
own family, lie as open as the meanest subject, but not so either
to famine or sword, and therefore David, tenderly conscious of his |
guilt, chooses that. Sword and famine' will devour one as well as
nother, but, it may be thought, the destroying angel will draw
tis sword against those who are known to God to be most guilty.
This will be of the shortest continuance, and he dreads the thought ||
of lying long under the tokens of God's displeasure. It is a
freadful thing, the apostle says, to fall into the hands of the
hiving God, Heb. 10. 31. a fearful thing indeed for sinners that
nave, by their impenitency, shut themselves out from all hope of
his mercy: but David, a penitent, dares cast himself into God's
III. God's gracious relaxation of the judgment, when it began
to be inflicted upon Jerusalem, v. 16. The angel stretched out
his hand upon Jerusalem, as if he intended to do greater execution
there than any where else, even to destroy it; the country had
drunk of the bitter cup, but Jerusalem must drink the dregs: it
should seem, that was last numbered, and therefore was reserved
to be last plagued; perhaps there was more wickedness, especially
more pride, (and that was the sin now chastised,) in Jerusalem
than elsewhere, therefore the hand of the destroyer is stretched
out upon that: but then the Lord repenteth him of the evil,
changed not his mind, but his way, and said to the destroying
angel, It is enough, stay now thine hand, and let mercy rejoice
against judgment. Jerusalem shall be spared for the ark's sake,
for it is the place God has chosen to put his name there. See
here how ready God is to forgive, and how little pleasure he take
punishing; and let it encourage us to meet him by repentance
in the way of his judgments. This was on mount Moriah.
Dr. Lightfoot observes, that in the very place where Abraham, b
a countermand from heaven, was stayed from slaying his son,
this angel, by a like countermand, was stayed from destroying
|| Jerusalem. It is, for the sake of the great Sacrifice, that our
forfeited lives are preserved from the destroying angel.
IV. David's renewed repentance for his sin upon this occasion,
v. 17. He saw the angel, (God opening his eyes for that purpose,)
saw his sword stretched out to destroy, a flaming sword; saw him
ready to sheath it, upon the orders given him to stay proceedings;
seeing this, he spoke, not to the angel, (he knew better than to
address himself to the servant in the presence of the Master, or to
give that honour to the creature which is the Creator's due,) but
to the Lord, and said, Lo, I have sinned. Note, True penitenis,
the more they receive of God's sparing pardoning mercy, the
more humbled they are for sin, and the more resolved against
it. They shall be ashamed, when I am pacified toward them,
Ezek. 16. 63. Observe, 1. How he criminates himself, as if he
could never speak ill enough of his own fault; "I have sinned,
and I have done wickedly, mine is the crime, and therefore on me
be the cross; Let thy hand be against me, and my father's konse:
I am the sinner, let me be the sufferer;" so willing was he to
VOL. I.
81
"
11
Before Christ 1023.
The Plague removed.
II SAMUEL, XXIV.
accept the punishment of his iniquity, though he was worth ten || graciously stayed, we ought to acknowledge it with thankful-
thousand of them. 2. How he intercedes for the people, whose ness, to his praise. This altar was to be for thank-offerings
bitter lamentations made his heart to ache, and his ears to tingle; See Isa. 12. 1.
These sheep, what have they done? Done! Why they had done.
much amiss; it was their sin that provoked God to leave David ||
to himself to do as he did; yet, as became a penitent, he is severe
upon his own faults, while he extenuates their's. Most people,
when God's judgments are abroad, charge others with being the
cause of them, and care not who falls by them, so they can
escape; but David's penitent and public spirit was otherwise
affected. Let this remind us of the grace of our Lord Jesus, who
gave himself for our sins, and was willing that God's hand should
be against him, that we might escape. The shepherd was
ster, that the sheep might be spared.
18. And Gad came that day to David, and said
unto him, Go up, rear an altar unto the LORD
in the threshing-floor of Araunah the Jebusite.
19. And David, according to the saying of Gad,
went up as the LORD commanded. 20. And
Araunah looked, and saw the king and his
servants coming on toward him: and Araunah
went out, and bowed himself before the king on his
face upon the ground. 21. And Araunah said,
Wherefore is my lord the king come to his servant?
And David said, To buy the threshing-floor of
thee, to build an altar unto the LORD, that the
plague may be stayed from the people. 22. And
Araunah said unto David, Let my lord the king
take and offer up what seemeth good unto him:
behold, here be oxen for burnt-sacrifice, and
threshing instruments, and other instruments
the oxen for wood. 23. All these things did
Araunah, as a king, give unto the king. And
Araunah said unto the king, The LORD thy
God accept thee. 24. And the king said unto
Araunah, Nay; but I will surely buy it of thee at
a price neither will I offer burnt-offerings unto
the LORD my God of that which doth cost me
nothing So David bought the threshing-floor and
the oxen for fifty shekels of silver. 25. And David
built there an altar unto the LORD, and offered
burnt-offerings and peace-offerings. So the LORD
was entreated for the land, and the plague was
stayed from Israel.
of
་
Here is,
I. A command sent to David, to erect an altar in the place
where he saw the angel, v. 18. This was to intimate to David,
1. That, upon his repeated submission and humiliation, God was
now thoroughly reconciled to him; for if the Lord had been
pleased to kill him, he would not have accepted an offering,
and therefore would not have ordered him to build an altar.
Goa's encouraging us to offer to him spiritual sacrifices, is a
comfortable evidence of his reconciling us to himself. 2. That
peace is made between God and sinners by sacrifice, and not
otherwise, even by Christ the great Propitiation, of whom all the
legal sacrifices were types. It is for his sake that the destroying
angel is bid to stay his hand. 3 That when God's judgments
:
I. The purchase which David made of the ground, in order
hereunto. It seems, the owner was a Jebusite, Araunah by
name, proselyted, no doubt, to the Jewish religion, though by
birth a Gentile, and therefore allowed, not only to dwell among
the Israelites, but to have a possession of his own in a city,
Lev. 25. 29, 30. The piece of ground was a threshing-floor, a
mean place, yet thus dignified; a place of labour, therefore thus
dignified. Now,
1. David went in person to the owner, to treat with him. See
his justice, that he would not so much as use it in the present
exigence, though the proprietor was an alien, though himself was
a king, and though he had express orders from God to rear an
altar there, till he had bought it, and paid for it. God hates
robbery for burnt-offering. See his humility, how far he was
therefore, in token of his self-abasement, he neither sent for
from taking state; though a king, he was now a penitent, and
Araunah to come to him, nor sent another to deal with him,
but went himself, v. 19. and, though it looked like a diminution
of himself, he lost no honour by it; Araunah, when he saw him,
men will be never the less respected for their humility, but the
went and bowed himself to the ground before him, v.20. Great
more.
||
2. Araunah, when he understood his business, v. 21. generously
offered him, not only the ground to build his altar on, but oxen
for sacrifices, and other things that might be of use to him in the
service, v. 22. and all this, gratis, and a good prayer into the
bargain; The Lord thy God accept thee! This he did, (1.) Because
he had a generous spirit with a great estate. He gave as a king,
v.23. though an ordinary subject, he had the spirit of a prince.
it is supposed that Araunah had been king of the Jebusites in that
In the Hebrew it is, He gave, even the king to the king, whence
place; or was descended from their royal family, though now a
tributary to David. (2.) Because he greatly honoured David,
though his conqueror, upon the score of his personal merits, and
never thought he could do too much to oblige him. (3.) Because
he had an affection for Israel, and earnestly desired that the
plague might be stayed; and the honour of its being stayed at his
threshing-floor he would account a valuable consideration for all
he now tendered to David.
3. David resolves to pay the full value of it, and does so, v. 24.
Here were two generous souls well-met. Araunah is very willing
to give; but David is determined to buy, and, for a good reason,
he will not offer that to God which cost him nothing. He would
not take advantage of the pious Jebusite's generosity, he thanks
of silver, for the floor and the oxen, for the present service, and
no for his kind offer, but him now fifty shekels
afterward 600 shekels of gold for the ground adjoining, to build
the temple on. Note Those know not what religion is, all whose
care it is to make it cheap and easy to themselves, and who are
best pleased with that which costs them least pains or money.
What have we our substance for, but to honour God with it; and
how can it be better bestowed?
III. The building of the altar, and the offering of the proper
sacrifices upon it, v. 25. Burnt-offerings, to the glory of God's
justice in the execution that had been done; and peace-offerings,
to the glory of his mercy in the seasonable staying of the process.
Hereupon, God shewed (it is supposed by fire from heaven con-
suming the sacrifices) that he was entreated for the land, and
that it was in mercy that the plague was removed, and in token
of God's being reconciled both to prince and people. Christ is
our Altar, our Sacrifice; in him alone we may expect to find
favour with God, to escape his wrath, and the sword, the flaming
sword, of that cherubim which keeps the way of the tree of his
liz
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